🔻Fawāid

عن أبي هريرة رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم: إن الله قال: من عادى لي وليا فقد آذنته بالحرب رواه البخاري

Khalil Ahmad Saharanpuri: The Arch Kazzab of his time. Here is the retraction of al-Muhannad from Muhammad Sa'id ibn Muhammad Babusayl, the Shafi'i Mufti of Makkah at that time. 'Your precious letter has reached us, in which you mentioned that Khalil Ahmad, after performing the Hajj, claimed in your country that we retracted our declarations of takfir against him and his teachers, which we had previously issued in past years in our refutations against them, declaring them astray, and... up to the end of what you mentioned. ​So know that he is a liar in his claim that we retracted our declaration of his error and the error of his teachers. The greatest proof of his falsehood is that he did not present to you anything of what he claimed from us. So know this, for this time is an age of deception and fraud, and there is no power nor strength except with Allah, the Most High, the Magnificent'.

📖 New Release: Mabādiʾ al-ʾUṣūl — The Rudiments in the Principles of Jurisprudence Alḥamdulillāh, We are pleased to announce the release of our translation of Mabādiʾ al-ʾUṣūl, a primer in Ḥanafī legal theory. The science of ʾUṣūl al-Fiqh — the principles and sources of ʾIslāmic law — occupies a place in the ʾIslāmic intellectual tradition comparable to that of logic in philosophy or grammar in language: it is the discipline that makes precise legal reasoning possible. A jurist without ʾUṣūl has inherited good judgement but lacks the framework to articulate, examine, or transmit it. This work was composed by Shaykh Saʿīd ʾAḥmad al-Pālanpūrī (1360–1441 AH), among the most distinguished scholars of the Deoband school in the modern era, who served as Shaykh al-Ḥadīth and Head of Faculty at Dār al-ʿUlūm Deoband from 1429 AH until his passing in Ramaḍān 1441 AH. He authored this primer to give students a clear, concise, and structurally coherent map of the Ḥanafī ʾUṣūl tradition before they encounter the more demanding classical texts. This translation has been prepared using the authentication and notes of ʿAbd al-Majīd at-Turkmānī. The book is organised around the four primary sources of ʾIslāmic law — the Qurʾān, the Prophetic Sunnaħ, scholarly consensus (al-ʾIjmāʿ), and analogy (al-Qiyās) — and subjects each to the four analytical divisions at the heart of the Ḥanafī approach to legal texts: the coinage of words, their usage, their degrees of clarity and obscurity, and their modes of indication. It further addresses commands and prohibitions, the unrestricted and restricted term, and the doctrine of elucidation (al-Bayān). Presented in a clear English translation, this primer is especially suited to students beginning their study of ʾUṣūl al-Fiqh, teachers seeking a structured introductory text, and readers wishing to understand how ʾIslāmic law derives its rulings. May Allāh accept this humble effort, place abundant benefit within it, and make it a means of sound understanding of His Dīn. 👤 Author: Shaykh Saʿīd ʾAḥmad al-Pālanpūrī 📝 Authentication & Notes: ʿAbd al-Majīd at-Turkmānī 🖋 Translator: Faizan Ali Khan 📗 Format: Hardcover | 161 pages 🔖 ISBN: 978-1-291-65238-3 🌍 Publisher: Lulu.com | Fayḍān ʿAlī Khān Books 🏷 Price: £20.61 📅 Release Date: 16th July 2026 📦 Order Now: https://www.lulu.com/shop/shaykh-sa%CA%BF%C4%ABd-%CA%BEa%E1%B8%A5mad-al-p%C4%81lanp%C5%ABr%C4%AB-and-%CA%BFabd-al-maj%C4%ABd-at-turkm%C4%81n%C4%AB-and-faizan-ali-khan/mab%C4%81di%CA%BE-al-%CA%BEu%E1%B9%A3%C5%ABl/hardcover/product-m2e2npp.html

محاضرة:[ الماتريدية ورثة اعتقاد الحنفية] مولانا الشيخ حمزة البكري شاهد:https://youtu.be/fSjdqYvbArQ?si=h_Rs9Vc83N-4u4_W

RAISED TO THE HEAVENS The Ascension of ʿĪsā (ʿalayhi al-salām) in Islamic Theology Join us for a free one-hour seminar with Ust. Umar al-Hashmi examining the Islamic belief concerning the ascension of Prophet ʿĪsā (ʿalayhi al-salām). The seminar will explore the Qurʾānic evidences, Prophetic narrations, and the positions of classical Sunni scholars regarding the raising of ʿĪsā (ʿalayhi al-salām) to the heavens, his continued life, and his future return before the Day of Judgement. We will also address common objections and contemporary interpretations, including claims advanced by the Qādiyānī (Ahmadi) movement, and assess them in light of the Islamic textual tradition and scholarly consensus. 📅 Sunday, 21 June 🕙 10:00 PM (UK Time) ⏳ Duration: 1 Hour + Q&A 💷 Free of Charge Register via t.me/bayhaqiyyah or scan the QR code on the poster.

