Massoud Vahedi

"سئل أحمد : إذا كان مع الرجل مال فإن تزوج به لم يبق معه فضل يحج به وإن حج خشي على نفسه؟ قال أحمد : إذا لم يكن له صبر فليتزوج ويترك الحج ." -طبقات الحنابلة

الاستدراك على الأئمة لا يصلح في تحقيق كتبهم وهم أعلم بما يصلح أن يروى مما لا يروى والله المستعان وهذا الخبر رواه أبو عبدالله أحمد بن حنبل في الزهد له

Saying, "Sidi, have some Adab," is half of knowledge.* The other half is, "Where did you study to have the courage to criticize me?!" *in the modern Da'wah-verse

Ibn Mufliḥ said: “As for what is reported that [Imam] Aḥmad refrained from eating melons due to a lack of knowledge of how the Prophet peace be upon him consumed them, then this is a lie. This was mentioned by our Sheikh (i.e. Ibn Taymiyyah).” - al-Furūʿ

قال الشيخ عبد الفتاح أبو غدة: "قال بعض العلماء من السلف: الحكايات جند من جنود الله تعالى يثبّت الله بـها قلوب أوليائه، وشاهده من كتاب الله تعالى قوله سبحانه: (وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ)." - صفحات من صبر العلماء

😕 Well, that was some "prediction."

Imam Ahmad's critical - or at the very least skeptical - stance toward the hadith of 'Amr ibn Salamah - where it is reported that he led his community in salah as a child - possibly caused Imam al-Bukhari to not use it as a proof for the imamate of a child in obligatory congregational prayers. Imam Ahmad did not accept the hadith of 'Amr ibn Salamah as a valid proof, and for that reason, in what is authoritatively transmitted from him, a child is not allowed to lead adults in obligatory prayers.

"وشيخ الإسلام [ابن تيمية] - رحمه الله - دائما يحاول أن يوفق بين الأقوال ويجمع بينها لتنسجم الأدلة، سواء كانت من النصوص أو من التعليلات" - الشيخ أحمد الخليل

Do you want to learn the Islamic sciences but don't know where to start? Consider Tamhid Institute. Tamhid Institute is a solid institution for structured learning in the Islamic sciences, and it has a number of talented teachers in the Arabic language and Islamic disciplines. I strongly recommend applying to their Arabic Foundations or Faith Foundations program. The programs are flexible and the costs are very fair; Arabic is done online, while Faith Foundations can be studied either in person or online. You can learn more about the programs at https://www.tamhid.org/programs and apply at tamhid.org/apply. The deadline is June 30, so not much time is left!

In Wudu', the head is treated differently from the other limbs: it is *wiped* rather than washed. Had the Shari'a required the head to be washed like the hands and feet, this could have imposed unnecessary hardship and, in some circumstances, even caused harm. Out of its perfect wisdom and consideration for human well-being, the Shari'a eased this burden and prescribed wiping as the appropriate level of purification for the head, instead of washing. Reflecting on the beauty and precision of this ruling, Shaykh Fahd al-Mutayri said: "The Shari'a is perfectly and thoroughly established, with no deficiency in it whatsoever, because it comes from One Who is Wise and Fully Aware. It is completely in accordance with the fitrah (innate human nature) and completely in accordance with the requirements of reason. It contains a tremendous degree of precision and soundness. If you were to reflect on this matter, you would be astonished by it. Glory be to Allah, the Magnificent! This great perfection in the Shari'a could not possibly come from a human being. It has taken every circumstance into consideration, and within it are lofty and magnificent objectives, as well as profound and noble wisdoms."

Welcome to the Islamic Emirate of Afghanistan: If you're an Afghan woman, you are NOT allowed to set foot in any of the major national parks of the country. You will be immediately KICKED OUT. But if you're a foreign woman from a Western country, you are allowed to visit them all without minimal scrutiny, and can even take photo shoots and videos to promote your Insta/Tik Tok accounts. Make it make sense (hint: you can't).

