📌 Evidences from the Ḥanafī Madhab
1️⃣ Imām Muḥammad al-Shaybānī al-Ḥanafī رحمه الله (d. 189 AH) narrated from Imām Abū Ḥanīfah رحمه الله (d. 150 AH):
❝When two ʿEids coincide on the same day, the first is Sunnah and the other is an obligation, and neither of them is to be left.❞
📚 [al-Jāmiʿ al-Ṣaghīr, 1/113]
2️⃣ Imām Muḥammad al-Shaybānī al-Ḥanafī رحمه الله (d. 189 AH) said about the Ḥadīth of Sayyidunā ʿUthmān: ❝Sayyidunā ʿUthmān only gave concession to the people of al-ʿĀliyah [outskirt village of Madināh] to miss Jumuʿah, as they were not from the city. And this is the opinion of Abū Ḥanīfah.❞
📚 [Muwaṭṭā, pg. 88]
📝 Note: Isolated people from the villages, who are not residents of the city and live far off, are already normally exempt from attending the Friday prayer in the Ḥanafī Madhab.
3️⃣ Imām al-Mundhir رحمه الله (d. 319 AH) said:
❝Imam Abū Ḥanīfah, said regarding two ʿEids occurring on one day: “One attends both of them, the first is Sunnah and the other is an obligation, and neither one of them should be abandoned.”❞
📚 [al-Awsaṭ fī al-Sunan wa al-Ijmāʿ wa al-Ikhtilāf, 4/291]
4️⃣ Imām Ibn Rushd رحمه الله (d. 595 AH) said:
❝Imām Abū Ḥanīfah said that when ʿEid and Jumuʿah coincide, then the accountable person is addressed with both of them together; ʿEid as a Sunnah and Jumuʿah as an obligation. Neither of them substitutes for the other, and this is the fundamental principle, unless there is an established Sharʿī proof which must then be followed.❞
📚 [Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid, 1/511]
5️⃣ Imām al-Nawawī رحمه الله (d. 676 AH) said regarding ʿEid Ṣalāh and the Jumuʿah Ṣalāh when they fell on the same day:
❝Imām Abū Ḥanīfah said that Jumuʿah is not waived for the people.❞
📚 [al-Majmūʿ Sharḥ al-Muhadhdhab, 4/492]
6️⃣ Imām al-Ṭaḥāwī al-Ḥanafī رحمه الله (d. 321 AH), as quoted by Imām Abū Bakr al-Jaṣṣāṣ al-Ḥanafī رحمه الله (d. 370 AH), said:
❝Our companions (Hanafis) said: The first is Sunnah and the other is an obligation. He attends both, and one does not suffice for the other.❞
📚 [Mukhtaṣar Ikhtilāf al-ʿUlamāʾ, 1/346]
7️⃣ Imām al-Ṭaḥāwī al-Ḥanafī رحمه الله (d. 321 AH) said regarding the Ḥadīth of Sayyidunā Zayd ibn Arqam which mentions the Prophet giving concession to leave Jumuʿah:
❝Those intended by the concession to leave Jumuʿah [in this Ḥadīth] are the people of al-ʿAwālī, whose homes were outside Madīnah, from those upon whom Jumuʿah was not obligatory, because they were not living in a city from among the cities. Jumuʿah is only obligatory upon the people of the cities, and within the cities, not outside them.❞
📚 [Sharḥ Mushkil al-Āthār, 3/187]
8️⃣ Imām al-ʿAynī رحمه الله (d. 855 AH) said:
❝When two ʿEids come together on one day, then the first is Sunnah and the second is an obligation, and neither of them is to be left.❞
📚 [al-Bināyah Sharḥ al-Hidāyah, 3/96]
1️⃣ Imām Muḥammad al-Shaybānī al-Ḥanafī رحمه الله (d. 189 AH) narrated from Imām Abū Ḥanīfah رحمه الله (d. 150 AH):
❝When two ʿEids coincide on the same day, the first is Sunnah and the other is an obligation, and neither of them is to be left.❞
📚 [al-Jāmiʿ al-Ṣaghīr, 1/113]
2️⃣ Imām Muḥammad al-Shaybānī al-Ḥanafī رحمه الله (d. 189 AH) said about the Ḥadīth of Sayyidunā ʿUthmān: ❝Sayyidunā ʿUthmān only gave concession to the people of al-ʿĀliyah [outskirt village of Madināh] to miss Jumuʿah, as they were not from the city. And this is the opinion of Abū Ḥanīfah.❞
📚 [Muwaṭṭā, pg. 88]
📝 Note: Isolated people from the villages, who are not residents of the city and live far off, are already normally exempt from attending the Friday prayer in the Ḥanafī Madhab.
3️⃣ Imām al-Mundhir رحمه الله (d. 319 AH) said:
❝Imam Abū Ḥanīfah, said regarding two ʿEids occurring on one day: “One attends both of them, the first is Sunnah and the other is an obligation, and neither one of them should be abandoned.”❞
📚 [al-Awsaṭ fī al-Sunan wa al-Ijmāʿ wa al-Ikhtilāf, 4/291]
4️⃣ Imām Ibn Rushd رحمه الله (d. 595 AH) said:
❝Imām Abū Ḥanīfah said that when ʿEid and Jumuʿah coincide, then the accountable person is addressed with both of them together; ʿEid as a Sunnah and Jumuʿah as an obligation. Neither of them substitutes for the other, and this is the fundamental principle, unless there is an established Sharʿī proof which must then be followed.❞
📚 [Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid, 1/511]
5️⃣ Imām al-Nawawī رحمه الله (d. 676 AH) said regarding ʿEid Ṣalāh and the Jumuʿah Ṣalāh when they fell on the same day:
❝Imām Abū Ḥanīfah said that Jumuʿah is not waived for the people.❞
📚 [al-Majmūʿ Sharḥ al-Muhadhdhab, 4/492]
6️⃣ Imām al-Ṭaḥāwī al-Ḥanafī رحمه الله (d. 321 AH), as quoted by Imām Abū Bakr al-Jaṣṣāṣ al-Ḥanafī رحمه الله (d. 370 AH), said:
❝Our companions (Hanafis) said: The first is Sunnah and the other is an obligation. He attends both, and one does not suffice for the other.❞
📚 [Mukhtaṣar Ikhtilāf al-ʿUlamāʾ, 1/346]
7️⃣ Imām al-Ṭaḥāwī al-Ḥanafī رحمه الله (d. 321 AH) said regarding the Ḥadīth of Sayyidunā Zayd ibn Arqam which mentions the Prophet giving concession to leave Jumuʿah:
❝Those intended by the concession to leave Jumuʿah [in this Ḥadīth] are the people of al-ʿAwālī, whose homes were outside Madīnah, from those upon whom Jumuʿah was not obligatory, because they were not living in a city from among the cities. Jumuʿah is only obligatory upon the people of the cities, and within the cities, not outside them.❞
📚 [Sharḥ Mushkil al-Āthār, 3/187]
8️⃣ Imām al-ʿAynī رحمه الله (d. 855 AH) said:
❝When two ʿEids come together on one day, then the first is Sunnah and the second is an obligation, and neither of them is to be left.❞
📚 [al-Bināyah Sharḥ al-Hidāyah, 3/96]
❤1🔥1
📌 Evidences from the Mālikī Madhab
1️⃣ Imām Mālik رحمه الله (d. 179 AH) said regarding ʿEid and Jumuʿah coinciding:
❝That does not exempt [one] from what is obligatory upon him of attending the Friday prayer. It has not reached me that anyone gave permission to the people of al-ʿAwālī except Sayyidunā ʿUthmān. Whoever has Friday prayer as an obligation upon him, the permission of the Imām does not exempt him from it, even if he had attended the ʿEid prayer with the Imām earlier on that same day.❞
📚 [al-Mudawwanah, 1/234]
2️⃣ Imām al-Ṭaḥāwī رحمه الله (d. 321 AH), as quoted by Imām Abū Bakr al-Jaṣṣāṣ al-Ḥanafī رحمه الله (d. 370 AH), said:
❝Our companions said: The first is Sunnah and the other is an obligation. He attends both, and one does not suffice for the other. This is also the position of Imām Mālik.❞
📚 [Mukhtaṣar Ikhtilāf al-ʿUlamāʾ, 1/346]
3️⃣ Imām al-Ṣiqillī al-Mālikī رحمه الله (d. 451 AH) mentioned:
❝Imām Mālik said: Whoever attends the ʿEid on a Friday with the Imām, attending the ʿEid does not exempt him from coming to Friday prayer, even if the Imām gives him permission. Mālik did not adopt the position based on Sayyidunā ʿUthmān’s permission to the people of al-ʿAwālī, and he said: “Nothing has reached me from anyone else regarding this matter.”❞
📚 [al-Jāmiʿ li Masāʾil al-Mudawwanah, 2/38]
4️⃣ Imām Ibn Rushd al-Mālikī رحمه الله (d. 595 AH) said:
❝Imām Mālik said that when ʿEid and Jumuʿah coincide, then the accountable person is addressed with both of them together; ʿEid as a Sunnah and Jumuʿah as an obligation. Neither of them substitutes for the other, and this is the fundamental principle, unless there is an established Sharʿī proof which must then be followed.❞
📚 [Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid, 1/511]
5️⃣ Imām al-Thaʿlabī al-Baghdādī al-Mālikī رحمه الله (d. 422 AH) said:
❝When ʿEid and Friday coincide, one of them does not drop the other, contrary to those who said that attending the ʿEid suffices for Friday. This is because of the statement of Allah, the Exalted: “When the call is made for prayer on Friday, then hasten to the remembrance of Allah” [al-Jumuʿah: 9], and because of his saying ﷺ: “Friday prayer is upon every Muslim.” Also, because the conditions of Friday are present, performing it becomes necessary, based on the original ruling when it is not an ʿEid day. Since the ʿEid prayer is a Sunnah, it does not drop an obligation, according to the original principle, just as in the case of the eclipse prayer. Moreover, Friday is more emphasized than ʿEid because it is an obligation, so if the lesser does not drop the greater, then it is even more appropriate that the weaker one should not drop the stronger.❞
📚 [al-Maʿūnah ʿalā Madhab ʿĀlim al-Madīnah, 1/311]
6️⃣ Imām Ibn ʿAbd al-Barr al-Mālikī رحمه الله (d. 463 AH) said:
❝As for the first opinion, that Jumuʿah is dropped because of ʿEid, and neither Ẓuhr nor Jumuʿah is to be prayed, then this is a clearly invalid opinion, an obvious mistake, abandoned and neglected, and no attention is to be given to it, because Allah says: “When the call is proclaimed for prayer on the day of Jumuʿah” [al-Jumuʿah: 9], and He did not exclude the day of ʿEid from any other day. As for the narrated reports on this issue, they do not indicate that Jumuʿah and Ẓuhr are dropped. Rather, they only mention a concession to stay away from attending Jumuʿah. According to the scholars, this is understood as this concession applies only to the people of the desert and those upon whom Jumuʿah is not obligatory.❞
📚 [al-Tamhīd, 7/114]
7️⃣ Imām al-Dasūqī al-Mālikī رحمه الله (d. 1230 AH) said:
❝If ʿEid coincides with the day of Jumuʿah, then it is not permissible for the one who attended the ʿEid prayer to stay away from Jumuʿah.❞
📚 [Ḥāshiyat al-Dasūqī ʿalā al-Sharḥ al-Kabīr, 1/391]
1️⃣ Imām Mālik رحمه الله (d. 179 AH) said regarding ʿEid and Jumuʿah coinciding:
❝That does not exempt [one] from what is obligatory upon him of attending the Friday prayer. It has not reached me that anyone gave permission to the people of al-ʿAwālī except Sayyidunā ʿUthmān. Whoever has Friday prayer as an obligation upon him, the permission of the Imām does not exempt him from it, even if he had attended the ʿEid prayer with the Imām earlier on that same day.❞
📚 [al-Mudawwanah, 1/234]
2️⃣ Imām al-Ṭaḥāwī رحمه الله (d. 321 AH), as quoted by Imām Abū Bakr al-Jaṣṣāṣ al-Ḥanafī رحمه الله (d. 370 AH), said:
❝Our companions said: The first is Sunnah and the other is an obligation. He attends both, and one does not suffice for the other. This is also the position of Imām Mālik.❞
📚 [Mukhtaṣar Ikhtilāf al-ʿUlamāʾ, 1/346]
3️⃣ Imām al-Ṣiqillī al-Mālikī رحمه الله (d. 451 AH) mentioned:
❝Imām Mālik said: Whoever attends the ʿEid on a Friday with the Imām, attending the ʿEid does not exempt him from coming to Friday prayer, even if the Imām gives him permission. Mālik did not adopt the position based on Sayyidunā ʿUthmān’s permission to the people of al-ʿAwālī, and he said: “Nothing has reached me from anyone else regarding this matter.”❞
📚 [al-Jāmiʿ li Masāʾil al-Mudawwanah, 2/38]
4️⃣ Imām Ibn Rushd al-Mālikī رحمه الله (d. 595 AH) said:
❝Imām Mālik said that when ʿEid and Jumuʿah coincide, then the accountable person is addressed with both of them together; ʿEid as a Sunnah and Jumuʿah as an obligation. Neither of them substitutes for the other, and this is the fundamental principle, unless there is an established Sharʿī proof which must then be followed.❞
📚 [Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid, 1/511]
5️⃣ Imām al-Thaʿlabī al-Baghdādī al-Mālikī رحمه الله (d. 422 AH) said:
❝When ʿEid and Friday coincide, one of them does not drop the other, contrary to those who said that attending the ʿEid suffices for Friday. This is because of the statement of Allah, the Exalted: “When the call is made for prayer on Friday, then hasten to the remembrance of Allah” [al-Jumuʿah: 9], and because of his saying ﷺ: “Friday prayer is upon every Muslim.” Also, because the conditions of Friday are present, performing it becomes necessary, based on the original ruling when it is not an ʿEid day. Since the ʿEid prayer is a Sunnah, it does not drop an obligation, according to the original principle, just as in the case of the eclipse prayer. Moreover, Friday is more emphasized than ʿEid because it is an obligation, so if the lesser does not drop the greater, then it is even more appropriate that the weaker one should not drop the stronger.❞
📚 [al-Maʿūnah ʿalā Madhab ʿĀlim al-Madīnah, 1/311]
6️⃣ Imām Ibn ʿAbd al-Barr al-Mālikī رحمه الله (d. 463 AH) said:
❝As for the first opinion, that Jumuʿah is dropped because of ʿEid, and neither Ẓuhr nor Jumuʿah is to be prayed, then this is a clearly invalid opinion, an obvious mistake, abandoned and neglected, and no attention is to be given to it, because Allah says: “When the call is proclaimed for prayer on the day of Jumuʿah” [al-Jumuʿah: 9], and He did not exclude the day of ʿEid from any other day. As for the narrated reports on this issue, they do not indicate that Jumuʿah and Ẓuhr are dropped. Rather, they only mention a concession to stay away from attending Jumuʿah. According to the scholars, this is understood as this concession applies only to the people of the desert and those upon whom Jumuʿah is not obligatory.❞
📚 [al-Tamhīd, 7/114]
7️⃣ Imām al-Dasūqī al-Mālikī رحمه الله (d. 1230 AH) said:
❝If ʿEid coincides with the day of Jumuʿah, then it is not permissible for the one who attended the ʿEid prayer to stay away from Jumuʿah.❞
📚 [Ḥāshiyat al-Dasūqī ʿalā al-Sharḥ al-Kabīr, 1/391]
❤1👍1
📌 Evidences from Shāfiʿī Madhab
1️⃣ Imām al-Shāfiʿī رحمه الله (d. 204 AH) said:
❝When the day of al-Fiṭr is on the day of Jumuʿah, the Imām will perform the ʿĪd prayer at the time when praying is permissible. He will then grant permission to those who were present with him, apart from the people of the city, to return to their families if they wish and not come back for Jumuʿah. They have the choice of remaining back until they perform the Jumuʿah prayer or returning after leaving if they are able to in order to perform the Jumuʿah prayer. If they do not do it, there is no problem, if Allah wills.
