Salafi Research Institute

*Do Not Miss Out On This Great Reward For Having Suḥoor (Pre-Dawn Meal) & Do Not Underestimate The Reward Of Pre-Dawn Meal; Be It A Mouthful Of Water*

The Messenger of Allāh ﷺ said: “Indeed Allāh and His Angels send blessings upon those who take Suḥoor (pre-dawn meal).”

● [أخرجه ابن حبان برقم ٣٤٦٧ ، وصححه الشيخ الألباني في الصحيحة
برقم ٣٤٠٩]

Source 👉 http://www.sahab.net/forums/index.php?showtopic=144909

قال رسول الله صلى الله عليه وسلم : السحور كله بركة ؛ فلا تدعوه ولو أن يجْرع أحدكم جرعةً من ماء ؛ فإن الله عز وجل وملائكته يصلون على المتسحرين.

The Messenger of Allāh ﷺ said: “as-Suḥoor (the pre-dawn meal), *ALL OF IT* contains blessing so do not leave it *EVEN IF* that one of you has a *MOUTHFUL OF WATER* for indeed Allāh ‘Azza Wa Jall and His Angels send blessings upon those who take Suḥoor.”

● [رواه أحمد وقال المنذري : إسناده قوي وأيضا صححه الألباني]

*Advice to the Sisters who Spend most of the Day Cooking in Ramadan – Shaykh Salih al-Fawzan*

http://dusunnah.com/video/advice-to-the-sisters-who-spend-most-of-the-day-cooking-in-ramadan-shaykh-salih-al-fawzan/

*How one should say Takbeer when doing sajdat al-tilaawah*

*Question:* Should a person who is reading the Qur'an say Takbeer when doing sajdat al-tilaawah and when sitting up, or only when going down? Should he recite the Tashahhud or not? Should he say salaam afterwards or not?

*Answer:* Praise be to Allah.

Firstly: the person who is doing sajdat al-tilaawah should say Takbeer when going down, because of the hadeeth narrated by Abu Dawood in his Sunan from Ibn ‘Umar (may Allah be pleased with them both) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to recite Quran to us, and if he reached a verse where a sajdah was prescribed, he would say Takbeer and prostrate and we would do likewise.”

(Reported by Ahmad, 2/17; al-Bukhaari, 2/33,34; Muslim, 1/405, no. 575). He should not say Takbeer when coming up from the sujood, because there is no report from the Prophet (peace and blessings of Allah be upon him) to indicate that, and because sajdat al-tilaawah is an act of worship, and acts of worship are to be done in accordance with what is prescribed in sharee’ah. What was reported from the Prophet (peace and blessings of Allah be upon him) was Takbeer when going down into sujood al-tilaawah, not when coming up. But if a person is doing sajdat al-tilaawah when praying, then he should say takbeer both when going down and when coming up, because of the general meaning of the saheeh ahaadeeth which describe the prayer of the Prophet (peace and blessings of Allah be upon him) and state that he said Takbeer each time he went down into sujood or came up.

Secondly: one should not recite al-Tashahhud or say salaam after doing sajdat al-tilaawah, because there is no proof that the Prophet (peace and blessings of Allah be upon him) did that. Sajdat al-tilaawah is an act of worship and as such should be done as prescribed as in sharee’ah and we cannot make qiyaas (analogy) comparing it to the tashahhud and salaam in prayer.

And Allah is the source of strength. May Allah bless our Prophet Muhammad and his family and companions.

*Source:* Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/261

“Increase in Istighfār (Seeking Allāh’s forgiveness), for you don’t know when mercy will descend (upon you)”

— Ḥasan al-Baṣrī [لطائف ١\٢٣٢]

In Tirmidhi from Abu Darda رضي الله عنه from the Prophet صلى الله عليه وسلم that he said:

ألا أنبِّئكم بخير أعمالكم، وأزكاها عند مليككم، وأرفعها في درجاتكم، وخيرٍ لكم من إنفاق الذهب والورق، وخيرٍ لكم من أن تَلْقَوْا عدوَّكم؛ فتضربوا أعناقهم، ويضربوا أعناقكم؟

 ‘Shall I not indicate to you to the best of your actions, and more befitting to your King, what raises your grade the most, better for you than spending gold and silver, better for you than meeting your enemy and striking their necks and then striking your necks?’

They said: ‘Of course O Messenger of Allaah.’

He صلى الله عليه وسلم said:

ذكر الله

‘Remembrance (Dhikr) of Allaah.

📚Collected by Tirmidhi & – Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/204/1493

Imam Al-Awzaa’i (rahimahullah) said:

Whoever makes his standing in the night prayer long, Allah will make easy for him the standing on the day of judgement.

[Siyar A’laam An-Nubalaa, 7/119]

*Helping Feed The Poor In Ramaḍān*

Shaykh ul Islaam Ibn Taymiyyah [رحمه الله] said:

«إعانة الفقراء بالإطعام في شهر ⁧ رمضان هو من سنن الإسلام، فقد قال النبي [ﷺ] 'من فطّر صائماً فله مثل أجره.'»

❝Helping the poor with food in the month of Ramadan is from the Sunnan [practice] of Islaam.

Indeed the Prophet [ﷺ] said: 'Whoever opens the fast of a person fasting then he gets the like of his reward.'❞

● [مجموع فتاوى ٢٩٨/٢٥]

*Eating Something Out Of Forgetfulness*

Sh. Ibn al-‘Uthaymīn رحمه الله: “If the fasting person eats out of forgetfulness then indeed his fast is *VALID*, this (ruling) is same be it Ramaḍān or outside it for Allāh says: ‘Our Lord! Punish us not if we forget or fall into error..’ • [al-Qur’ān 2:286].”

● [فتاوى نور على الدرب ٣٢٤]

*Do Not Forget Your Father This Ramaḍān*

قال العلامة ابن العثيمين رحمه الله : دعاك لوالدك في صلاة التراويح أو صلاة التهجد أفضل بكثير من أن تذبح له عشر نياق.

Sh. Ibn al-‘Uthaymīn رحمه الله: “Your supplication (Du'ā) for your father in the prayer of Tarāweeḥ or the prayer of Tahajjud is much better than that you sacrifice for him 10 she-camels.”

● [لقاء الباب المفتوح ١١٥]

https://islamichistory.info/2025/02/09/the-agha-khan-and-the-ismailis/

‎⁨رمضان ١٤٤٤⁩

*`How can a layperson tell which ahadith is weak and which is strong without blind following?```*

Taken from Treatise _"The Evil Consequences of Taqleed, Hizbiyyah & Partisanship"_

View Article Here: http://forum.salafiri.com/viewtopic.php?f=11&t=577

https://t.me/Salafiri

Ibn al-Mabrid (d.909H) said,

If he (the muslim ruler) commits sins, he is not expelled from the status of being the ruler, nor does the obedience to him stop as a result of his sinning. If he orders people to commit sins, then obeying him is not obligatory in that. There is no obedience in abandoning the prayer, zakah, fasting, Hajj, nor in committing sins. There is no obedience in killing, zina, drinking khamr, transactions of riba, homosexuality, unjustly taking the wealth of people and other similar things.

(Idah Turuq al-Istiqamah fi Bayan Ahkam al-Wilayah wa'l Imamah (p.139)

https://t.me/Salafiri

Muhammad b. al-Qadhi Abu Ya'ala (d. 526H) transmits through a chain from Abil Jawza from Imam Ahmad b. Hanbal that when,

Ahlul Bidah wa'l Ahwa were mentioned Imam Ahmad said, by Allah, it is nothing but madness that has befallen them.

(Juz Fihi al-Masail Allati Halafa Alayha Ahmad, (no.58, p.87)

https://t.me/Salafiri

✒️ DOUBTING THE PROPHET IS KUFR

Muhammad Ibn Nasr al-Marwazi (d: 294h):

"Whoever follows the religion of Muhammad (sal Allahu alayhi wa sallam) should accept whatever he informed, whether it aligns with his opinion or contradicts it, and should not doubt any of his words; for doubting the words of the Prophet (sal Allahu alayhi wa sallam) is Kufr (disbelief) ."

📚 Ta'dhim Qadr as-Salah 2/652

*The Belief In The Throne of Allah*

The Definition of al-Arsh (i.e. Throne) in the Arabic language, The Description of The Throne, etc.

