KR

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I’m now ready to say that the key subject of Arabic morphology (sarf) can be taught to a higher-than-average Arabic-reading and writing (though non-speaking) student on a one-to-one basis (or as part of a very small class) on a full time (at least eight hours) and structured basis over one week. That’s one week. I tried to get all the caveats in. Of course this needs to be supplemented with sarf application (ideally on the Quran, but also other language forms), to which I’m happy to allocate another three weeks on a more relaxed and flexible basis. I’ll be testing my assumption in the near future with some mature students in the near future.

شيء من تراث شيخنا الشريف ✨

In terms of forecasting politically, there is probably no statement in the history of the world more accurate than this. Whether it took seven days, weeks, months, years, decades, centuries, or millennia, the outcome would have been the same. In this case, it took seven centuries to prove Ibn Taymiyyah’s point.

ملصقات في ‎#اللاذقية

Further to this total fabrication that now seems to circulate on social media on an annual basis like the gospel, see the passage on S. Yunus Jaunpuri by S. Yusuf Shabbir, reproduced below: https://islamicportal.co.uk/fast-of-15-shaban-in-the-hanafi-school/ Our respected teacher Mawlānā Muḥammad Yūnus Jownpūrī did not change his position before his demise. He has a detailed treatise on this subject as referred to above. The writer personally heard Shaykh commenting on this issue on 15 Shaʿbān 1438 shortly before his demise, clearly re-affirming his long-held stance. Precedes to mention lengthy discussion on 15th Shaban from Al - Yawaqit affirming Sheikhs position (This is skipped for the purpose of this message) This clearly affirms Shaykh’s position on the matter. Shaykh did not change his stance before demise. The writer wrote the following on 15 Shaʿbān 1438 in the year Shaykh passed away, which should assist in clearing the confusion: “Muḥaddith al-ʿAṣr Shaykh al-Ḥadīth Mawlānā Muḥammad Yūnus Jownpūrī said on Friday 15 Shaʿbān 1438 at 4.50pm at Darul Uloom Blackburn in response to a comment that people in Saudi Arabia do not pay attention to the fast of 15 Shaʿbān: سنت سے کچھ ثابت نہیں ہے، سعودی والے صحیح کرتے ہیں۔ایک روایت ہے، لیکن ابو بکر بن ابی سبرۃ متہم بالوضع ہے۔ہر گز ۱۵ شعبان کا روزہ ایک بھی روایت سے ثابت نہیں ہے۔ صوفی لوگ زیادہ گڑبڑ کرتے ہیں۔آپ بچوں کا روزہ ہے اس لئے میں نے تو قضاء کی نیت سے روزہ رکھا ہے۔ Shaykh clearly mentioned that he is fasting qaḍāʾ and this also because he was given an impression that people present were all fasting, but the vast majority of people were not fasting. Either way, Shaykh’s latest position on the issue is no different to what he has stated in al-Yawaqīt al-Gāliyah (2:307) which has been translated above; the summary is that specifying the fast of this day as sunnah or even mustaḥab is incorrect from a ḥadīth as well as fiqh perspective. This has been Shaykh’s position for more than two decades. We have personally heard Shaykh highlight his stance and research on at least ten different occasions over the past two decades during his visits to the UK and this is well known among his students and associates. One may disagree with this position in a scholarly manner, however, there is no need to misrepresent Shaykh’s view in this regard. It is also worth noting that fasting during Shaʿbān is highly recommended and this includes 15 Shaʿbān. Therefore, even if Shaykh had decided to fast a nafl (supererogatory) fast on 15 Shaʿbān and/or other days in Shaʿbān, this would not contradict his stance in any way. The contention is with singling out the fast of 15 Shaʿbān and regarding the fast more virtuous compared to other days in Shaʿbān based on the ḥadīth of Sunan Ibn Mājah. It is therefore important not to confuse the issue and convey Shaykh’s stance objectively and accurately when quoting him. Finally, Shaykh has highlighted that there is no mention of this fast in the books of Imam Muḥammad or the other ḥanafī texts. This is particularly relevant for those who attempt to justify this based on fiqh or taʿāmul (practice).” (Source: 15 Shaban: Virtue of the night and the status of the fast). In conclusion, our respected teacher Shaykh Muḥammad Yūnus Jownpūrī did not change his firm and long-held view that specifying the fast of 15 Shaʿbān is not mustaḥab neither from a fiqh perspective, nor from a ḥadīth perspective.

