KR

S. Bashir at around 35 years old, sitting next to the then Shaykh of Azhar, Abdul Halim Mahmoud, circa 1974. He would be invited to recite in the scholars’ majlis hosted by King Hassan II in Morocco. https://youtu.be/uGcmdv1vLR0

In Al-Bayān, Abū ‘Uthmān Al-Jāhidh mentions Mūsā b. Sayyār al-Aswārī whilst speaking about storytellers: ❝He used to be one of wonders of the world. His eloquence in Persian was as high as his eloquence in Arabic. He would frequently sit in his gathering which he was famous for. Arabs would sit to his right and Persians to his left. He would read an āyah from the Book of Allāh and explain it to the Arabs in Arabic and then turn to the Persians and explain it in Persian; both with such eloquence that one would not know which was finer.❞ (Volume 1, p. 368)

Until the very last https://x.com/qubaacademy_/status/1951600128042631252

He sent us to the tailors. He paid for our clothes from his own pocket. He hired the best hall in Madinah. He ensured his students who read Quran by him got the recognition they deserved. He fed all the attendees, camel meat no less. As he used to say: ایک بار ڈھکا مارو تو ہزار مولوی نکل آئیں گے، مگر ہزار مرتبہ ڈھکا دو تو ایک ڈھنگ کا قاری بھی نہیں نکلے گا غفر الله له بالقرآن وأدخله الفردوس بالقرآن

من كتاب الإعلام بأعلام بيت الله الحرام لقطب الدين النهرواني الحنفي تـ ٩٩٠ هـ حول مسألة تقليد الحنفية غير الحنفية في مسألة إدخال الميت في المسجد للصلاة عليه، ثم عثور المؤلف على رواية في المذهب موافقة لهم (مليئة بالأخطاء المطبعية)

The new publication finally emerges, translated by my brother Sh. Hamzah Hassan. https://turath.co.uk/products/towards-understanding-hadith-exploring-ten-key-issues Some people just have a knack for translating, and I believe my brother is one of them. May Allah bless him.

Imagine being a parrot and you can't even get the name of the book right in your signed fatwas. What on earth are Radd al-Mukhtar, Darr al-Mukhtar, Darr al-Muhtar?

One of the عجائب of UK Muslim desi culture is that a girl leaves Maktab the moment she hits puberty.

Just came across a paper on Hurmat-e-Musaharat that was presented at a Fiqhi Ijtima in Gujarat by Mufti Zayd Mazahiri Nadwi; the famous contemporary compiler of the discourse of Hazrat Thanwi and who also happens to be a teacher of Allamah Uwais Namazi. He argues that for married couples the Fatwa should now be on the Shafi' Madhhab and not the Hanafi, in light of the Haraj the Hanafi position creates for families and the precedence found from Hanafi Ulama and Akabir of doing Udul from the Madhhab at the time of need. This is similar to the position Mufti Taqi is inclined towards, as quoted by the Muhasshi of Usul-ul-Ifta wa Adabuh. Yeah, so no need to continue distributing Mufti Faruk's booklet on the subject and messing up people's heads, especially those who have OCD! #Fiqh #HurmateMusaharat #Udul

The Hidden Struggles of Students of Knowledge When we talk about students of knowledge, people often picture respect, honour, and barakah. What we don’t often talk about are the struggles they go through the part that nobody sees. Students are human beings. They have worries, pressures, and weaknesses like everyone else. The difference is that they’re trying to carry the deen at the same time. The journey isn’t easy. To learn Arabic properly and to understand Qur’an and Hadith takes years of effort. Students sacrifice their time, energy, and sometimes even their health just to reach a stage where they can benefit others. But after all of that, many of them graduate into a life that isn’t glamorous at all. In fact, it can be very tough. I still remember one of my teachers. He used to earn what would be the equivalent of about £100 a month. That was it. Out of that, he had to feed his family, cover his bus fare to the madrasa, and handle every other expense. There was no such thing as holidays or taking time out. His life was service. And if you had seen him, you’d never have guessed the weight he was carrying quietly. This is the reality. Students have family problems, they face financial struggles, and they go through personal challenges. But while they’re dealing with all of that, they’re also expected to stand up and teach, to be role models, to guide the community. And most of the time, nobody sees what it costs them to do that. In the past, things were different. Scholars were supported, often by governments or wealthy individuals, so they could give their full time to the deen. That’s one reason why we saw so much barakah in their work. Today, that level of support is rare. Too many students are left to carry the load by themselves. If we really value the preservation of Islam, then we need to start seeing beyond the surface. When we hear a dars or attend a class, we’re not just receiving knowledge, we’re benefitting from someone’s sacrifice. And if we want that sacrifice to continue, then we need to step up and support our students and teachers so they can focus on what benefits the ummah.

Sh. Judai on the reward for Quran translations

Good example of سد الذريعة gone horribly wrong by Molvis https://apnews.com/article/afghanistan-taliban-internet-shutdown-a2e6c5f836ab3ab9f770591fc89900c0

Is forgetting a portion of the Quran one has memorised an offence to God? To begin, the purpose of this question is not to encourage forgetting the Quran, as no believer would encourage intentionally discarding the effort one has committed to the book of God. This is in addition to the fact that the Prophet (peace be upon him) encouraged actively maintaining studied portions from the Quran so as to prevent it escaping one's memory ("as it more prone to escape than a camel from its [hobbling] ropes" - Bukhari and Muslim). The question of whether forgetfulness is a sin is relevant for two reasons: (i) the claim actually deters many from memorising the Quran (as I'm sure many have heard firsthand), and (ii) it informs priorities with respect to one's engagement with the Quran. So, is forgetting the Quran a sin? The answer is no, for several reasons: 1) The reports indicating so are not actually authentic (as argued by both contemporary hadith scholars Sh. Abdullah al-Judai and Sh. Hatim al-Awni). 2) Memorising the Quran is a recommended act, not obligatory, so forgetting something that is itself recommended does not result in sin. 3) Even if it is assumed the reports on the topic are authentic, the phrase 'forgetting' can mean outright dismissal and rejection of the Quran's contents. (This usage is similarly found in the Quran - see 32:14, 45:34 - and also exists in English.) The meaning of outright dismissal and rejection of contents is actually more appropriate in the context of the report. In other words, the act of forgetting something that was itself recommended cannot appropriately be labelled a sin, let alone one of the greatest sins (as the report appears to indicate). On the other hand, the meaning of 'forgetfulness' which is to disregard the contents of the Quran is in fact a grave act, and is therefore the more appropriate meaning corresponding to the gravity found in the report. Again, this is assuming the report to be authentic, which it is not. In summary, if someone is actively studying the Quran's contents and wants to memorise the portions they're studying, go ahead and don't let this be a reason to deter you from memorisation. I hope that helps. And God knows best.