View Article Here: http://forum.salafiri.com/viewtopic.php?f=8&t=701
_______

*Then obviously, the scholars provide the evidence, but if the layperson doesn’t have the ability to understand and know, then its fruitless, won’t they just take whatever is given to them, on the fact that they don’t know? For example, like a doctor who gives a prescription, they can give evidence for the prescription; the patient will take it because they don’t know what he is on about. Couldn’t this lead to not only confusion, but a fragile Deen in the layperson.*

The Evil Consequences of Taqleed, Hizbiyyah & Partisanship – Part 2

View Article Here: http://forum.salafiri.com/viewtopic.php?f=11&t=580

Shaikh Rafiq Ahmed as-Salafi in his explanation of the hadith

Ibn Umar RadhiAllahu Anhu narrated Allah's Messenger Sallalahu Alayhi wasallam said "To hear and to obey (his (rulers) commands) are mandatory on a Muslim in what he likes and what he dislikes, as long as he is not commanded to commit sin. So, when a command is given (by the ruler) to do something sinful then he must neither hear nor obey."

Shaikh Rafiq Ahmed as-Salafi in his rejoinder to Mir'ah al-Mafatih said in his sharh of this hadith,

So, if he orders disobedience - there is no hearing or obedience, meaning it is not obligatory, rather it is forbidden for whoever is able to refrain, but it is not permissible to fight him. Al-Mazhar said: It means: Hearing the words of the ruler and obeying him is obligatory upon every Muslim, whether he orders him to do something that aligns with his his ideas or not, on the condition that he does not order him disobedience. If he orders him with disobedience, then it is impermissible to obey him, but it is not permissible for him to fight the Imam.

(al-Kashf an-Najih Takmilah Mir'ah al-Mafatih (1/116)

https://t.me/Salafiri

From a forthcoming article...

The early "bootlickers" and christian proxies

Hafezur Rehman Deobandi said in his lecture, "Mawlana Ilyas Sahib's Tablighi movement was also initially supported by the (British) government by giving them some (money) rupees through Haji Rashid Ahmed Sahib, which later stopped. (Makalmat al-Sadrayn, p. 8)

Az-Zuhri said that he visited Anas b. Malik in Damascus and he found him weeping. I said to him why are you weeping. He replied, "I do not know anything which I used to know during the life-time of Allah's Messenger (ﷺ) except this prayer."

(al-Bukhari, 520)

*Okay the scholars state that the laypeople can take a ruling without understanding the reasoning behind it from a reputable scholar, isn’t that similar to what the madhabs have done, i.e. the pious predecessors with their methodologies have derived rulings for all thinkable and unthinkable topic areas?*

The Evil Consequences of Taqleed, Hizbiyyah & Partisanship – Part 1

View Article Here: http://forum.salafiri.com/viewtopic.php?f=11&t=581
_______

https://t.me/Salafiri

The Current Contributions of Salafi Scholars in Saudi Arabia to Safeguard the Islamic Ummah from the Suspicions and Dangers of Atheism and Atheists

~ Those who do not follow the noble Salafi scholars often claim that these scholars are not doing enough to combat atheism.
If only they would make a little effort, they would realize that the senior Salafi scholars have been working tirelessly on this issue for a long time.
It's just that the Ikhwani (The Muslim Brotherhood), Suroori (Sururism), and revolutionary groups (referring to certain Islamic groups with varying extremist ideologies) are very "skilled" at self-promotion and advertising, which is why their work is more visible.
They also criticize the Salafi scholars while promoting their endeavours, saying,
"Look, it is we who are working in this field. The Salafi scholars only talk; they don't do any work."
Sadly, some Salafi students, especially those from the Indian subcontinent who claim affiliation with the Ahlul-Hadith, are busy promoting these Suroori groups, and their potentially harmful ideologies instead of supporting the Salafi scholars.

~ Below, we will mention some Salafi scholars and their contributions.
This is not an exhaustive list, as that would make the discussion too long:

[Contributions of Shaikh Salih al-Sindi]

• Our teacher, Shaikh Salih Al-Sindi حفظه الله [Professor at the college of Aqeedah, Islamic University of Madinah] has made remarkable contributions in this area.
He has recorded multiple episodes on air under the series called “Barnamaj Al-Wa’i” (Awareness Programme),
which has also been published as a book titled "Marāqī al-Waa'i: Fusūl Tāsīliyyah wa Tanbīhāt ‘alā Mazāliq Fikriyyah" (Insights into Awareness: Detailed Chapters and Warnings about Intellectual Pitfalls) — a book consisting of nearly 500 pages.
[It has been translated to English, French, Persian, and is also being translated into other languages, Alhamdulillah]

• Some of his other published works include:

"Falsafat al-Ṭāqa: Ḥaqīqah ‘am Khayal" (The Philosophy of 'Will to Power': Reality or Illusion)

"al-Ilḥād wasā’iluh wa Khaṭaruh wa Subul Mūwājahatih" (Atheism, Its Means, Dangers, and Ways to Counter It)
[This too has been translated to English and Urdu]

[Academic Programs at the College of Aqeedah, Islamic University of Madinah]

• The College of Aqeedah (Islamic Creed) at the Islamic University of Madinah offers a range of academic programmes aimed at countering internal and external doubts related to atheism.
Students who engage with these programmes regularly, and participate wholeheartedly will gain substantial academic strength and be well-equipped, by Allah’s grace, to counter all types of atheistic ideologies.

• Some prominent programmes include:

(1) "Barnamaj al-Mudaarasah al-‘Ilmiyyah" (Programme of Academic Study)

This programme focuses on the annual study of one book on Aqeedah under the supervision of an expert scholar.
So far, 19 batches have been completed, and several books on Aqeedah and Eemaan have been covered.
Currently, the announcement for the 20th batch has not come out yet.
However, it is possible that it may be announced in Dhul-Hijjah, In Shaa Allah.
The following Telegram link can be followed for updates.
Telegram link: https://t.me/aqeedaa111

(2) "Barnamaj al-Tāsīl al-‘Aqadī" (Foundational Aqeedah Programme)

This programme comprehensively covers topics such as:
(Tawheed Al-Rububiyyah,
Tawheed Al-Uloohiyyah,
Tawheed Al-Asma was Sifat,
Belief in angels,
prophets,
religious books and scriptures,
the last day,
destiny,
the companions of Rasoolullah ﷺ,
Islamic leadership,
and other aspects of Islamic creed)
which are taught in detail over a period of one year.
Telegram link: https://t.me/aqeedaa11

(3) "Barnamaj al-Firaq wa al-Adiyan" (Programme on Sects and Religions)

The College of Aqeedah at the Islamic University of Madinah plays a vital role in safeguarding the Islamic Ummah from the dangers of atheism and other ideological challenges.
The various academic programs offered by the College provide valuable resources for students seeking to deepen their understanding of Islamic theology and develop the intellectual and spiritual tools necessary to navigate the complexities of the contemporary world.
~ Translator's addition]

[Importance of Acquiring Islamic Knowledge]

• Acquiring Shar'i (Islamic) knowledge is crucial and highly essential to address and combat both internal and external forms of atheism, particularly in the subject of Tawheed, the doubts of false sects, and their refutation.
Until and unless knowledge is acquired as "knowledge" [i.e. studied scholarly in detail], and obtained by connecting with the Salafi scholars,
one does not become strong and grounded in his knowledge,
nor is he able to develop the potentiality to distinguish between truth and falsehood.

• These programmes, which span two terms with a duration of one year, provide excellent opportunities for students of all ages.
Admissions usually begin in Dhul-Hijjah or Muharram, and all these programmes are free of charge.

• Under the College of Aqeedah at the Islamic University of Madinah,
there is a department known as
"The Saudi Scholarly Association for the Sciences of Aqeedah, Religions, Sects, and Ideologies".
The aforementioned academic programmes are held online under this department.
This department has an official Telegram group where the admission dates are announced.

Additionally, workshops lasting three to five days are occasionally organized under this department, which are highly beneficial for students.
If you join their group and keep following up, you will greatly benefit from it - Bi Idhnillah:
https://t.me/aqeedaa1

~ These efforts by the Islamic University of Madinah and its scholars are just a drop of the ocean.
Many other Salafi scholars across the Kingdom of Saudi Arabia are working individually or through other institutions to counter atheism.
Criticizing Salafi scholars for allegedly neglecting this field is baseless, and stems from nothing but ignorance, intransigence or malice.

