Channel
@academiakashmiriyyah
On this record: Topic · Growth · Engagement · Reactions · Posts · Citations · Cite this entry
219subscribers
+106 since we began measuring on 11 August 2026
Risers and fallers across the register · movement among entries of Under 1,000.
| Telegram ID | -1004307007381 |
|---|---|
| Type | Channel |
| Username | @academiakashmiriyyah |
| Created | Between 1 June 2026 and 29 July 2026 — estimated from Telegram’s id allocation, not measured. How this range is calculated. |
| First recorded | 11 August 2026 |
| Last confirmed live | 11 September 2026 |
| Measurements held | 6 |
| Confirmed unchanged | 1 time, most recently 11 September 2026 |
| On Telegram | t.me/academiakashmiriyyah |
Religion — a classification, not a measurement. An on-box language model (Qwen3.6-35B-A3B-FP8, prompt version 1) read this channel’s own recent posts on 24 September 2026 and assigned it the closest of 31 fixed categories, at 99% confidence. This is a model’s judgement about what the channel is likely to be about, not a fact this register measured the way a subscriber count or a view count is measured — it can be revised on a later pass, and it carries no weight anywhere else on this page. How this classification works, and why it has no browse page of its own yet.
| Measured (UTC) | Subscribers | Change |
|---|---|---|
| 11 Sept 2026, 03:39 | 219 | +14 |
| 1 Sept 2026, 18:23 | 205 | +32 |
| 25 Aug 2026, 02:47 | 173 | +34 |
| 17 Aug 2026, 16:57 | 139 | +26 |
| 11 Aug 2026, 00:30 | 113 | no change |
| 11 Aug 2026, 00:16 | 113 | first reading |
18 posts held, back to 29 July 2026 — the reader has not yet reached the start of this channel’s public history, so older posts may sit further back, unread. Read across 1 page of Telegram’s post history, 20 posts per page.
Nothing published in the last 30 days. ERR and ER are rolling 30-day measures, so there is nothing to compute — we hold 18 posts for this entry, the most recent from 7 August 2026. An engagement rate over an empty window would be a number about nothing.
139 reactions across 18 posts, in 4 distinct kinds. The most used accounts for 92.8% of them.
| Reaction | Count | Share | Share, drawn |
|---|---|---|---|
| ❤ | 129 | 92.8% | |
| 👍 | 7 | 5.04% | |
| 🥰 | 2 | 1.44% | |
| 💅 | 1 | 0.719% |
No sentiment is inferred, and none should be read in. This table is ordered by count and by nothing else. Emoji do not carry stable meaning across languages or communities — 🙏 is thanks in one channel and mourning in another — so we publish which ones were pressed and how often, and pass no judgement on what an audience meant by them.
Precision. Telegram publishes reaction counts per emoji and short-forms each one — 4.34K, 1.2M — so any single kind at or above 1,000 reaches us at three significant figures, and only counts below 1,000 are exact. The shares above are ratios of those figures and carry the same error. This is also why the total here can differ slightly from a reaction total printed elsewhere on the page: both are sums of the same rounded parts, taken over samples with different edges.
Coverage. Reactions were read on 18 of the 18 sampled posts in this sample. Summed by Telegram’s own count on each post — not by adding up the per-emoji breakdown above — those same posts carry 139 reactions in total: the kind of figure the paragraph above means by “a reaction total printed elsewhere on the page”.
Measured over the 18 most recent posts we hold, published 29 July 2026 to 7 August 2026, using the newest reading held for each. Telegram Stars are excluded: they are a payment, not a reaction, and they have their own section.
”There is no ijma’ on what ijma’ is” The mainstream Sunni usuliyin broadly accepted ijma as an authoritative proof. But once they tried to define exactly what ijma is, who participates in it, how agreement is established, when it becomes binding, and how we know it actually occurred, major disagreements appeared. Even the definitions differ. Ibn Qudamah defines ijma as: ومعنى الإجماع في الشرع اتفاق علماء العصر من …
❤9👍1
❝Five books which, if you devote yourself to them, will benefit you greatly in understanding the principles of the Shari'ah, its foundations, its rulings and its objectives, and will give you a strong ability to properly understand what comes from Allah and His Messenger ﷺ: - al-Risalah by al-Shafi'i - al-Qawa'id al-Nuraniyyah by Ibn Taymiyyah - I'lam al-Muwaqqi'in by Ibn al-Qayyim - al-Muwafaqat by al-Shatibi - al-…
❤11
Posted without readable text
❤11
The Methodology of Imam Ibn Hazm in Hadith Criticism The following points summarise the defining features of Imam Ibn Hazm's methodology in taʿlil al-ahadith (identifying defects in hadith), based on the inductive study of Badr al-ʿUmrani al-Tanji and as presented by Sh. Mahir ibn Yasin al-Fahl. They also provide a useful overview of how Ibn Hazm's approach compares with the broader methodology of the Andalusian and…
❤5