This is not permissible for any of the people of the city to abandon the Jumuʿah prayer, except with a valid excuse even if it is the day of ʿĪd. Similarly, if it is the day of al-Aḍḥā, the ruling will not change so long as it is a city wherein Jumuʿah prayer can be observed and ʿĪd prayer can be performed. The people of Minā will not perform the ʿĪd al-Aḍḥā and Jumuʿah because it is not a city.❞
📚 [Kitāb al-Umm, 1/212]
2️⃣ Imām al-Mundhir al-Shāfiʿī رحمه الله (d. 319 AH) said:
❝Al-Shāfiʿī said: “This is not permissible for anyone among the people of the city to abandon attending Friday prayer except for an excuse.”❞
📚 [al-Awsaṭ fī al-Sunan wa al-Ijmāʿ wa al-Ikhtilāf, 4/291]
3️⃣ Imām al-Nawawī al-Shāfiʿī رحمه الله (d. 676 AH) said:
❝As for the ruling, al-Shāfiʿī and his companions said: If the day of Jumuʿah coincides with the day of ʿEid, and the people of the villages, upon whom Jumuʿah is obligatory due to hearing the call from the town, attend and perform the ʿEid prayer, then Jumuʿah is not waived for the people of the town without any difference of opinion. As for the people of the villages, there are two views. The correct and explicitly stated view of al-Shāfiʿī in al-Umm, and also his earlier opinion, is that it is waived. The second view is that it is not waived, and its evidence is from the Book.❞
📚 [al-Majmūʿ Sharḥ al-Muhadhdhab, 4/491]
4️⃣ Imām al-Khaṭīb al-Shirbīnī al-Shāfiʿī رحمه الله (d. 977 AH) said:
❝If ʿEid coincides with Friday and the people of the village who are reached by the call come to the ʿEid prayer, and if they were to return to their homes they would miss the Friday prayer, then they may return and leave the Friday prayer on that day according to the most correct opinion. This is an exception from the author’s general statement. However, if its time begins before their departure, such as immediately after their salām from the ʿEid prayer, then the apparent view, as our teacher stated, is that they may not leave it.❞
📚 [Mughnī al-Muḥtāj, 1/539]
📌 Conclusion
Therefore, it becomes clear that the position of the Ḥanafī, Shāfiʿī, and Mālikī Madhabs, that Jumuʿah remains obligatory even when it coincides with ʿEid, is firmly grounded within Qurʾān and Sunnah. While there is a known opinion in the Ḥanbalī Madhab that permits missing Jumuʿah and praying Ẓuhr instead, a person must adhere to the Madhab they follow. Hence, it is essential to respect these valid juristic differences and avoid extremism or misrepresentation in such matters.
✍️ Special credits to Shaykh Abul Ḥasan Ḥusain Aḥmad of Dār al-Taḥqīq for his research, which contributed to this post.
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1️⃣ Imām al-Shāfiʿī رحمه الله (d. 204 AH) said:
❝When the day of al-Fiṭr is on the day of Jumuʿah, the Imām will perform the ʿĪd prayer at the time when praying is permissible. He will then grant permission to those who were present with him, apart from the people of the city, to return to their families if they wish and not come back for Jumuʿah. They have the choice of remaining back until they perform the Jumuʿah prayer or returning after leaving if they are able to in order to perform the Jumuʿah prayer. If they do not do it, there is no problem, if Allah wills.
This is not permissible for any of the people of the city to abandon the Jumuʿah prayer, except with a valid excuse even if it is the day of ʿĪd. Similarly, if it is the day of al-Aḍḥā, the ruling will not change so long as it is a city wherein Jumuʿah prayer can be observed and ʿĪd prayer can be performed. The people of Minā will not perform the ʿĪd al-Aḍḥā and Jumuʿah because it is not a city.❞
📚 [Kitāb al-Umm, 1/212]
2️⃣ Imām al-Mundhir al-Shāfiʿī رحمه الله (d. 319 AH) said:
❝Al-Shāfiʿī said: “This is not permissible for anyone among the people of the city to abandon attending Friday prayer except for an excuse.”❞
📚 [al-Awsaṭ fī al-Sunan wa al-Ijmāʿ wa al-Ikhtilāf, 4/291]
3️⃣ Imām al-Nawawī al-Shāfiʿī رحمه الله (d. 676 AH) said:
❝As for the ruling, al-Shāfiʿī and his companions said: If the day of Jumuʿah coincides with the day of ʿEid, and the people of the villages, upon whom Jumuʿah is obligatory due to hearing the call from the town, attend and perform the ʿEid prayer, then Jumuʿah is not waived for the people of the town without any difference of opinion. As for the people of the villages, there are two views. The correct and explicitly stated view of al-Shāfiʿī in al-Umm, and also his earlier opinion, is that it is waived. The second view is that it is not waived, and its evidence is from the Book.❞
📚 [al-Majmūʿ Sharḥ al-Muhadhdhab, 4/491]
4️⃣ Imām al-Khaṭīb al-Shirbīnī al-Shāfiʿī رحمه الله (d. 977 AH) said:
❝If ʿEid coincides with Friday and the people of the village who are reached by the call come to the ʿEid prayer, and if they were to return to their homes they would miss the Friday prayer, then they may return and leave the Friday prayer on that day according to the most correct opinion. This is an exception from the author’s general statement. However, if its time begins before their departure, such as immediately after their salām from the ʿEid prayer, then the apparent view, as our teacher stated, is that they may not leave it.❞
📚 [Mughnī al-Muḥtāj, 1/539]
📌 Conclusion
Therefore, it becomes clear that the position of the Ḥanafī, Shāfiʿī, and Mālikī Madhabs, that Jumuʿah remains obligatory even when it coincides with ʿEid, is firmly grounded within Qurʾān and Sunnah. While there is a known opinion in the Ḥanbalī Madhab that permits missing Jumuʿah and praying Ẓuhr instead, a person must adhere to the Madhab they follow. Hence, it is essential to respect these valid juristic differences and avoid extremism or misrepresentation in such matters.
✍️ Special credits to Shaykh Abul Ḥasan Ḥusain Aḥmad of Dār al-Taḥqīq for his research, which contributed to this post.
•••••••••••••••••••••••••••••••••••••
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❤2
🧵 Hanafi Salah Series: Authentic Evidences for the Method of Sajdah al-Sahw from the Sunnah and the Salaf
📌 Background
One of the common objections raised against the Ḥanafī Madhab of the Ahl al-Sunnah wa al-Jamāʿah is that of the Method of Sajdah al-Sahw. This method is as follows: In the final Rakʿat, while sitting for Tashahhud, one should first recite only Tashahhud (al-Taḥiyyāt), then make only one Salām to the right, perform two Sajdahs, then again recite Tashahhud followed by Durūd and Duʿāʾ, then finally make two Salāms to end the Ṣalāh. Some extremists argue that the Sunni Ḥanafī school, which is built upon 1400 years of rigorous scholarship, lacks authentic evidence for this position. In this post, we will present “authentic” evidences directly from the Aḥadīth of the Prophet ﷺ, and the Salaf (Ṣaḥāba, Tābiʿīn and Tābiʿ al-Tābiʿīn) to refute this claim and establish the soundness of the Ḥanafī position.
📌 Making Sajdah al-Sahw after Salām
1️⃣ Sayyidunā ʿAbdullāh ibn Masʿūd رضي الله عنه narrated that:
❝The Messenger of Allah ﷺ said: When one of you has doubt in his prayer, he should reflect and determine what is correct, then complete his prayer upon that, then perform Salām, then perform two Sajdahs.❞
📚 [Ṣaḥīḥ al-Bukhārī, 401]
2️⃣ It is narrated from Sayyidunā ʿAbdullāh ibn Masʿūd that ❝the Prophet ﷺ once prayed five rakʿahs in the Ẓuhr prayer. He was asked, “Has the prayer been increased?” The Prophet ﷺ said, “What is that?” They said, “You have prayed five rakʿahs.” So he folded his legs and performed two prostrations of sahw.❞
📚 [Ṣaḥīḥ al-Bukhārī, 404; Ṣaḥīḥ Muslim, 572]
📌 Background
One of the common objections raised against the Ḥanafī Madhab of the Ahl al-Sunnah wa al-Jamāʿah is that of the Method of Sajdah al-Sahw. This method is as follows: In the final Rakʿat, while sitting for Tashahhud, one should first recite only Tashahhud (al-Taḥiyyāt), then make only one Salām to the right, perform two Sajdahs, then again recite Tashahhud followed by Durūd and Duʿāʾ, then finally make two Salāms to end the Ṣalāh. Some extremists argue that the Sunni Ḥanafī school, which is built upon 1400 years of rigorous scholarship, lacks authentic evidence for this position. In this post, we will present “authentic” evidences directly from the Aḥadīth of the Prophet ﷺ, and the Salaf (Ṣaḥāba, Tābiʿīn and Tābiʿ al-Tābiʿīn) to refute this claim and establish the soundness of the Ḥanafī position.
📌 Making Sajdah al-Sahw after Salām
1️⃣ Sayyidunā ʿAbdullāh ibn Masʿūd رضي الله عنه narrated that:
❝The Messenger of Allah ﷺ said: When one of you has doubt in his prayer, he should reflect and determine what is correct, then complete his prayer upon that, then perform Salām, then perform two Sajdahs.❞
📚 [Ṣaḥīḥ al-Bukhārī, 401]
2️⃣ It is narrated from Sayyidunā ʿAbdullāh ibn Masʿūd that ❝the Prophet ﷺ once prayed five rakʿahs in the Ẓuhr prayer. He was asked, “Has the prayer been increased?” The Prophet ﷺ said, “What is that?” They said, “You have prayed five rakʿahs.” So he folded his legs and performed two prostrations of sahw.❞
📚 [Ṣaḥīḥ al-Bukhārī, 404; Ṣaḥīḥ Muslim, 572]
❤2
3️⃣ Sayyidunā Abū Hurayrah رضي الله عنه narrated that:
❝The Messenger of Allah ﷺ performed Salām, then while sitting he performed two Sajdahs of Sahw, and then he performed Salām [again].❞
📚 [Sunan al-Nasāʾī, 1330]
✅ This ḥadīth has been declared Ṣaḥīḥ by the following scholars: Imām Aḥmad ibn ʿAdī, Imām Ibn Mundah, Imām Abū ʿAlī al-Naysābūrī, Imām ʿAbdul Ghanī ibn Saʿīd, Imām Abū ʿAlī al-Sakan, Imām al-Khaṭīb al-Baghdādī, and Imām Abū Yaʿlā al-Khalīlī.
✅ Imām Abū Dāwūd has also declared it authentic.
✅ Imām al-Nasāʾī has accepted it.
✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh al-Albānī also declared this ḥadīth to be Ḥasan Ṣaḥīḥ.
✅ Salafī/Ahl-e-Ḥadīth Scholar, Zubair ʿAlī Zaī declared this ḥadīth to be Ḥasan.
📚 [Fātiḥah Khalfa al-Imām, pg. 52; Sunan Abī Dāwūd, 931; Sunan al-Nasāʾī bi-Taḥqīq al-Albānī, 1330]
✅ Authenticity of the Chain
(1) Imām al-Nasāʾī ⏭️ (2) Suwayd ibn Naṣr ⏭️ (3) ʿAbdullāh ibn al-Mubārak ⏭️ (4) ʿIkrimah ibn ʿAmmār ⏭️ (5) Zamzam ibn Jaws ⏭️ (6) Sayyidunā Abū Hurayrah ⏭️ (7) the Messenger of Allah ﷺ
(1) Imām al-Nasāʾī رحمه الله (d. 303 AH) is a Ḥāfiẓ and the author of Sunan.
📚 [Taqrīb, 47]
(2) Naṣr ibn Suwayd al-Marwazī رحمه الله (d. 240 AH) is a narrator of Sunan al-Tirmidhī and al-Nasāʾī, and he is Thiqah.
📚 [Taqrīb, 2699]
(3) ʿAbdullāh ibn al-Mubārak رحمه الله (d. 181 AH) is a well-known narrator of the Kutub al-Sitta, and he is Thiqah, strong, and a jurist.
📚 [Taqrīb, 3570]
(4) ʿIkrimah ibn ʿAmmār رحمه الله (d. 160 AH) is a narrator of Ṣaḥīḥ Muslim, and he is Thiqah.
✅ Imām Ibn Maʿīn رحمه الله, Imām Ibn Ḥibbān رحمه الله, Imām al-ʿIjlī رحمه الله, Imām Ibn Shāhīn رحمه الله, Imām ʿAlī ibn al-Madīnī رحمه الله, Imām al-Dāraquṭnī رحمه الله, Imām Yaʿqūb ibn Shaybah رحمه الله, Imām Aḥmad ibn Ḥanbal رحمه الله, and Imām Abū Dāwūd رحمه الله, all declared him to be Thiqah.
📚 [Tahdhīb al-Tahdhīb]
(5) Zamzam ibn Jaws رحمه الله is a narrator of the Sunan al-Arbaʿah, and he is Thiqah.
