KR

It could have been worse, Mufti Sab - she could have been praying in a mosque 😱 (Getty Images)

قال ابن الجوزي: قد غمَّني في هذا الزمانِ أنّ العلماءَ - لتقصيرِهم في العلمِ - صاروا كالعامّةِ، وإذا مرَّ بهم حديثٌ موضوعٌ قالوا: قد رُويَ! والبكاءُ ينبغي أن يكونَ على خساسةِ الهِمَم. ولا حولَ ولا قوةَ إلا بالله العليّ العظيم. (صيد الخاطر)

On the Eclipse Prayer (adapted from Quduri) − In a solar eclipse, the imam should lead the people in two units with the procedure of an optional prayer, [so there would be only] one bowing in each unit. (Other schools state two cases of bowing in a single unit, with additional recitation of al-Fatihah and Quran in between as well) − One should prolong the recitation. (This applies to the imam and the solitary observer. A person who cannot stand as long may sit down during prayer.) − According to Abu Hanifah, he should recite mutely. Abu Yusuf and Muhammad stated that one should recite aloud. (It should go without saying that both are valid views - as are all other scholarly differences mentioned here.) − Then he should supplicate after prayer until the sun brightens. (This is when the eclipse is still ongoing or the prayer was short, as well as those unable to observe Salah.) − The imam of the Friday Prayer should lead the people. If there is no Friday Prayer, the people should pray individually. (This is only when there is a dispute over who should lead.) − There is no congregation for a lunar eclipse: people should pray by themselves. (Other schools recommend congregational prayer for the lunar eclipse as well - and ideal practice to raise awareness of prayer during these times as well.) − There is no sermon [after praying in] eclipse. (Other schools recommend a sermon.)

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Well look who has been inspired

Not as bad form as Awwamah's son, but almost as bad form as Awwamah's son. Why should anyone slap and paste their own name next to a quote from another scholar? It's on your account, we get it. That's enough. PS This one has your photo as well. Chalye masha'allah.

Pathos For Posterity: The Unrecorded Minutes of Makkah I have attended discourses you people would not believe Thursday ripostes by one Sharif, off the Shoulder of Arafat I have witnessed students assemble by the thousands after twilight, near the Husayniyyah Gate All those moments will be lost in time, like whispers carried over dunes رثاء للأجيال: الأمالي المكية غير المسجلة لقد حضرت مجالس علم لا تصدقون أنني شهدتها أجوبة الشريف ليلةَ الجمعة على كتف عرفات لقد شهدت الطلاب يتجمعون بالآلاف بعد الغسق عند البوابة الحسينية تلك اللحظات ستضيع في الزمن كهمسات تحملها الرياح فوق الكثبان

المقصد الأعظم من تلاوة القرآن بقلم: أ. د. الشيخ عثمان بن محمد الأخضر شوشان وفقه الله العبادات المتعلقة بالقرآن كثيرة تبدأ بالإيمان به ثم بحبه وبتعظيمه وبتلاوته وبتدبره وبتعلم أحكامه وبالعمل به والوقوف عند حلاله وحرامه وتحكيمه والتحاكم إليه والجهاد به، والدعوة إليه والدفاع عنه والتداوي به من الأمراض الحسية والنفسية .. وهذا لا يمكن أن يحصل إلا بكثرة تلاوته مع التدبر والتفهم والاستنباط. لذا كان الترتيل والتدبر مع قلة القراءة أفضل من سرعة القراءة مع كثرتها . لأن المقصود من القراءة فهمه ، وتدبره ، والفقه فيه ، والعمل به ، وتلاوته وحفظه وسيلة إلى معانيه ، كما قال بعض السلف : نزل القرآن ليعمل به ، فاتخذوا تلاوته عملا ، ولهذا كان أهل القرآن هم العالمون به ، والعاملون بما فيه ، وإن لم يحفظوه عن ظهر قلب ، وأما من حفظه ولم يفهمه ولم يعمل بما فيه فليس من أهله ، وإن أقام حروفه إقامة السهم . ولأن الإيمان أفضل الأعمال ، وفهم القرآن وتدبره هو الذي يثمر الإيمان ، وأما مجرد التلاوة من غير فهم ولا تدبر فيفعلها البر والفاجر والمؤمن والمنافق ، كما قال النبي صلى الله عليه وسلم : ( ومثل المنافق الذي يقرأ القران كمثل الريحانة : ريحها طيب ، وطعمها مر ). والناس في هذا أربع طبقات : أهل القرآن والإيمان ، وهم أفضل الناس . والثانية : من عدم القرآن والإيمان . الثالثة : من أوتي قرآنا ولم يؤت إيمانا . الرابعة : من أوتي إيمانا ولم يؤت قرآنا . فكما أن من أوتي إيمانا بلا قرآن أفضل ممن أوتي قرآنا بلا إيمان ، فكذلك من أوتي تدبرا وفهما في التلاوة أفضل ممن أوتي كثرة قراءة وسرعتها بلا تدبر . وهذا هو هدي النبي صلى الله عليه وسلم ، فإنه كان يرتل السورة حتى تكون أطول من أطول منها ، وقام بآية حتى الصباح. والله أعلم. https://www.facebook.com/share/p/1By76Akcer/

