KR

Not all Salafis are like this. There ate many intelligent Salafis who cringe in embarassment at the faux pas of Fawzan. However, all over the world there are Salafi members of this personality cult who revere this man and others like him even though they have no significant contribution to scholarship to their name and seem to lack even basic comprehension of many of the issues they discuss.

Listen to what Sh Ibn Uthaymin - رحمه الله وعفا عنا وعنه - had to say about Fawzan in his final illness and consider it in light of the sheer retardedness of the clip shared above and countless other clups like it: https://youtube.com/watch?v=7i0_x9cJQt8&si=mHCcRW1hTK7VW6Ru

The qira'at in Surat Saba' verse 28: قرأ نافع: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ ابن كثير: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ أبو عمرو: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ ابن عامر: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ عاصم: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ حمزة: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ الكسائي: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ أبو جعفر: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ يعقوب: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ خلف: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ ابن محيصن: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ الحسن: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ اليزيدي: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ الأعمش: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وقرأ الفوزان: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا إِلَّا الْمَلَاحِدَة

أرأيتم يا أهل غزة كم رأينا من بؤس وشدة في هذه الأيام الثقال ؟! غداً عند أول غمسة في الجنة ستزول كلها ولن تذكروا منها شيئاً، فعندما يسألكم ربكم كما جاء في الحديث الصحيح؛ هل رأيتم بؤساً قط، هل رأيتم شدة قط ؟! ستقولون ؛ لا والله يارب، ما رأينا بؤساً قط، ما رأينا شدة قط !! اللهم اجعل عاقبة صبرنا جنة عرضها السماوات والأرض !!

The stupidity of Fawzan is really limitless, bi la kayf wa la ma'na.

Strawmanning is an epidemic in Muslim religious circles at all levels.

The Jewish Quarterly https://archive.is/2013.04.15-033534/http://www.jewishquarterly.org/issuearchive/articled325.html?articleid=38

"Pakistani liberalism and Feminism" LUMS Talk https://youtube.com/watch?v=6bA_b9WKcGA&si=1DGdHcPLfHyCBUdx

Mohammed Hijab On Reviving The Ummah, The Importance Of Arts And Culture... https://youtube.com/watch?v=_aLxUWsJH88&si=ika0gtpny7xGGwQf

So rather than feeling uneasy, I think we as Muslims have every right – in fact it is not our right, but our obligation – to be grateful for these tremendous efforts that generations of the first Muslims, starting from the Companions, took to preserve the Quran, its language and its understanding. The civilizational efforts that were involved in this are a tremendous achievement that every Muslim should take great pride in. The fact that there might be individual questions you don’t know the answer to doesn’t mean the Quran is not preserved. The Quran is preserved, and the proof is in the pudding. We have these massive libraries of literature that are devoted to preserving, not just Quran, but its language and all of these other aspects. If this is not preservation, then pray tell me: What is preservation?

The script of Uthman has been rigorously preserved. There are places where there are variants that result from different ways you read that script. The majority of those variants are a reflection of different Arabic dialects that do not affect the meaning. Where the words do affect the meaning, like in the word Malik which is not the same as the word Maalik, the meaning is slightly different but the overall lesson from the verse is the same, whether one reads Malik or Maalik – it does not change the meaning of Surat 'l-Fatihah. The reality is the vast majority of the reading variants, particularly the authorized variants, are like this. These are just a few hundred words in the Quran anyway, out of some 80,000 or so words. So if somebody asks, “Well is the Quran is preserved?”, we’ll say, “Yes of course it’s preserved”. We know how to read it and it is meticulously preserved. Not only did we meticulously preserve how to read it, but we meticulously preserved the entire Arabic language from the time of the Prophet (peace be upon him). Do you think we would have all of these poetry collections of Imru' 'l-Qays, and all those other Jahili poets, were it not for the Quran? Why were these collected? They were collected because you could only understand the Quran if you understand the language of the Quran; you can only understand the language if you have a broad linguistic corpus that illustrates the meanings and usages of the words, the expressions and the grammar rules. For that, this literature had to be preserved. It was not even literature exactly because it was an oral tradition. So the civilizational achievement in preserving the Quran is absolutely unfathomable, that not only was the text preserved, and its reading tradition was preserved, but the pronunciations of the Arabic dialects from the time of the Prophet (peace be upon him) were preserved. This vast corpus of Arabic literature, and in particular the poetry, was preserved, all of which was unwritten before Islam. Then you have this vast dictionary literature, the Ma`ajim. Look at Taj 'l-`Arus. Its critical edition is forty big volumes. Have you ever seen a dictionary in forty volumes? All of this literally was done for the sake of the Quran. Sibawayh would not have written Al-Kitab were it not for the Quran. When was the last time you read a read a grammar book in English in five volumes? You have a Persian man who takes a language that had until recently been largely unwritten and writes a five-volume grammar book for it within just a little more than a century after the Quran was revealed. Why did all of this happen? So that Quran’s text could be preserved and its meanings could be preserved, and it could not have been preserved without all of this. Rather than feeling uneasy about the fact that ‘This Orientalist here has raised a question about this’, or ‘This apostate here has said something about this verse’, or ‘He pulled out a quote from an obscure book that I've never heard of before’ – even though there are books that we all know of, it’s not like we’re hiding anything, like Kitab 'l-Masahif has multiple prints, we're not hiding it from anyone – the fact that some bozo from here or there pulled out a random quote that you don’t know how to understand means you should ask someone who does understand. Unfortunately, you might sometimes have difficulty finding the right person to ask, but the answers are there. It is not something to be alarmed about.