📚 [Taqrīb, 2991]
❝The Messenger of Allah ﷺ performed Salām, then while sitting he performed two Sajdahs of Sahw, and then he performed Salām [again].❞
📚 [Sunan al-Nasāʾī, 1330]
✅ This ḥadīth has been declared Ṣaḥīḥ by the following scholars: Imām Aḥmad ibn ʿAdī, Imām Ibn Mundah, Imām Abū ʿAlī al-Naysābūrī, Imām ʿAbdul Ghanī ibn Saʿīd, Imām Abū ʿAlī al-Sakan, Imām al-Khaṭīb al-Baghdādī, and Imām Abū Yaʿlā al-Khalīlī.
✅ Imām Abū Dāwūd has also declared it authentic.
✅ Imām al-Nasāʾī has accepted it.
✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh al-Albānī also declared this ḥadīth to be Ḥasan Ṣaḥīḥ.
✅ Salafī/Ahl-e-Ḥadīth Scholar, Zubair ʿAlī Zaī declared this ḥadīth to be Ḥasan.
📚 [Fātiḥah Khalfa al-Imām, pg. 52; Sunan Abī Dāwūd, 931; Sunan al-Nasāʾī bi-Taḥqīq al-Albānī, 1330]
✅ Authenticity of the Chain
(1) Imām al-Nasāʾī ⏭️ (2) Suwayd ibn Naṣr ⏭️ (3) ʿAbdullāh ibn al-Mubārak ⏭️ (4) ʿIkrimah ibn ʿAmmār ⏭️ (5) Zamzam ibn Jaws ⏭️ (6) Sayyidunā Abū Hurayrah ⏭️ (7) the Messenger of Allah ﷺ
(1) Imām al-Nasāʾī رحمه الله (d. 303 AH) is a Ḥāfiẓ and the author of Sunan.
📚 [Taqrīb, 47]
(2) Naṣr ibn Suwayd al-Marwazī رحمه الله (d. 240 AH) is a narrator of Sunan al-Tirmidhī and al-Nasāʾī, and he is Thiqah.
📚 [Taqrīb, 2699]
(3) ʿAbdullāh ibn al-Mubārak رحمه الله (d. 181 AH) is a well-known narrator of the Kutub al-Sitta, and he is Thiqah, strong, and a jurist.
📚 [Taqrīb, 3570]
(4) ʿIkrimah ibn ʿAmmār رحمه الله (d. 160 AH) is a narrator of Ṣaḥīḥ Muslim, and he is Thiqah.
✅ Imām Ibn Maʿīn رحمه الله, Imām Ibn Ḥibbān رحمه الله, Imām al-ʿIjlī رحمه الله, Imām Ibn Shāhīn رحمه الله, Imām ʿAlī ibn al-Madīnī رحمه الله, Imām al-Dāraquṭnī رحمه الله, Imām Yaʿqūb ibn Shaybah رحمه الله, Imām Aḥmad ibn Ḥanbal رحمه الله, and Imām Abū Dāwūd رحمه الله, all declared him to be Thiqah.
📚 [Tahdhīb al-Tahdhīb]
(5) Zamzam ibn Jaws رحمه الله is a narrator of the Sunan al-Arbaʿah, and he is Thiqah.
📚 [Taqrīb, 2991]
👍1
4️⃣ Sayyidunā Thawbān رضي الله عنه narrated that:
❝The Prophet ﷺ said: For every mistake (sahw), there are two Sajdahs after performing Salām.❞
📚 [Abū Dāwūd, 1038; Sunan Ibn Mājah, 1219]
✅ Imām Ibn ʿAsākir declared this ḥadīth as Ḥasan.
✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh al-Albānī also declared this ḥadīth to be Ḥasan.
✅ Imām Abū Dāwūd also declared this ḥadīth to be authentic with acceptance and usage as evidence.
📚 [Tārīkh Ibn ʿAsākir, 38/41; Sunan Abī Dāwūd, 1038]
✅ Authenticity of the Chain
(1) Imām Abū Dāwūd ⏭️ (2) al-Rabīʿ ibn Nāfiʿ ⏭️ (3) Ibn ʿAyyāsh ⏭️ (4) ʿUbaydullāh ibn ʿUbayd al-Kalāʿī ⏭️ (5) Zuhayr ibn Sālim al-Ansī ⏭️ (6) ʿAbd al-Raḥmān ibn Jubayr ibn Nufayr ⏭️ (7) his father, Jubayr ibn Nufayr ⏭️ (8) Sayyidunā Thawbān ⏭️ (9) the Messenger of Allah ﷺ
(1) Imām Abū Dāwūd رحمه الله (d. 275 AH) is Thiqah, a Ḥāfiẓ, the author of Sunan, and is counted among the great scholars.
📚 [Taqrīb, 2533]
(2) al-Rabīʿ ibn Nāfiʿ رحمه الله (d. 241 AH) is a narrator of al-Ṣaḥīḥayn, and he is Thiqah, Ḥujjah, and an ʿĀbid.
📚 [Taqrīb, 1902]
(3) Ismāʿīl ibn ʿAyyāsh رحمه الله (d. 181 AH) is a narrator of the Sunan al-Arbaʿah, and the correct statement regarding him is that when he narrates from the people of his land, then his narration is accepted.
📚 [Tahdhīb al-Tahdhīb; Taqrīb, 473]
(4) ʿUbaydullāh ibn ʿUbayd al-Kalāʿī رحمه الله is from the people of Shām, and he is Thiqah.
✅ Imām Ibn Maʿīn رحمه الله, Imām Duḥaym رحمه الله, and Imām Ibn Ḥajar al-ʿAsqalānī رحمه الله described him relaible.
📚 [Tahdhīb al-Tahdhīb; Taqrīb, 4319]
(5) Zuhayr ibn Sālim al-Ansī رحمه الله is Thiqah.
✅ Imām Ibn Ḥibbān رحمه الله, Imām Ibn Khalfūn رحمه الله, and Imām al-Dhahabī رحمه الله all declared him to be Thiqah.
📚 [Tahdhīb al-Tahdhīb; al-Kāshif; Ikmāl Tahdhīb al-Kamāl]
(6) ʿAbd al-Raḥmān ibn Jubayr ibn Nufayr رحمه الله (d. 111 AH) is Thiqah and strong.
📚 [Taqrīb, 3827]
(7) Jubayr ibn Nufayr رحمه الله (d. 80 AH) is a narrator of Ṣaḥīḥ Muslim, and he is Thiqah.
📚 [Taqrīb, 904]
❝The Prophet ﷺ said: For every mistake (sahw), there are two Sajdahs after performing Salām.❞
📚 [Abū Dāwūd, 1038; Sunan Ibn Mājah, 1219]
✅ Imām Ibn ʿAsākir declared this ḥadīth as Ḥasan.
✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh al-Albānī also declared this ḥadīth to be Ḥasan.
✅ Imām Abū Dāwūd also declared this ḥadīth to be authentic with acceptance and usage as evidence.
📚 [Tārīkh Ibn ʿAsākir, 38/41; Sunan Abī Dāwūd, 1038]
✅ Authenticity of the Chain
(1) Imām Abū Dāwūd ⏭️ (2) al-Rabīʿ ibn Nāfiʿ ⏭️ (3) Ibn ʿAyyāsh ⏭️ (4) ʿUbaydullāh ibn ʿUbayd al-Kalāʿī ⏭️ (5) Zuhayr ibn Sālim al-Ansī ⏭️ (6) ʿAbd al-Raḥmān ibn Jubayr ibn Nufayr ⏭️ (7) his father, Jubayr ibn Nufayr ⏭️ (8) Sayyidunā Thawbān ⏭️ (9) the Messenger of Allah ﷺ
(1) Imām Abū Dāwūd رحمه الله (d. 275 AH) is Thiqah, a Ḥāfiẓ, the author of Sunan, and is counted among the great scholars.
📚 [Taqrīb, 2533]
(2) al-Rabīʿ ibn Nāfiʿ رحمه الله (d. 241 AH) is a narrator of al-Ṣaḥīḥayn, and he is Thiqah, Ḥujjah, and an ʿĀbid.
📚 [Taqrīb, 1902]
(3) Ismāʿīl ibn ʿAyyāsh رحمه الله (d. 181 AH) is a narrator of the Sunan al-Arbaʿah, and the correct statement regarding him is that when he narrates from the people of his land, then his narration is accepted.
📚 [Tahdhīb al-Tahdhīb; Taqrīb, 473]
(4) ʿUbaydullāh ibn ʿUbayd al-Kalāʿī رحمه الله is from the people of Shām, and he is Thiqah.
✅ Imām Ibn Maʿīn رحمه الله, Imām Duḥaym رحمه الله, and Imām Ibn Ḥajar al-ʿAsqalānī رحمه الله described him relaible.
📚 [Tahdhīb al-Tahdhīb; Taqrīb, 4319]
(5) Zuhayr ibn Sālim al-Ansī رحمه الله is Thiqah.
✅ Imām Ibn Ḥibbān رحمه الله, Imām Ibn Khalfūn رحمه الله, and Imām al-Dhahabī رحمه الله all declared him to be Thiqah.
📚 [Tahdhīb al-Tahdhīb; al-Kāshif; Ikmāl Tahdhīb al-Kamāl]
(6) ʿAbd al-Raḥmān ibn Jubayr ibn Nufayr رحمه الله (d. 111 AH) is Thiqah and strong.
📚 [Taqrīb, 3827]
(7) Jubayr ibn Nufayr رحمه الله (d. 80 AH) is a narrator of Ṣaḥīḥ Muslim, and he is Thiqah.
📚 [Taqrīb, 904]
🔥1
5️⃣ The following noble Companions held that Sajdah al-Sahw is performed after Salām: Sayyidunā al-Mughīrah ibn Shuʿbah and Sayyidunā ʿAbdullāh ibn Masʿūd, who said: ❝We saw the Messenger of Allah ﷺ doing this.❞ Likewise, this view and practice was also held by Sayyidunā ʿAbdullāh ibn ʿAbbās, Sayyidunā ʿAbdullāh ibn al-Zubayr, Sayyidunā Saʿd ibn Mālik, Sayyidunā ʿImrān ibn Ḥuṣayn, Sayyidunā Anas ibn Mālik, and Sayyidunā ʿUmar ibn al-Khaṭṭāb. Thus, all of these noble Companions held the ruling or practice that Sajdah al-Sahw is performed after Salām.
📚 [Sunan Abī Dāwūd, 1037; Sunan Ibn Mājah, 1218; Sharḥ Maʿānī al-Āthār, 1/441-442]
6️⃣ This is also the view of Imām Abū Ḥanīfah, Imām Abū Yūsuf, and Imām Muḥammad from the Salaf.
📚 [Sharḥ Maʿānī al-Āthār, 1/443]
7️⃣ Imām al-Ṭaḥāwī (d. 321 AH) states: ❝Just as it is necessary to give precedence to all the pillars of Ṣalāh over Sajdah al-Sahw, likewise Salām should also be given precedence over Sajdah al-Sahw.❞
📚 [Sharḥ Maʿānī al-Āthār, 1/443]
📌 Making Sajdah al-Sahw after Reciting Tashahhud
👉 It is narrated from Abū ʿUbaydah, on the authority of his father Sayyidunā ʿAbdullāh ibn Masʿūd, that the Messenger of Allah ﷺ said: ❝When one of you offers the prayer and becomes doubtful about the number of rakʿahs, whether he has prayed three or four, but in his opinion it is more likely that he has prayed four, then he should recite the Tashahhud and make two prostrations while sitting before giving the salām. Thereafter, he should recite the Tashahhud again and then give the salām.❞
📚 [Sunan Abī Dāwūd, 1028]
📌 Making One Salām Before Sajdah al-Sahw
1️⃣ It is narrated by Sayyidunā ʿImrān ibn Ḥuṣayn رضي الله عنه that the Messenger of Allah ﷺ once led the ʿAṣr prayer with three Rakʿahs. When he was informed, he completed the remaining Rakʿah, then he performed Salām, then he performed two Sajdahs of Sahw, then finally he performed Salām.
📚 [Ṣaḥīḥ Muslim, 574]
2️⃣ It is narrated from Sayyidunā al-Ḥasan that the Prophet ﷺ, Sayyidunā Abū Bakr, and Sayyidunā ʿUmar used to give one Salām.
📚 [Muṣannaf Ibn Abī Shaybah, 3081]
📚 [Sunan Abī Dāwūd, 1037; Sunan Ibn Mājah, 1218; Sharḥ Maʿānī al-Āthār, 1/441-442]
6️⃣ This is also the view of Imām Abū Ḥanīfah, Imām Abū Yūsuf, and Imām Muḥammad from the Salaf.
📚 [Sharḥ Maʿānī al-Āthār, 1/443]
7️⃣ Imām al-Ṭaḥāwī (d. 321 AH) states: ❝Just as it is necessary to give precedence to all the pillars of Ṣalāh over Sajdah al-Sahw, likewise Salām should also be given precedence over Sajdah al-Sahw.❞
📚 [Sharḥ Maʿānī al-Āthār, 1/443]
📌 Making Sajdah al-Sahw after Reciting Tashahhud
👉 It is narrated from Abū ʿUbaydah, on the authority of his father Sayyidunā ʿAbdullāh ibn Masʿūd, that the Messenger of Allah ﷺ said: ❝When one of you offers the prayer and becomes doubtful about the number of rakʿahs, whether he has prayed three or four, but in his opinion it is more likely that he has prayed four, then he should recite the Tashahhud and make two prostrations while sitting before giving the salām. Thereafter, he should recite the Tashahhud again and then give the salām.❞
📚 [Sunan Abī Dāwūd, 1028]
📌 Making One Salām Before Sajdah al-Sahw
1️⃣ It is narrated by Sayyidunā ʿImrān ibn Ḥuṣayn رضي الله عنه that the Messenger of Allah ﷺ once led the ʿAṣr prayer with three Rakʿahs. When he was informed, he completed the remaining Rakʿah, then he performed Salām, then he performed two Sajdahs of Sahw, then finally he performed Salām.
📚 [Ṣaḥīḥ Muslim, 574]
2️⃣ It is narrated from Sayyidunā al-Ḥasan that the Prophet ﷺ, Sayyidunā Abū Bakr, and Sayyidunā ʿUmar used to give one Salām.
📚 [Muṣannaf Ibn Abī Shaybah, 3081]
❤1🥰1
📌 Reciting Tashahhud Again after Sajdah al-Sahw and Making Final Salām
👉 Sayyidunā Imrān ibn Ḥuṣayn رضي الله عنه narrated that:
❝(On one occasion) the Messenger of Allah ﷺ led the Ṣaḥābah رضي الله عنهم in prayer, he performed Sajdah al-Sahw, then he recited Tashahhud, then he performed Salām.❞
📚 [Sunan al-Tirmidhī, 395]
✅ Imām al-Tirmidhī declared this ḥadīth as Ḥasan.