Written by (in Urdu):
Abu Ahmad Kaleemuddin Yusuf
Abul Madih Bilal Al-Khalili

Translated by (on the request of the authors):
Hamdan Abdulla bin Abdulla Ismath
{Students of IUM - Islamic University of Madinah}

In this programme, after studying an introduction to the various Sects, initially as an preliminary, a detailed study is conducted on the deviant sects (Kharijism and Shiism) and abrogated religions (Judaism and Christianity).
Telegram link: https://t.me/+VCuglbmvZvcgskjU

(4) "Barnamaj Takhassus al-Khawarij" (Specialization in Kharijite Studies)

This programme provides a detailed and comprehensive study on the Kharijites,
including the concept of Khawarij,
their reality,
the Kharijites of the present era,
similarities between the early and later Khawarij,
the doubts of the modern-day Khawarij and their refutation,
and much more.
Further information can be obtained from the schedule on the Telegram link.
Telegram link: https://t.me/+TGbH69dY0_plBSb6

(5) "Barnamaj Takhassus al-Shī‘ah" (Specialization in Shia Studies)

This program provides a fundamental and in-depth study of the Shia sect, as a speciality,
which includes the concept of Shiism,
its history,
offshoots,
doubts,
along with detailed refutations,
and much more.
Telegram link: https://t.me/+A1m4McwPKog3OTk0

(6) "Barnamaj Takhassus al-Mutakallimīn" (Programme on Specialization in Philosophers)

This program is also based on a detailed study, specializing in the field of Mutakallimeen, which includes:
the concept of Ilm al-Kalam (Philosophy),
its origin,
the scholars influenced by Ilm al-Kalam,
the ruling on Ilm al-Kalam, philosophy, and logic from the perspective of the scholars and the righteous predecessors,
the sects of Mutakallimeen and their principles,
the contemporary Mutakallimeen,
their doubts,
and their refutation, etc.
Telegram link: https://t.me/+M1kC7psIPABmNWY8

(7) "Barnamaj Takhassus al-Ṣūfiyyah" (Specialization in Sufism)

This programme is also based on specialization in the reality of the Sufi sect, which includes:
their history,
the sub-sects that emerged from them,
the Sufi sects present in the contemporary era and their locations,
their doubts and their refutation, etc.
A detailed study is conducted on these topics.
Telegram link: https://t.me/+QRQJ13aTePo0NzM0

(8) "Barnamaj al-Binā’ al-‘Aqadī" (Aqeedah Foundation Building Programme)

This programme includes the study of four foundational books by Sheikh Muhammad bin Salih Al-Uthaymeen رحمه الله, which are the following:
His Explanations of Kitab al-Tawheed,
Aqeedah Ahl al-Sunnah wal-Jama’ah,
Al-Aqeedah Al-Wasitiyyah,
and Al-Qawa’id Al-Muthla’.
Telegram link: https://t.me/bena_aqeedaa1

(9) "Al-Barāmij al-‘Ilmiyya fī Sharūḥ al-Kutub al-‘Aqadīyya" (Scholarly Programmes on the Explanations of classical Aqeedah Books)

Under the supervision of Shaikh Saud bin Abdul Azeez Al-Khalaf [lecturer at The Prophet's ﷺ Masjid, and a professor at the college of Aqeedah, Islamic University of Madinah],
a program titled "Al-Baramij Al-Ilmiyah fi Shurooh Al-Kutub Al-Aqeediyah" (Scholarly Programmmes on the Explanations of classical Aqeedah Books) is going on,
in which the Shaikh's (may Allah preserve him) recorded lessons from the explanations of these Aqeedah books are taught.

So far, explanations of two books have been completed in this programme:
"Usool Al-Sunnah" by Imaam Ahmad (may Allah have mercy on him)
and "Risaalah Al-Tawheed" by Shah Waliullah Al-Dehlawi (may Allah have mercy on him).
Currently, the explanation of "Al-Aqeedah Al-Tahawiyyah" is ongoing.
Telegram link: https://t.me/saud_alkhalaf

[Importance of These Programs:

These programs are crucial for equipping students with the knowledge and skills necessary to:
• Understand and defend the core tenets of Islamic faith and the Salafi methodology.
• Identify and refute deviant ideologies and atheistic arguments.
• Develop critical thinking skills and the ability to engage in constructive dialogue on religious and intellectual matters.

In short:

Imam Sufyan b. Uyaynah (d.198H) said,

يا أصحاب الحديث تعلموا فقه الحديث

Oh People and Adherents of Hadith learn fiqh ul-Hadith - the jurisprudent understanding from hadith.

(al-Muhaddith al-Fasil (p.320), Siyar (11/48)

Despite this reverential admonition of the great Sunni Imam, you'll be surprised to know, some quarters not only take exception to this, but also oppose and censure this approach.

This statement is a clear indication of the approach and methodology of the Salaf and Ahlul Hadith in learning fiqh through hadith. So, when this was the Madhhab of the Ahlul Hadith then, it is still the Madhhab of Ahlul Hadith now

https://t.me/Salafiri

One confused brother shared Anwar Shah Kashmiri's classifation of Imam adh-Dhahabi as a Shafi'i, as if Anwar Shah is a hujjah. This. Majzub did this at the behest of pandering to the Hanafis and Madhabist hadith rejectors. Yes!!! You think by referring to us as la-Madhhabis is some sort of deterrant not realising your madhhab fathers like Jahm, Bishr al-Marisi and Ibn Abi Du'ad would also use these terms. Congratulations for truly following the madhhab and being true madhhabists, Salute Sir.

Another particularly confused and bewildered chap, Salman bin Nasir, Ismail Ibrahim's (Harris Hammam) sidekick, both upon this new sufi dawah of 'other worship' and bridging the gap between deviant i'tizal creed system and heretical Sufi Islam, in short Hatim al-Awni's fantasists, shared Anwar Shah's weak criticism on Shaikh Muhammad b. Abdul Wahhab and then our very own original Haqiqatjou shared it from Salman bin Nasir.

We all know some deobandi scholars themselves refuted this notion and praised Shaykh Muhammad Rahimahullah, more on this later in'sha'allah.

Yet, our learned anti Salafi Ahlul Hadith mujtahids, have very little recourse to the true beliefs of Anwar Shah, yet used his Faydh ul-Bari as if it was their 'divine text'.

Shaykh Zubayr Ali Zai said about Mawlana Anwar Shah al-Kashmiri

He was extremely saddened regarding the inter madhhab polemics of the Hanafis and Shafi's (Wahdat Ummat) (p.18-20) of mufti Muhammad Shafi, Hayat Anwar (p.141-143), Akabir Deoband Kiya Theh (p.46).

His Aqidah was that Suharwardi would complete 60 daily recitals of the Quran. (Faydh ul-Bari (4/198).

In fact, he believed Baha ud-Din Zakariyyah would complete 360 daily recitals of the Quran. (Faydh ul-Bari (4/272)

After accepting the strength and authenticity of the hadith for praying 1 witr, he spent 10 or more years thinking of an answer to it. (Faydh ul-Bari (2/275), Ma'rifus Sunan (4/264) of al-Binnouri, Dars Tirmidhi (2/224).

He believed and considered it permissible, namely had the Aqidah of "Ya Abdul Qadir Shay'an Lillah" (Oh Abdul Qadir give us something for Allah's sake (ie seeking help and assistance from other than Allah. (Faydh ul-Bari (2/466)

His Aqidah was that Awliya could give life to the dead and that Abdul Qadir al-Jilani gave life to a dead eagle. (Faydh al-Bari (2/61)

And much more.

(Ta'dad Raka't Qiyam Ramadan Ka Tahqiqi ja'izah (p. 54). Jamat Ahlul Hadith Hazro Attock Pakistan, January 1997)

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Ibn al-Qayyim in his I’lam al Muwaqi'in.

“Hanbalis criticized Ibn Taymiyyah because he was teaching in a Hanbali institute…not…as a Hanbali scholar, by reason of his status as an absolute mujtahid.” He replied that “the payment he received was a payment for his teaching and that he was deserving of it for his knowledge of the Hanbali fiqh and not because of his taqlid of it.”

Shaikh Siraj ud-Din al-Bulqini (d.805) said,

If one of the transmissions of hadith is through a weak transmission and another transmission is authentic, there is no idhtirab (interchange of the name or text) and acting on the authentic transmission is mandatory.

(Mahasin al-Istilah (p.269)

Eg the hadith mentioning placing the hands on the chest in contrast to below the navel.

Imam Abu Muslim al-Khawlani said

... The rulers over you will be like you..

(as-Sunnah, al-Khallal (1/86)

What Shaykh Sulayman ar-Ruhayli and other Mashaikh said concerning pressing matters of nawazil were inline with the view of the major scholars and not with the emotive ramblers on social media, engineers or otherwise.