Fifthly, although he supported the virtue of the night, M. Fazlur Rahman Azmi aptly described the mentality of these people. In discussion of the fast the day after, he said that this practice took a foothold because the (severely weak) narration of Ibn Majah is mentioned in Mishkat. As there is no critical analysis offered on the Isnad there, many to-be graduated simply imbibe the practice and spread it as if it it Sunnah. When confronted that it is a weak hadith, many just retort "But you can use weak hadith in virtuous practices" - not realising that there are conditions to this, not least that it shouldn't be severely weak, and that it is not acted with the intention of Sunnah. M. Fazlur Rahman went on to say that he was in England once and he was going to tell the people about the status of this Hadith. The Molvi who was with him begged him not to do it, as it was (and still is) the custom of the people to fast on the day. FRA paid no heed and, without fear or favour, informed the people about the weak status of fasting with this intention. He went onto say that there was one writer in the circles of Mufti Taqi Usmani (though not him personally) who published a treatise trying to prove the hadith is admissible, and that the alleged weak narrator was a judge, a mufti, and a Qurashi. Of course, in hadith criticism, being a judge, a mufti, or a Qurashi means absolutely nothing. But these sorts of bogus arguments are typical of these lot who will bend over backwards - heck will jump through hoops of fire - just to impose their view on everyone else. Sixthly, these minnows fall under the category of مشاحن. They should shut up and work on their own spiritual selves. وبالله التوفيق

It warrants study how the Sufis and Deobandis condemn Albani for his hadith method, yet are the first ones to hoist his method of tahsin on a pedestal as the ideal hadith approach to upgrading weak hadiths. Six points: Firstly, the business of upgrading hadith should be left to specialists, not any Zayd, Bakr, or Amr. This requires a deep understanding of ilal, the theory of which - let alone application - which is not taught in almost all of their seminaries as part of the hadith sciences in any meaningful way. The exceptions to this can be counted on the fingers of one hand. Secondly, Albani's lax approach on this issue is well known. It is one of the most criticised aspects of his hadith method in the circles of Hadith specialists and critics. He did the same with the صلاة التسابيح issue, the 15th Sha'ban narrations, and other similar narrations. Sufis and Deobandis who so smugly claim Albani to be on their side in such matters, thinking that the people they think follow Albani are going against him are only doing so because of Hawa, and thinking that they now have leverage over them, should go back to the drawing board. On tahsin, Albani is the last person to be considered an authority. Thirdly, the polemic these people practice against the other view that associates no particular virtue to the night is pure sectarianism. In relation to the fast the following day, there is a solitary hadith on the topic that is severely weak, if not fabricated. Yet many people fast that day under the assumption that it is Sunnah, or that it is special even though some might say it is just a nafl. I don't see any vitriol directed at that practice as much as is meted out the view that associates no particular virtue to the night. This proves that identity-based polemics is the catalyst in focusing the discussion on one area that is legitimately differed over, yet it makes them ignore the bid'ah - the fast with the intention of sunniyyah the following day - that is pervasively found in their very own circles, mosques, families, and groups. But that is no surprise. After all, these are the same people who brazenly display fabricated hadiths in the inner walls of their mosques and etch them into the marble wallings: "Whoever sends 80 salutations on me on Friday after Asr..." Fourthly, this practice was unrecognised in the early Hanafi Madhhab. In fact, you'll be hard pressed to find any serious discussion on this for a number of centuries across the most important works of the school. The fact is that this view is an import into the school. It's funny to notice how these minnows fight over something that is not even part of the canonical school, but they now want to take ownership of it. Now I'm the first person to be happy to see these minnows are adopting views from outside the Hanafi School. That is their right, to do Taqlid of somebody else (like Albani) at the expense of the early Hanafi Kufans. With that said, they should just admit they are doing Taqlid of the other view and leave it at that. Nobody appointed these minnows as the Mujtahids of this issue, for if we are to go down the route of research and critique and cite from masters like Daraqutni, Uqayli, Abu Bakr Ibn 'l-Arabi etc., that opinion can easily be shredded to pieces. They're better off sticking to Taqlid on the matter if they want to believe in the virtue of the night.

M. FR Azmi on the Hadith of fasting the day after the 15th night of Sha’ban

While Sh Ismail investigates, allow me to offer my up front conclusion: The children’s series on the top left (العربية بين يدي أولادنا) should be implemented in every serious maktab in the UK. Those who don’t currently have a slot for Arabic, consider blocking out Fridays for it, as two hours a week is enough to complete the series in 3-4 years. Those who have a dedicated lesson on Urdu, it might be time to replace the Urdu lesson with Arabic. As the next generation grows up in a globalised world, what a huge privilege would it be to be connected with the entire Muslim world in terms of identity, politics and religion.