✅ Furthermore, Imām Abū Dāwūd remained silent on this narration and also used it as evidence, which is a proof of the ḥadīth being authentic.
✅ Salafī/Ahl-e-Ḥadīth Scholar Zubair ʿAlī Zaī declared this ḥadīth to be Ṣaḥīḥ.
📚 [Sunan al-Tirmidhī, 395; Sunan Abī Dāwūd, 1039]
✅ Authenticity of the Chain
(1) Imām al-Tirmidhī ⏭️ (2) Muḥammad ibn Yaḥyā ⏭️ (3) Muḥammad ibn ʿAbdullāh al-Anṣārī ⏭️ (4) al-Ashʿath ibn ʿAbd al-Malik ⏭️ (5) Ibn Sīrīn ⏭️ (6) Khālid ⏭️ (7) Abū Qilābah ⏭️ (8) Abū al-Muhallab ⏭️ (9) Sayyidunā ʿImrān ibn Ḥuṣayn ⏭️ (10) the Messenger of Allah ﷺ
(1) Imām al-Tirmidhī رحمه الله is a well-known Imām.
📚 [Taqrīb]
(2) Muḥammad ibn Yaḥyā رحمه الله is a narrator of Ṣaḥīḥ al-Bukhārī, and he is Thiqah, Ḥāfiẓ.
📚 [Taqrīb, 6387]
(3) Muḥammad ibn ʿAbdullāh al-Anṣārī رحمه الله (d. 215 AH) is a narrator of al-Ṣaḥīḥayn, and he is Thiqah.
📚 [Taqrīb, 6046]
(4) al-Ashʿath ibn ʿAbd al-Malik رحمه الله is a narrator of the Sunan al-Arbaʿah, and he is Thiqah.
📚 [Taqrīb, 531]
(5) Ibn Sīrīn رحمه الله (d. 110 AH) is a narrator of al-Ṣaḥīḥayn, and he is Thiqah, and strong.
📚 [Taqrīb, 5947]
(6) Khālid رحمه الله is a narrator of al-Ṣaḥīḥayn, and he is Thiqah.
📚 [Taqrīb, 1680]
(7) Abū Qilābah رحمه الله (d. 104 AH) is also a narrator of al-Ṣaḥīḥayn, and he is Thiqah.
📚 [Taqrīb, 3333]
(8) Abū al-Muhallab رحمه الله is a narrator of Ṣaḥīḥ Muslim and the Sunan al-Arbaʿah, and he is Thiqah.
📚 [Taqrīb, 8398]
👉 Sayyidunā Imrān ibn Ḥuṣayn رضي الله عنه narrated that:
❝(On one occasion) the Messenger of Allah ﷺ led the Ṣaḥābah رضي الله عنهم in prayer, he performed Sajdah al-Sahw, then he recited Tashahhud, then he performed Salām.❞
📚 [Sunan al-Tirmidhī, 395]
✅ Imām al-Tirmidhī declared this ḥadīth as Ḥasan.
✅ Furthermore, Imām Abū Dāwūd remained silent on this narration and also used it as evidence, which is a proof of the ḥadīth being authentic.
✅ Salafī/Ahl-e-Ḥadīth Scholar Zubair ʿAlī Zaī declared this ḥadīth to be Ṣaḥīḥ.
📚 [Sunan al-Tirmidhī, 395; Sunan Abī Dāwūd, 1039]
✅ Authenticity of the Chain
(1) Imām al-Tirmidhī ⏭️ (2) Muḥammad ibn Yaḥyā ⏭️ (3) Muḥammad ibn ʿAbdullāh al-Anṣārī ⏭️ (4) al-Ashʿath ibn ʿAbd al-Malik ⏭️ (5) Ibn Sīrīn ⏭️ (6) Khālid ⏭️ (7) Abū Qilābah ⏭️ (8) Abū al-Muhallab ⏭️ (9) Sayyidunā ʿImrān ibn Ḥuṣayn ⏭️ (10) the Messenger of Allah ﷺ
(1) Imām al-Tirmidhī رحمه الله is a well-known Imām.
📚 [Taqrīb]
(2) Muḥammad ibn Yaḥyā رحمه الله is a narrator of Ṣaḥīḥ al-Bukhārī, and he is Thiqah, Ḥāfiẓ.
📚 [Taqrīb, 6387]
(3) Muḥammad ibn ʿAbdullāh al-Anṣārī رحمه الله (d. 215 AH) is a narrator of al-Ṣaḥīḥayn, and he is Thiqah.
📚 [Taqrīb, 6046]
(4) al-Ashʿath ibn ʿAbd al-Malik رحمه الله is a narrator of the Sunan al-Arbaʿah, and he is Thiqah.
📚 [Taqrīb, 531]
(5) Ibn Sīrīn رحمه الله (d. 110 AH) is a narrator of al-Ṣaḥīḥayn, and he is Thiqah, and strong.
📚 [Taqrīb, 5947]
(6) Khālid رحمه الله is a narrator of al-Ṣaḥīḥayn, and he is Thiqah.
📚 [Taqrīb, 1680]
(7) Abū Qilābah رحمه الله (d. 104 AH) is also a narrator of al-Ṣaḥīḥayn, and he is Thiqah.
📚 [Taqrīb, 3333]
(8) Abū al-Muhallab رحمه الله is a narrator of Ṣaḥīḥ Muslim and the Sunan al-Arbaʿah, and he is Thiqah.
📚 [Taqrīb, 8398]
👏1
📌 Conclusion
Therefore, we need to mature up and realize that the Method of Sajdah al-Sahw, as upheld by the Ḥanafī school, is of a valid nature, and firmly grounded with authentic evidences from the Aḥadīth of the Prophet ﷺ, and the Salaf (Ṣaḥāba, Tābiʿīn and Tābiʿ al-Tābiʿīn). This method is as follows: In the final Rakʿat, while sitting for Tashahhud, one should first recite only Tashahhud (al-Taḥiyyāt), then make only one Salām to the right, perform two Sajdahs, then again recite Tashahhud followed by Durūd and Duʿāʾ, then finally make two Salāms to end the Ṣalāh. Hence, it is imperative to respect valid differences of opinion within the framework of Islamic jurisprudence and refrain from being extreme in our approach, as propagated by some deviant ideologies.
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan
🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch
📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices
💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices
📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N
💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices
Therefore, we need to mature up and realize that the Method of Sajdah al-Sahw, as upheld by the Ḥanafī school, is of a valid nature, and firmly grounded with authentic evidences from the Aḥadīth of the Prophet ﷺ, and the Salaf (Ṣaḥāba, Tābiʿīn and Tābiʿ al-Tābiʿīn). This method is as follows: In the final Rakʿat, while sitting for Tashahhud, one should first recite only Tashahhud (al-Taḥiyyāt), then make only one Salām to the right, perform two Sajdahs, then again recite Tashahhud followed by Durūd and Duʿāʾ, then finally make two Salāms to end the Ṣalāh. Hence, it is imperative to respect valid differences of opinion within the framework of Islamic jurisprudence and refrain from being extreme in our approach, as propagated by some deviant ideologies.
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan
🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch
📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices
💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices
📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N
💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices
❤1
📌 Shaykh Albani Admits Majority of the Ummah is Ashari and Maturidi
👉 Shaykh al-Albānī mentions:
❝The majority of Sunni Muslims today adhere to either one of these two schools: Ashʿarī and Māturīdī.❞
📚 [Mutafarriqāt lil-Albānī, 286]
🌐 https://www.alathar.net/home/esound/index.php?op=codevi&coid=164667
👉 At another instance, he mentions:
❝As for the three madhhabs, especially the Mālikīs and Shāfiʿīs, they are all Ashʿarīs. It is not possible that they adhere to another school. Similarly, every Ḥanafī is by default Māturīdī in creed. It cannot be any other way.❞
📚 [Mutafarriqāt lil-Albānī, 102]
🌐 https://alathar.net/home/esound/index.php?op=codevi&coid=156734
👉 He further explains:
❝The reason behind this phenomenon is very obvious, and it is as follows: The madhhab of the Salaf was very scarce in those years and centuries. This is why the authors of Tafsīr and those who wrote on the sciences of Ḥadīth, such as Imām al-Suyūṭī, Imām Ibn Ḥajar al-ʿAsqalānī, and Imām al-Nawawī, they were all Ashʿarīs. It is because these schools were dominant in Muslim lands in those centuries.❞
📚 [Silsilah al-Hudā wa al-Nūr, 599]
🌐 https://alathar.net/home/esound/index.php?op=codevi&coid=5358
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan
🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch
📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices
💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices
📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N
💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices
👉 Shaykh al-Albānī mentions:
❝The majority of Sunni Muslims today adhere to either one of these two schools: Ashʿarī and Māturīdī.❞
📚 [Mutafarriqāt lil-Albānī, 286]
🌐 https://www.alathar.net/home/esound/index.php?op=codevi&coid=164667
👉 At another instance, he mentions:
❝As for the three madhhabs, especially the Mālikīs and Shāfiʿīs, they are all Ashʿarīs. It is not possible that they adhere to another school. Similarly, every Ḥanafī is by default Māturīdī in creed. It cannot be any other way.❞
📚 [Mutafarriqāt lil-Albānī, 102]
🌐 https://alathar.net/home/esound/index.php?op=codevi&coid=156734
👉 He further explains:
❝The reason behind this phenomenon is very obvious, and it is as follows: The madhhab of the Salaf was very scarce in those years and centuries. This is why the authors of Tafsīr and those who wrote on the sciences of Ḥadīth, such as Imām al-Suyūṭī, Imām Ibn Ḥajar al-ʿAsqalānī, and Imām al-Nawawī, they were all Ashʿarīs. It is because these schools were dominant in Muslim lands in those centuries.❞
📚 [Silsilah al-Hudā wa al-Nūr, 599]
🌐 https://alathar.net/home/esound/index.php?op=codevi&coid=5358
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan
🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch
📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices
💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices
📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N
💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices
❤5👍1
🧵 Clearing False Allegations on the Pious Ulama of Deoband: Did Mawlānā Rashid Aḥmad Gangohi Say He is Infallible? Response to ❝Sunlo Haq Wahi Hai❞
📌 Background
Some extremists who harbor jealousy against the pious ʿUlamāʾ of Deoband attempt to present a statement of Mawlānā Rashīd Aḥmad Gangohī رحمه الله and misquote it in order to distort its intended meaning. Without showing the context and underlying message of this quotation, they try to impose their own impure interpretations, thereby confusing and misleading the general public. In this post, we will present solid evidences showing that Mawlānā Rashīd Aḥmad Gangohī رحمه الله is free from all the false accusations that these extremists put forward.
📌 The Quote in Question
👉 The text in question is a quote of Mawlānā Rashīd Aḥmad Gangohī رحمه الله where he said:
❝Sunlo haq wahi hai jo Rashīd Aḥmad ki zubaan se nikalta hai, aur ba-qasam kehta hu ke mai kuch nahi hoon magar Is zamaana me hidayat wa najaat mauqoof hai meri itteba par.❞
👉 English Translation: ❝Listen! Truth is what is coming out from the tongue of Rashīd Aḥmad, and I swear that I am nothing; however, in this era, guidance and salvation are dependent upon following me.❞
📚 [Tazkirat al-Rashīd, 2/17]
📌 Context of this Quote
👉 Firstly, this book in which this quotation is mentioned is a biography of Mawlānā Rashīd Aḥmad Gangohī رحمه الله written by his student, Maulānā ʿĀshiq Ilāhī Mīrthī رحمه الله. It is important here to read the context in which the author presents this quotation of Mawlānā Rashīd Aḥmad Gangohī رحمه الله.
👉 During the time of Mawlānā Rashīd Aḥmad Gangohī رحمه الله, innovations (Bidʿah) had become widespread, and some so-called scholars had also become subservient to the British. As a result, innovations began to take deep root among the people, and among the corrupt scholars, there was no one to stop it.
👉 This is why Mawlānā Rashīd Aḥmad Gangohī رحمه الله said these words as a form of preaching (tablīgh), the meaning of which is that salvation lies in following his call (which is towards the Sunnah), and not the call of those who call towards Bidʿah and deviations.
👉 Now, just before quoting Mawlānā Rashīd Aḥmad Gangohī رحمه الله, the author himself writes:
❝On many occasions, in the capacity of preaching (tablīgh), he [Mawlānā Rashīd Aḥmad Gangohī] would say these words from his blessed tongue: “Sunlo haq wahi hai……”❞
📚 [Tazkirat al-Rashīd, 2/17]
👉 Therefore, in reality, the call towards which Mawlānā Rashīd Aḥmad Gangohī رحمه الله is calling is in fact following the path of the Sunnah, and the path of the Prophet ﷺ, i.e., against the innovations and Bidʿah that had become widespread during the time.
📌 Background
Some extremists who harbor jealousy against the pious ʿUlamāʾ of Deoband attempt to present a statement of Mawlānā Rashīd Aḥmad Gangohī رحمه الله and misquote it in order to distort its intended meaning. Without showing the context and underlying message of this quotation, they try to impose their own impure interpretations, thereby confusing and misleading the general public. In this post, we will present solid evidences showing that Mawlānā Rashīd Aḥmad Gangohī رحمه الله is free from all the false accusations that these extremists put forward.
📌 The Quote in Question
👉 The text in question is a quote of Mawlānā Rashīd Aḥmad Gangohī رحمه الله where he said:
❝Sunlo haq wahi hai jo Rashīd Aḥmad ki zubaan se nikalta hai, aur ba-qasam kehta hu ke mai kuch nahi hoon magar Is zamaana me hidayat wa najaat mauqoof hai meri itteba par.❞
👉 English Translation: ❝Listen! Truth is what is coming out from the tongue of Rashīd Aḥmad, and I swear that I am nothing; however, in this era, guidance and salvation are dependent upon following me.❞
📚 [Tazkirat al-Rashīd, 2/17]
📌 Context of this Quote
👉 Firstly, this book in which this quotation is mentioned is a biography of Mawlānā Rashīd Aḥmad Gangohī رحمه الله written by his student, Maulānā ʿĀshiq Ilāhī Mīrthī رحمه الله. It is important here to read the context in which the author presents this quotation of Mawlānā Rashīd Aḥmad Gangohī رحمه الله.
👉 During the time of Mawlānā Rashīd Aḥmad Gangohī رحمه الله, innovations (Bidʿah) had become widespread, and some so-called scholars had also become subservient to the British. As a result, innovations began to take deep root among the people, and among the corrupt scholars, there was no one to stop it.
👉 This is why Mawlānā Rashīd Aḥmad Gangohī رحمه الله said these words as a form of preaching (tablīgh), the meaning of which is that salvation lies in following his call (which is towards the Sunnah), and not the call of those who call towards Bidʿah and deviations.