QURANIC PRESERVATION: WIDENING ITS SCOPE, SHEDDING BIASES & FRAMING DISCUSSIONS WITHIN SCHOLARLY CIRCLES A transcript from the CASQI YouTube channel’s on the Ahruf and Qira’at, from the discussion between Sohaib Saeed and سلمان بن ناصر on Ibn Juzayy’s Tafsir. Sohaib Saeed: It helps to maybe give some quick answers, but you know it is such a vast topic that there are so many different aspects. As you [Shaykh Salman] indicated, when we are talking about the Ahruf Hadith, there is so much that can be said, and so many lines of investigation and points of view. We need some more things to be to be written. I hope you will write on this; we know some colleagues and scholars who are working on this as well, and God willing that will get published in due course. That will help a lot to frame the discussions and take things forward. In the meantime, for us as students of knowledge, I hope that we can just relax a little bit about the subject. We have got fourteen centuries of thorough scholarship, which – at the same time – has always admitted for a certain appreciation of plurality and ambiguity. I know that word is so terrifying for many people, but it is the modern mind that is most at unease with ambiguity. Some scholars and academics have written about this recently. We are products of modernity - like it or not - and that is why we sometimes react negatively towards things that, in the past, the real scholars, Imams and scholars of Tasfir were at ease with - not only because of the extent of their knowledge but also the soundness of their conceptualization of things. We are products of all sorts of things in our background, including sometimes our slightly Sunday-School version of Islamic education. We acknowledge the benefit from these things, but we should not confuse a simplified account for the sophisticated scholarly account. It is important to be able to talk to people on their level and to give people an answer that will be straightforward for them. What we say to our children is one thing; what we say to teenagers or beginner students is another. You cannot throw people in the deep end on all these subjects – you got to make it very straightforward. Maybe don’t tell people that there is no difference in any vowel or letter of the Quran, but rather just slightly adjust that point. Salman Nasir: I think it maybe best if we, in wrapping up, highlight the idea of preservation of the Quran, so people have a view what is at stake. We have the copies of the Quran commissioned by Uthman, with the approval of the Companions. The Companion in charge Zayd bin Thabit. He is not any Companion. He was one of the most important scribes of the Prophet (peace be upon him). He was also one of the Companions who memorized the entire Quran from the Prophet (peace be upon him) in his lifetime; many Companions completed their memorization after the Prophet (peace be upon him), because the revelation of the Quran was an ongoing process, and they were busy and were going into battles etc. So not everyone was full-time memorizing the Quran. There were many reciters, but not many finished the memorization during the lifetime in the Prophet (peace be upon him). But Zayd was one of them. He wrote the Quran. He also collected the Quran for Abu Bakr: he went around getting attestations from the Companions orally, as well as gathering the written materials, comparing them and then copying those with a team of people, all with the approval of the Companions. This was done in the time the Companions and with the approval of the Companions.

The Development of the Shafi'i Madhab | Class 4 — Mufti Taha Karaan https://youtube.com/watch?v=ZEXixwX7vlY&si=yAXJjJHNf0-bRzeg

Oh God: https://twitter.com/NadiaNaqi/status/1762544121829335179