هل تنقص عقول الذين يكثرون من مشاهدة الأمور التافهة في وسائل التواصل الاجتماعي ؟ قال الأحنف بن قيس : « إني لأجالس الأحمق الساعة فأتبين ذلك في عقلي» وقال الجاحظ : «لا تجالس الحمقى فإنه يعلق بك من مجالستهم يوماً من الفساد ما لا يعلق بك من مجالسة العقلاء دهراً من الصلاح؛ فإن الفساد أشد التحاماً بالطبائع» (قناة د. أحمد بن محمد الخليل العلمية) (t.me/alkhalil_1)

1. The two "nafl" after Witr Even though the term "nafl" invokes generic prayer, but as a matter of canon, the position of the Hanafi Imams is against this. Muhammad said in al-Asl: قلت: أرأيت الوتر متى وقته؟ قال: من حين يصلي العشاء إلى طلوع الفجر. قلت: فأي…

So Kashmiri in Fayd said they are one.

https://x.com/tracking_power/status/2084603407776575753?s=12

Here's a funny anecdote from Sh. Yusuf al-Qaradawi: He says a scholar once told him that he visited a country and found a pile of stones in their washrooms. He asked the people there the reason behind that and they said, "We use the stones to clean ourselves, reviving the Sunnah (i.e. this is what the believers did in the time of revelation)." Sh. Qaradawi says if these people truly want to "revive the Sunnah" in this way, they should lay down pebbles in mosques "following the Sunnah"; leave mosques open with no doors, allowing dogs to come in and out "following the Sunnah"; and to build the roof from palm leaves and fibre and to use oil lamps "following the Sunnah"! 😂

مثال کے طور پر امام ابن نجیمؒ تقلیدِ شخصی کے زبردست قائلین میں سے ہیں Source: https://alsharia.org/2026/aug/hanfi-usooli-manhaj-4-dr-muhammad-mushtaq-ahmad To this day we have retarded analysis like this being pumped out. For the umpteenth time, Egyptian Hanafis and TS are like oil and water. Ibn Nujaym said in al-Bahr: فَصْلٌ: يَجُوزُ تَقْلِيدُ مَنْ شَاءَ مِنْ الْمُجْتَهِدِينَ وَإِنْ دُوِّنَتْ الْمَذَاهِبُ كَالْيَوْمِ، وَلَهُ الِانْتِقَالُ مِنْ مَذْهَبِهِ، لَكِنْ لَا يَتَّبِعُ الرُّخَصَ، فَإِنْ تَتَبَّعَهَا مِنْ الْمَذَاهِبِ فَهَلْ يَفْسُقُ؟ وَجْهَانِ اهـ. قَالَ الشَّارِحُ: أَوْجَهُهُمَا، لَا وَاَللَّهُ سُبْحَانَهُ أَعْلَمُ

Probably, just probably, the greatest Arabic exercise book for non-readers ever written.