👉 Now, just before quoting Mawlānā Rashīd Aḥmad Gangohī رحمه الله, the author himself writes:
❝On many occasions, in the capacity of preaching (tablīgh), he [Mawlānā Rashīd Aḥmad Gangohī] would say these words from his blessed tongue: “Sunlo haq wahi hai……”❞
📚 [Tazkirat al-Rashīd, 2/17]
👉 Therefore, in reality, the call towards which Mawlānā Rashīd Aḥmad Gangohī رحمه الله is calling is in fact following the path of the Sunnah, and the path of the Prophet ﷺ, i.e., against the innovations and Bidʿah that had become widespread during the time.
🔥1
📌 Can the ʿUlamāʾ Call Towards Following Them?
👉 Allah and his Prophet ﷺ have commanded the believers in the Qurʾān and Sunnah to follow the ʿUlamāʾ. Furthermore, the ʿUlamāʾ have been commanded to instruct people towards good deeds and prevent them from evil.
1️⃣ Allah Taʿālā states in the Noble Qurʾān:
❝O you who believe! Obey Allāh, and obey the Messenger ﷺ, and those in authority (Uli’l-Amr) among you.❞
📚 [Qurʾān, 4:59]
👉 As per the Tafsīr of Sayyidunā Jābir ibn ʿAbdillāh رضي الله عنه, Sayyidunā ʿAbdullāh ibn ʿAbbās رضي الله عنه, and Sayyidunā Abū Hurayrah رضي الله عنه, “Ulī al-Amr” in this Ayah refers to the Fuqahāʾ, Mujtahidīn, and the ʿUlamāʾ.
📚 [Aḥkām al-Qurʾān, 2/177; al-Mustadrak, 1/211]
2️⃣ Similarly, Allah commands in the Qurʾān:
❝So, ask the people (having the knowledge), if you do not know❞
📚 [Qurʾān, 21:7]
👉 Fuqahāʾ and Muḥaddithīn, the likes of Imām Aḥmad ibn ʿAlī al-Rāzī al-Jaṣṣāṣ al-Ḥanafī رحمه الله (d. 370 AH), Imām ʿAbd al-Barr al-Mālikī رحمه الله (d. 463 AH), Imām Ibn Qudāmah al-Ḥanbalī رحمه الله (d. 620 AH), Imām al-Ghazālī al-Shāfiʿī رحمه الله (d. 505 AH), Imām al-Suyūṭī al-Shāfiʿī رحمه الله (d. 911 AH), and even the Salafī scholar Shaykh Ibn ʿUthaymīn رحمه الله (d. 1421 AH) have used this verse as proof that laymen should follow the ʿUlamāʾ.❞
📚 [al-Faṣl fī al-Uṣūl, 4/281; Jāmiʿ Bayān al-ʿIlm wa Faḍlihī, pg. 299; Rawḍat al-Nāẓir, pg. 436–437; al-Mustaṣfā, 4/133; al-Iklīl fī Istinbāṭ al-Tanzīl, pg. 163; al-Uṣūl min ʿIlm al-Uṣūl, pg. 68]
3️⃣ In another place, Allah commands:
❝Follow the way of the one who has turned himself towards Me.❞
📚 [Qurʾān, 31:15]
👉 In the explanation of this verse, the Mufassirīn have stated: ❝Follow the one who is completely free from shirk, who inclines towards Islām, and who follows the Messenger of Allah ﷺ.❞
📚 [Tafsīr al-Ṭabarī, 18/553]
4️⃣ Sayyidunā Abū al-Dardāʾ رضي الله عنه narrated that the Prophet ﷺ said:
❝The superiority of the ʿUlamāʾ over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The ʿUlamāʾ are the heirs of the Prophets, and the Prophets leave neither dīnār nor dirham, leaving only knowledge, and whoever takes it takes an abundant portion.❞
📚 [Sunan Abī Dāwūd, 3641]
5️⃣ Sayyidunā Abū Umāmah al-Bāhilī رضي الله عنه narrated that the Messenger of Allah ﷺ said:
❝The superiority of the scholar over the worshiper is like my superiority over the least of you.❞
📚 [Jāmiʿ al-Tirmidhī, 2685]
6️⃣ Sayyidunā Anas رضي الله عنه narrates that the Prophet ﷺ said:
❝The example of the ʿUlamāʾ is like the stars through which guidance is obtained in the darkness of land and sea. When the stars lose their light, there is a possibility that the traveler may go astray.❞
📚 [Musnad Aḥmad, 3/157]
7️⃣ Sayyidunā ʿAbdullāh Ibn ʿAbbās رضي الله عنه narrated that the Messenger of Allah ﷺ said:
❝A scholar of the religion is stronger against Shayṭān than a 1000 worshippers.❞
📚 [Sunan al-Tirmidhī, 2681]
8️⃣ Imām al-Dārimī رحمه الله (d. 255 AH) has established a whole chapter in his ḥādīth compilation titled, ❝Following the ʿUlamāʾ❞.
📚 [Sunan al-Dārimī, 1/83]
👉 Allah and his Prophet ﷺ have commanded the believers in the Qurʾān and Sunnah to follow the ʿUlamāʾ. Furthermore, the ʿUlamāʾ have been commanded to instruct people towards good deeds and prevent them from evil.
1️⃣ Allah Taʿālā states in the Noble Qurʾān:
❝O you who believe! Obey Allāh, and obey the Messenger ﷺ, and those in authority (Uli’l-Amr) among you.❞
📚 [Qurʾān, 4:59]
👉 As per the Tafsīr of Sayyidunā Jābir ibn ʿAbdillāh رضي الله عنه, Sayyidunā ʿAbdullāh ibn ʿAbbās رضي الله عنه, and Sayyidunā Abū Hurayrah رضي الله عنه, “Ulī al-Amr” in this Ayah refers to the Fuqahāʾ, Mujtahidīn, and the ʿUlamāʾ.
📚 [Aḥkām al-Qurʾān, 2/177; al-Mustadrak, 1/211]
2️⃣ Similarly, Allah commands in the Qurʾān:
❝So, ask the people (having the knowledge), if you do not know❞
📚 [Qurʾān, 21:7]
👉 Fuqahāʾ and Muḥaddithīn, the likes of Imām Aḥmad ibn ʿAlī al-Rāzī al-Jaṣṣāṣ al-Ḥanafī رحمه الله (d. 370 AH), Imām ʿAbd al-Barr al-Mālikī رحمه الله (d. 463 AH), Imām Ibn Qudāmah al-Ḥanbalī رحمه الله (d. 620 AH), Imām al-Ghazālī al-Shāfiʿī رحمه الله (d. 505 AH), Imām al-Suyūṭī al-Shāfiʿī رحمه الله (d. 911 AH), and even the Salafī scholar Shaykh Ibn ʿUthaymīn رحمه الله (d. 1421 AH) have used this verse as proof that laymen should follow the ʿUlamāʾ.❞
📚 [al-Faṣl fī al-Uṣūl, 4/281; Jāmiʿ Bayān al-ʿIlm wa Faḍlihī, pg. 299; Rawḍat al-Nāẓir, pg. 436–437; al-Mustaṣfā, 4/133; al-Iklīl fī Istinbāṭ al-Tanzīl, pg. 163; al-Uṣūl min ʿIlm al-Uṣūl, pg. 68]
3️⃣ In another place, Allah commands:
❝Follow the way of the one who has turned himself towards Me.❞
📚 [Qurʾān, 31:15]
👉 In the explanation of this verse, the Mufassirīn have stated: ❝Follow the one who is completely free from shirk, who inclines towards Islām, and who follows the Messenger of Allah ﷺ.❞
📚 [Tafsīr al-Ṭabarī, 18/553]
4️⃣ Sayyidunā Abū al-Dardāʾ رضي الله عنه narrated that the Prophet ﷺ said:
❝The superiority of the ʿUlamāʾ over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The ʿUlamāʾ are the heirs of the Prophets, and the Prophets leave neither dīnār nor dirham, leaving only knowledge, and whoever takes it takes an abundant portion.❞
📚 [Sunan Abī Dāwūd, 3641]
5️⃣ Sayyidunā Abū Umāmah al-Bāhilī رضي الله عنه narrated that the Messenger of Allah ﷺ said:
❝The superiority of the scholar over the worshiper is like my superiority over the least of you.❞
📚 [Jāmiʿ al-Tirmidhī, 2685]
6️⃣ Sayyidunā Anas رضي الله عنه narrates that the Prophet ﷺ said:
❝The example of the ʿUlamāʾ is like the stars through which guidance is obtained in the darkness of land and sea. When the stars lose their light, there is a possibility that the traveler may go astray.❞
📚 [Musnad Aḥmad, 3/157]
7️⃣ Sayyidunā ʿAbdullāh Ibn ʿAbbās رضي الله عنه narrated that the Messenger of Allah ﷺ said:
❝A scholar of the religion is stronger against Shayṭān than a 1000 worshippers.❞
📚 [Sunan al-Tirmidhī, 2681]
8️⃣ Imām al-Dārimī رحمه الله (d. 255 AH) has established a whole chapter in his ḥādīth compilation titled, ❝Following the ʿUlamāʾ❞.
📚 [Sunan al-Dārimī, 1/83]
👏1
👉 Since the ʿUlamāʾ are the heirs of the Prophets, their duty and responsibility is to guide the common people towards what is correct and prevent them from falsehood. In the absence of ʿUlamāʾ, people fall into misguidance, and in every situation the status of the ʿUlamāʾ is far higher than the common people, as the Aḥādīth mentioned earlier have already clarified.
👉 Therefore, it is only rational to understand that when a pious and God-fearing ʿĀlim calls people towards following him (which he is instructed by the Sharīʿah), he is in fact calling towards following the Sharīʿah. Hence, even Mawlānā Rashīd Aḥmad Gangohī’s رحمه الله call towards following was in reality the call towards following the Messenger ﷺ.
👉 When the quote of Mawlānā Rashīd Aḥmad Gangohī رحمه الله is presented without any context, for the common people, since they are unaware of the rank and status of the ʿUlamāʾ, it may outwardly seem to them that that Mawlānā Rashīd Aḥmad Gangohī رحمه الله is inviting towards his own following.
📌 Other Quotes in the Same Book
👉 The objection which is quoted without context, from the very same book, the earlier pages contain the following statements regarding Mawlānā Rashīd Aḥmad Gangohī رحمه الله as follows.
1️⃣ Due to his adherence to the Sharīʿah and his aversion (i.e., hatred) towards actions contrary to the Sunnah, namely innovations (Bidʿah), the criticisms and slanders of the opponents that would reach his ears were considered by him as the attainment of his objective and the success of his aims and aspirations.
2️⃣ Reviving forgotten Sunnahs, he [Mawlānā Rashīd Aḥmad Gangohī] had regarded it as his mission.
3️⃣ Acting upon the Sharīʿah brought by the Prophet ﷺ had become his habit. Nothing was more beloved to him than the Sunnah; therefore, in following it, he experienced such a delight, the reality of which cannot be described.
📚 [Tazkirat al-Rashīd, 2/10]
4️⃣ Due to his firmness and steadfastness in adherence to the Sharīʿah, and his complete dedication (i.e., devoting his entire life), his very existence was an answer to a thousand questions for the seekers of the Sunnah.
📚 [Tazkirat al-Rashīd, 2/15]
5️⃣ His aversion (hatred) towards innovation (Bidʿah) was the result of his intense love for the original Sharīʿah and his deep passion and attachment to the Sunnah.
📚 [Tazkirat al-Rashīd, 2/16]
👉 Therefore, we can see that the life objective of Mawlānā Rashīd Aḥmad Gangohī رحمه الله was to follow the Sunnah and the Sharīʿah, and to eradicate innovations (Bidʿah). Thus, his calling was towards the Sunnah and the Sharīʿah.
📌 Mawlānā Rashīd Aḥmad Gangohī Never Considered Himself Infallible
1️⃣ Mawlānā Rashīd Aḥmad Gangohī رحمه الله himself while advising his friends and family members used to say:
❝Considering the following of the Sunnah to be extremely essential, one should act in accordance with the Sharīʿah. Even a slight opposition should be regarded as a very severe enemy.❞
📚 [Tazkirat al-Rashīd, 2/341–342]
2️⃣ In the same book, it is mentioned at another place:
❝If any Shaykh gives an instruction that is contrary to the command of the Sharīʿah, then accepting it will be impermissible; rather, it will be obligatory upon the disciple to guide the Shaykh himself.❞
📚 [Tazkirat al-Rashīd, 1/122]
👉 Therefore, it would be completely irrational, unjust, and contradictory to claim that Mawlānā Rashīd Aḥmad Gangohī رحمه الله was calling towards following himself and regarded himself as infallible, Naʿūdhu billāh!
👉 Therefore, it is only rational to understand that when a pious and God-fearing ʿĀlim calls people towards following him (which he is instructed by the Sharīʿah), he is in fact calling towards following the Sharīʿah. Hence, even Mawlānā Rashīd Aḥmad Gangohī’s رحمه الله call towards following was in reality the call towards following the Messenger ﷺ.
👉 When the quote of Mawlānā Rashīd Aḥmad Gangohī رحمه الله is presented without any context, for the common people, since they are unaware of the rank and status of the ʿUlamāʾ, it may outwardly seem to them that that Mawlānā Rashīd Aḥmad Gangohī رحمه الله is inviting towards his own following.
📌 Other Quotes in the Same Book
👉 The objection which is quoted without context, from the very same book, the earlier pages contain the following statements regarding Mawlānā Rashīd Aḥmad Gangohī رحمه الله as follows.
1️⃣ Due to his adherence to the Sharīʿah and his aversion (i.e., hatred) towards actions contrary to the Sunnah, namely innovations (Bidʿah), the criticisms and slanders of the opponents that would reach his ears were considered by him as the attainment of his objective and the success of his aims and aspirations.
2️⃣ Reviving forgotten Sunnahs, he [Mawlānā Rashīd Aḥmad Gangohī] had regarded it as his mission.
3️⃣ Acting upon the Sharīʿah brought by the Prophet ﷺ had become his habit. Nothing was more beloved to him than the Sunnah; therefore, in following it, he experienced such a delight, the reality of which cannot be described.
📚 [Tazkirat al-Rashīd, 2/10]
4️⃣ Due to his firmness and steadfastness in adherence to the Sharīʿah, and his complete dedication (i.e., devoting his entire life), his very existence was an answer to a thousand questions for the seekers of the Sunnah.
📚 [Tazkirat al-Rashīd, 2/15]
5️⃣ His aversion (hatred) towards innovation (Bidʿah) was the result of his intense love for the original Sharīʿah and his deep passion and attachment to the Sunnah.
