Umar Quinn

New Article https://x.com/aboosuhailah/status/2076588727011266663?s=46

When you see any citation of their view, approach it with that same understanding: it's an honest record of the scholarly conversation, not an endorsement of the Zaydī school as an authority in Islamic law.

A Note on Two Yemeni Imams and their Weighing of Scholarly Disagreement A beloved brother recently brought up a meaningful question after reading something in one of my writings on a fiqh issue. They noticed a name among the salaf (early generations) who held a particular view they didn’t recognize and asked, essentially, “Who is this, and does mentioning him carry any significance?” It’s a very thoughtful question, and I believe sharing the answer openly can benefit everyone—hoping that both the beloved brother whose question sparked the inquiry and all readers will benefit and share in the reward. No dedicated student of knowledge typically journeys far in ḥadīth-based fiqh (jurisprudence) without encountering two influential Yemeni imams: Muḥammad ibn Ismāʿīl al-Ṣanʿānī [d. 1182 AH -رحمه الله-] who authored the well-known Subul al-Salām— a key commentary on Bulūgh al-Marām, and Muḥammad ibn ʿAlī al-Shawkānī [d.1250 AH -رحمه الله-] who is known for his works al-Durar al-Bahiyyah, Nayl al-Awṭār and al-Sayl al-Jarrār in comparative fiqh and Irshād al-Fuḥūl in Uṣūl al Fiqh. These texts are truly essential—they guide students in moving from evidence to rulings and ultimately emphasize the importance of the Qurʾān and Sunnah as the final authority. That’s why they are frequently referred to and cited. They wrote for readers formed in that school, and often against its books. Al-Shawkānī's al-Sayl al-Jarrār was written as a direct dismantling of al-Azhār, the standard Zaydī law manual of his day, taking it apart issue by issue against the evidence. So you will find both imams naming Zaydī figures such as al-Hādī, al-Qāsim, and al-Nāṣir, sometimes in the same sentence as the Companions and the imams of the Sunnī schools. This holds even in Nayl al-Awṭār, whose base text, Muntaqā al-Akhbār by Majd al-Dīn Abū al-Barakāt Ibn Taymiyyah (d. 652 AH), the grandfather of the famous Shaykh al-Islām Ibn Taymiyyah, is a purely Sunnī ḥadīth collection: al-Shawkānī still records the Zaydī positions on each issue, because those were the positions some of his students held and needed to see measured against the evidence. Do not let any of this mislead you. A scholar correcting those around him must state their positions accurately, just as a doctor must describe the illness before prescribing a cure. Mentioning a view is not endorsing it. For comparison purposes, al-Ṣanʿānī and al-Shawkānī were both heavily influenced by Ibn Ḥazm of Cordoba (d. 456 AH) in beneficial ways. His school, the Ẓāhiriyyah, was doctrinally much closer to the Ahl al-Sunnah than the Zaydīs, despite Ibn Ḥazm and his followers diverging from the way of the salaf on several issues, especially Allāh's Names and Attributes, under the influence of the region’s rationalist ideas. In fiqh, they were known for rejecting qiyās (legal analogy), a serious methodological error. Observe how the scholars weighed the views and disagreeing viewpoints of the Ẓāhiriyyah in comparison. Where an issue depends on the authenticity of a ḥadīth or the meaning of its wording, the Ẓāhirī view is regarded alongside the other madhhabs, given Ibn Ḥazm's authority in the texts. But where the question is qiyās itself, their stance is excluded, since citing it only restates their rejection of the tool. So even a school this nearer to Ahl al-Sunnah had its views admitted with caution and only where relevant. Before deciding what weight a dissenting view carries, the scholars asked why it exists. The Zaydī school itself is different at its core: it is based on a theology heavily influenced by the pseudo-rationalist Muʿtazilah and holds a unique view of imāmate that reshapes the understanding of religious authority. When foundational beliefs differ this deeply, the disagreements on legal issues that follow are not given weight in scholarly evaluation. The Zaydī jurists are presented by the authors to their readers as examples of positions to be weighed carefully against the evidence and, if they don't stand up to scrutiny, to be set aside.

