KR

Note very carefully what just happened. All headlines from BBC: Birmingham LGBT row: Protesters banned from school 31 May 2019 LGBT teaching row: Government 'too slow' to tackle protests (says Sara Khan) 15 July 2019 Birmingham school LGBT protests 'probably harassment' 10 June 2019 LGBT teaching row: Extremist groups ‘exploiting’ dispute 1 August 2019 LGBT teaching row: Government issues advice on handling school protests 9 October 2019 LGBT teaching row: Call for larger exclusion zone 14 October 2019 Birmingham LGBT teaching protester criticises 'imam's' claims 16 October 2019 Plan to ban sex education for children under nine 15 May 2024 Schools told not to teach about gender identity 16 May 2024 In other words, the Tory government is afforded a degree of respectability that Muslim parents are not. The proposals by both the Tories now and the Muslims back then were virtually the same.

ساتھ ہی کتاب کا تنقیدی جائزہ بھی لیا اور اپنے ملاحظات بیان کیے۔ مثلاً انھوں نے کہا کہ کتاب کے نام کے ساتھ لکھا گیا ہے : ” موسوعۃ تراجم أعلام النساء فی الحدیث النبوی الشریف۔ ” أعلام النساء کا مطلب ہوتا ہے غیر معمولی شہرت رکھنے والی خواتین، جب کہ کتاب میں مذکور بہت سی خواتین کے تذکرہ سے علم حدیث میں ان کی شہرت کا اندازہ نہیں ہوتا۔ کتاب میں خواتین کے ساتھ ان کے باپوں، شوہروں، شیوخ اور شاگردوں کا تذکرہ تفصیل سے کیا گیا ہے۔ اسی طرح ان کی بعض مرویات کا ذکر کرنے کے بعد ان مرویات پر تفصیل سے بحث کی گئی ہے۔ اگر ان چیزوں میں اختصار ملحوظ رکھا جاتا تو کتاب کی ضخامت کم کی جاسکتی تھی۔ مزید پڑھیں ⇦ https://mazameen.com/?p=57139

Dr Akram's sincerity in spreading S. Yunus's legacy is open for all to see. It's not only the thabat. He frequently discusses him, and has compiled a number of his views in a standalone work called فكر يونس, some scans of which were shared just above. There is nothing parasitic of opportunistic about Dr Akram and his relationship with S. Yunus, whereas the same cannot be said about Limbada. Limbada can take potshots on Dr Akram all he wants in mosques up and down the country, but his gutter sectarianism is transparent as the light of day. It is the same mentality that calls out Dr Akram and others out for holding mixed gender lessons and lectures and equates it to ‘open fornication’ (direct quote from one of their own), but when Limbada does it just so he gets to sit next to Mufti Taqi Usmani, that’s supposedly ok. The grift is hard with Limbada. I acknowledge not many people will be willing to say this in public, for obvious reasons. But I have no such concerns, and I am assured there’ll be many who are pleased I did. This was intended as a public service announcement for anyone not part of his ever-shrinking circle.

