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Live access only for non-subscribers: https://legacy.institute/product/advanced-hanafi-usul-al-jassas/ Topic: TLI - Advanced Hanafi Usul: Al Jassas : Lesson 39 : Sunnah 6/8 : Mursal Sunday 20 Oct 2024 10:00am London The Legacy Institute is inviting you to a scheduled Zoom meeting. https://us02web.zoom.us/j/87340704154?pwd=9X6eqbB0C4WTNMP5pfd1KGqtBMsOQb.1 Meeting ID: 873 4070 4154 Passcode: 624440

The book الفصول في الأصول by Abu Bakr al-Razi al-Jassas, edited by Ujayl Jasim al-Nashmi, is an objectively terrible edit. It should be studied solely for how terrible it is. When offering biographies in the notes, the editor repeatedly gets the names of people referred to in the text wrong. The book is filled with hundreds (not just a few dozen) typos. There are places where it is obvious that lines have been rendered missing. His hadith referencing is totally off as well. I have the physical copy of the second edition from 1994, from the Kuwaiti Awqaf. Looking at a PDF of the third edition in 2007, it has the same errors. The first edition probably had the same errors. No effort has been put in to rectify the errors. Then there is a DKI Beirut print edited by one Muhammad Muhammad Tamir, which seems to be stolen from Nashmi. It has the same errors, with the exception of a few error corrections here and there, and a wholesale removal of the footnotes from the Nashmi edition, replaced by some of the DKI editor's own notes in order to give the impression that he is clever. Then there is one from one Ismatullah Inayatullah Muhammad, published from Islamabad University and released in Word file format. This also has the same type of errors as the previous two, which means it is either stolen or just a Word type up of the book for free access. I do not believe there has been a sufficient expose of these editions, let alone an effort for a proper edition. It is a tough job. Based on my lessons of the book, in order to edit Jassas's book, one needs good expertise in: - Arabic language - Fiqh Hanafi - Fiqh Shafi'i - Hanafi Usul - Rival schools within Hanafi Usul - Shafi'i Usul - Fiqh of the Sahabah and Senior Tabi'un - Mu'tazili principles - The creed of the Ahl 'l-Hadith - Biographies (Tarajim) - Hadith - Rijal and chains of Hadith - Turath of 150 AH to 350 AH - History - Abbasid and Umayyad histories - Disputes among the Sahabah - Tafsir - Qira'at, including extinct ones - Jewish, Christian, and Magian beliefs - Jassas' other works That is what is required at a high expertise level. Then one will need a decent level of exposure to: - Maliki Fiqh and Usul - Hanbali Fiqh and Usul - Zahiri Fiqh and Usul Such is the interdisciplinary nature of the book. This is not an exhaustive list. What makes the issue even more of a remote prospect is how neglected the book is in terms of education. The belief is that it has been discarded for later Hanafi Usul work. Either that, the book has too many uncomfortable truths highlighting I'tizal as the provenance of many opinions in Hanafi Usul. The fact, however, is that this remains an indispensable book to understand Hanafi Usul. With the amount of raw data and primary source information, there is no Hanafi Usul text that can touch it. No other early extant book in Usul is as exhaustive as it is. فإلى الله المشتكى

Skip to the replies for a pulse on popular sentiment. https://x.com/Keir_Starmer/status/1847334102820626716

https://www.telegraph.co.uk/world-news/2024/10/18/yahya-sinwar-video-final-moments-hamas-leader-gaza/ But when she watched the footage of his last moments harried by a drone in a ruined building before he was killed by a tank shell, she quickly felt ashamed for her previous criticism. Enas said: “I felt very embarrassed about myself that I was wishing death for a person in return for my life, but he was fighting face-to-face and fighting drones as well. “What happened is very painful. We are all sad about his death, but we are proud of him that he was killed while fighting and not in tunnels as we thought.” A 21-year-old woman called Rodayna from Gaza old town, said: “People are split. There was a time when many blamed him, saying he’d led us into ruin, into this endless bloodshed, without a real plan. He pushed us off a cliff, they said. “Yet, when the news broke that he had been killed in a clash with Israeli forces, many of those same voices shifted. “Suddenly, people felt ashamed, as if they had wronged him with their anger. They started talking about him as if he was a hero, someone who fought to the end.” Dina, who has been forced to leave her home in northern Gaza and move south to the Mawasi area in Khan Younis, has lost friends, cousins and grandchildren in the war. The news of Sinwar’s death hit her “like a lightning bolt” she said. “We wondered, is this really true? Or is it just another story from the Israeli occupation? And then the question: what will happen to us after all of this?” She went on: “If you’d asked me before Sinwar was killed, I might have said he wasn’t a hero, and that the real heroes were us, the people.” But her perspective changed with his death. “When you see him standing firm, fighting, and not among the people hiding in tents, you start to see things differently.”

