Axlay

[Axlay @Axlayvhmd]

@LC70___ Ahh I see, masha’allah. Any plans on publicly releasing it?

[Axlay @Axlayvhmd]

@AbuMalikAlLibii @akbereo It’s a possibility yes, though it’s not the first thing to bring up when a layman assumes the imam went against the Hadith. The problem is just saying that instead of actually looking into the mas’alah

[Axlay @Axlayvhmd]

@AbuMalikAlLibii @akbereo What’s more likely, that imam Ahmad did not know the hadith or that imam Ahmad knew the hadith but held a different view due to another reason? That’s the point, not to say that imam Ahmad knew every single hadith in existence 100%.

[ابو يقين @unknown_445556]

You’re actually proving the point.

No one is arguing that merely sitting in the same room as an Ashʿarī or Māturīdī is prohibited in every circumstance. The question is whether the principle you’re now invoking, المصلحة الشرعية and looking at the purpose of the gathering, is being applied consistently.

You say, “Understand صورة المسألة before passing a verdict.”

Exactly.

So why isn’t that same تفصيل given to the duʿāt in the West before they are refuted for appearing at conferences alongside people you consider innovators?

You’ve now admitted that مجرد الاجتماع, merely gathering with them, is not sufficient. You have to look at the purpose, what was actually said, what benefit was intended, what harm was being avoided, and whether there was a legitimate مصلحة شرعية.

And saying, “But they didn’t refute them on stage,” doesn’t automatically settle the issue either. You would first have to establish the principle that every permissible gathering with an innovator requires publicly refuting his bidʿah during that same gathering.

Otherwise, where is the evidence for that condition?

Your alcohol analogy also assumes the very thing you’re trying to prove. Someone openly drinking alcohol in front of you is actively committing a munkar in the gathering. An Ashʿarī simply sitting beside you while nobody is discussing the disputed theological issue is not necessarily the same صورة.

And regarding this conference, if your argument is that its title is “countering ideological deviation,” that still doesn’t answer the principle. Were the specific Ashʿarī and Māturīdī doctrines of the scholars present actually being refuted? If not, then according to the standard you just imposed on Western duʿāt, that they share a platform, discuss general agreed upon matters, and don’t address the deviations of those sitting with them, you still have to explain the فرق المؤثر between the two cases.

If there is a genuine difference, establish it with a consistent ضابط.

But you cannot use مصلحة شرعية and consideration of صورة المسألة for one group, then abandon that تفصيل and reduce the other group to “he sat with an innovator.”

That is precisely the inconsistency being questioned.

[Axlay @Axlayvhmd]

@AlitisaamSunnah @adnane_majid So if the Ustad or scholar sits in such gatherings, but calls out or attempts to call out their innovations, it’s okay? But if he remains silent and sticks to his own topic, then it’s a problem?

[Axlay @Axlayvhmd]

@AlitisaamSunnah @Aadil_2001 What the brother is saying in the post is a fair question based on what you said Ustad. This is confusing, but also seems contradictory.

[Axlay @Axlayvhmd]

@AlitisaamSunnah @IbnMahbub_ جزاك الله خيرا what page is it where you clarify why attending a majlis sama’ is a problem but speaking at a conference with other innovators isn’t? Especially with respect to Ustad Saeed Hassan and other Ustad’s who have done similar yet are warned against?

[Axlay @Axlayvhmd]

@AlitisaamSunnah @IbnMahbub_ Which PDF sorry? And could you give me the pg number so I can read it? جزاك الله خيرا

[Axlay @Axlayvhmd]

@AlitisaamSunnah @IbnMahbub_ With all due respect, why are majalis as sama’ a problem when it’s merely a recital, but actually sitting and attending with innovators isn’t?

[Axlay @Axlayvhmd]

@CupfulAditya @muadhchati For English readers, there is also Qawaid fi ulum al hadith by Sh Zafar Uthmani, and then there is introducing Hadith studies by Safaruk Chowdhury.

[Axlay @Axlayvhmd]

@Hadith_Notes السلام عليكم ورحمة الله وبركاته
How long do you think until it’ll be ready for purchasing? جزاك الله خيرا

[Axlay @Axlayvhmd]

@akbereo You should make the thing your friend did public brother. It’s a very very good idea and would help clarify how many women actually would narrate Ahadith and reports. جزاك الله خيرا

[Axlay @Axlayvhmd]

@alUkbari That’s what I thought when I looked at it, so I was a little confused. However didn’t this Aisha die in 816? So not sure why the chain stops at her

[Axlay @Axlayvhmd]

@alUkbari Not sure, but I’ll put a picture just in case it makes more sense to you than me.

[Axlay @Axlayvhmd]

@AdmiralKatheer No but others didn’t say this was weak explicitly. And we’re not limited to those 2 options you gave. It can very well be a different situation entirely.

[Axlay @Axlayvhmd]

@KashmiriHanbali I read this brother and it was pretty good and similar to a conversation I had with one of my teachers. Could you please share the references though and so we can see who said what, I think that would be better. جزاك الله خيرا

[Axlay @Axlayvhmd]

@AdmiralKatheer Why do we have to conclude that the athar regarding pebbles is the same as those other athar, can’t it be considered a different report as it has the addition of the pebbles and the addition of Abu Musa Al ashari رضي الله عنه? Does it not go through quite a different isnad too?

[Axlay @Axlayvhmd]

@ZouhairsMurid @johnsmithjjjjjk @Ahmedbhalmuslim @Fifa14_mister Of 2 evils. No one said anything about that spatial stuff. Just affirm what Allah tells us and negate what he does without comparing Him to His creation.

[Axlay @Axlayvhmd]

@ZouhairsMurid @johnsmithjjjjjk @Ahmedbhalmuslim @Fifa14_mister That their aqeedah was not found amongst the common people. So much so that Ghazali basically said the prophet ﷺ had to choose anthropomorphic wordings because the people wouldn’t understand the ashari form of tanzih and they’d just reject it instead, so he chose the lesser (2)