Time to finally investigate what the kerfuffle is all about

‏عن انتشار العربيَّة والفقه في جبال القوقاز.

من الأسباب التي تجعلني ألبس كملابس عامة الناس في مصر، غير أن هذا هو الأصل والعقل والدين أن يلبس المرء لباس قومه: أني لا أريد أن أعرف بأني (شيخ)، ولا أن يعاملني أحد معاملة الشيوخ، ولا أن أُحسب عليهم! ويلوم الجهال علي في ذلك، ولا أبالي بلومهم. فقد تركنا لهم المشيخة ولباسها والتشدق والتفيهق. وأحب مجالسة الناس بعيدا عن مجتمع (الملتزمين وطلاب العلم)، هؤلاء الذين لا ينافقون ولا يتجملون ولا يضيفون إلى عيوب التربية والنشأة ومعاصي الظاهر: عيوب الفهم السقيم للدين والرياء والنفاق والتكلف والثقل ومعاصي الباطن من الكبر وغيره، بل إنهم قد يلبسون عيوبهم لباس الدين! أما هؤلاء: فهم ناس (عاديون) يعرفون تقصيرهم ويعذر بعضهم بعضا ويتعايشون مع نقصهم وتقصيرهم وقد يحاول الواحد منهم إصلاح نفسه دون تعال وشعارات. وكنت قد كتبت قديما مقالا طويلا عن تصنيف الناس إلى ملتزم وغيره، ونقدت هذا الأمر بشدة. لذلك كنت أغشى بعض الأماكن التي يرى (الملتزمون) أنفسهم فوق حضورها أو لا يصلح لهم حضورها، وأتجنب حضور مجالس هؤلاء الثقلاء والمرضى. ينظر إلي الناس أني مثلهم، وأنا كذلك بل أنا أقلهم. فإن حضر ثقيل متماوت تركت المجلس وقمت عنه. ويوم يُعرف في المكان أني شيخ بسبب السوشيال ميديا: لا أحضر فيه غالبا مرة أخرى. بل لما ذهبت أفصل ملابس الأزهر لضرورة مناقشة الدكتوراه قلت للرجل العامل هناك: أنا كابتن ولست شيخا، وظنني هكذا مدة حتى عرفني لاحقا! وقد فاجأني بعض الناس في (الجيم) أنه يتابعني، ويعرف أني شيخ، فحزنتُ لذلك وتكدرت! وفاجأني المدرب مرة أنه عرفني! ولسان حالي: أيها السائل عنهم وعني *** لست من قيس ولا قيس مني http://t.me/Rwaq_manhaji

Translation: In al-Tali' al-Sa'id, Udfuwi reports in his entry on Taqi 'l-Din Ibn Daqiq 'l-Id: He was a man of honour. When Sharaf 'l-Din al-Mursi reached Qus, they (the students and scholars there) read some grammar to him. He asked them a question; they went quiet. He remarked, "I think I am speaking to a bunch of donkeys." Taqi 'l-Din did not go back to him after that. PS: 1. Qus is in Egypt. 2. Mursi refers to Murcia, in Spain. 3. Sharaf 'l-Din al-Mursi was actually blind.

جاء في كتاب (الطالع السعيد الجامع أسماء نجباء الصعيد) للأدفوي، في ترجمة الإمام تقي الدين ابن دقيق العيد: وكان عزيز النفس؛ لما وصل الشيخ شرف الدين المرسي إلى قوص قرؤوا عليه شيئا من النحو، فسألهم عن سؤال فسكتوا، فقال: أراني أتكلم مع حمير؟! فلم يعُدِ الشيخ تقي الدين إليه بعدها الطالع السعيد | (ص:582)

جاء في كتاب (الطالع السعيد الجامع أسماء نجباء الصعيد) للأدفوي، في ترجمة الإمام تقي الدين ابن دقيق العيد: وكان عزيز النفس؛ لما وصل الشيخ شرف الدين المرسي إلى قوص قرؤوا عليه شيئا من النحو، فسألهم عن سؤال فسكتوا، فقال: أراني أتكلم مع حمير؟! فلم يعُدِ الشيخ تقي الدين إليه بعدها الطالع السعيد | (ص:582)

لا ينال عهدي الظالمين https://www.facebook.com/share/12HqYwCeBGW/

We left the theology of our Akabirin to receive schooling from you. We invited you into our hearts and minds. And this is how you betray us!? (We’ll still buy your books and consume your lectures in secret though. You are too irresistible.) - Message From The Ikhtilat Police, Deobandom

Children playing and making noise during Sama' of Ḥadīth!