Key lecture on how religious teachers should deal with students in Islamic seminaries, catering for all ages. By M Sajjad Nomani of India (Urdu lecture; Bangla subtitles) https://youtu.be/91c-5GIAdi4

Therefore, strictly restricting Ifta to those who have completed Takhassus, poses two main practical problems: 1. Even those who have completed Takhassus, more often than not, have not been able to develop the Malakah to give Fatwa, as we regularly experience. Hence, I have been informed that Darul Uloom Karachi, even today, does not give Ijazah, simply after conpleted the Takhassus. Rather, it is after years, if not decades of Mumarasah, one maybe acknowledged as a Mufti. Therefore, Mufti Ahmad Khanpuri, says in the above Fatwa, that one may have countless Sanads for Ifta but if one does not have the prerequisite qualities, it would not be legitimate for such a person to give Fatwa. And laxity in giving Sanad is something known not only for Ifta but also for Dars-e-Nizami.

Been asked for a reference for when Takhassus fil Ifta course was founded? Hence, provided the above reference where Mufti Rafi mentions how his father: Mufti Shafi, intiated the Takhassus fil Ifta course, after both Rafi and Taqi completed their Dars-e-Nizami in 1960. He further says this was the first of the kind in the subcontinent and this fact is seldom known. So, this notion that graduating from a Takhassus fil Ifta course is a condition for giving Fatwa, is a relatively recent one. Even among the Akabir, others besides those appointed, formally, in the Darul Ifta, were known to give Fatwa from the time of the founders; from the likes of Moulana Rashid Ahmad Gangohi and Moulana Yaqub Nanotwi to those that were under them such as Moulana Ashraf Ali Thanwi, and other students of Shaykh-ul-Hind like Moulana Hussain Ahmad Madani. Even after the establishment of the Takhassus fil Ifta course, even in Karachi, Ulama such as Moulana Binnori and Moulana Yusuf Ludhyanwi continued to give Fatwa.

I don't understand where this myth appeared from, that Sad Kandhalwi's edit of the book منتخب احاديث gathers only authentic narrations. If that was the intent, it was an awful attempt. The book is full of weak and defective narrations. One might say that this is the work of of Muhammad Yusuf Kandhalwi, his grandfather. He passed in 1965 and did not have the time to revise or double check, so it seems. Furthermore, access to the primary sources was not as good as when it was first published by Sad Kandhalwi, which was 1998, over three decades after. Sad Kandhalwi is responsible for bringing this book to light, when he was at the ripe age of 33. What is even more puzzling is that the following books are found in its bibliography: تنزيه الشريعة للكناني العلل المتناهية لابن الجوزي المقاصد الحسنة للسخاوي الموضوعات الكبرى لملا علي القاري كتاب الموضوعات لابن الجوزي كشف الخفاء للعجلوني اللآلي المصنوعة للسيوطي Unless it's a book to sieve out fabricated and extremely weak narrations, I don't see a reason why these books even ought to exist in the bibiliography of such a book. It seems Sad Kandhalwi or some sycophant working under him just added any book they could get their hands on from the local library, even if it has no role to play in the compilation of the book. I wouldn't be surprised if it was Sad Kandhalwi himself, known to miss weeks on end from his classes during his study days. It also adds the following books, attributing them to incorrectly named authors: جامع العلوم والحكم لابن الفرج النهاية لابن الجزري مختار الصحاح لأبي بكر الرازي The level of incompetence is so staggering it is shocking. It comes as no surprise though as his lectures are littered with severely weak narrations - and highly questionable inferences from the Quran and Sunnah. There seems to be no effort made to rectify these obvious blunders in the later editions of the book. And supposedly this man is the Ameer of the World Solar System. And his sons are the Shehzadas of Tabligh. Carry on with your delusions of grandeur.