[[Someone Unversed in the Scholarly Method, Even When He’s Right, He’s Wrong]] The great Imām Muḥammad ibn Idrīs al-Shāfiʿī (d. 204 AH-رحمه الله-) discusses in al-Risālah the scholarly method of mastering Arabic to extract meanings and rulings from the wordings of the revealed texts: «هٰذِهِ الْوُجُوهُ الَّتِي وَصَفْتُ اجْتِمَاعَهَا فِي مَعْرِفَةِ أَهْلِ الْعِلْمِ مِنْهَا بِهِ، وَإِنِ اخْتَلَفَتْ أَسْبَابُ مَعْرِفَتِهَا، مَعْرِفَةٌ وَاضِحَةٌ عِنْدَهُمْ، وَمُسْتَنْكَرَةٌ عِنْدَ غَيْرِهِمْ مِمَّنْ جَهِلَ هٰذَا مِنْ لِسَانِهَا، وَبِلِسَانِهَا نَزَلَ الْكِتَابُ، وَجَاءَتِ السُّنَّةُ، فَتَكَلَّفَ الْقَوْلَ فِي عِلْمِهَا تَكَلُّفَ مَا يَجْهَلُ بَعْضَهُ. وَمَنْ تَكَلَّفَ مَا جَهِلَ، وَمَا لَمْ تُثْبِتْهُ مَعْرِفَتُهُ، كَانَتْ مُوَافَقَتُهُ لِلصَّوَابِ—إِنْ وَافَقَهُ—مِنْ حَيْثُ لَا يَعْرِفُهُ، غَيْرَ مَحْمُودَةٍ، وَاللَّهُ أَعْلَمُ، وَكَانَ بِخَطَئِهِ غَيْرَ مَعْذُورٍ، إِذَا نَطَقَ فِيمَا لَا يُحِيطُ عِلْمُهُ بِالْفَرْقِ بَيْنَ الْخَطَإِلصَّوَابِ فِيهِ.» “These aspects (of the Arabic language), whose convergence I have described—by which the people of knowledge recognize matters, even though the paths by which they attain that knowledge may differ—are clearly understood by them, yet regarded as strange by others who are ignorant of this language. It is in this language that the Book was revealed, and in it the Sunnah came. Yet such a person burdens himself with speaking about its sciences, forcing himself into matters of which he is ignorant in part. Whoever undertakes what he does not know, and what his knowledge has not firmly established, then even if he happens to coincide with what is correct—doing so without knowing why—his agreement with the truth is not praiseworthy, and Allah knows best. And he is not excused for his error, if he speaks in matters wherein his knowledge does not encompass the distinction between error and correctness.”

📣 𝗗𝗔𝗪𝗥𝗔𝗧 𝗔𝗟-𝗜𝗠𝗔̄𝗠 𝗦𝗨𝗙𝗬𝗔̄𝗡 𝗔𝗟-𝗧𝗛𝗔𝗪𝗥𝗜̄ [𝟐] 𝙏𝙝𝙚 𝙎𝙘𝙝𝙤𝙡𝙖𝙧𝙨: 𝙎𝙩𝙖𝙧𝙨 𝙤𝙛 𝙂𝙪𝙞𝙙𝙖𝙣𝙘𝙚 𝙞𝙣 𝙩𝙝𝙚 𝘿𝙖𝙧𝙠𝙣𝙚𝙨𝙨 𝙤𝙛 𝙇𝙖𝙣𝙙 𝙖𝙣𝙙 𝙎𝙚𝙖 ❷❷-❷❻ ⒿⓊⓁⓎ ❷⓿❷❻ Join us for a series of lectures and readings from the books of the scholars, covering: 📌 The advice of al-’Allāmah Rabīʿ ibn Hādī to the Ummah. 📌 The virtues of knowledge and the scholars. 📌 The rights of parents. 📌 The dangers of differing and splitting. 📌 Readings from classical works of the Salaf. 📌 Live tele-links with the Mashāyikh. 📍 Sheffield | Bolton | Liverpool | Nelson Please consult the poster for dates, venues, and timings. 🧑‍🧑‍🧒‍🧒 Everyone is encouraged to attend and share this invitation with others. We ask Allāh to make this gathering sincere, beneficial, and a means of increasing us in knowledge and guidance.

📊 تشجير مسائل في باب الوقف تجشير مسائل في باب الوقف من درس في شرح بلوغ المرام للحافظ ابن حجر العسقلاني رحمه الله. ضمن فعاليات دورة الإمام ابن قيم الجوزية الشرعية الثالثة عشرة، المقامة في مسجد زايد بن سلطان عام ١٤٤٧ هــ 🦞كيفية استخدام الخريطة الذهنية 🔘 انتظر إلى أن تظهر الخريطة في الشاشة. 🔘 اضغط على الدائرة الصغيرة التي تحتوي على رقم أسفل كل عنوان لعرض الفروع التابعة له. 🔘 لإخفاء الفروع مرة أخرى اضغط على الدائرة التي تحتوي على علامة (−) في المكان نفسه. 🔘 استخدم عجلة الفأرة أو إصبعيك على شاشة الهاتف للتكبير والتصغير. 🔘 يمكنك سحب الخريطة بالضغط على أي مكان فارغ ثم التحريك. 🔘 ويُنصح بفتح الفروع تدريجيًا، وعدم فتح جميع الأقسام دفعةً واحدة؛ ليسهل استيعاب التقسيمات ومتابعة تسلسل المسائل. 🔗 للدخول إلى الخريطة: اضغط هنا ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ 🔗 تابعونا في اليوتيوب | إنستغرام | تيك توك | الواتساب | إكس

Mind map for studying the laws of endowments (Al Awqāf).

Telegram broadcasts tend to be hit or miss. I’ll upload the recording soon, Allah willing.