In 2017, S. Yunus Jaunpuri was present in Sha’ban, just before Ramadan, as part of his last trip to the UK before he departed this temporary abode. He died a couple of later in Saharanpur. On the trip, he was bullied into fasting by Limbada, who impressed upon him that it is the ‘custom’ of Muslims here to do so. S. Yunus politely refused, as it was not his habit to fast the 15th. But as a guest, he was compelled into fasting, even though he was frail and a traveller. And voila, he fell ill as a result. He fell so ill he wasn’t able to make it for the final lesson of Bukhari gathering in Birmingham's Al-Suffa Institute, at S. Zaheer’s place. Instead, Limbada himself showed up as his self-appointed substitute and started praising S. Yunus for fasting on the 15th, claiming that ‘his practice’ is evidence for fasting on the 15th, adding he wished he could do the same work that S. Yunus has offered. You know, the fake humility that we all know about from those quarters. This effervescent praise of S. Yunus fasting was patently disingenuous, as S. Yunus himself has stated in Yawaqit it is an innovation to single out the 15th for fasting with the intention of it being an enhanced Sunnah. The fact is that Limbada is like the Japanese knotweed of Deobandis. He needs to be cut down to size now and again for overstepping his boundaries. He’s demonstrated to have done this repeatedly, over the past decade and a half. If I could compile all the warranted criticisms on Limbada, there would be a volume. I won’t further compromise other Deobandis who have said what they about Limbada (they have enough on their plate as it is, due to policing from Maslak Central), so I’ll suffice with what an outsider said, a regular visitor of Madinah and a graduate from the city - S. Hasib Noor: “All I will say is... أعوذ بالله من حال هذا الرجل. Limbada got angry I didn’t care about this South Asian quiet in front of the shaykh behavior. I would talk to him ask him questions - they were bewildered why I could do that and everyone else sat around like statues. Limbada yelled at me saying your voice is too loud visibly annoyed. I looked at him, saw something in his eyes, and this is why I say what I say أعوذ بالله من حال هذا الرجل” I mention all this because this now just dropped in the press: https://twitter.com/abx_bakr/status/1790460080673976536 Limbada can harp on however much about being attached to the hip of S. Yunus – it won't change a thing. Limbada’s sole claim to S. Yunus was that he bussed him around the UK when he was alive, pushed S. Yunus in his wheelchair, misrepresented his view on the fast of the 15th of Sha’ban, made him ill on his very last trip to the UK two months before his death. That is his sole claim to S. Yunus. For him to now pretend he knows more about S. Yunus than the rest of the universe is laughable. Thank God that S. Yunus’s scholarly legacy is well and firmly in the hands of others, like Dr Akram, Mufti Shabbir, S. Ayyub Surti, and others. Limbada wouldn’t even fall in the top 30 scholars carrying his legacy of scholarship. So coming to the images, what is the difference? Well it’s blatantly obvious: Dr Akram is promoting S. Yunus's scholarly legacy by writing up his thabat (collection of his chains of narration up to the ancient hadith book authors), whereas Limbada was busy posting pics up of himself with S. Yunus. On S Yunus’s thabat, when Dr Akram wrote it up, Limbada was obviously extremely upset. He was so upset that he has stubbornly refused to endorse the thabat, though he is probably too incompetent to write up on of his own for S. Yunus. Instead, Limbada has been working hard to discredit the thabat with spurious claims about some of its contents. The bad news for him is that not only was the thabat read to S. Yunus in his lifetime, he distributed his own thabat among Arab Ulama with his own hands.

Spot the difference in these two images. Read on to find out.

"I disagree with Ash'aris and Maturidis, but I do not subject them to vituperative censure. They made an effort - they were wrong."

S. Yunus agrees with M. Husayn Ahmad Madani on the basmalah issue in Tarawih

S. Yunus condemns obsessing over differences in the subsidiaries. Ostensibly, by obsession, he means the obsession to impose one's own views over others.

S. Yunus is spot with his lack of confidence in the deductions and extrapolations of late Hanafis. (ibid)

S. Yunus Jaunpuri - as cited by Dr Akram Nadwi in his book Fikr-e Yunus - on not the spiritual and intellectual harm of making hadith a subordinate of a school of law

