Massoud Vahedi

Three prominent hadith scholars consistently emphasized in their writings that students of hadith should also study and become proficient in fiqh: 1) al-Ramahurmuzi, 2) al-Khatib al-Baghdadi, 3) al-Khattabi. - Shaykh Sa'd al-Humayyid

What did the Zahiri say when he was told that his new legal opinion was going against the Four Madhhabs? Answer: "I plead the fifth."

Koujah's article is a helpful read, and has some important insights on how scholars conceptualized and used qiyas.

The beloved uncle of our respected teacher and Shaykh Ammar Jakda has passed away. May Allah have mercy upon him and grant him entrance to Jannat al-Firdaws. I am sure all of us who have lived in the Greater Toronto Region have benefited greatly from the Shaykh's classes and sessions. Please keep his uncle and the entire family in your du'a's, and try to make it to the janazah, if possible.

"Al-Āmidī relies on al-Ghazālī’s empiricist method when he argues that divine purposiveness is knowable by studying God’s habit (ʿāda). However, what distinguishes al-Āmidī from other Ashʿarīs – including al-Ghazālī, al-Rāzī, and, later, al-Zarkashī – is his use of a more “natural” and abstract theological argument, which provides that God acts purposively because that is consistent with His wisdom, and because for God to act in this way is more reasonable than His not doing so. Al-Āmidī discusses the concept of God’s habit differently than other Ashʿarīs, such as al-Rāzī, for whom God’s habit reconciles the fact that God does not act with purpose with the fact that the law is established for the welfare of humans (see below). Al-Āmidī utilizes this concept to uphold God’s volition. In other words, God regularly acts with a purpose out of choice. By contrast, al-Rāzī writes that God “legislated legal rulings for the benefit of human beings (li-maṣlaḥat al- ʿibād),” but that benefits are concomitant with rulings (mutaqārinayn). For him, it remains established beyond a doubt that legal rulings are not purposive (lā tuʿallal bi’l-aghrāḍ)."

- "As a matter of principle, a jurisprudent assumes that rulings serve an objective (i.e., a benefit). If a benefit is identified, it is likely that this benefit is the intended objective that the ruling seeks to achieve. According to al-Āmidī, the idea that rulings are presumptively purposive follows from two reasons: Firstly, the majority of legal rulings have an intelligible purpose and are not merely instituted for worship; and secondly, if a ruling has an intelligible meaning (maʿqūl al-maʿnā) people will more readily accept it, making it more suited to the purpose of the law."

2 Years Ago: Help me 'Dig my Way out of Debt' and give me 40-50 thousand pounds Now: Give me 10 thousand pounds for a 'Book Project'. But I need to use the money to go to Qatar first before writing....

An ahad hadith is a hadith which is limited in number and does not reach the level of tawatur (mass transmission). As a genus ahad reports are divided into three sub-categories: 1. mashhur: 3 (+) at every level of the chain (but must fall below tawatur); 2. 'aziz: 2 at least in one place of the chain; 3. gharib: 1 narrator at least in one place of the chain. A hadith is given a label depending on what the lowest link at the place of the chain. Take the example of the hadith of niyyah. For the first few generations it was only transmitted in a solitary fashion (i.e. one narrator) but then it was transmitted by more narrators in later generations. But because the lowest link is 1, it is deemed a gharib report.

آخر حلقات #رواسخ.. قبل حذف قناتها على اليوتيوب 🚨 ننشر لكم حلقة #ظلال_بودكاست مع الدكتور علاء عوض وهي آخر ما نشرناه، قبل أن يقرر يوتيوب وللمرة الثانية حذف حساب رواسخ بقرار مفاجئ دون أي تحذير، بعد أكثر من نصف مليون مشترك من متابعينا.. في هذه الحلقة الاستثنائية نفكك أوهام القراءة الحداثية لنشأة العلوم الإسلامية وانتشارها، ونكشف حدود العلاقة بين العلماء والسلاطين، وكيف حافظت المؤسسات الشرعية على استقلالها المعرفي. 📍 لا تفوتوا مشاهدة الحلقة والمساهمة في إعادة نشرها

The Jāmi' (Sunan) of Imām Tirmidhī is more beneficial than the books of Bukhārī and Muslim (in the sense that) no one will be able to appreciate particular points of benefit in them unless they are a scholar of oceanic learning, whereas) the everyone can access the benefit in the Jāmi' (of Tirmidhī). -Pīr-ī-Herat Shaykh al-Ḥanābilah Khwāja Abū Ismā'īl 'abd-Allāh al-Harawī al-Anṣārī via Dhahabī's Siyar al-A'lām

"الجهل بطبقات الرواة قد يُوقع الإنسان في أشياء غير محمودة بحيث يُضحك عليه." - الشيخ سعد الحميد

"Al-Bayqūniyyah mentions categories [in the hadith sciences] that are unimportant and leaves out categories that are important." — Shaykh Sa'd al-Humayyid

"البيقونية ذكرت أنواعا غير مهمة وأخلت بأنواع مهمة." - الشيخ سعد الحميد

بخصوص انتشار بدعة تكفير الإمام السيوطي هذه الأيام على يد ذلك الضال الآثم وشيعته... أهديكم تحقيق العبد الفقير لكتابه العظيم المبارك (الحاوي للفتاوي) الذي طبعته دار اللباب في ٥ مجلدات فخام... وقد كتبتُ دراسة مستفيضة بفضل الله عز وجل تقارب ال٢٠٠ صفحة عن الإمام السيوطي وفقهه وآرائه واختياراته وفوائد متكاثرة متناثرة... ورحم الله القائل: وإذا أراد الله نشرَ فضيلةٍ طويتْ؛ أتاح لها لسانَ حسودِ

Any narration which speaks about the parents of the Prophet 'alayhi al-Salah wa al-Salam being brought back to life is inauthentic with respect to both its chain and its text.

If a legal ruling is deemed to be ta'abbudi (a matter of intrinsic worship), this does not mean that it lacks a wisdom or bereft of a benefit. Rather, it has a wisdom (as the provisions of the Divine are about bringing benefits and warding harms), but it is simply unknown to us.

Imam Ibn Hajar al-'Asqalani is best known for his monumental work Fath al-Bari. But what many people do not know is that he spent 40 YEARS working on his book al-Isabah fi Tamyiz al-Sahabah, which provides detailed and copious entries on the Companions and their lives. Despite being incomplete, al-Isabah contains many subtle benefits and insightful observations that are not found in other works in the genre.

"التوفيق عزيزٌ جدًّا، ولهذا لم يُذكر في القرآن إلا في موضعٍ واحدٍ في سورة هود.". الشيخ عثمان بن جامع النجدي ت 1240 هـ.