💎[[Al ‘Allāmah Saālih al Fawzān: “Today, the woman has become masculinized—and this is the root cause of divorce.”]] السُّؤَالُ: فِي الآوِنَةِ الأَخِيرَةِ كَثُرَ الطَّلَاقُ حَتَّى ذَكَرَ مُتَخَصِّصُونَ فِي ذَلِكَ نِسَبًا كَبِيرَةً، فَهَلْ مِن تَوْجِيهٍ مِن فَضِيلَتِكُمْ بِذَلِكَ؟ Question: In recent times, divorce has become increasingly common, with specialists citing alarming statistics. Do you, esteemed Shaykh, have any guidance regarding this matter? الجَوَابُ: نَعَمْ، كَثُرَ الطَّلَاقُ بِسَبَبِ النِّسَاءِ، سَاءَتْ أَخْلَاقُهُنَّ، وَسَاءَتْ عِشْرَتُهُنَّ، وَتَكَبَّرْنَ عَلَى الأَزْوَاجِ، بِسَبَبِ الدِّرَاسَةِ وَبِسَبَبِ الْوَظِيفَةِ؛ فَهِيَ صَارَتْ كَأَنَّهَا رَجُلٌ آخَرُ، فَلِذَلِكَ الزَّوْجُ مَا يَصْبِرُ عَلَيْهَا، Answer: Indeed, divorce has become widespread—primarily due to the behavior of women. Their character has deteriorated, their companionship has soured, and they have become arrogant toward their husbands—due to education and employment. A woman has come to resemble another man in the household. Because of this, the husband finds it intolerable. الزَّوْجُ يُرِيدُ امْرَأَةً فِي طَاعَتِهِ، وَفِي بَيْتِهِ، وَفِي تَدْبِيرِهِ، وَفِي خِدْمَتِهِ، فَالْمَرْأَةُ الآنَ اسْتَرْجَلَتْ، هَذَا سَبَبُ الطَّلَاقِ، هَذَا هُوَ سَبَبُ كَثْرَةِ الطَّلَاقِ، وَالَّذِينَ يُنَادُونَ بِحُرِّيَّةِ الْمَرْأَةِ يُرِيدُونَ هَذِهِ النَّتِيجَةَ السَّيِّئَةَ، يُرِيدُونَ أَنْ يُفْسِدُوا الْمُجْتَمَعَ، حُرِّيَّةُ الْمَرْأَةِ عَنِ الشَّرْعِ وَأَحْكَامِ اللَّهِ؟! حُرِّيَّتُهَا فِيمَا شَرَعَ اللَّهُ، هَذِهِ هِيَ الحُرِّيَّةُ، لَا فِي إِطْلَاقِهَا وَخُرُوجِهَا عَلَى أَوَامِرِ الشَّرْعِ، هَذِهِ رِقٌّ، مَا هِيَ بِحُرِّيَّةٍ A husband desires a wife who is obedient to him, who remains in his home, who manages his household, and serves him. But today, the woman has become masculinized—and this is the root cause of divorce. Those who call for “women’s freedom” are aiming for this very disastrous outcome. They wish to corrupt society. Is it freedom for a woman to be emancipated from the rulings of the Sharīʿah and the commands of Allah? True freedom is that which is in accordance with what Allah has legislated—not unrestrained liberty and rebellion against the commands of the Sharīʿah. Such so-called “freedom” is in fact bondage, not liberty. https://youtu.be/PEJZ0pk-gKU?si=NjZfnuNb4wT3dUjd https://t.me/umarquinn

🆕Article: The Immense Pleasure of Sacred Islamic Knowledge SalafiCulture.com/pleasure-of-knowledge

Distancing Yourself from Everything That Brings Worry, Sorrow, and Grief Shaykh Ibn ʿUthaymīn (may Allāh have mercy on him) said: حاوِل أن تبتعِد عن كلِّ شيءٍ يجلِب الهمَّ والحزنَ والغمَّ، لتكونَ دائماً مستريحاً منشرِحَ الصدرِ مُقبِلاً على الله عزَّ وجلَّ وعلى عبادتِه وعلى شؤونِك الدنيويةِ والأخرويةِ، وإذا جرَّبتَ هذا استرحتَ، أمَّا إن أتعبتَ نفسَك بما مضى أو بالاهتمامِ بالمستقبلِ على وجهٍ لم يأذَن به الشرعُ فاعلَم أنك ستتعَبُ ويفوتُك خيرٌ كثيرٌ. Try to distance yourself from everything that brings worry, sorrow, and grief, so that you may always be at ease — with an open heart, turning toward Allāh, the Mighty and Majestic, toward His worship, and toward your affairs of this world and the next. If you put this into practice, you will find rest. But if you wear yourself out over what has already passed, or by fretting over the future in a manner the Sharīʿah did not sanction, then know that you will only exhaust yourself and miss out on a great deal of good. 📖 Sharḥ Bulūgh al-Marām, vol. 9, p. 138

الابتعاد عن كل شيء يجلب الهم والحزن والغم || فضيلة الشيخ العلامة محمد #ابن_عثيمين – رحمه الله تعالى

This weekend (إن شاء الله), join us as we discuss key benefits from the story of Ibrāhīm (عليه السلام) in York, PA ⁦ @masjid_tawheed⁩

Ibn al Qayyim (d. 751 AH -رحمه الله-) said that he intended to write an entire book about the virtues of Al-Khalīl Ibrāhīm -عليه السلام-: