Massoud Vahedi

"The fact of the matter is that the most important subject outside of the traditional ones for a student of knowledge to study is history. It is critical to know the historical context of the works you study. Those works were written in a context. Not understanding that context sometimes causes one to entirely miss the point of the fiqh in the books." - Dr Asim Yusuf

Some brothers who impetuously weaken (authentic) hadiths in the Sahihayn fail to recognize an important caveat: even if it is conceded that the Hadith is technically weak, it typically would be of the highest caliber of weak reports. Since it is in the Sahihayn, its matn has already been vetted and deemed conformant to the greater pool of proof-texts, so the issue is typically confined to a slight technical weakness in the isnad. For most intents and purposes, such a hypothetical Hadith would remain actionable and worthy of serious consideration.

"After we left, we recalled to the Shaykh how he remained silent. In response he said: 'This gathering [with the judges and scholars] was held for the sake of this world, but my gathering with you is held for [the sake of Allah and] the Hereafter.'" Shaykh Salih Al Shaykh commented on this story by stating: "Humility is the hallmark of success, while pretentiousness is the hallmark of failure." What was wrong with the gathering of the scholars? It was likely not held with the sincere intention of attaining benefit and benefitting others, and instead the attendees wanted to display their knowledge to their peers and engage in argumentation. When Ibn Rajab noticed this, he disengaged from the discussion and remained silent.

Al-Hafidh Ibn Rajab: An Epitome of Sincerity and Humility One of Ibn Rajab's students narrated: "We once attended a gathering led by our Shaykh after the morning prayer, where he analyzed a peculiar legal issue in an extremely detailed and fine-tuned manner, such that he enumerated the views of the scholars and jurists regarding it and evaluated its applications and extensions in related legal areas (takhrij)...this presentation caused us to become amazed of his prowess, memory, and excellent skills in legal deduction. Then on that same day we – along with our Shaykh – were invited to a gathering that was led by many of the major scholars and judges [of that time]...it so happened that the very same legal issue was brought up in this gathering, and none of these judges and scholars were able to analyze it well. We wished that he [Ibn Rajab] would speak so that his primacy over them would become evident. But throughout their discussion, our Shaykh remained silent...

الخليفي الحدادي السفيه يحتج بمثل هذا الأثر الفاسد في الصورة. والمسلم العاقل ليس عنده مع هذا الكلام الذي يخالف محكمات الكتاب والسنة سوى خيارين: - إما أن يكذّب نسبة هذا الكلام الفاسد إلى إبراهيم النخعي. - أو أن يُخطّئه ويراه من زلات الإمام النخعي أو مبالغة خلال الكلام أوقعته في كلام فاسد مع حفظ قدره. لكن هذه العقلية الحدادية الفاسدة تحتج بهذا الأثر وتبني عليه جعل شطر الأمة أبغض من أهل الكتاب الذين نزل القرآن ببيان كفرهم وشركهم! وكثير من الآثار التي تروى في التشنيع على أبي حنيفة أو غيره من الأئمة، فيها مبالغات لا تجوز عند العقلاء حتى لو ثبتت نسبتها لإمام كبير، فنحن لا نجعل البشر مصادر شرعية معصومة، وهذا من أصول أهل السنة والجماعة. مصدر الصورة: الترجيح بين أقوال المعدلين والجارحين في أبي حنيفة النعمان بن ثابت لعبد الله الخليفي. وهو كتاب فاسد مليء بالمغالطات وفساد الاستدلال.

تأصيل علم علل الحديث: دراسة نظرية تطبيقية، الإمام علي بن المديني نموذجًا الطبعة الثانية / 1443هـ تأليف/ طارق بن عودة العودة #طارق_العودة #علوم_الحديث

"I imagine that the philosophy of language that would render these differences mere semantics derives from what Wittgenstein calls “language games.” In this framework, all sects are considered correct insofar as they are following the principles of their own paradigm. This would be the only way to make such differences “semantics” and “a non-controversy.” Thus, in reality, Dr. Qadhi upholds a modern adaptation of the takāfuʾ al-adillah paradigm, in which each group operates within its own language games that contradict the language games of others. Each group, therefore, possesses its own conflicting paradigms, definitions, and linguistic usages. The result is a sophistry of taṣwīb hermeneutics, whereby sects with entirely contradictory beliefs are all deemed correct, and their differences are reduced to mere semantics." - Sh. Ahmed Khater, "Doctrinal Boundaries and Theological Relativism"

The Sophistry of Taṣwīb Hermeneutics "Invoking Western philosophy of language, Dr. [Yasir] Qadhi explains how these differences, in his view, were merely semantic. When discussing the differences between sects such as the Muʿtazilah and others, he stated: “in the end of the day it’s language. It’s language.” He asserts, “It’s just how you’re phrasing. It’s just a matter of philosophy of language. That’s how it is, right?” For this reason, he maintains that “Wittgenstein’s theory on language will actually help you understand the ṣifāt controversy to the point of making it a non-controversy. You can literally take Wittgenstein’s theories of language and look at the ṣifāt controversy and collapse it all and say, actually, there is no controversy.” While Dr. Qadhi has not explained his understanding of Wittgenstein in any detail, I imagine that the philosophy of language that would render these differences mere semantics derives from what Wittgenstein calls “language games.”