Dear Gujjis, doing tafkhim on النون المخفاة followed by a non-tafkhim letter makes you sound doubly stupid. Please stop. An offending sample: https://www.youtube.com/watch?v=ZouSpq3F6yg

There are some, from the medieval era right up to this day, who believe insulting people into Islam is the optimal mode of da'wah. And it might be a successful strategy - for 1% of people. This 1% is then put on a pedestal as proof that the strategy works. Shame grenades are then lobbed against those who speak up against this, with rhetoric like 'oh he's converted 000s of people to Islam' or 'he is speaking the truth' or 'Allah does not shy away from the truth'. Really? What you don't hear about is the other 99% that apostatised, or moved further away from Islam, or became ambivalent of the faith, or were simply put off the faith by these 'clergymen' and retreated into their own shells without their ambitions ever being properly fulfilled. Many of these people could have contributed so much more to Islam had the message been repackaged for them. Instead, in a bid to stroke their own egos, these clergymen couldn't see how fallacious their strategy was. It's time to call time on such a strategy and its 'champions'.

کیا اس جاہل کے حلقے میں کوئی ایسا بندہ ہے جو اس کا منہ بند کرنے کی ذمہ داری لے؟ https://x.com/pakistan_untold/status/1844205024169111730

On the same theme, the general body of Usul is Qat’i and is therefore Madhhab-agnostic, or should be approached in that manner: https://t.me/MakkanMusings/1029

إذا كنت تحب غزة، فانظر إلى أعظم عمل قمت به لوجه الله في حياتك، ثم استجمع قلبك، وارفع يديك إلى السماء خاشعاً متذللاً، وقل: اللهم إن كنتُ فعلت هذا العمل لأجلك، وابتغاء مرضاتك، ففرج عن أهل غزة ما هم فيه من ضيق وكربة، قلها بثقة ويقين، لعل الله يرى من قلبك صدقاً وإخلاصاً، فيفرج عنا كربنا ويطفئ حربنا !!

Zakir Naik has more gaffes than Joe Biden. He should retire.

Free one-off lesson for non-subscribers (live access only): https://legacy.institute/product/advanced-hanafi-usul-al-jassas/ Topic: TLI - Advanced Hanafi Usul: Al Jassas : Lesson 38 : Sunnah 5/8 : Abu Hurayrah Time: Oct 12, 2024 10:00 PM London https://us02web.zoom.us/j/89394613965 Meeting ID: 893 9461 3965 Passcode: 264059

In their effort to fight the orientalists, the people drafting a new definition of Ummi have played into another orientalist agenda. https://fxtwitter.com/chonkshonk1/status/1843722681189052750

Abu Hanifah Foundation, Blackburn, Arabic skills https://www.facebook.com/abuhanifahfoundation/videos/1377012179652018?locale=en_GB https://www.facebook.com/watch/?v=498508254017506