❗️Important topic❗️

Someone sent me the following question today: “If Islam is true, and some of my loved ones end up in Hell, how could I ever be happy in Paradise? How could I praise Allah while people I care about are suffering?” The question assumes that the people of Paradise will think, feel, and perceive reality exactly as they do in this world. But Islam teaches otherwise. Allah tells us that the people of Paradise will be free from grief, sorrow, and every form of inner distress. He says: “And We will remove whatever is in their hearts…” (7:43) And He says: “No fear shall be upon you today, nor shall you grieve.” (43:68) These verses indicate that the believer in Paradise will not experience the kind of emotional conflict that exists in this world. Allah will grant complete contentment, clarity, and understanding. Part of the answer also lies in recognizing that the people of Paradise will fully understand the justice of Allah’s judgment. Nobody will be punished unjustly. Allah says: “Indeed, Allah does not wrong anyone even by the weight of an atom.” (4:40) In this life, we already understand something similar. If a murderer harms someone we love and a judge sentences him to prison, we may not take pleasure in the prisoner’s suffering itself. Yet we still praise the judge for carrying out justice. The punishment itself is not something desirable, but the judge’s action is considered praiseworthy because he fulfilled justice as he was supposed to. Likewise, no believer rejoices at suffering in and of itself. However, in the Hereafter, the people of Paradise will possess complete certainty that Allah’s judgment is perfectly just, wise, and deserved. They will see realities that are hidden from us now and will understand why every person received the outcome they received. Praising Allah does not mean taking pleasure in the suffering of others. Rather, it means recognizing the perfection of His justice, wisdom, and mercy. Just as we acknowledge the justice of a righteous judge in this world, the believers in Paradise will acknowledge Allah’s justice in a far more complete and perfect way. At the same time, while people are still alive, we should never despair regarding their fate. Our duty is to pray for our loved ones, convey the truth with wisdom and kindness, and place our hope in the mercy of Allah. The final judgment belongs to Allah alone, and no one is more just and more merciful to His creation than He is.

What’s basically being said is the following: Allah did command in the Quran to refer back to the scholars when a matter is unknown, however since I am too arrogant to go back to the scholars and sit under their feet and learn, I will rather spend my entire day going through Reddit and Facebook being a keyboard warrior. This is exactly what modernists and liberals do, let me come to religious conclusions without relying on the ‘Ulama, my judgment is nothing lower than that of the ‘Ulama. Ps: members of this cult could find a job through: https://www.linkedin.com or make some friends through https://www.succeedsocially.com/sociallife

“What qualifications do you have to make takfīr of kuffār???” “If you didn’t study some random introductory mutūn with a teacher, you have no right to takfīr, kid!!!” Don’t let these neo-trad ijāzah sidis bully you into becoming a murjiʾī kāfir. Make takfīr of the kuffār.

📚 Intermediate Kalām Course: Ashʿarīs & Māturīdīs A focused study of the major theological discussions between the Ashʿarī and Māturīdī schools through Naẓm al-Farāʾid by Shaykhzādah (d. 1132 AH). 🎙 Live lessons 🎥 Recordings provided for those unable to attend live 📖 Open to all students, though especially suited for those who have already studied a few primers in either the Ashʿarī or Māturīdī tradition.

https://www.youtube.com/live/EN9hf97FQMk?si=OLGTyUXgCa6FRA3C

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A structured 12-month journey through classical Arabic Naḥw, designed to build a strong foundation in Arabic syntax step by step. Covering three levels and three classical texts, from Matn al-Ājurrūmiyyah, to Mutammimah al-Ājurrūmiyyah, to Al-‘Irāb by Ibn Hishām, with recordings provided and beginner-friendly guidance throughout. Starting 17th May 2 lessons per week 8 lessons per Month To join drop a message below 👇🏻 or message @BayhaqiyyahAdmin

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Imam Al-Kawthari said: “The Muslim’s view of the Islamic Sharīʿah is that it is a sacred divine law, revealed to bring happiness to whoever adheres to it. It is not subject to distortion or alteration after the cessation of revelation, and it is the complete religion that guarantees what is beneficial for humanity in all times and places. As for those rulings connected to custom (ʿurf) and public interest (maṣlaḥah), they only vary when custom and interest change; this is not considered alteration or substitution in any sense, but rather a specification by the Wise Lawgiver of the ruling in light of differing circumstances. Thus, there is absolutely no role for the whims of people in this. However, the one who views the divine law as he views man-made laws—subject to change and modification—does not hesitate to tamper with it, nor does he fear falling under His saying: “So woe to those who write the Book with their own hands and then say, ‘This is from Allah,’ in order to exchange it for a small price. So woe to them for what their hands have written, and woe to them for what they earn.” (Qur’an 2:79) Such a person would not hesitate to openly declare before delegations that the laws of the Middle Ages are not suitable for the present era—meaning that the rulings of the Sharīʿah are no longer fit to govern the affairs of the twentieth century—forgetting that Allah, the Exalted, says: “But no, by your Lord, they will not truly believe until they make you judge concerning that over which they dispute, and then find within themselves no discomfort from what you have decided and submit in full submission.” (Qur’an 4:65) And among the statements of the Shaykh to the Iraqi delegation, published in Al-Ahram on 28 February 1936, is: “Whoever looks into the foundational books of the Sharīʿah with insight and retention will find it unreasonable that we formulate a law, a book, or a principle in the second century after the Hijrah, and then come later and apply that same law, book, or principle in Egypt or Iraq in the year 1354 [AH].”

In a handwritten letter shared by Dr. ʿAbd Allāh al-Jūdī, the late Kuwaiti researcher and preacher, Dr. ʿAbd al-Raḥmān al-Sumayṭ (d. 2013), says: “…and I was surprised to learn that those who have harmed Islam the most are, in fact, Muslim youngsters and men who present themselves as preachers (duʿāt).”

من أطاع الله أطاعه كل شيء

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