This book reflects his final gradings and the hadiths he deemed weak from the Four Sunan. If a hadith in any of the Four Sunan is not in this book one may assume he considers it Hasan or Sahih. https://archive.org/details/alfirdwsiy2018_gmail_1735

Anybody who relies on the Darussalam English translation of the Four Sunan (Al-Tirmidhi, Abu Dawud, Al-Nasa'i and Ibn Majah) should know that Sh. Zubair Ali Za'i changed his verdicts on a substantial portion of those Ahadith. One should take this in mind when reading those four sets since a certain grading on a Hadith might not reflect his final view.

Al-Aṣmaʿī once heard a tribesman say, "Poverty in one's own homeland makes him a stranger, and affluence in a strange land makes him at home." [Muʿjam Ibn al-Aʿrābī] قال ابن الأعرابي في معجمه: نا أَبُو يَعْلَى، نا الأَصْمَعِيُّ، قَالَ: سَمِعْتُ بَعْضَ الأَعْرَابِ، يَقُولُ: " الْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ، وَالْغِنَى فِي الْغُرْبَةِ وَطَّنٌ."

فائدةٌ في التَّمييز بين آل تيميَّة في "المسوَّدة" الحنبليَّة:

كتاب «المسوَّدة» تعاقب عليه الأئمة الأعلام الثلاثة من آل تيميَّة رحمهم الله جميعًا: - الجدُّ: مجدُ الدِّين عبد السلام ابن تيميَّة (ت ٦٥٢ هـ). -  الأب: شهابُ الدِّين عبد الحليم ابن تيميَّة (ت ٦٨٢ هـ) - الحفيد: تقيُّ الدِّين أحمد بن تيميَّة، شيخ الإسلام (ت ٧٢٨هـ). وقد يلتبِس على النَّاظر نسبة الكلام إلى أحدهم؛ لأن الجامع للكتاب-وهو تلميذ أبي العباس ابن تيمية- أجرى الكتاب نسقًا واحدًا، وألَّف بين تعليقات الأئمَّة الثلاثة. والضابط العامُّ في التَّمييز هو: أنَّ ما أُبهِم فيه العزو، فهو من قول ابن تيمية الجدِّ رحمه الله؛ لأنه هو الذي ابتدأ تصنيف الكتاب؛ فإذا أبهم العزو؛ انصرف إليه. وأما قول الأب والحفيد، فهو مقيَّد بالنِّسبة إليهما غالبًا؛ فالنِّسبة إلى الأب بقوله: «والد شيخنا»، والنِّسبة إلى الحفيد بقوله: «شيخنا». هذا هو الأصل، وقد يقع تردُّد في بعض المواضع؛ إذ قد يقع الإبهام في مواضع ولا يصلح الكلامُ أن يكون للجدِّ مجد الدِّين رحمه الله بقرائنَ ظاهرةٍ، وقد تتداخل النُّصوص، فيُعزى أوَّلُ الكلام دون تمامه، وهذا خلاف الغالب. والكتاب بحاجة إلى تحقيقٍ جديد واستجادةٍ للنُّسخ. وفي تحرير هذه الفائدة نظمًا، قلتُ: ١- لنسبةِ الكلام في «المُسَوَّدَهْ» قاعدةٌ تغلِبُ لا مُطَّرِدَهْ ٢- فما لمجد الدِّين جاء مُبهمَا وما لغيرِه يجيءُ مُعلَمَا ٣- إنْ يرِدِ الحفيدَ قال: «شيخُنا» أو أبَـهُ قال: «لوالدِ شيخِنا» ٤- وقد يجيءُ العزوُ أيضًا مُبهمَا ولا يُرادُ المجدُ لكنْ قلَّ ما

Shaykh Salman al-Nadwi has passed away. He was one of India's foremost scholars and intellectuals, and the founder of the Association of Muslim Youth (Jam'iyyat Shabāb al-Islām), which is one of the largest Islamic organizations in India. May Allah envelop him in His vast mercy, reward him for his courage in speaking the truth as he saw it, forgive his shortcomings, and grant him the highest ranks in Paradise. Ameen.

Oh, man.

Figh08925 اسم الكتاب: التكييف الفقهي للوقائع المستجدة وتطبيقاته المؤلف: محمد عثمان شبير دار النشر: دار القلم تاريخ النشر: 1435هـ 2014 م بلد النشر: سورية

Imam al-Razi: "Good morning." Imam Ibn Taymiyyah: "And this statement of his ('Good morning') is false from 50 different angles, which we'll now explain one by one..."