📚 [Tazkirat al-Rashīd, 2/16]
👉 Therefore, we can see that the life objective of Mawlānā Rashīd Aḥmad Gangohī رحمه الله was to follow the Sunnah and the Sharīʿah, and to eradicate innovations (Bidʿah). Thus, his calling was towards the Sunnah and the Sharīʿah.
📌 Mawlānā Rashīd Aḥmad Gangohī Never Considered Himself Infallible
1️⃣ Mawlānā Rashīd Aḥmad Gangohī رحمه الله himself while advising his friends and family members used to say:
❝Considering the following of the Sunnah to be extremely essential, one should act in accordance with the Sharīʿah. Even a slight opposition should be regarded as a very severe enemy.❞
📚 [Tazkirat al-Rashīd, 2/341–342]
2️⃣ In the same book, it is mentioned at another place:
❝If any Shaykh gives an instruction that is contrary to the command of the Sharīʿah, then accepting it will be impermissible; rather, it will be obligatory upon the disciple to guide the Shaykh himself.❞
📚 [Tazkirat al-Rashīd, 1/122]
👉 Therefore, it would be completely irrational, unjust, and contradictory to claim that Mawlānā Rashīd Aḥmad Gangohī رحمه الله was calling towards following himself and regarded himself as infallible, Naʿūdhu billāh!
👍1
📌 Question to the Extremists
👉 If someone (especially the Salafīs/Ahl-e-Ḥadīth) despite seeing these evidences, still claims the contrary for Mawlānā Rashīd Aḥmad Gangohī رحمه الله, then they need to be asked if they will use the same principles and claim the same for other great scholars like Imām Ibn Taymiyyah رحمه الله?
👉 Imām Ibn ʿAbdul Hādī رحمه الله (d. 744 AH), in his book, while citing as evidence a poem of one of the students of Imām Ibn Taymiyyah رحمه الله, Imām ʿAbdullāh bin Khizar bin ʿAbd al-Raḥmān Rūmī رحمه الله (d. 731 AH), narrates:
❝Who, in our time, is the leader of the gnostics, and the pillar of guidance, other than him [Imām Ibn Taymiyyah]?❞
📚 [Al-ʿUqūd al-Durriyyah, pg. 369]
👉 The entire world knows that the path of guidance is only in the way of the Messenger of Allah ﷺ, but here it is being said about an Ummatī, as if the path of guidance lies in following him. So should we claim the same about them just like for the case of Mawlānā Rashīd Aḥmad Gangohī رحمه الله?
👉 Now, whatever answer the extremists will give to justify this statement regarding Imām Ibn Taymiyyah رحمه الله, the same principle should be applied for Mawlānā Rashīd Aḥmad Gangohī رحمه الله.
📌 Bonus Question for the Barelwīs
👉 Amongst the extremists, Barelwīs are often at the forefront in making such false allegations about the ʿUlamāʾ of Deoband. Will they do the same for their elders using the same principle?
👉 The founder of the Barelwīs, Mawlānā Aḥmad Razā Khān Sahab states:
❝To remain firmly upon my religion and creed, as is evident from my books, is more important than every other obligation.❞
📚 [Ḥayāt-e-Aʿlā Ḥaḍrat, 3/292; Waṣāyā Sharīf, pg. 16]
👉 Now, the claims that the Barelwīs make regarding Mawlānā Rashīd Aḥmad Gangohī رحمه الله, can they say the same words about their own founder and patron? Shouldn't the principles be the same?
📌 Final Conclusion
Therefore, there is nothing controversial in the statement of Mawlānā Rashīd Aḥmad Gangohī رحمه الله as the extremists claim. While the Qurʾān and Sunnah themselves command the people to follow the ʿUlamāʾ, and for the ʿUlamāʾ to guide people to the truth, Mawlānā Rashīd Aḥmad Gangohī رحمه الله, in his statement, is calling people to follow the Sunnah and to abandon Bidʿah which was prevalent in his time. Food for thought is why do those extremists, who misquote such texts to falsely accuse the ʿUlamāʾ of Deoband, not apply the same principle to similar statements from their own scholars? A hint is sufficient for those who seek the truth.
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
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👉 If someone (especially the Salafīs/Ahl-e-Ḥadīth) despite seeing these evidences, still claims the contrary for Mawlānā Rashīd Aḥmad Gangohī رحمه الله, then they need to be asked if they will use the same principles and claim the same for other great scholars like Imām Ibn Taymiyyah رحمه الله?
👉 Imām Ibn ʿAbdul Hādī رحمه الله (d. 744 AH), in his book, while citing as evidence a poem of one of the students of Imām Ibn Taymiyyah رحمه الله, Imām ʿAbdullāh bin Khizar bin ʿAbd al-Raḥmān Rūmī رحمه الله (d. 731 AH), narrates:
❝Who, in our time, is the leader of the gnostics, and the pillar of guidance, other than him [Imām Ibn Taymiyyah]?❞
📚 [Al-ʿUqūd al-Durriyyah, pg. 369]
👉 The entire world knows that the path of guidance is only in the way of the Messenger of Allah ﷺ, but here it is being said about an Ummatī, as if the path of guidance lies in following him. So should we claim the same about them just like for the case of Mawlānā Rashīd Aḥmad Gangohī رحمه الله?
👉 Now, whatever answer the extremists will give to justify this statement regarding Imām Ibn Taymiyyah رحمه الله, the same principle should be applied for Mawlānā Rashīd Aḥmad Gangohī رحمه الله.
📌 Bonus Question for the Barelwīs
👉 Amongst the extremists, Barelwīs are often at the forefront in making such false allegations about the ʿUlamāʾ of Deoband. Will they do the same for their elders using the same principle?
👉 The founder of the Barelwīs, Mawlānā Aḥmad Razā Khān Sahab states:
❝To remain firmly upon my religion and creed, as is evident from my books, is more important than every other obligation.❞
📚 [Ḥayāt-e-Aʿlā Ḥaḍrat, 3/292; Waṣāyā Sharīf, pg. 16]
👉 Now, the claims that the Barelwīs make regarding Mawlānā Rashīd Aḥmad Gangohī رحمه الله, can they say the same words about their own founder and patron? Shouldn't the principles be the same?
📌 Final Conclusion
Therefore, there is nothing controversial in the statement of Mawlānā Rashīd Aḥmad Gangohī رحمه الله as the extremists claim. While the Qurʾān and Sunnah themselves command the people to follow the ʿUlamāʾ, and for the ʿUlamāʾ to guide people to the truth, Mawlānā Rashīd Aḥmad Gangohī رحمه الله, in his statement, is calling people to follow the Sunnah and to abandon Bidʿah which was prevalent in his time. Food for thought is why do those extremists, who misquote such texts to falsely accuse the ʿUlamāʾ of Deoband, not apply the same principle to similar statements from their own scholars? A hint is sufficient for those who seek the truth.
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
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❤1
🧵 Defense of Fazail-E-A'mal: Proving the Story of a Saint Seeing Nūr (Light) Everywhere from the Aḥādīth, Salaf, Scholars of the Ummah and Salafī/Ahl-e-Ḥadīth Scholars
📌 Background
Amongst the false allegations directed towards the famous and widely accepted book of the Ṭablīghī Jamāʿat, Faḍā’il al-Aʿmāl, is a common objection regarding a story narrated by the author, Shaykh al-Ḥadīth Mawlānā Zakariyyā Kāndhlawī رحمه الله. It concerns a pious saint who was unable to relieve himself for several days due to Kashf, witnessing Nūr everywhere.
While this is merely a spiritual occurrence, common among the Awliyāʾ, some extremists among the Salafīs, Ahl-e-Ḥadīth, and followers of Engineer, for instance the Ahl-e-Ḥadīth scholar Tauseef ur-Raḥmān Rāshidī, misquote, fabricate, and distort this incident, presenting it as misguidance and even accusing it of Shirk and Kufr.
While this only a spiritual occurrence, the likes of which are common amongst the Awliya, some extremists amongst the Salafīs/Ahl-e-Ḥadīth/Engineer followers (for instance the Ahl-e-Ḥadīth Scholar Tauseef ur-Raḥmān Rāshidī) misquote, fabricate and distort this incident to make it a source of misguidance and even accuse it of Shirk and Kufr!
In this post, we will demonstrate with solid evidences that this incident is merely an occurrence of Kashf and Karāmah, and that it has a firm basis in the Sharīʿah, supported by proofs from the Aḥādīth, the Salaf, Scholars of the Ummah, including those of the Salafīs/Ahl-e-Ḥadīth.
📌 The Actual Incident in Fadā’il al-A’māl
👉 Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā رحمه الله (d. 1402 AH) narrates an incident related to Kashf (spiritual unveiling):
❝Among the attendants of our Ḥaḍrat Mawlānā Shāh ʿAbd al-Raḥīm Ṣāḥib Rāipūrī, there was a person who, for several days at a time, was unable to go for istinjāʾ (relieving himself) due to the fact that he would see Anwār [plural of Nūr or Light) everywhere. There are hundreds and thousands of such incidents, in which there is no room for doubt.❞ The author specifically clarifies after wrting this: ❝Those who are granted a share of Kashf are able to perceive states according to the level of that share.❞
📚 [Fadā’il al-A’māl, 1/467]
📌 The Evil Fabrication of Salafīs/Ahl-e-Ḥadīth/Engineer Followers
👉 It is commonly seen that Salafīs/Ahl-e-Ḥadīth/Engineer Followers (the likes of Tauseef ur-Raḥmān Rāshidī) fabricate this incident to make a notion that the Saint (with whom the incident occurred) used to ❝see this Anwār (light) as the Anwār (light) of Allah❞, or ❝see this light of Allah inside filth❞, and many such false wordings which are not even reported in the actual text! MaʿādhAllāh!
👉 The actual text merely mentions, ❝He [the saint] would see Anwār (light) everywhere❞, without any specification of a place or entity!
👉 See! This is how these extremists deliberately attempt to falsely fabricate deviant concepts of ḥulūl, kufr, and shirk to misguide the masses! Nevertheless, their attempts are nothing but a failed and embarrassing effort.
📌 Background
Amongst the false allegations directed towards the famous and widely accepted book of the Ṭablīghī Jamāʿat, Faḍā’il al-Aʿmāl, is a common objection regarding a story narrated by the author, Shaykh al-Ḥadīth Mawlānā Zakariyyā Kāndhlawī رحمه الله. It concerns a pious saint who was unable to relieve himself for several days due to Kashf, witnessing Nūr everywhere.
While this is merely a spiritual occurrence, common among the Awliyāʾ, some extremists among the Salafīs, Ahl-e-Ḥadīth, and followers of Engineer, for instance the Ahl-e-Ḥadīth scholar Tauseef ur-Raḥmān Rāshidī, misquote, fabricate, and distort this incident, presenting it as misguidance and even accusing it of Shirk and Kufr.
While this only a spiritual occurrence, the likes of which are common amongst the Awliya, some extremists amongst the Salafīs/Ahl-e-Ḥadīth/Engineer followers (for instance the Ahl-e-Ḥadīth Scholar Tauseef ur-Raḥmān Rāshidī) misquote, fabricate and distort this incident to make it a source of misguidance and even accuse it of Shirk and Kufr!
In this post, we will demonstrate with solid evidences that this incident is merely an occurrence of Kashf and Karāmah, and that it has a firm basis in the Sharīʿah, supported by proofs from the Aḥādīth, the Salaf, Scholars of the Ummah, including those of the Salafīs/Ahl-e-Ḥadīth.
📌 The Actual Incident in Fadā’il al-A’māl
👉 Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā رحمه الله (d. 1402 AH) narrates an incident related to Kashf (spiritual unveiling):
❝Among the attendants of our Ḥaḍrat Mawlānā Shāh ʿAbd al-Raḥīm Ṣāḥib Rāipūrī, there was a person who, for several days at a time, was unable to go for istinjāʾ (relieving himself) due to the fact that he would see Anwār [plural of Nūr or Light) everywhere. There are hundreds and thousands of such incidents, in which there is no room for doubt.❞ The author specifically clarifies after wrting this: ❝Those who are granted a share of Kashf are able to perceive states according to the level of that share.❞
📚 [Fadā’il al-A’māl, 1/467]
📌 The Evil Fabrication of Salafīs/Ahl-e-Ḥadīth/Engineer Followers
👉 It is commonly seen that Salafīs/Ahl-e-Ḥadīth/Engineer Followers (the likes of Tauseef ur-Raḥmān Rāshidī) fabricate this incident to make a notion that the Saint (with whom the incident occurred) used to ❝see this Anwār (light) as the Anwār (light) of Allah❞, or ❝see this light of Allah inside filth❞, and many such false wordings which are not even reported in the actual text! MaʿādhAllāh!
👉 The actual text merely mentions, ❝He [the saint] would see Anwār (light) everywhere❞, without any specification of a place or entity!
👉 See! This is how these extremists deliberately attempt to falsely fabricate deviant concepts of ḥulūl, kufr, and shirk to misguide the masses! Nevertheless, their attempts are nothing but a failed and embarrassing effort.
❤1
📌 Meaning of “Anwār” (Light or Radiances)
👉 Firstly, it is important to understand what is meant by Anwār [plural of Nūr or Light), which is mentioned here by Shaykh al-Ḥadīth Mawlānā Zakariyya Kāndhlawī.
👉 Ḥakīm al-Ummah Mawlānā Ashraf ʿAlī Thānvī رحمه الله explains that “Anwār” (Light or Radiances) can be of 3 types: Imaginal (Khayālī), Worldly (Nāsūtī), and Spiritual/Angelic (Malakūtī). However, all of these remain veiled and are not ultimate reality.
📚 [Jamīl al-Kalām]
👉 When Mawlānā Ashraf ʿAlī Thānvī رحمه الله was once asked regarding sudden Nūr (light) appearing in a room at night, he replied: ❝This can occur due to the effect of the mind, or sometimes due to the light generated from Dhikr.❞
📚 [Tashīl Tarbiyat al-Sālik, 2/135]
👉 He further mentions: ❝These Anwār can be either from this world or from the world of the angels.❞
📚 [Tashīl Tarbiyat al-Sālik, 2/183]
👉 Mawlānā Ashraf ʿAlī Thānvī رحمه الله further explains an important principle under this discussion of Kashf and Anwār: ❝These are often the effects of imagination, and even when they are related to Dhikr or Kashf, they are not something to be focused upon in every state.❞
📚 [Tashīl Tarbiyat al-Sālik, 2/343]
👉 Further, Mawlānā Ashraf ʿAlī Thānvī رحمه الله mentions: ❝These “Anwār” (Light or Radiances) seen by spiritual seekers are obviously not Allah; rather, they are other than Allah.❞
📚 [Jawāhir Ḥakīm al-Ummat, 3/94]
👉 It is clearly understood from the above evidences that the concept of Anwār is that of Kashf and Karāmah (supernatural occurrences). Further, nowhere does it mean to be a light of Allah or the presence of Allah inside the creation (Naʿūdhu billāh) like the extremist Salafīs/Ahl-e-Ḥadīth/Engineer Followers try to present.