Classical Islamic Scholarship on Hadiths and Reports that Contradict Reason Imam al-Khatib al-Baghdadi (d. 463 AH) said: وَلَا يُقْبَلُ خَبَرُ الْوَاحِدِ فِي مُنَافَاةِ حُكْمِ الْعَقْلِ، وَحُكْمِ الْقُرْآنِ الثَّابِتِ الْمُحْكَمِ، وَالسُّنَّةِ الْمَعْلُومَةِ، وَالْفِعْلِ الْجَارِي مَجْرَى السُّنَّةِ، وَكُلِّ دَلِيلٍ مَقْطُوعٍ بِهِ، وَإِنَّمَا يُقْبَلُ بِهِ فِيمَا لَا يُقْطَعُ بِهِ، مِمَّا يَجُوزُ وُرُودُ التَّعَبُّد…
❤4
One thing that stood out is that the whole mutawatir vs ahad framework doesn't seem to have originally come from the hadith scholars themselves. And any critical thinking and advances student of hadith would also reach such a conclusion. Sh. Suheil Laher argues that the concept of tawatur was likely taken up by the Arabic philosophers, probably through the Greek empiricists, either directly or via the Mu'tazilah. At …
❤7
Ease Is a Foundational Principle of Sacred Law ❝Ease (taysir) is one of the foundational principles of the Shari'ah. For example, when we say that the basic principle in mu'amalat is permission, this is one of the greatest manifestations of ease. Any new transaction—whether economic, administrative, political, or otherwise—is presumed to be permissible. We do not need a specific Shar'i text to establish its permiss…
❤5
Imam Ibn Qayyim al-Jawziyyah (may Allah be pleased with him) said: "الرسل صلوات الله وسلامه عليهم لم يخبروا بما تحيله العقول وتقطع باستحالته ، بل أخبارهم قسمان: أحدهما : ما تشهد به العقول والفطر . الثاني: ما لا تدركه العقول بمجردها ، كالغيوب التي أخبروا بها عن تفاصيل البرزخ واليوم الآخر وتفاصيل الثواب والعقاب ، ولا يكون خبرهم محالا في العقول أصلا ، وكل خبر يظن أن العقل يحيله ، فلا يخلو من أحد أمرين : إما أن يكون الخ…
❤6
Sh. Ahmad Ma'bad Abdul Karim - The Science of 'Ilal al-Hadith: A Means of Protecting the Sunnah or a Door to Doubt? (Personal Notes) https://youtu.be/jjOE2DeP3Rs?si=qhYzRLmwPpUU5RLw Introduction to the Science of 'Ilal (0:00 - 5:53) The moderator introduces 'Ilal al-Hadith (finding the hidden defects of hadith) as one of the most advanced sciences of hadith. It investigates hidden reasons that affect whether a hadit…
❤4👍1
Why Didn't Ibn Taymiyyah and Ibn al-Qayyim Write a Book on Usul al-Fiqh? ❝There is a particular approach that I want to discuss, namely the approach of critical analysis and revision (naqd and tashih). The leading figures of this approach are Shaykh al-Islam Ibn Taymiyyah and his student Ibn al-Qayyim. Neither Ibn Taymiyyah nor Ibn al-Qayyim wrote a dedicated book on Usul al-Fiqh. As for al-Musawwadah, Ibn Taymiyy…
❤5
That project served an important purpose. It gave students a curriculum, muftis a dependable framework and judges a practical reference point. The later codification answered real institutional needs. At the same time, practical codification shouldn't be confused with the complete intellectual history of the school. - The later manuals generally tell us what the madhhab settled upon. - The earlier literature often …
❤4
Reflections on Reducing the Hanbali Madhhab to Its Later Mu'tamad I was genuinely pleased to have come across that previous section or clip from Sh. Yusuf al-Ghafis's lesson in al-Masjid al-Nabawi. It touched on something I've been thinking about for quite a while. Many students today seem to encounter the Hanbali madhhab almost entirely through its later codification. The school becomes al-Iqna, Muntaha al-Iradat, …
❤7
Showing the 12 most recent of 18 posts we hold for @academiakashmiriyyah. View and reaction counts are the latest single reading for each post, not a live figure, and a recent post is still accumulating both. A view count marked ≈ was rounded by Telegram before we ever saw it — t.me prints views in full below 1,000 and to three significant figures above, so ≈1,200,000 means somewhere between 1,150,000 and 1,249,999. Unmarked counts are exact. Text is reproduced from the public post preview and truncated for length.
Republished by
Channels on the register that have forwarded this channel's posts into their own feed.
Built only from forwarded posts we have actually read, on both sides. Coverage is early and deliberately incomplete: a missing link means we have not read the post that would prove it, never that the relationship does not exist. Counts are distinct forwarded posts observed, so they only ever go up as we read more.
A live page changes as we take new readings, so a citation should name the measurement it is based on, not just the URL. The line below cites the subscriber count as measured 11 September 2026 — this entry's latest reading, not the date you are reading this.
“Academia Kashmiriyyah” (@academiakashmiriyyah), 219 subscribers as measured 11 September 2026. Telegram Register, tgregister.com/channel/academiakashmiriyyah.
Full measurement history, CC BY 4.0. Every reading this register holds for this entry, not just the latest one, as a dated, downloadable record: CSV · JSON. Free to use with attribution to tgregister.com. Each file carries its own generation timestamp, which is the figure to cite for exactly when the data was retrieved.