Shaikh Ibn al-Uthaymin's said,

It is impermissible for an army to launch an offensive (Jihad) campaign except with the explicit permission of the ruler, whatever the circumstances are. This is because those who are addressed (ie commanded) to launch an offensive attack or jihad are the rulers and not the individual people, since individual people are under the authority of people with power and control. So, it is impermissible for anyone to launch an offensive attack except with the explicit permission of the ruler, unless when it is defensive (Jihad). And if the enemy launches a surprise attack and people wre fearful, then they have to defend themselves through fighting.

(ash-Sharh al-Mumt'i Ala Zad al-Mustaqni (8/22)

*Do not make examples when ahadith are transmitted*

Abu Hurayrah RadhiAllahu Anhu narrates that the Prophet said: "Perform wudhu after eating (that which has been changed by fire.)" Ibn Abbas said: "Should I do wudhu after (touching) hot water?" Abu Hurayrah said: "Oh son of my brother, when I narrate a Hadith of the Messenger of Allah to you, then do not try to make any examples for it."

(Ibn Majah no.22 and in more detailed form no.465)

Benefits
Besides the numerous benefits of this hadith, one is, the madhhab of Ahlul Hadith is to explain hadith with other chains of transmission for the same hadith, where one is summarised and the other is detailed. The safety here lies in returning back to the speech of Allah's Messenger.

Imam Ibn Majah's chapter heading for this hadith is (no.22)

*Chapter: Venerating The Hadith of The Messenger of Allâh and Dealing Harshly With Those Who Go Against It*

Part of going against hadith is hiding behind ones ignorance and claiming it opposes the madhhab. All the while the same beloved brother of ours spend hours debating hadith-adherents - proudly professing he's a muqallid, non mujtahid, ghayr Ahlul Hadith (la-Hadithi). My dear brother may Allah guide us, you can not adopt contradictory approaches you cannot claim to be an aami muqallid and also debate your detractors like you're a mujtahid. And brother you most certainly do not possess even 1% of the knowledge of Shaikh Badi ud Din Shah al-Rashidi to answer his book!

Hafiz Ibn al-Jawzi said,

"The majority of the Imams of the Salaf would first distinguish the Sahih from the weak narrations and the sound from the defective ones, *then they would extract rulings from them and draw conclusions from the knowledge they contained."*

(al-Mawdhu'at (1/31)

Benefit
The scholars before the formation of the madhhabs would appreciate and immerse themselves in the benefits and knowledge of hadith. The majority of the Imams of the Salaf would teach and disseminate knowledge in this way. It was not a case of merely transmitting without extracting benefits. It's been portrayed that hadith were just narrated and compiled and that's it, this is not the case. They were scrutinised and seived and thereafter all the benefits and knowledge that could be derived from them was shared by the expert Imams of the Salaf. We ask, if the Salafis and Ahlul Hadith do this today and don't follow the path of the madhhabs, why are they criticised and shunned for not adopting the man made law of obligating and forcing Muslims to follow a madhhab?

A brother used a hadith from Sahih Muslim trying to prove the permissibility of taqlid where Ibn Abbas RadhiAllahu Anhuma did not say Qala Rasulullah Sallalahu Alayhi Wasalam while issuing legal verdicts.

From amongst the numerous texts which answer this doubt, the following is an answer

Imam al-Bukhari established the following chapter heading in his Sahih

باب من أجاب الفتيا باشارة اليد والراس

Chapter: Whoever issued a legal verdict through gesturing/signalling with the hand or head (gesturing/signalling or nodding)

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا وُهَيْبٌ، قَالَ حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم سُئِلَ فِي حَجَّتِهِ فَقَالَ ذَبَحْتُ قَبْلَ أَنْ أَرْمِيَ، فَأَوْمَأَ بِيَدِهِ قَالَ وَلاَ حَرَجَ‏.‏ قَالَ حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ‏.‏ فَأَوْمَأَ بِيَدِهِ وَلاَ حَرَجَ‏.‏

.... On the authority of Ikrimah from Ibn Abbas, someone asked the Prophet Sallalahu Alayhi Wasalam when he was performing his Hajj, I sacrificed (an animal) before I did Rami. He (Sallallaahu Alayhi Wasalam) gestured/signalled with his hand saying, (there is) no problem. Someone said, I cut/shaved the hair before I sacrificed (an animal). He (the Prophet Sallalahu Alayhi Wasalam) gestured/signalled with his hand, there is no problem.

(Sahih al-Bukhari no.80)

So, if Ibn Abbas RadhiAllahu Anhuma was asked questions like this and he witnessed the answers, he would answer them in the same way without saying Qala Rasulullah Sallalahu Alayhi Wasalam because he saw the actions of the Messenger of Allah Sallalahu Alayhi Wasalam.

When they present the speech of scholars to the Ahlul Hadith to prove taqlid...

When a scholar following a madhhab presented the statements of Ahlul Hadith scholars to prove taqlid...

Ash-Shaikh al-Muhaddith Muhammad Yahya Ghondalwi Rahimahullah said,

According to the Ahlul Hadith the statements of these scholars are not evidence because the Ahlul Hadith do not even consider the taqlid of Imam Malik, Imam Abu Hanifah in fact the tabi'in and the Sahabah to be permissible, so, how will they accept the taqlid of these scholars. According to my understanding every scholars knowledge and actions are limited to his self and whenever a persons statement opposes the Quran and Sunnah it is not evidence according to the Ahlul Hadith, so all these statements fall under this.

Furthermore, we are surprised with all the muqallidin that when they present the statements of the scholars to us and at the same time they address us (as ghair muqallids (la-Madhhabis). So, this is confused contradiction from the muqallids, that they present the statement of scholars to the Ghayr muqallid in order to intimidate us. Either do not consider us to be ghayr muqallids or do not present scholars statements to us, we only consider the Quran and Sunnah as evidence and nothing else.

(adapted from Dharb ash-Shadid Ala Ahlut-Taqlid (p.63-64)

The approach every Muslim should have with the Sunnah of Allah's Messenger ﷺ

Asim al-Ahwal (a Tab'i) narrates, I saw the drinking bowl of the Prophet ﷺ with Anas b. Malik, and it was cracked, and he had mended it with silver wiring. The bowl was quite wide and made of shiny wood. Anas said, "I gave water to the Prophet ﷺ in this bowl more than so-and-so (for a long time)." Ibn Seereen said, "There was an iron ring around the bowl and Anas wanted to replace it with a gold or silver ring but Abu Talhah said to him, "*Do not change a single thing made by Allah's Messenger ﷺ*." So Anas left it as it was."

(al-Bukhari no.5638)

Muqallidin Madhhabista say.. But taqlid is obligatory for the non-mujtahid...

Shaikh Abu Muhammad Aminullah al-Peshawari mentions,

No.17 - Ibn al-Hummam (al-Hanafi) said in Fath ul-Qadir (6/360) in the chapter of the ettiquettes of a Judge and al-Qari (al-Hanafi) quoted this in his Sharh Ayn al-Ilm when he said, "There is no evidence which obligates (a lay person - non-mujtahid) to make taqlid of a mujtahid, not from the perspective of the Shari'ah nor from rationale (intellect)."

(From Tuhfatul Munazirin Ya Tanaqadhat al-Muqallidin (p.20)

The Prohibition of Performing Taqlid in the Religion – Shaykh Badi ud-Din Shah ar-Rashidi as-Sindhi (d.1416H)

A general point: What is taqlid?

Imam Ibn Abdul Barr and Imam Ibn al-Qayyim quote Abu Abdullah b. Khawaz Mandad saying,

‘Taqlid in the shariah is to turn to the saying of someone without proof and this is impermissible in the shariah and Ittiba is to take the saying with proof. (I’lam al-Muwaqqi’in Imam Ibn Qayyim (2/178) and Jami’ Bayan al-Ilm of Ibn Abdul Barr (2/118).

The Hanafi madhhab jurists have explained taqlid to mean,

To act upon the saying of someone without any evidence or proof. (Fawatih ar- Rahmut Sharh Muslim ath-Thabut (2/400).

So it can be seen that those who perform taqlid will not be able to differentiate between the saying which is upon the truth and that which is upon falsehood. It can generally be seen from the definition of taqlid that:

✓ Taqlid is not knowledge but it is ignorance.

Imam al-Ghazzali writes,

“taqlid is to accept the saying of someone without any proof or evidence and this is not the way to attain knowledge of that which is from the usul (fundamental principles of the religion or the furu (those matters which are secondary). (al-Mustasfa (2/385).