A summary selection of references to Ummi, from al-Maturidi's Ta'wilat Ahl 'l-Sunnah. والأُمِّي: الذي لا يكتب، ولا يقرأ عن كتابة، لكنه يقرأ لا عن كتابة، كالنبي صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ كان لا يكتب، ولا يقرأ عن كتابة؛ كقوله: (وَلَا تَخُطُّهُ بِيَمِينِكَ)، ويقال أَيضا: الذي لا يقرأ ولا يكتب، لا عن كتابة، ولا غير كتابة. Ummi can refer to both: a) a person who cannot write and cannot read from a written document, but he can read without reading from a document, like the Prophet صلى الله عليه وسلم b) a person who cannot write and cannot read at all, whether from a written document or not أي: أمي فإن ذلك أبلغ في التعريف والحجاج؛ لأنه بعث أميًّا لم يعرفوه بدراسة الكتب المتقدمة أو تلاوة شيء منها، ولا عرفوه اختلف إلى أحد منهم في تعليم كتبهم، ولا عرف أنه كتب شيئًا ولا خط خطًّا قط، ثم أخبر عما في كتبهم على موافقة ما فيها، وكانت كتبهم بغير لسانه؛ دل أنه إنما عرف ذلك باللَّه تعالى؛ فذلك أبلغ في إثبات الرسالة والحجاج، واللَّه أعلم. The fact that the Prophet صلى الله عليه وسلم was Ummi aptly demonstrates that the Quran he brought could have only come from Allah. This shut down any accusation against him that it was from his own writing, or that he could have plagiarised it from other books. This argument by al-Maturidi demonstrates that the idea that he was granted the ability to write towards the end is a baseless claim, as revelation was continuous up to the end of his life (or just before that). The Quran describes itself as مصدقا لما بين يديه من الكتاب - it confirms the Scriptures that preceded it, i.e., without the Prophet ever having knowledge of them. Even though the pagans of Makkah begrudgingly submitted this could not have been from the Prophet's own making (though many still stubbornly refused to believe him), there was no chance that Allah would have allowed a window of accusation to be opened against his Prophet towards the end of his life for the Jews and Christians to to accuse him of plagiarism. This means so long as revelation was in play, he - as a matter of divine ordainment - could not read and could not have been allowed to read. بعث رسوله أميًّا في قوم أميين لا يعلمون الحكمة وماهيتها، وجعل ذلك آية لرسالته وحجة لنبوته؛ لأنه إذا كان أميًّا لا يكتب ولا يقرأ الكتب، ثم آتاهم الكتاب مؤلفًا منظومًا يوافق كتب أهل الكتاب دل أنه إنما علم ذلك بالوحي، وأنه لم يختلقه من عند نفسه This is the same as the above. ثم وجه الحكمة في جعل النبوة في الأمي أن يكون ذلك سبب معرفة نبوته وعلامة رسالته، بحيث يعلم أنه ما اخترع ذلك من لدن نفسه؛ إذ لم يعرف الكتابة والقراءة ولا اختلف إلى أحد؛ ليتعلم منه، ثم أحوج جميع الحكماء إلى حكمته، وجميع أهل الكتاب إلى معرفة كتابه؛ لحسن نظمه وتأليفه؛ ليعلم أنه إنما ناله بالوحي والرسالة Same as above. وقوله - عَزَّ وَجَلَّ -: (فَزَادُوهُمْ رَهَقًا). قَالَ بَعْضُهُمْ: العجب: الغريب، وإنَّمَا استغربوا ذلك منه؛ لأنهم سمعوه من أُمِّي لا يعرف الكتابة ولا يقرأ الكتب... وتعجبوا مما سمعوا؛ لأنهم سمعوه من مكان لم يكن مكان قراءة الكتب، وسمعوا من الأمي الذي لم يقرأ كتابا قط، ولا عرف المكتوب؛ فتعجبوا منه أشد التعجب This is in reference to the encounter the Prophet صلى الله عليه وسلم had with the demons (jinn). One interpretation of why they were astounded was because the verses they heard were from a person who was Ummi. It is reported that this event occurred in 10 AP.

(End; all posts edited and sharpened 12 hours after release)

PPS: قال المأمون لأبي العلاء المنقرى: بلغني أنك أمّيّ، وأنك لا تقيم الشعر، وأنك تلحن في كلامك. فقال: يا أمير المؤمنين، أما اللحن فربما سبقني لساني بالشيء منه. وأما الأمّيّة وكسر الشعر فقد كان النبي صلّى الله عليه وسلم أمّيّا، وكان لا ينشد الشعر. فقال المأمون: سألتك عن ثلاثة عيوب فيك فزدتني رابعا، وهو الجهل، أما علمت يا جاهل أن ذلك في النبي صلّى الله عليه وسلم فضيلة وفيك وفي أمثالك نقيصة!؟ العقد الفريد لابن عبد ربه الأندلسي Al-Iqd al-Farid by Ibn Abd Rabbih al-Andalusi (d. 328 AH): Ma’mun said to Abu ‘l-Ala al-Minqari, ‘It has reached me that you are unlettered, that you cannot properly render any poetry, and that you perpetrate errors in your speech.’ He replied, ‘O Commander of the Faithful, as for speech errors, sometimes my tongues beat me to what I want to say. As for being unlettered and broken poetry, the Prophet صلى الله عليه وسلم was unlettered and could not sing poetry.’ Ma’mun retorted, ‘I asked you about three faults in you, but you added a fourth: ignorance! You ignorant guy, did you not know that, for the Prophet صلى الله عليه وسلم, this is a virtue, whereas for the likes of you, it is a defect!?’