👉 Firstly, it is important to understand what is meant by Anwār [plural of Nūr or Light), which is mentioned here by Shaykh al-Ḥadīth Mawlānā Zakariyya Kāndhlawī.
👉 Ḥakīm al-Ummah Mawlānā Ashraf ʿAlī Thānvī رحمه الله explains that “Anwār” (Light or Radiances) can be of 3 types: Imaginal (Khayālī), Worldly (Nāsūtī), and Spiritual/Angelic (Malakūtī). However, all of these remain veiled and are not ultimate reality.
📚 [Jamīl al-Kalām]
👉 When Mawlānā Ashraf ʿAlī Thānvī رحمه الله was once asked regarding sudden Nūr (light) appearing in a room at night, he replied: ❝This can occur due to the effect of the mind, or sometimes due to the light generated from Dhikr.❞
📚 [Tashīl Tarbiyat al-Sālik, 2/135]
👉 He further mentions: ❝These Anwār can be either from this world or from the world of the angels.❞
📚 [Tashīl Tarbiyat al-Sālik, 2/183]
👉 Mawlānā Ashraf ʿAlī Thānvī رحمه الله further explains an important principle under this discussion of Kashf and Anwār: ❝These are often the effects of imagination, and even when they are related to Dhikr or Kashf, they are not something to be focused upon in every state.❞
📚 [Tashīl Tarbiyat al-Sālik, 2/343]
👉 Further, Mawlānā Ashraf ʿAlī Thānvī رحمه الله mentions: ❝These “Anwār” (Light or Radiances) seen by spiritual seekers are obviously not Allah; rather, they are other than Allah.❞
📚 [Jawāhir Ḥakīm al-Ummat, 3/94]
👉 It is clearly understood from the above evidences that the concept of Anwār is that of Kashf and Karāmah (supernatural occurrences). Further, nowhere does it mean to be a light of Allah or the presence of Allah inside the creation (Naʿūdhu billāh) like the extremist Salafīs/Ahl-e-Ḥadīth/Engineer Followers try to present.
👏1
📌 Evidences of Similar Incidents from the Aḥādīth
1️⃣ A famous incident of the Sahabi, Usayd ibn Ḥuḍayr رضي الله عنه is narrated that while reciting Qurʾān at night, he saw something like a canopy filled with lights rising upwards. The Prophet ﷺ explained: ❝Those were angels who came near due to your voice.❞
📚 [Ṣaḥīḥ al-Bukhārī, 5018; Ṣaḥīḥ Muslim, 796]
👉 Note: This proves the existence of Malakūtī Anwār (angelic lights) mentioned by Mawlānā Ashraf ʿAlī Thānvī رحمه الله.
2️⃣ It is narrated from Sayyidunā Barāʾ رضي الله عنه: ❝While a man from the companions of the Prophet ﷺ was reciting the Qurʾān and his horse was tied in the house, the horse became startled and began to jump. The man came out and looked around but could not see anything, yet the horse continued jumping. The next morning, he mentioned this to the Prophet ﷺ, who said: “That was the tranquility (sakīnah) which descended due to the recitation of the Qurʾān.”❞
📚 [Ṣaḥīḥ al-Bukhārī, 4839]
3️⃣ Sayyidunā Anas ibn Mālik رضي الله عنه narrated: ❝ʿAbbād ibn Bishr and Usayd ibn Ḥuḍayr رضي الله عنهما left the Messenger of Allah ﷺ on a very dark night. Each of them had a staff, and the staff of one of them began to shine intensely. When they separated, the staff of each of them began to shine.❞
📚 [Ṣaḥīḥ Ibn Ḥibbān, 2030]
✅ Salafī Scholar Shaykh al-Albānī has declared this Ḥadīth as Ṣaḥīḥ.
4️⃣ Sayyidunā Usayd ibn Ḥuḍayr رضي الله عنه said: ❝While I was praying one night, I saw something like lamps, a Nūr (light) descending from the sky. When I saw that, I fell into prostration. I mentioned this to the Messenger of Allah ﷺ, and he said: “Why did you not continue?” I said: “I was not able to, as I fell into prostration.” The Messenger of Allah ﷺ said: “Had you continued, you would have seen wonders.”❞
📚 [Ḥilyat al-Awliyāʾ, 9/237]
📌 Evidences of Similar Incidents from the Salaf
1️⃣ Sayyidā ʿĀʾishah رضي الله عنها narrated: ❝When al-Najāshī died, we were informed that a Nūr (light) would be seen perpetually at his grave.❞
📚 [Sunan Abī Dāwūd, 2523]
✅ Shaykh Shuʿayb al-Arnaʾūṭ declared it Ḥasan.
✅ Salafī/Ahl-e-Ḥadīth Scholar Zubayr ʿAlī Zaʾī declared it Ḥasan.
2️⃣ Nāfiʿ ibn Abī Nuʿaym رحمه الله (d. 169 AH) said: ❝When Abū Jaʿfar Yazīd ibn al-Qaʿqāʿ al-Qārīʾ رحمه الله (d. 130 AH) was washed after his death, they saw between his upper chest and his heart something like a page of the Muṣḥaf. Those who were present had no doubt that it was the light of the Qurʾān.❞
📚 [Karāmāt al-Awliyāʾ, 129]
3️⃣ Abū Zurʿah al-Rāzī رحمه الله (d. 264 AH) said: ❝I heard Abū Jaʿfar al-Jammāl say: “We came to Wakīʿ رحمه الله (d. 197 AH), and he came out to us after a while wearing freshly washed clothes. When we saw him, we were struck with awe at the light which we saw shining from his face. A man beside me said: ‘Is this an angel?’ So we were amazed at that light.”❞
📚 [Siyar Aʿlām al-Nubalāʾ, 9/157]
👉 These mentions of seeing lights, descending of tranquility is established from these Aḥādīth and incidents of the Salaf. So what is the issue when it is narrated by the author of Fadā’il al-A’māl? Does the mention of these here in the Aḥādīth and stories of the Salaf imply it to be a light of Allah or the presence of Allah inside the creation (Naʿūdhu billāh)? Then why do the extremist Salafīs/Ahl-e-Ḥadīth/Engineer Followers (the likes of Tauseef ur-Raḥmān Rāshidī) make such a disgusting implication when it comes to Fadā’il al-A’māl?
1️⃣ A famous incident of the Sahabi, Usayd ibn Ḥuḍayr رضي الله عنه is narrated that while reciting Qurʾān at night, he saw something like a canopy filled with lights rising upwards. The Prophet ﷺ explained: ❝Those were angels who came near due to your voice.❞
📚 [Ṣaḥīḥ al-Bukhārī, 5018; Ṣaḥīḥ Muslim, 796]
👉 Note: This proves the existence of Malakūtī Anwār (angelic lights) mentioned by Mawlānā Ashraf ʿAlī Thānvī رحمه الله.
2️⃣ It is narrated from Sayyidunā Barāʾ رضي الله عنه: ❝While a man from the companions of the Prophet ﷺ was reciting the Qurʾān and his horse was tied in the house, the horse became startled and began to jump. The man came out and looked around but could not see anything, yet the horse continued jumping. The next morning, he mentioned this to the Prophet ﷺ, who said: “That was the tranquility (sakīnah) which descended due to the recitation of the Qurʾān.”❞
📚 [Ṣaḥīḥ al-Bukhārī, 4839]
3️⃣ Sayyidunā Anas ibn Mālik رضي الله عنه narrated: ❝ʿAbbād ibn Bishr and Usayd ibn Ḥuḍayr رضي الله عنهما left the Messenger of Allah ﷺ on a very dark night. Each of them had a staff, and the staff of one of them began to shine intensely. When they separated, the staff of each of them began to shine.❞
📚 [Ṣaḥīḥ Ibn Ḥibbān, 2030]
✅ Salafī Scholar Shaykh al-Albānī has declared this Ḥadīth as Ṣaḥīḥ.
4️⃣ Sayyidunā Usayd ibn Ḥuḍayr رضي الله عنه said: ❝While I was praying one night, I saw something like lamps, a Nūr (light) descending from the sky. When I saw that, I fell into prostration. I mentioned this to the Messenger of Allah ﷺ, and he said: “Why did you not continue?” I said: “I was not able to, as I fell into prostration.” The Messenger of Allah ﷺ said: “Had you continued, you would have seen wonders.”❞
📚 [Ḥilyat al-Awliyāʾ, 9/237]
📌 Evidences of Similar Incidents from the Salaf
1️⃣ Sayyidā ʿĀʾishah رضي الله عنها narrated: ❝When al-Najāshī died, we were informed that a Nūr (light) would be seen perpetually at his grave.❞
📚 [Sunan Abī Dāwūd, 2523]
✅ Shaykh Shuʿayb al-Arnaʾūṭ declared it Ḥasan.
✅ Salafī/Ahl-e-Ḥadīth Scholar Zubayr ʿAlī Zaʾī declared it Ḥasan.
2️⃣ Nāfiʿ ibn Abī Nuʿaym رحمه الله (d. 169 AH) said: ❝When Abū Jaʿfar Yazīd ibn al-Qaʿqāʿ al-Qārīʾ رحمه الله (d. 130 AH) was washed after his death, they saw between his upper chest and his heart something like a page of the Muṣḥaf. Those who were present had no doubt that it was the light of the Qurʾān.❞
📚 [Karāmāt al-Awliyāʾ, 129]
3️⃣ Abū Zurʿah al-Rāzī رحمه الله (d. 264 AH) said: ❝I heard Abū Jaʿfar al-Jammāl say: “We came to Wakīʿ رحمه الله (d. 197 AH), and he came out to us after a while wearing freshly washed clothes. When we saw him, we were struck with awe at the light which we saw shining from his face. A man beside me said: ‘Is this an angel?’ So we were amazed at that light.”❞
📚 [Siyar Aʿlām al-Nubalāʾ, 9/157]
👉 These mentions of seeing lights, descending of tranquility is established from these Aḥādīth and incidents of the Salaf. So what is the issue when it is narrated by the author of Fadā’il al-A’māl? Does the mention of these here in the Aḥādīth and stories of the Salaf imply it to be a light of Allah or the presence of Allah inside the creation (Naʿūdhu billāh)? Then why do the extremist Salafīs/Ahl-e-Ḥadīth/Engineer Followers (the likes of Tauseef ur-Raḥmān Rāshidī) make such a disgusting implication when it comes to Fadā’il al-A’māl?
🥰1
📌 Evidences of Similar Incidents from the Scholars of the Ummah
1️⃣ Imām al-Dhahabī al-Shāfiʿī رحمه الله mentions regarding ʿAbd al-Raḥmān ibn Abī Ḥātim رحمه الله (d. 327 AH): ❝Allah had adorned ʿAbd al-Raḥmān with splendor and Nūr (light), such that whoever looked at him would be pleased.❞
📚 [Tārīkh al-Islām, 24/208]
2️⃣ Imām al-Dhahabī al-Shāfiʿī رحمه الله mentions regarding a pious scholar, Shaykh ʿAbd al-Raḥmān ibn Muḥammad Nubātah رحمه الله (d. 374 AH) that after seeing the Prophet ﷺ in a dream, a Nūr (light) appeared on his face, which had not been seen before.
📚 [Tārīkh al-Islām, 26/559]
3️⃣ Imām al-Dhahabī al-Shāfiʿī رحمه الله said regarding Imām Isḥāq ibn Sālim al-Qāḍī (d. 429 AH) رحمه الله: ❝He was eloquent in admonition, abundant in knowledge, a man of asceticism and contentment, virtue and humility. Excessive weeping had left its affect on his eyes, and Nūr (light) was visible upon his face. He was also a preserver of the reports of the righteous.❞
📚 [Siyar Aʿlām al-Nubalāʾ, 17/570]
4️⃣ It is mentioned about Imām Muḥammad ibn ʿAbd al-Karīm al-Qazwīnī (d. 580 AH), the father of Imām al-Rāfiʿī رحمه الله: ❝He went out one night for Ṣalāt al-ʿIshāʾ, and it was a very dark night. I [the narrator] saw a Nūr (light) and thought that he had a lamp with him, but when he reached me, I found that he had nothing with him.❞
📚 [Ṭabaqāt al-Shāfiʿiyyah, 2/16-17]
5️⃣ It is narrated about Imām Ibn al-Kharqī al-Shāfiʿī رحمه الله (d. 587 AH): ❝Towards the end of his life, he became blind and incapacitated. One night, he needed to perform wuḍūʾ, but there was no one with him. He mentioned: “While I was reflecting, suddenly a Nūr (light) from the sky entered the house, and I was able to see the water, so I performed wuḍūʾ.”❞
📚 [Siyar Aʿlām al-Nubalāʾ, 15/368]
6️⃣ It is narrated about the famous Imām ʿAbd al-Ghanī al-Maqdisī al-Ḥanbalī رحمه الله (d. 600 AH): ❝al-Raḍī ʿAbd al-Raḥmān ibn Muḥammad said: “I saw as if someone was saying: ‘The Ḥāfiẓ [Imām ʿAbd al-Ghanī] has come from Miṣr.’ So I and Shaykh Abū ʿAmr al-ʿIzz went to him. We came to the house, and the door was opened. There was the Ḥāfiẓ [Imām ʿAbd al-Ghanī], and upon his face was a column of Nūr (light) extending to the sky, and his mother was in that house.”❞
📚 [Siyar Aʿlām al-Nubalāʾ, 16/35]
7️⃣ It is narrated about Imām Najm al-Dīn al-Qazwīnī al-Shāfiʿī رحمه الله (d. 665 AH): ❝Whenever he would write at night, a Nūr (light) would shine for him by which he would write.❞
📚 [Ṭabaqāt al-Shāfiʿiyyah, 2/137]
8️⃣ It is mentioned about Imām Muḥyī al-Dīn Abū al-Khazrajī رحمه الله (d. 682 AH): ❝At the time of his death, such majesty and Nūr (light) appeared for him upon his funeral as had not been witnessed on any funeral for a very long time.❞
📚 [Ṭabaqāt al-Shāfiʿiyyah, 2/198]
9️⃣ Imām Ibn al-Qayyim al-Ḥanbalī رحمه الله (d. 751 AH) said: ❝Nūr (light) which Allah places in a person’s heart through knowing Him, loving Him, having faith in Him, and remembering Him. It is the light which He sent down to them, by which He gave them life and enabled them to walk among people. Its origin is in their hearts, then its substance strengthens and increases until it becomes manifest on their faces, limbs, bodies, and even their clothing and homes. It is perceived by those who are of their kind, while the rest of creation deny it.❞
📚 [al-Wābil al-Ṣayyib, 1/119–120]
🔟 Imām Ibn al-Mibrad al-Ḥanbalī رحمه الله (d. 909 AH) mentioned regarding his father: ❝He passed away on the night of Friday [...] His death occurred near one-third of the night or around its middle, and a strong Nūr (light) was cast upon him.❞
📚 [al-Jawhar al-Munaḍḍad fī Ṭabaqāt Mutaʾakhkhirī Aṣḥāb Aḥmad, 1/31–32]
1️⃣ Imām al-Dhahabī al-Shāfiʿī رحمه الله mentions regarding ʿAbd al-Raḥmān ibn Abī Ḥātim رحمه الله (d. 327 AH): ❝Allah had adorned ʿAbd al-Raḥmān with splendor and Nūr (light), such that whoever looked at him would be pleased.❞
📚 [Tārīkh al-Islām, 24/208]
2️⃣ Imām al-Dhahabī al-Shāfiʿī رحمه الله mentions regarding a pious scholar, Shaykh ʿAbd al-Raḥmān ibn Muḥammad Nubātah رحمه الله (d. 374 AH) that after seeing the Prophet ﷺ in a dream, a Nūr (light) appeared on his face, which had not been seen before.