And it is written in Fawatih ar-Rahmut Sharh Muslim ath-Thabut (2/402) that, taqlid is not the way for attaining certain knowledge. So know that that thing (taqlid) which does not lead to attaining knowledge cannot be called wajib (obligatory). Taqlid stops an individual from looking at the Quran and hadith as a proof and evidence. Never mind this being obligatory this cannot even be tolerated.

Despite this some of the Hanafi scholars wrote,

The dalil (proof) for a muqallid is the saying of the mujtahid scholar, not his own thought or his scholars’. (Muslim ath-Thabut (p.5).

Therefore for the one performing taqlid the Quran and sunnah are no longer the proof and evidence and he is forever free from them.

Some misconceptions cleared

To accept the witness of someone is not taqlid. The highly accepted book of the Hanafi fiqh titled Fawatih ar-Rahmut Sharh Muslim ath-Thabut (2/400) states,

“For the general lay person to turn to the mufti (scholar who gives a verdict) and for the judge to turn to the acceptable witness is not taqlid.”

So it is clearly proven to accept a verdict of the scholar of hadith is not taqlid. It is not taqlid to accept narrations from Sahih Bukhari. Why? Because there is ijma (unanimous agreement) of the ummah that it is the most authentic book after the book of Allah. And it is known that to turn to ijma is not taqlid. ‘So to turn to ijma is to turn to proof (not taqlid). (Fawatih ar-Rahmut Sharh Muslim ath-Thabut 2/400)

It is not taqlid to take a saying which is based upon revelation is not taqlid. (Muslim ath-Thabut (1/290).


According to the Hanafi’s it is not permissible to perform taqlid of a Tabi’i (those of the second generations and many were students of the Companions). And the famous Hanafi jurisprudence book Talwih reports,


‘So as for these narrations (the tabi’in) then taqlid will not be made of them. For they were men and we are men. (Talwih (2/17).


Some evidences on the prohibition of taqlid from the Quran.


‘Say (O Muhammad) to your folk follow what has been revealed down unto you from your Rabb (the Quran and Sunnah), and follow not any Auliya (protectors and helpers) besides him’. (Al-A’raf: 3).

All classical mufassirin (explainers of the holy Quran) explain “That which has been

revealed by your Rabb” in the above ayah to refer to the Quran and hadith. For example, Tafsir Ibn Kathir (2/200), al-Qurtubi (7/161), al-Khazin (2/182), an-Nasafi (2/44), Shawkani (2/179), al-Qasmi (7/2610), al-Maragi (8/100). This shows that we are ordered to follow the Quran and hadith as they are revealed by Allah and to abandon following any other way or saying as there is no evidence for following this.


“Say, ‘Bring forth your proofs, if you are truthful”. (an-Naml: 64).

This shows that without evidence shall not be accepted. Know that a saying which has no evidence to support it from the Quran and hadith shall not be accepted no matter who the saying is from. This is sufficient to refute the performing of taqlid.


Know that if a saying or action could be accepted without proof from the Quran and hadith then Allah would not have ordered for the proof to be brought forth in this verse. Verily it was sufficient for Allah to have called the disbelievers as ‘liars’ but in ordering for the showing of proof in this verse, Allah has indicated that no saying shall be accepted without evidence. The utterance of this verse from the prophet Muhammad is to show that the way of the Muslim is not to perform taqlid and blindly follow. Some may comment that this verse was revealed in relation to the disbelievers and does not apply to Muslims. Then note that even though the disbelievers had no proof of what they used to do despite this they were still asked to produce there proof. Then the Muslim who has proof for what he does should be more readily asked for proof and this is necessary. Furthermore, to provide evidences is the way of the Muslim and to follow without proof or performing taqlid is and was the custom of the disbeliever.


“When those who were followed disown (declare themselves innocent of) those who followed them, and they see the torment, then all their relations will be cut off from them. And those who followed will say, ‘If only we had one more chance to return (to the worldly life), we would disown (declare ourselves innocent from them) as they have disowned (declared themselves innocent from us). Thus Allah will show them their deeds as regrets for them’. (al-Baqarah: 166-167).

The ittiba (to follow) which has been mentioned in this verse is not ittiba which has been ordered with the proof as has been mentioned in verse one above. Therefore the ittiba referred to here will be to follow without proof and this is taqlid. If someone says that the itiba referred to here is the worship which is done for other than Allah and not making taqlid of any Imam or scholar. Then this in itself is a great proof in the prohibition of taqlid as it will have to be conceded that to make ittiba or to follow other than Allah is to worship that person and this will be shirk.


‘When it is said to them: ‘Follow do ittiba) what Allah has sent down’. They say, ‘Nay! We shall follow (do ittiba) what we found our fathers following’. (would they do that) even though their fathers did not understand anything nor were they guided?’. (al-Baqarah: 170).

This verse invites people to follow with evidences whereas those who are astray perform ittiba or follow that for which there is no evidence or proof. This is why they follow there forefathers and elders even though they had no evidences and proofs for what they used to say. So how is it that those who were astray continued to follow there elders not knowing whether they were upon the truth or falsehood? The only way they could distinguish between the truth and falsehood and actually be certain they were following the truth was if they had followed with proof and evidence,


If someone says that ‘this verse is admonition of those disbelievers who would blindly follow there disbelieving elders and forefathers and does not refer to blindly following pious people and Imams. Then the answer to this is that this is a proof against you. For if it is as you say then know that this verse shows that to follow without evidences was the way of the disbelievers whereas the way of the Muslims is to follow the prophet Muhammad with clear evidences.


“Say (O Muhammad), “This is my way: I invite unto Allah with sure knowledge, I and whosoever follows me”. (Yusuf:108).


It would have been sufficient to call the disbelievers liars in the beliefs they held.

However to explain in more detail the reason for the deviancy of the disbelievers it is not being said ‘that you are astray because you followed your disbelieving forefathers’ but what is rather being said is that the disbelievers followed those for whose guidance or being upon the truth they had no evidences and proofs. And this what taqlid is to follow without evidences and proofs.


Some sayings of the Salaf as-Salihin about taqlid


The Companion Abdullah Ibn Mas’ud said,

“Let no person perform taqlid of any other person.” (Majma az-Zawa’id and Mizan al-Kubra of Shirani (1/48).


The Companion Mu’adh Ibn Jabal said,

“So when a scholar is upon guidance do not perform taqlid of him in your religion.” (I’lam al-Muwaqqi’in (2/174), of Imam Ibn al-Qayyim, Egyptian print).


A similar narration has been narrated as above from the companion Salmaan. (I’lam al-Muwaqqi’in (2/174), of Imam Ibn al-Qayyim, Egyptian print).


Amir al-Mu’minin Ali said,

“Be aware in taking from the ways of people.” (Jami’ Bayan al-Ilm wa Fadlihi (2/114) of Imam Ibn Abdul Barr).


It is known that those who were being addressed with this advise were the companions and Tabi’in. This clearly shows that taqlid in the era of the companions was forbidden.


Amir bin Sharajil Sha’bi said,

“What these people inform you of from the messenger of Allah (hadith) take it. And what they say from there opinions then throw it in the rubbish.” (Sunan ad-Darimi (1/37) and al-Hujjatullah al-Balighah of Shah Waliullah Dehlawi (1/148).


Dear readers know that Imam Sha’bi was from the Kibar Tabi’n’ (those from the second generation after the prophet). He met 500 companions of the messenger of Allah (Tazkirrah al-Huffaz of Imam Dhahabi (1/74). So if the saying of a man of this stature and position is not proof in itself then how can the saying or opinion of any other Tabi’in or those who followed them be blindly accepted.


Abdullah bin al-Mu’tamir said,

“There is no difference between that animal which is pulled (after being tied up) and that human which performs taqlid”. (Jami’ Bayan al-Ilm wa Fadlihi (2/113,) I’lam al-Muwaqqi’in (2/170).


Know that the animal which is tied and dragged behind it’s owner knows not if it is being taken to be fed grass, or to sell or to slaughter. Likewise the muqallid (blind follower) has no knowledge that the one who he is blindly following whether he is taking him towards the truth or falsehood! This is because he has no proof for what he is following and nor is the one who he is following infallible (but our prophet is infallible).


Imam Abu Hanifah said,

“It is not halal (permissible) for anyone to take my saying who does not know from where I have bought the evidences”. (Muqaddimah Hidayah (p.93).