Men on these platforms will need to determine if we are going to be builders or critics. One thing I’ve noticed about many online religious personalities, whether Salafi, neo-traditionalist, progressive, or otherwise is that they gradually become mirror images of one another. The Salafi refutation account is obsessed with exposing Ash’aris. The Ash’ari refutation account is obsessed with exposing Salafis. The traditionalist refutation account is obsessed with exposing feminists and so on. These are different ideologies but the same emotional ecosystem. I am not saying that absolutely no one needs to be criticized or even refuted. But if all the people you criticize on your platform disappear tomorrow, would you still have a compelling reason to exist online? Why does your platform need an enemy? Why does it depend on the next controversy? Why has your religious identity become organized around opposition instead of cultivation? These are two very different models of masculine leadership. From personal experience, if ten of these brothers are online cutting up, eight have absolutely no connection to a community off-line. Community to many have become like gaming. They’re building absolutely nothing in real life. The offline life is much harder.

من روائع اللغة العربية " يسمى الكسيرُ جبيرًا من باب التفاؤل, كما يسمى اللديغُ سليمًا مع أنه لا يدري: هل يسلم أم لا؟ وتسمى الأرض التي لا ماء فيها ولا شجر مفازة من باب التفاؤل." - الشيخ ابن عثيمين

When you remind the Maliki talib al-'ilm in your friends group of how he used to promote Mufti Abu Layth in the early and mid 2010s.

"...وحفظ ابن الأنباري في كل جمعة ألف كراس، وحفظ ثلاثمئة ألف بيت من الشعر استشهاداً من الشعر للنحو.‏ وكان الشافعي رضي الله عنه يحفظ من مرة أو نظرة.‏ وابن سينا الحكيم حفظ القرآن في ليلة واحدة.‏ وأبو زرعة كان يحفظ ألف ألف حديث. ‏ والكل من بعض محفوظ إمام السنة أحمد بن حنبل." ‏ -السيوطي

Whoever claims that Imam Ahmad rejected ijma' (scholarly consensus) as a proof, then he has lied. In reality, not only did the Imam believe ijma' was possible, he also confirmed its occurrence in many issues.

❝ I cross-examined and counted the number of legal issues that contain both an Old (Qadim) and a New (Jadid) position within Kitab al-Umm (of al-Shafi'i) and the books of the Shafi'is. The total came to 233 issues. I examined these issues one by one, and I found absolutely NO trace or influence of custom ('urf) or time—factors that many contemporary legal practitioners have been talking about for over a century. Even the Shafi'is themselves never cited this as a reason. I summarized the discussion on this matter in a small booklet titled: "Refuting the Argument That Al-Shafi'i Was Influenced by the Egyptian Environment," (دحض مقالة تأثر الشافعي بالبيئة المصرية) which has been published. Furthermore, Al-Shafi'i does not uphold Urf as a valid legal source to begin with; in fact, he does not even accept inherited communal practice to which he would prioritize Khabar Ahad. He refuted Malik on this in a comprehensive book found within "Kitab al-Umm" titled, "Ikhtilaf Malik wa-al-Shafi'i". At the end of this book, he dedicated a chapter titled: "The Chapter on Amputating the Thief's Hand," in which he strongly denounced Malik for adopting the practice of the Scholars of Madinah. Moreover, he rejected istihsan in all its forms—except for istihsan established directly by textual evidence —and he rejected unrestricted al-masalih al-mursalah. So, how could he possibly uphold Urf, which is merely a branch under the umbrella of istihsan and al-masalih al-mursalah? ❞ — Dr. al-Naji Lamin. Translated and taken from: Hanbali Farra'i Source: https://www.facebook.com/hanbali.farra.i/posts/pfbid02FDzaiV6HCSrhPA4zxQVNwPVjrH5tAzjjo3L1hgQZ2oizUS3FRR9bStKyGtPjrLBEl