You might agree, though, that interdisciplinary skill isn’t achieved through mere dual-degrees? That’s why I devised #metafiqh
Time, money, and intellectual freedom are constraints, but - more importantly - sound methodology that preserves tradition without impeding growth.
As for those who feel the need to denigrate others to elevate themselves, I think we all know the answer to that. If a trait isn’t befitting for ‘normal’ people, it is a stronger aversion in a (so-called) scholar.
a. religious figures sometimes use authority to belittle others
b. they may speak on subjects they don’t understand
c. he suggested an interdisciplinary approach
d. he posed concern regarding communal dependency (due to lack of alternative employment)
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To avert confusion on this matter (as evidenced by #dm inquiries), the intent of this thread is to clarify the definition of a scholar (in contradistinction to others), as well as the adab necessary toward them and from them. Simplified. Summarized.
1 An Islamic scholar has
a. mastered & practiced the knowledge & deeds obligatory on a Muslim
b. upheld the limits of the sacred law & tenants of tasawwuf
c. teaching competence in all Islamic disciplines
d. made an advanced contribution in the area of their disciplinary focus.
2 The following aren’t sufficient qualifications to be an Islamic scholar
a. a madrasa certificate, university degree, or ijāza
b. fard ‘ayn studies appended to a higher secular degree
c. an advanced contribution in an Islamic discipline without the other requisite conditions
Istikhāra says to withhold direct reference. Alhamdulillāh for whatever He decrees.
However I will give a general principle that is *so critical* when evaluating some of these ludicrous posts…
Also, yes. There is a typo معكم
Allah - Mighty and Majestic, Exalted and Glorified - says,
“If anyone desires a harvest in the life to come, We shall increase it for him; if anyone desires a harvest in this world, We shall give him a share of it, but in the Hereafter he will have no share.” [42:20]
The verse means that whoever seeks ākhira will attain it. Whoever seeks dunya, will lose the ākhira and still not attain more wealth than what was originally divinely-apportioned. There are numerous verses of Quran and reports from the Sunna upon the same purport. Definitive.
May Allah’s infinite peace & blessings be upon Rasūlullāh, his pure progeny & folk, along with his gleaming companions, illuminated inheritors and all his loyal followers until the Last Day.
الحمد لله ربّ العالمين
The heights of sūfic attainment aren’t reached through theory. If one attempts to delve into theory without practice, it won’t augment, but rather strangle their progress. Tasawwuf is 100% about practice. Its theory is of the magnificent fruits of that persistent, deep devotion.
I’ve witnessed on MT, statements from claimants to knowledge (supposedly classically trained) that are the peak of ignorance & falsehood. I’m withholding my anger very strongly, pending istikhāra. However, I send a stern warning. If this does not persist,
1 In surveying Hanafī fiqh books, one finds that jurists were aware of changes in custom, even rapid ones. See two (of many) examples in which Imām Marghīnānī cites “variance of time period” as direct cause for the switching of custom-based rulings.
2 This, in itself, isn’t new. What I found to be interesting, though, is that – on many occasions – this turn over occurred within the lifetimes of the three Imāms themselves. In a span of < 30 years, customs changed and the Imāms rapidly adjusted their rulings accordingly.
3 Considering the current state of ijtihādī stagnation, this level of juristic agility among the Imāms teaches us lessons.
The Imāms
a. weren’t distant from real life
b. exhibited juristic agility in the face of changing trends
c. their fiqh wasn’t rigid, but evolving
While reading -
Delete fluff. Retain main points
Reformat categories with bullets
Color text that sets off a new topic
When you’re done with the book -
Congratulations, you’ve just created a mukhtasar
2 If, during abridgment, you add your own marginalia, explaining terms or concepts that require knowledge from other ‘ulūm or you cross-reference with other works on the subject,
double congrats — you’ve just created a hāshiya that wants to grow up and become a sharh.
3 A key feature of my teaching strategy is guiding students to *produce something* while studying.
This entails benefits such as:
a. note taking skills
b. distillation of main concepts
c. facilitating memorization
d. book mapping
e. prototype authoring
f. student collaboration
1 The Kharīda has deep significance to me for another reason.
When I was ~ 16, a relative began expressing doubts about God. We all go through stages of rational maturation in our faith, but his words frightened me. I was concerned and wanted to help him…
2 I think many can relate to the emotions involved in a relative expressing doubts or having a full-blown faith crisis. In cases where the doubts are a by-product of dysfunctional formative bonds, they may even lash out at family members, seeing them as part of the “God problem”
3 So, being the nerd I was, I wrote a small treatise in which I used rational proofs to substantiate the existence of God and to establish several of His Attributes. Prior to that, I had no expose to kalām. I just employed my mind to prove what my heart was absolutely certain of.