'40 Hadiths of Imam Nawawi' Course! In honour of the legend Imam Nawawi (d. 676), I’ll be covering his hadith compilation known as the ’40 Nawawi Hadiths’. This hadith compilation covers foundational Islamic principles and therefore serves as a phenomenal template for learning. Seeing that there’s a lot of confusion surrounding these principles, my goal is to contextualise each of the hadiths and to present a holistic reading by linking them back to the Quran. By the end of the course, you will become familiar with a significant number of foundational hadiths and Quranic verses. As I often say, the goal is to empower the learner with knowledge that’s relevant and meaningful. Therefore, the learning will be practical, and will be a good opportunity to learn Islam through first principles (InSha’Allah). ___ So, what will the course cover? - How exactly did Angel Jibril summarise the entire religion? - What exactly is belief (iman), submission (islam), and excellence (ihsan)? - How do we actually distinguish foundational Islamic concepts from those that are secondary (and open to scholarly disagreement)? - How do we understand community and brotherhood while acknowledging differences? - What exactly is a 'reprehensible innovation' (bid'ah) and why is it blameworthy? - What is the ‘Principle of Harm’ and does it exist in Quran and Hadith? - And much more! ___ I'll also be creating an active Discussion Group for the hadiths and concepts we cover. The course starts on Thursday 23rd May, and we'll have TWENTY-sessions that'll take place each Thursday and Sunday. (Lessons are recorded.) The entire course will be taught in English, including the necessary Arabic concepts. Knowledge of Arabic is not necessary but it certainly helps. There is a limited EarlyBird offer running currently, so don’t miss out! You can sign up here: https://www.eventbrite.co.uk/e/40-hadiths-of-imam-nawawi-tickets-897797786347?aff=oddtdtcreator If you have any questions, feel free to shoot me a message: @FaisalHUK

I'm a "glass is half full" kind of guy.

Interpretation of hadith is a natural process of human speech. We engage in it with others ALL the time. Think about this for a minute. Imagine you're ten years old and your parents leave you alone in the house. They tell you, "If anyone knocks, don't open the door." So you say okay and they leave. Then after half an hour, someone knocks on the door. You look through the peephole and you see your grandma. Should you open the door?? Your parents did say "don't open the door"... but it's your grandma. - Did your parents mean, in absolute terms, don't open the door? - Or did they mean don't open the door for your own safety, and because it's only your grandma you can open it? - Or, did they mean don't open the door to save them the embarrassment of leaving you home alone at age ten? All of these are possibilities, are they not? Your parents simply gave a general instruction ("don't open the door"), but you, as even a ten-year-old, are trying to determine what they meant by that. Did they mean that generally, or did they mean something specific (and didn't spell it out assuming you would understand)? This process of interpreting statements--or determining the intent of the speaker--is exactly what the jurist engages in when he reads a hadith. A hadith may include a general instruction, but is that generality truly intended? To determine that, the jurist looks for contextual clues. - Maybe there's another hadith that gives more context and suggests that it relates to something more specific. - Or maybe the jurist believes that understanding the statement in a specific way is actually more consistent with other hadiths on the topic. - Or maybe he does indeed believe the statement is general. But in each of these instances, he undergoes a process of interpretation, and that process of interpretation is completely natural and it shouldn't feel strange nor considered an injustice to the text because we're engaging in it with others all the time.

(Anyone who disputes the above and wants to make life hard for people by forcing one opinion/method/practice on the Muslims, they are invited to keep their opinion to themselves)

Additional applications: - Women with children - The elderly - The sick - Travellers But generally anybody can act upon the dispensation of performing Isha early, after Maghrib. His point about having to stick to one method of Isha across the summer can be disputed, especially if one's circumstance changes, like: - Travel - Attending another mosque with another timetable - Wanting to perform Isha and Tahajjud/Witr before Fajr - Wanting to eat after Maghrib, esp. if it is breaking fast The most correct position on issue of changing practice on a day-to-day basis is that it is allowed, and that it does not fall under prohibited desire, but rather it is still following qualified scholarship. The issue of changing practice like this is one application of the issue known as الرجوع عن التقليد, as discussed by Shurunbulali and others. Other use cases of this include: - Zuhr and Asr timings - Fajr Salah and fasting timings on 18 degrees and 15 degrees - Isha beginning timings in general - if one timetable says you missed Maghrib but another says there is still some time left, one can go by the latter