The author who recorded this saying continues by commenting:


“And our Imam has prohibited the performing of taqlid and has stressed the importance of knowing the dalil (proofs and evidences).” (Muqaddimah Hidayah (p.93).


It is clear from the above saying of the Imam that at first he prohibits the performing of taqlid and then he stresses the importance of following with proof. So it can therefore be seen that to accept with evidences and proof is not taqlid.


Imam Malik said:

“Verily I am a man and I err and at times am correct. So look at what I say and whatever is in accordance with the book (Quran) and sunnah take it and whatever opposes this then abandon it.” (Jalb al-Manfa’a p.68).


The Imam has completely finished here the performing of taqlid. This is because he has ordered the asking for proof from the book and sunnah.


Imam Shafi’ has clearly warned against taqlid. Therefore his student Imam Muzani said,

“Imam Shafi’ forbids the performing of taqlid of himself and others (scholars and Imams). And he gave the order that all should look for themselves (at the proofs) in the religion and should be careful.” (Mukhtasar al-Muzani (1/2) on the marginal notes of Kitab al-Umm).


Imam Ahmad Ibn Hanbal said,

“Do not perform taqlid of me, nor Malik, nor Awza’i, nor Nakha’i nor anyone else’s these were all Imams of their times. But they took there matters of the religion from the book and sunnah so you take them from there as well.” (Iqd-ul-Jid p.81).


He also said to Imam Abu Dawud,


“Do not perform taqlid of anyone of them in your religion.” (I’lam al-Muwaqqi’in (2/181).


The Imam of the Hanafi madhhab Imam Tahawi said,

“Only a misguided one performs taqlid.” (Lisan al-Mizan (1/280).


One of the greatest scholars according to the Hanafi madhhab is Imam Sarakhsi he said,

“If taqlid were permissible then it would have been performed of those who came before Abu Hanifah such as Imam Hasan al Basri and Ibrahim Nakha’i as they were more rightful for taqlid to be performed of them’. (al-Mabsut of Sarakhsi (12/28), Kitab al-Waqf).


It can be clearly seen Imam Sarakhsi that performing taqlid is not permissible and this was not the way of the Salaf.


Another Imam of the Hanafi madhhab Jaraullah Zamakhshari said,

“If there is a mother of misguidance then it is performing taqlid.” (Atwaq az-Zahab (p.42).


Allamah Alusi Baghdadi said,

“If there is a father of misguidance it is performing taqlid.” (Ruh al-Ma’ni).


So did the Companions or those who came before them with their various shariah’s perform taqlid in any aspects of the religion?


No. Shah Waliullah Dehlwee quotes in his book Hujjatullah al-Balighah (p.154) from Imam Ibn Hazm in his book al- Ihkam (1/760) that,


“So to perform taqlid was haram (forbidden) in all of the shariah’s from the first of them to the last. Whether it was (performing taqlid) in Tawhid (aqidah), Prophethood, belief in pre-destination or all of the other aspects of worship and ahkam (rules and laws).”


Explanation of an ayah which is often quoted for performing taqlid


“Ask the people of knowledge if you do not Know.” (surah an-Nahl)

It is claimed by some that when a layperson asks a scholar or seeks a verdict from him about something this is taqlid of the scholar.


This is not the case because the layperson is within his rights to ask the scholar what the Quran and hadith say about a particular matter and not to ask him about his opinion. So after being told what the hadith states about a certain matter he will try to act upon it to his capability. This is not taqlid but it is the following of proof.


If just by ‘asking’ someone one falls into taqlid then what does one say about the following verse wherein the prophet Muhammad was ordered to ‘ask’ from the jews and Christians. Allah forbid! Will you now say that even Muhammad was performing taqlid or blindly following the Jews and Christians?


What does to ‘ask’ mean in this ayah? Does it mean ask the person of knowledge for his own opinion or what the Quran and hadith state? If it meant ask the scholar of his opinion then know that opinions vary. So the only reason a questioner asks is so that he can be led to certainty rather than more uncertainty and confusion.


Furthermore, the “people of knowledge” in this verse are those who are people of the Quran and hadith, not people of opinion. So this in itself refutes taqlid. Therefore, the muqallid and blind follower will ask about his Imam’s or scholars opinion. Whereas if he were to ask


for proof from the Quran and sunnah then he would no longer remain a muqallid. Also this verse orders to ask the person of knowledge if a person does not know and the following verse restricts the questioner not to follow other than that which is revealed, that is, the Quran and sunnah.


So it is proven from this that one should not follow the scholar himself but should ask the scholar for proof and then follow that. We ask about the mentioning of the people of ‘knowledge’ in this verse. Is ‘knowledge’ anything other than the Quran and hadith?


Is it obligatory to perform taqlid?


No. The Hanafi scholar Adul Hayy Lucknowi writes,

“Only that is obligatory which Allah has made so. And only he has authority to do this. Allah did not make it obligatory on anyone that he choose for himself a madhab (school of thought today such as Hanafi, Shafi’, Maliki, Hanbali and others) of an Imam. To think it obligatory to do this is to make a new religion which Allah has not legislated for.” (Sharh Muslim ath-Thabut).


Imam Dhahabi states,


“Ahl us Sunnah do not make it obligatory upon anyone to follow for themselves only one specific Imam.” (al-Muntaqa (p.166).


Is there any other person from whose tongue nothing will come except the truth, other than Muhammad?

No. When the companion Abdullah bin Umar Ibn al-Aas RadhiAllahu Anhu was stopped by the Quraysh in writing the hadith (narrations) of the messenger of Allah because he (the messenger) was only a man also and at times he would be happy and at times in anger so not everything should be written down of his. Therefore, the companion Abdullah stopped writing all that was said from the tongue of the messenger. When the Prophet heard about this he pointed to his tongue and said,


“Write! So I swear by Allah in whose hand is my soul that nothing comes from this (my tongue) except that it is the haqq (truth).” (Sunan ad-Darimi (1/68).


Is it permissible to ascribe to a particular madhab, being known as Hanafi, Shafi’, Maliki or Hanbali?


No. If it were permissible for a person to ascribe himself to a particular madhhab or person then the companions would have been the foremost to make there separate and distinct madhhabs with other companions as the leaders of the particular madhhab or group. But we see that despite the existence of great companions such as the four caliphs, Ibn Umar, Ibn Masud, Ibn Abbaas RadhiAllahu Anhum and others no particular madhhabs were formed.


In fact the companions refrained from ascribing themselves to any other companion or madhab. Therefore, the companion Ibn Abbas RadhiAllahu Anhu said,


“I am not Alawi (a person who makes a particular madhab ascribing himself to the fourth caliph Ali as leader) nor am I Uthmani (a person who makes a particular madhab ascribing himself to the third caliph Uthmaan as leader), but I AM UPON THE ‘MILLAH’ (NATION AND FOLLOWERS) OF MUHAMMAD.” (al-Ihkam of Ibn Hazm (6/118).


So it can be seen that the companions did not like to ascribe themselves to any other person except Muhammad. Also the four Imams Abu Hanifah, Shafi’, Maalik and Ahmad did not have their own separate ‘millah’s’ therefore to ascribe oneself to them cannot be permissible also. If one was to say now that there are four separate ‘millah’s’ (nations) then this would be a different matter altogether!

O Allah guide us all upon truly following Muhammad. Amin.

Glimpses from the book entitled Tanqid Sadid Bir-Risalah Ijtihad wa’t Taqlid

But you Salafis make Taqlid aswell....

Shaikh Abu Muhammad Aminullah al-Peshawari answers the

The 13th Objection: The Muqallidin believe that we (the non-Muqallidin) make taqlid of the Muhaddithin because we accept their narrations and statements.

Answer
In reality this is not taqlid, because taqlid is to accept someone's statement without evidence, while the Muhaddith, when he criticises or praises a narrator, he does so on the basis of evidence. This evidence is from what he observes or witnesses. For example his saying that he saw such and such narrator doing this or he observed something about a narrator and so on. As Muslims it is necessary to accept the observations of Muslims. Therefore, the observational aspect regarding the criticism or praise of a narrator is strong evidence.

The second matter is accepting a narrators report is established by consensus.

The third matter is in the science of hadith it is an accepted principle that when a Muhaddith criticises a narrator, it is accepted with evidence. However, when another narrator or scholar praises the same narrator by saying he is not weak by substantiating it with evidence, the criticism on the narrator is rejected.

