KR

M. FRA on making an error in recitation in the qira'ah the Imam is trained to read in, which coincides with another qira'ah:

M. FRA compares Taj and Madinah mushafs for 9:111 on a mid-verse waqf:

I can't believe these dinosaurs haven't realised they're extinct.

Part 2: These groups find that their families were indeed "dysfunctional." The term "dysfunctional family" is commonly used in recovery circles, to the extent that it is claimed that majority of families are dysfunctional. This assertion might be so broadly interpreted that it becomes meaningless, much like saying that majority of people aren't perfectly healthy. Let's closely examine the assertions commonly made by numerous individuals attributing their problems to their families. Initially, let's ponder whether claims of abuse, for instance, are accurate. Many factors cast doubt on the accounts shared in recovery groups and often during psychotherapy, some of which were mentioned earlier. A critical factor is the significant societal pressure within recovery groups for each member to recount their family's negative aspects. This confirms their perception of their own issues and aligns with the broader theoretical or ideological leanings of the entire movement. It's worth noting that many of the accusations regarding parental actions are highly extreme, sometimes even alleging criminal conduct. Despite the gravity of these claims, parents or siblings are seldom present to validate or defend themselves. In essence, a recovery group atmosphere can resemble that of a typical mob mentality. However, assuming the allegations are accurate – and this is undoubtedly the case on many occasions – what purpose does this knowledge serve? Is it truly worth dwelling on any more than absolutely necessary? Consider the prevalent attitude within numerous recovery groups and much psychotherapy, which often portrays the client as a victim of past traumas inflicted by others. This victim mindset brings about two significant and detrimental outcomes. Firstly, it fosters passivity at its core. It entails a great deal of self-pity and, most importantly, intensifies a hypnotic fixation on past troubles; clients remain captivated by the demons of their history. Secondly, this victim stance carries a strong sense of moral superiority. Much of its allure stems from the belief that the individual, now grown, is morally superior to their parents. In recovery groups, many people harshly judge their parents, frequently resorting to finger-pointing and blame. They often make minimal effort, if any, to comprehend their parents' life situations, to realise that their parents also had parents, and so on, tracing back to Adam and Eve, who made their own mistakes. While recovery group members frequently seek forgiveness for their own shortcomings and vulnerabilities, they tend to display limited mercy or understanding towards their own parents. The gist of this is to remember that our problems are not solely or primary the fault of parents or even society. We need to stop blaming parents and ‘childhood trauma’ on everything that happens with us.

The Anti-Family Anti-Parent Narratives in some Psychotherapy Modalities. Part 2 of 2

Part 1: The pervasive bias against parents in many psychotherapy approaches exacerbates the anti-family forms of selfism on families. This prejudice has existed since Freud's concept of the Oedipus complex, which postulates that a strong father-son rivalry served as a formative event in the development of male personality. Uncertainty surrounds the causes of this hostility, which appears to be related to the father's authority and marriage to the child's mother. This hatred can be subdued in a number of ways, such as through fear, but it is frequently thought to linger and reactivate throughout life. Notably, despite its frequent occurrence, fatherly love receives minimal attention in both Freudian and selfist therapies. Recently, the focus has shifted to the mother, who has received criticism for being emotionally reliant, domineering, and manipulative, and emotionally dependent, creating a no-win situation for modern mothers. In the case of both parents, it is high time that these "explanations" be called by their real name- a new variety of the old prejudice known as "scapegoating." When will psychological theory be open-minded and truthful enough to give us the respect of admitting that we are the ones that should take responsibility, not our parents or our fates or even our parents, but rather ourselves? In transactional analysis, where the father and mother are united into the androgynous ego state called "Parent," the Oedipus complex and the idea of a bad mother still loom large. The Parent is clearly portrayed as the main cause of our issues in works like "I'm OK - You're OK," despite having some redeeming traits. A sentimentality that is almost poignant in its innocence is the idea that children are innately good and happy and that they only encounter negative influences from the outside world (similar to Maslow's premise). The truth is that society and parents provide a wide range of beneficial impacts, including affection, food, friends, preschool, games, travel, and stories. These experiences not only give the youngster great joy, but they also represent the regular, admirable good activities of a typical child's life. Strangely, these experiences are not acknowledged. Moreover, the negative experiences that children generate themselves, which are intrinsic to human nature right from the start—like a one-year-old's first experience of jealousy or the initial expression of hatred by striking another child (activities that seem to bring as much delight to children as to adults)—are not taken into consideration. The ease with which children grasp the concept of "mine" and the struggle they face in understanding "yours," their self - all of this is disregarded. The endeavors made by parents and educators to assist children in sharing, playing harmoniously, cooperating, and more, can be seen as acknowledgments of children's innate ability for negativity and the positive influence of parents and society. Conversely, transactional analysis views the child as a container of mainly not-OK emotions brought about by parents. The negative encounters are likened to recurring tape recordings that persist throughout later life. As expected, creativity isn't linked to the Parent but rather emerges from the Child's innate curiosity and is nurtured by the information-processing Adult. The Child contributes the "desire," while the Adult offers the "method," with "computer time" from the Adult being vital for creativity. Curiously, curiosity is seen as a purely positive motive, while its fundamental tie to aggression is overlooked. In short, the transactional analysis narrative centers on the defenseless yet inherently happy, good, and imaginative Child, burdened by the harsh Parent, and rescued from losing the "Game of Life" by a self-actualising, information-processing Adult computer. In recovery groups, a major activity involves members critiquing and confronting their parents and relatives.

The Anti-Family Anti-Parent Narratives in some Psychotherapy Modalities. Part 1 of 2

﴿وَإِنْ عُدْتُمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا ﴾

It’s probably worth cancelling your Sky subscription just for the broadcaster hosting this genocide enabler. https://x.com/saulstaniforth/status/1774805536006959106

Thanwi clarifies that the Mutaqaddimun were not as strict as later scholars when it comes to following an Imam with a different practice in Salah, or an Imam from another school.

The obligation of Taqlid Shakhsi is the view of Thanwi, but he argues it is a bid’ah to believe it is an intrinsic obligation. He further argues on the next page that there is no need to substantiate the obligation of TS from the Quran and Sunnah, simply because it is not an intrinsic obligation. Make of that what you will.

^ One should not be hardcore in matters of scholarly difference. - Thanwi

One should not be hardcore in matters of scholarly difference. - Thanwi

One who is overly engrossed in spirituality should not pass fatwa or become a mufti. - Thanwi

To recite Basmalah aloud in the congregation Qiyam of Ramadan before every Surah according to HAM

Congregational generic Nafl in Ramadan according to Husain Ahmad Madani, which he deems a preferable act and ascribed to Mahmud Hasan as well. (This is of course according to the weaker view that draws a distinction between Tarawih and generic Nafl.)