📚 [Tārīkh al-Islām, 26/559]
3️⃣ Imām al-Dhahabī al-Shāfiʿī رحمه الله said regarding Imām Isḥāq ibn Sālim al-Qāḍī (d. 429 AH) رحمه الله: ❝He was eloquent in admonition, abundant in knowledge, a man of asceticism and contentment, virtue and humility. Excessive weeping had left its affect on his eyes, and Nūr (light) was visible upon his face. He was also a preserver of the reports of the righteous.❞
📚 [Siyar Aʿlām al-Nubalāʾ, 17/570]
4️⃣ It is mentioned about Imām Muḥammad ibn ʿAbd al-Karīm al-Qazwīnī (d. 580 AH), the father of Imām al-Rāfiʿī رحمه الله: ❝He went out one night for Ṣalāt al-ʿIshāʾ, and it was a very dark night. I [the narrator] saw a Nūr (light) and thought that he had a lamp with him, but when he reached me, I found that he had nothing with him.❞
📚 [Ṭabaqāt al-Shāfiʿiyyah, 2/16-17]
5️⃣ It is narrated about Imām Ibn al-Kharqī al-Shāfiʿī رحمه الله (d. 587 AH): ❝Towards the end of his life, he became blind and incapacitated. One night, he needed to perform wuḍūʾ, but there was no one with him. He mentioned: “While I was reflecting, suddenly a Nūr (light) from the sky entered the house, and I was able to see the water, so I performed wuḍūʾ.”❞
📚 [Siyar Aʿlām al-Nubalāʾ, 15/368]
6️⃣ It is narrated about the famous Imām ʿAbd al-Ghanī al-Maqdisī al-Ḥanbalī رحمه الله (d. 600 AH): ❝al-Raḍī ʿAbd al-Raḥmān ibn Muḥammad said: “I saw as if someone was saying: ‘The Ḥāfiẓ [Imām ʿAbd al-Ghanī] has come from Miṣr.’ So I and Shaykh Abū ʿAmr al-ʿIzz went to him. We came to the house, and the door was opened. There was the Ḥāfiẓ [Imām ʿAbd al-Ghanī], and upon his face was a column of Nūr (light) extending to the sky, and his mother was in that house.”❞
📚 [Siyar Aʿlām al-Nubalāʾ, 16/35]
7️⃣ It is narrated about Imām Najm al-Dīn al-Qazwīnī al-Shāfiʿī رحمه الله (d. 665 AH): ❝Whenever he would write at night, a Nūr (light) would shine for him by which he would write.❞
📚 [Ṭabaqāt al-Shāfiʿiyyah, 2/137]
8️⃣ It is mentioned about Imām Muḥyī al-Dīn Abū al-Khazrajī رحمه الله (d. 682 AH): ❝At the time of his death, such majesty and Nūr (light) appeared for him upon his funeral as had not been witnessed on any funeral for a very long time.❞
📚 [Ṭabaqāt al-Shāfiʿiyyah, 2/198]
9️⃣ Imām Ibn al-Qayyim al-Ḥanbalī رحمه الله (d. 751 AH) said: ❝Nūr (light) which Allah places in a person’s heart through knowing Him, loving Him, having faith in Him, and remembering Him. It is the light which He sent down to them, by which He gave them life and enabled them to walk among people. Its origin is in their hearts, then its substance strengthens and increases until it becomes manifest on their faces, limbs, bodies, and even their clothing and homes. It is perceived by those who are of their kind, while the rest of creation deny it.❞
📚 [al-Wābil al-Ṣayyib, 1/119–120]
🔟 Imām Ibn al-Mibrad al-Ḥanbalī رحمه الله (d. 909 AH) mentioned regarding his father: ❝He passed away on the night of Friday [...] His death occurred near one-third of the night or around its middle, and a strong Nūr (light) was cast upon him.❞
📚 [al-Jawhar al-Munaḍḍad fī Ṭabaqāt Mutaʾakhkhirī Aṣḥāb Aḥmad, 1/31–32]
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📌 Similar Stories from the Salafī/Ahl-e-Ḥadīth Scholars: Shirk, Kufr or Bidʿah?
1️⃣ Salafī Scholar Shaykh Ibn ʿUthaymīn’s version of Ṭabaqāt al-Ḥanābilah mentions an incident: ❝A group of merchants came to Shaykh al-ʿImād, while I was with him, and informed him that Nūr (light) would be seen over the grave of the great al-Ḥāfiẓ ʿAbd al-Ghanī (d. 600 AH) رحمه الله every night, or every Friday night.❞
📚 [Ṭabaqāt al-Ḥanābilah, 3/47]
2️⃣ Salafī Scholar Shaykh Ibn ʿUthaymīn’s version mentions another story regarding Imām Muḥammad ibn ʿAbd al-Ghanī al-Maqdisī al-Dimashqī رحمه الله (d. 613 AH): ❝Some of them said: “We were reciting in his presence on the night he passed away, and I saw a Nūr (light) upon his stomach like a lamp. [One of them said]: ‘Do others see it as I see it, or not?’”❞
📚 [Ṭabaqāt al-Ḥanābilah, 3/193]
3️⃣ One of the founders of the Salafī/Ahl-e-Ḥadīth movement, Nawāb Ṣiddīq Ḥasan Khān Bhopālī رحمه الله (d. 1307 AH), mentions regarding his father’s grave: ❝Light is still seen upon his noble grave, and people seek blessings from it.❞
📚 [al-Tāj al-Mukallal, pg. 284]
👉 So what about these “stories” narrated in the books of Salafīs/Ahl-e-Ḥadīth? Will they give the same fatwa of Shirk and Bidʿah? If not, then why do they show their double standards when it comes to Fadā’il al-A’māl?
1️⃣ Salafī Scholar Shaykh Ibn ʿUthaymīn’s version of Ṭabaqāt al-Ḥanābilah mentions an incident: ❝A group of merchants came to Shaykh al-ʿImād, while I was with him, and informed him that Nūr (light) would be seen over the grave of the great al-Ḥāfiẓ ʿAbd al-Ghanī (d. 600 AH) رحمه الله every night, or every Friday night.❞
📚 [Ṭabaqāt al-Ḥanābilah, 3/47]
2️⃣ Salafī Scholar Shaykh Ibn ʿUthaymīn’s version mentions another story regarding Imām Muḥammad ibn ʿAbd al-Ghanī al-Maqdisī al-Dimashqī رحمه الله (d. 613 AH): ❝Some of them said: “We were reciting in his presence on the night he passed away, and I saw a Nūr (light) upon his stomach like a lamp. [One of them said]: ‘Do others see it as I see it, or not?’”❞
📚 [Ṭabaqāt al-Ḥanābilah, 3/193]
3️⃣ One of the founders of the Salafī/Ahl-e-Ḥadīth movement, Nawāb Ṣiddīq Ḥasan Khān Bhopālī رحمه الله (d. 1307 AH), mentions regarding his father’s grave: ❝Light is still seen upon his noble grave, and people seek blessings from it.❞
📚 [al-Tāj al-Mukallal, pg. 284]
👉 So what about these “stories” narrated in the books of Salafīs/Ahl-e-Ḥadīth? Will they give the same fatwa of Shirk and Bidʿah? If not, then why do they show their double standards when it comes to Fadā’il al-A’māl?
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📌 The Author of Fadā’il al-A’māl Himself Clarifies
👉 Shaykh al-Ḥadīth Mawlānā Zakariyya Kāndhlawī رحمه الله himself mentions regarding the place (Rāipūr) where this incident occured:
❝Perhaps you have never had the opportunity to visit Rāipūr. During the time of Ḥaḍrat رحمه الله, and even now, attendants would go to the jungle for relieving themselves. And how filled that jungle must have been with Anwār, I cannot fully describe it.❞
📚 [Kitāb Faḍāʾil par Ishkālāt aur unke Jawābāt, pg. 126]
📝 Note: The objection that the extremists make arises in modern times because they assume a “toilet setting”, whereas in reality, there were no modern restrooms. People would go to open jungle areas to relieve themself. Thus, the claim that “Anwār were seen in filth” is a false and treacherous framing to fabricate the incident. Rather, the correct understanding is that the whole environment of the place itself was spiritually illuminated due to Dhikr and divine remembrance.
👉 Even, Mawlānā Abū al-Ḥasan ʿAlī Nadwī رحمه الله also mentions similar environment of Rāipūr where this incident occured:
❝The environment was filled with Dhikr. It felt as though from every leaf and every corner, the sound of Allah’s remembrance could be heard. Day and night were rarely devoid of Dhikr.❞
📚 [Sawāneḥ ʿAbd al-Qādir Rāipūrī, pg. 121]
👉 Therefore, if the environment of Rāipūr was immersed in Dhikr, and spiritually charged with such an atmosphere, then seeing Anwār (spiritually) everywhere is not something far-fetched.
👉 Lastly, when this incident in question is mentioned by the author in Fadā’il al-A’māl, it is merely for informing the piety of our elders and taking heed. Nowhere does the author use this incident for deriving or making a ruling of the Shariah. Then why do the accusers make such a fuss about it, making a mountain out of a molehill? The author, Shaykh al-Ḥadīth Mawlānā Zakariyyā Kāndhlawī رحمه الله himself has said: ❝As far as Kashf is concerned, it is not a basis (ḥujjah) for Sharīʿah.❞
📚 [Makātib Shaykh al-Ḥadīth, pg. 740]
📌 Final Conclusion
Therefore, this incident mentioned in Faḍā’il al-Aʿmāl is merely an occurrence of Kashf which is believed to be possible and valid as per the consensus of the Ahl al-Sunnah wa al-Jamāʿah. More specifically, such incidents have a basis from the Aḥādīth, Salaf, and the Scholars of the Ummah. Most interestingly, such incidents are also recorded in the books of the Salafī/Ahl-e-Ḥadīth Scholars. Will those who make such false accusations against Faḍā’il al-Aʿmāl also do the same against their own scholars? Yet, despite knowing these facts, some of the extremist Salafīs, Ahl al-Ḥadīth, followers of Engineer, and their likes resorted to cheap publicity by twisting the words and taking them out of context, in order to accuse the pious ʿUlamāʾ of Deoband of Shirk and Kufr. May Allah safeguard us from their evil.
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan
🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch
📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices
💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices
📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N
💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices
👉 Shaykh al-Ḥadīth Mawlānā Zakariyya Kāndhlawī رحمه الله himself mentions regarding the place (Rāipūr) where this incident occured:
❝Perhaps you have never had the opportunity to visit Rāipūr. During the time of Ḥaḍrat رحمه الله, and even now, attendants would go to the jungle for relieving themselves. And how filled that jungle must have been with Anwār, I cannot fully describe it.❞
📚 [Kitāb Faḍāʾil par Ishkālāt aur unke Jawābāt, pg. 126]
📝 Note: The objection that the extremists make arises in modern times because they assume a “toilet setting”, whereas in reality, there were no modern restrooms. People would go to open jungle areas to relieve themself. Thus, the claim that “Anwār were seen in filth” is a false and treacherous framing to fabricate the incident. Rather, the correct understanding is that the whole environment of the place itself was spiritually illuminated due to Dhikr and divine remembrance.
👉 Even, Mawlānā Abū al-Ḥasan ʿAlī Nadwī رحمه الله also mentions similar environment of Rāipūr where this incident occured:
❝The environment was filled with Dhikr. It felt as though from every leaf and every corner, the sound of Allah’s remembrance could be heard. Day and night were rarely devoid of Dhikr.❞
📚 [Sawāneḥ ʿAbd al-Qādir Rāipūrī, pg. 121]
👉 Therefore, if the environment of Rāipūr was immersed in Dhikr, and spiritually charged with such an atmosphere, then seeing Anwār (spiritually) everywhere is not something far-fetched.
👉 Lastly, when this incident in question is mentioned by the author in Fadā’il al-A’māl, it is merely for informing the piety of our elders and taking heed. Nowhere does the author use this incident for deriving or making a ruling of the Shariah. Then why do the accusers make such a fuss about it, making a mountain out of a molehill? The author, Shaykh al-Ḥadīth Mawlānā Zakariyyā Kāndhlawī رحمه الله himself has said: ❝As far as Kashf is concerned, it is not a basis (ḥujjah) for Sharīʿah.❞
📚 [Makātib Shaykh al-Ḥadīth, pg. 740]
📌 Final Conclusion
Therefore, this incident mentioned in Faḍā’il al-Aʿmāl is merely an occurrence of Kashf which is believed to be possible and valid as per the consensus of the Ahl al-Sunnah wa al-Jamāʿah. More specifically, such incidents have a basis from the Aḥādīth, Salaf, and the Scholars of the Ummah. Most interestingly, such incidents are also recorded in the books of the Salafī/Ahl-e-Ḥadīth Scholars. Will those who make such false accusations against Faḍā’il al-Aʿmāl also do the same against their own scholars? Yet, despite knowing these facts, some of the extremist Salafīs, Ahl al-Ḥadīth, followers of Engineer, and their likes resorted to cheap publicity by twisting the words and taking them out of context, in order to accuse the pious ʿUlamāʾ of Deoband of Shirk and Kufr. May Allah safeguard us from their evil.
•••••••••••••••••••••••••••••••••••••
🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲
✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀
📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan
🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch
📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices
💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices
📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N
💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices
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