(Haqqiqatut Taqlid wa Aqsam ul-Muqallidin (p.224)

This wording is not present in most of the editions of at-Tirmidhi printed by the hanafi deobandi and barelwis 👇

Shaikh Badi ud Din Shah ar-Rashadi said after mentioning the hadith of the slave girl while refuting an advocate of Wajdatul Wujud,

It is clearly known from this hadith whoever does not affirm Istiwa Alal Arsh is not a believer. Furthermore, Imam Ibn Khuzaymah in Kitab at-Tawhid (p.80) established the following chapter heading for this hadith, *Chapter: In mentioning Tawhid that Affirming Allah The Almighty is above the Heavens is from Iman."*

(Insani Azmat ji Haqiqat (p.106)

Shaikh Sayyid Badi ud Din Shah ar-Rashadi as-Sindhi on Piri-Muridi (spiritual guide and disciple - Subcontinent Sufism)

Someone wrote a letter to Shaikh Badi ud-Din referring to him as a Pir (a spiritual guide (understood in the context outlined below). Shaikh Badi ud Din said,

"You addressed me as a Pir in beginning of the letter. I am not a Pir nor do I believe in the practise of Piri-Muridi, rather I consider it to be extremely wrong. Therefore, avoid using the term Pir for me in the future. Thank you. Convey my Salam to all friends. Wasalam.

Abu Muhammad Badi ud Din Shah ar-Rashadi

(2) 5th March 1982
7 Jumada al-Ula 1402H
_______


(From Google

Piri-muridi is a relationship between a spiritual guide, or pir, and a disciple, or murid, in Sufism and Subcontinent culture. It's a central part of Islamic religious life and a way for people to share their problems and seek spiritual healing.

How it works
The pir is a spiritual guide who is believed to be spiritually pure and perfect.
The murid is a novice who wants to follow Sufism.
The murid learns to see the pir as a representative of God.
The murid serves the pir and observes everything the pir does.
The murid may believe that the pir is responsible for everything that happens to them.

Why it's important
Piri-muridi is a way for people to share their problems and seek spiritual healing.
Piri-muridi is a way for people to cope with difficulties and surrender their individual will to another person.
Piri-muridi is a way for people to access spiritual services and religious ceremonies.

Research
The Piri-Muridi Scale (PMS) was developed to measure people's attitudes towards Piri-Muridi.
Research has been conducted to explore the Piri-Muridi relationship from the perspectives of both the pir and the murid.

Shaikh Abdul Salam Rustami (d.1436H) said,

People who do not seek knowledge of the Quran and hadith from a Mufassir or a Muhaddith but rather solely rely on their personal studies, mostly fail to understand the meaning of these ahadith. They resort to their deficient intellects to understand them. This essentially leads them to deny and reject hadith. This is also the reason you will often observe them criticising an illustrious Companion or a scholar of hadith. During this whole narrative they consider it reprehensible to align themselves with any group who rejects hadith. This eventually leads them to reject all forms of ibadah from Salah to Hajj.

(From Rejecting Hadith to Rejecting the Quran (p.28-29)

Ulama of Ahlus Sunnah have been openly refuting innovators from early times. Shaikh Muhammad Sa'id Banarasi (d. 1322H/1904ce) issues the following announcement in one of his books (circa 1301H/1884ce) approximately 150 years ago.

An established general precept of Manhaj. The Manhaj is not to distort foundational principles of Ahlus Sunnah in order to cooperate with innovators.

*ANNOUNCEMENT*
We have the following books refuting the people of innovation. The prices are mentioned accordingly. Whoever requires them.... (and then he mentions the books)

*Shaikh al-Allamah al-Muhaddith Muhammad Sa’id Muhaddith Banarasi*
He was born in a sikh household in 1274H and died in 1322H/1904CE. He was born as Mawl Singh in Gujrat and his father’s name was Karak Singh. He was a sikh and converted to Islam. He first sought knowledge in Deoband but later became Ahlul Hadith and eventually studied with major Salafi Ahlul Mashaykh like Shaykh Nazir Hussain Muhaddith Dehlawi who he studied hadith and tafsir with as well as Shaykh Abdullah Ghazipuri and Shaykh Muhammad Ibrahim Arawi.

He then went to the Banaras (Varanasi) the holiest city of the idol worshippers and set up Madrasah Sa’idiyyah in 1297H and taught for a few decades until he died. He also set up a printing press called Matba’a Sa’idiyyah and printed thousands of pages of amazing books that promoted the Madhhab of Ahlul Hadith and Salafis and refuted the bigoted Madhhabists

From Sikhism to establishing a Salafi Madrasah built upon Tawhid and Sunnah in the holiest place of the idol worshiping Hindus and a phenomenal printing press.

Shaykh Abdur Rahman al-Faryawa’i said about him, “He had numerous works and treatises most of which were fierce and vehement refutations of the muta’ssub Madhhabists and the bigoted staunch Muqallidin he also had a book on Fatawa in 2 parts.” (al-Harakatus Salafiyyyah wa Dawriha Fi Ihya as-Sunnah (p.44)

He died in 1322H/1904CE.]

Ashari scholar with some tasawwuf on modern day political theory

Read sedition as

"conduct or speech inciting people to rebel against the authority of a state or monarch"

Shaikh Abdul Aziz Alawi, the Shaykh ul-Hadith of Jamia Salafiyyah and the one who taught Sahih al-Bukhari the most in current times has passed away

إنا لله وإنا إليه راجعون
اللهم اغفر له وارحمه واسكنه فسيح جناته

FREE download

https://archive.org/details/how-i-was-guided-to-tawhid-and-the-straight-path-full-6-x-9-in-no-isbn

Shaikh Salih al-Fawzan Hafizahullah was asked,

Question: When does someone who hates the Companions become a disbeliever with major disbelief?

Answer: Whoever hates the Companions is a disbeliever, since he only hates the Companions because of his hatred for the Messenger ﷺ. And they will never have Iman in their hearts due to the hatred they have for the Messenger ﷺ.

(al-Ijabat al-Muhimmah fil Mushakil al-Mulammah (1/152)

Historical trouble makers of kufan origin under the horrible garb of fanataical madhabism aimed to sow seeds of doubt against Imam ash-Shafi'i by diminishing his status. Hanafis put the doubt out there (paraphrased) "If ash-Shafi' was so good, why didn't al-Bukhari transmit from him?". Perhaps an attempt of "damage limitation" because al-Bukhari had shunned an "Imam"

Imam al-Khatib al-Baghdadi leapt to Imam ash-Shafi'i's defence and authored a short but succinct reply to the Hanafis, titled,


الجزء فيه مسألة الاحتجاج بالشافعي فيما انتقد اليه والرد على الطاعنين بعظم جهلِهِم عليه

"A Parchment on the issue of using ash-Shafi'i as evidence for matters he was criticised for and a Refutation of those who criticise him due to their great ignorance of him"

Imam al-Khatib thoroughly answers the doubts and then brings the chapter heading

"The statement of ash-Shafi'i: If you find that my statement/view opposes the Sunnah, then take the Sunnah"

"al-Rab'i said I heard ash-Shafi'i say, if you find the Sunnah of Allah's Messenger ﷺ, and my statement/view opposes it, then take the Sunnah and abandon my statement/view because my view is the what the Sunnah says."

Al-Khatib concludes from this,

"He said this to venerate and revere the hadith and to encourage holding onto the Sunnah."

(Juzz Fihi Masalah al-Ihtijaj bish-Shafi'i, (p. 41)

السلام عليكم ورحمة الله وبركاته
Brothers please send the link out to anyone you know or on your statuses in'sha'allah, so we can build the community بارك الله فيك

https://chat.whatsapp.com/J3OrZSXbOvpFXmQWoD8bGn

This is a salafi book group, whereby brothers living in Birmingham area will be able to buy and sell their new/used books of the scholars in'sha'allah

Whomsoever violates the general conditions below will be warned/removed accordingly.

Conditions:

- Strictly brothers only.

- Must include a picture of the book being sold.

- Must include the price for each book/ set.

- The Condition of the book must be mentioned - i.e. New/Excellent/Good/okay/poor condition (mention if notes have been made in the book etc...).

- Strictly for individuals and not commercial use.

- If sold, mention in the group-chat.

- Come to a conclusion between eachother regards to postage fees if seller is willing to post the book(s).

- Any negotiations MUST be via direct messages with the seller/buyer.

- The channel is not for any use other than the aforementioned.

- This is a strictly Salafi book group, therefore promotion of anything other than this will not be tolerated. If you would like to bring this to attention dm one of the Admins and they will deal with the issue in'sha'allah.

جزاكم الله خيرا وبارك الله فيكم

Copied

Shaykh Nasir al-Din al-Albani on American Elections:

"All of them walk upon one political way, it is only the faces that change... Due to this, it is foolish that we rejoice when Bush leaves and someone else takes his place."

Silsilah al-Huda wa al-Nur, cassette 672.

The difference is clear, Ahlus Sunnah and the early Salaf focused (and the Salafi way is) on teaching or educating, preserving and spreading Islamic knowledge with the aim of rectifying and nurturing society on the clear guidance of the Quran and Sunnah. This is teaching and spreading the correct Aqidah and Manhaj to bring change in the minds and actions of Muslims, which can be summarised as at-Tasfiyyah wat-Tarbiyyab. This is essentially the methodology of the prophets in calling to Allah and his Tawhid. This is a brief synopsis of Dawah Salafiyyah.

Generally, Early Hanafism to current day Hanafism, it's various strands from Deobandis, Barelwis, Jamat Islami (per it's origin and not membership), Parwezis, Farahi, Islahi across the spectrum to Qadiyanism, all share the methodology of seeking change through political agitation, revolt, rebellion and revolution and fighting.

And if this includes some people who say they are Ahlul Hadith, like members of Jamiat Ahlul Hadith in various countries, then they are upon the same methodology as the groups and parties mentioned. We are not hizbis to any group or Jamiat.

The preset: early and later Hanafism overlaps khariji and murji thoughts.

The case: The point is, a leading Deobandi Hanafi figure Mawlana Abdul Qayyum Haqqani endorses this ideology and thought through the following *books* (and he was not the only one to develop these theories)

* Having an Ideological revolution to Establish the Shariah

* Islamic Revolution

* Islamic Politics

* Imam A'zams Thoughts on Revolution and Politics

Just a stark difference to the Salafi Methodology

* Kitab as-Sunnah
* Usul as Sunnah
* Sharh as Sunnah of Muzani and al-Barbahari
* kitab at-Tawhid
* al-Iman
* Sarih as-Sunnah
* al-Ibanah
* ash-Shari'ah

Reviving a Sunnah:
Choosing Thursdays to Travel

Kab b. Malik RadhiAllahu Anhu used to say, when Allah's Messenger ﷺ would set out for a journey it would not be except only on Thursdays." (al-Bukhari no.2949)

Kab b. Malik RadhiAllahu Anhu said, The Prophet ﷺ set out on Thursday for Ghazwa Tabuk and he used to prefer/like to travel on Thursdays.

(al-Bukhari no.2950)

By now you must have observed the Internet trend of some groups attacking Salafis with a deluge of slurs consisting of the term 'Madkhali'. This is of course expected from the followers of Ikhwan al-Muslimin and the opportunist who adhere to the Sururi ideology.

It's worse when the culprits are deobandis, I mean bro come on, you're maturidis who venerate graves and the dead believing its permissible to ask the dead for help while heavily venturing into ""beastiality fiqh"". It does not suit deobandis and barelwis hopping onto this bandwagon.

Here is an excerpt between the H & M franchise (Hayati & Mamati) deobandi factions.

The Mamati Muhammad Amir, the rector of Madrassah Dhiya al-Ulum of Sarghoda (Pakistan) from 1969 to his introduction to the 3 volume book Nida-e-Haq (titled, Al-Kitab al-Mustur) refuting the Hayatis, he says

"There was little need to refute the book Taskin, since this work is a disgrace to *Deobandiyyat*. How will the general people know the subliminal messages in the numerous references and what has been hidden therein. So, (this book was written) to expose his secrets subliminal messages, the Islamic academic mistakes of the author of Taskin, his deception, his mistakes in his translation of the Qur’an, general translation, other tadlis and talbis, hiding his distortions etc all in order to prevent the creation of Allah and future generations from perishing."

(Nida-e-Haq (1/14)

The author of taskin is the well known deobandi scholar Sarfraz Khan Safdar. A highly respected authority in deobandi circles.

The author of Nida-e-Haq, Muhammad Hussain Niyalwi wrote a staggering 1500 pages over 3 volumes.

Deobandis have been fighting for decades and they continue today

Abdul Qahir al-Baghdadi (d.429H) said,

"The Khawarij deny the validity of Ijma and the legilsated Sunnah. They claim nothing constitutes evidence in the rulings of the Shari'ah except what is from the Qur’an (Parvezis, hadith rejectors, Ghamdi et al). And so therefore, they denied stoning (rajm) (Mawdudi & co) and wiping over the leather socks because they are not mentioned in the Qur’an."

(Usul ud-Din p.34)

Point of Benefit
The various strands of hadith rejectors, from Parvezis, Ghamidi fanatics, Chakralwi, Mashriqi, jairajpuri, Farahi and others share the same theological principles as the Khawarij.

And that these modern groups, sects and ideologies are but current manifestations of condemned early Muslim sects.

Imam Fudayl b. Iyadh said,

"Indeed Allah's Angels search for gatherings of His remembrance, so look at who you sit with. So, be sure not to sit with the people of innovation because Allah will not look at you. The sign of hypocrisy is a person standing and sitting (associating) with an innovator."

(at-Tuyuriyyat 2/318 no.258), al-Lalaka'i, Sharh Usul I'tiqad (1/138), Tarikh Dimashq (48/397), al-Hilyah (8/104). It was graded authentic by the muhaqqiqs of at-Tuyuriyyat.

The Duration of the Ruku, Standing After Ruku, the Sujud and the Period Between the Sujud Should …

https://www.salafiri.com/the-duration-of-the-ruku-standing-after-ruku-the-sujud-and-the-period-between-the-sujud-should-be-the-same-duration/
via @Salafiri_com

Jalsah Istraha – Resting After the Second Prostration in the First and Third Rakah

“…then he raised his head, bent his left foot and sat on it so that every bone returned to its place properly…” (Abu Dawud (no.730), at-Tirmidhi (no.304), Ibn Majah (no.1061)

Imam at-Tirmidhi mentions after the hadith, “The hadith is Hasan Sahih. Some of the people of knowledge act on this and this is the view of Ishaq and some of our companions (Ba’du Ashabina)” (at-Tirmidhi no.287)

Shaikh Muhammad b. Ali b. Adam Musa al-Ityubi traced the hadith to the following books of hadith, al-Bukhari (1/208), Abu Dawud (no.844), Nasa’i (2/234) (al-Mujtaba), (no.651) (al-Kubra), Sahih Ibn Khuzaymah (no.686), Sharh Mushkil Athar (no’s 6069, 6070), Sahih Ibn Hibban (no.1934), al-Bayhaqi in al-Kubra (no.2/132) and al-Baghawi in Sharh as-Sunnah (no.668). (Ittihaf at-Talib al-Ahwadhi Bi-Sharh Jam’i al-Imam at-Tirmidhi (5/428-429)

BENEFIT

Shaikh Muhammad b. Ali b. Adam Musa al-Ityubi said,

*“His saying “Ashabana” means the Ahlul Hadith. My clarification has preceded in the introduction of this explanation is that when at-Tirmidhi says “Ashabana” he intends and means Ashabul Hadith – The People of Hadith, so be informed! (Ittihaf at-Talib al-Ahwadhi (5/429)*

https://www.salafiri.com/jalsah-istraha-resting-after-the-second-prostration-in-the-first-and-third-rakah/

Did Shaykh Irshad al-Haq Athari Distort as-Samarqandi’s words on Raf al-Yadayn?

https://www.salafiri.com/did-shaykh-irshad-al-haq-athari-distort-as-samarqandis-words-on-raf-al-yadayn/

..... Let us take a moment here and ask, was it not as-Samarqandi’s work which mentioned the following while transmitting from Ibn Abbas RadhiAllahu Anhuma,

There will be light after the Prophet and his kunyah will be Abu Hanifah and he will revive the religion of Allah and the Sunnah of the Messenger Sallalahu Alayhi Wasallam. Anas RadhiAllahu Anhu said Allah’s Messenger Sallalahu Alayhi Wasallam said, there will be a man at the end of times with the kunyah Abu Hanifah who will revive the religion of Allah and my sunnah… (an-Nawazil (p.378) (Hyderabad: Matba’a Shams al-Islamiyyah, 1355H/1936).

https://www.salafiri.com/the-prohibition-of-performing-taqlid-in-the-religion-shaykh-badi-ud-din-shah-ar-rashidi-as-sindhi-d-1416h/

Another very old article circa 1998-1999. Published online for the first time.

https://youtu.be/jTaXzXf2Dos?si=lshl4nEDYpATCTIy