tag:blogger.com,1999:blog-80996398949313260272024-03-28T05:00:28.566-07:00Answer Ghair Muqallid (False Ahle Hadith Salafi) objections on Hanafi Fiqh and Ahle SunnatAssalam O Alaikum, Many Ghair Muqallids (Self claimed Ahle Hadith/Salafi) raise objections on the Four school of Islamic Jurisprudence.In Indian subcontinent they attack Hanafi Fiqh.THEY CLAIM HANAFI FIQH TO BE AGAINST QURAN-HADITH (Nauzubillah) They try to confuse general Muslims who lack Islamic knowledge.HERE AN ACADEMIC AND SCHOLARY DISCUSSION WILL BE DONE ON THESE ISSUES OF OBJECTION. Insha Allahbarelvideobandiunityhttp://www.blogger.com/profile/06758032629798886935noreply@blogger.comBlogger6125tag:blogger.com,1999:blog-8099639894931326027.post-51441047693516898082015-04-21T10:14:00.002-07:002015-04-21T10:14:39.766-07:00False Reference of Hadith by False Ahle Hadith Ghair Muqallid<div dir="ltr" style="text-align: left;" trbidi="on">
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Confession of a Ghair Muqallid</div>
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This is taken from the book where some of the other blogs have come from.<br /><br />This is the final question and answer that took place between the Ghair Muqallid and the Hanafi.<br />(Green is the Ghair Muqallid) <span style="color: green;">Actually (what had happened was,) I was working with a few Ghair muqalliDeen youngsters. These youngsters gave me a few books. I had no knowledge of what was written in these books. After having read these books I began lifting my hands (at various points in sasalah), I began to stand (in salah) with my legs spread apart, I began to place my hands on my chest (in salah) etc. You have answered all my questions with proofs and have explained things very well to me. Now I am at ease. What remains, is that I<br />have been affected by a few books. Could you perhaps do something about that?</span><br />Which books have they given you? Could you show them to me?<br /><span style="color: green;">“Salatur Rasool” and “Sabeelur Rasool” both by, Hakeem Sawdiq Siyaalkoti and “Haqeeqatul-fiqh” by Yusu Jaipoori.</span><br />Brother! These are the very three books which the Ghair muqalliDeen give to people in an attempt to deviate them. They move people away from following Imam Sahib (R.A), and make them follow an ignorant Siyaalkoti. What a fraud! They create a dislike towards taqleed, and put a person back onto taqleed of some modern day preacher (in another form). </div>
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<br /><span style="color: green; font-size: 12px;">Is there anything wrong with the content of those books?</span><span style="font-size: 12px;"> </span><br /><b><span style="font-size: large;">Is it possible to be a Ghair muqallid and not speak lies? Let us take a close look at </span></b><br /><span style="font-size: 12px;">some of Hakeem Sawdiq Sahibs lies. Here is the book, Salatur rasool; </span><br /><span style="font-size: 12px;">1) On pg.131 he writes the azaan and gives reference of Bukhari and Muslim, whereas this is not a narration of Bukhari. This is an accusation against Imam Bukhai (R.A) </span><br /><span style="font-size: 12px;">2) On pg.161 he states that the hands should be raised up to the shoulders or the ears and gives reference of Bukhari and Muslim, whereas these words are not found in Bukhari. </span><br /><span style="font-size: 12px;">3) He has mentioned a Hadith on pg.179 under the chapter regarding masnoon Qiraat and has given the reference of Muwatta Imam Malik. This is also a lie. </span><br /><span style="font-size: 12px;">4) He has written the azaan mentioning Allaahu Akbar four times, on pg.135 and </span><br /><span style="font-size: 12px;">gives reference of Muslim, whereas this too is a lie. </span><br /><span style="font-size: 12px;">5) He mentions the words ‘laa yastadir’ on pg.134 and gives the reference of Bukhari and Muslim, whereas this belies both books. </span><br /><span style="font-size: 12px;">The lies found in Sabeelur rasool; </span><br /><span style="font-size: 12px;">1) He narrates a Hadith thus, ‘the best of deeds is the perfoming of salah in its initial time’ and gives reference of Bukhari. This is an open lie. </span><br /><span style="font-size: 12px;">2) He mentions a narration regarding three talaaq (divorce) and gives the reference of Bukhari, whereas this is not in Bukhari. </span><br /><span style="font-size: 12px;">3) In a similar manner he has added the words, all of a sudden, in the translation of the Hadith regarding three talaaqs, which is either a black or white lie. </span><br /><span style="font-size: 12px;">4) He gives reference to Ibn Majah and Muwatta Imam Malik when mentioning the </span><br /><span style="font-size: 12px;">incident that occurred at the time of Fajr regarding the recital of surah Fatiha </span><br /><span style="font-size: 12px;">behind the Imam. This is a false claim, as this Hadith is not mentioned in both </span><br /><span style="font-size: 12px;">these books. </span><br /><span style="font-size: 12px;">Now you tell me, when Sawdiq, “truthful” speaks so much lies, what will the condition of the rest be? The lies mentioned in the book, ‘Haqeeqatul-fiqh’ are countless. </span><br /><br /><span style="font-size: 12px;">Nevertheless, I will make mention of a few so that the importance of this book becomes known to you.</span><br /><span style="font-size: 12px;">1) The Hadith which tells us to tie the hands below the navel is a weak Hadith. He </span><br /><span style="font-size: 12px;">gives the reference of Hidaayah for this. </span><br /><span style="font-size: 12px;">2) The Hadith which tells us to tie the hands on the chest is an authentic Hadith. He </span><br /><span style="font-size: 12px;">gives the reference of Hidaayah for this. </span><br /><span style="font-size: 12px;">3) To read “allaahumma baa’id baini” is more correct than reading </span><br /><span style="font-size: 12px;">“subhanakAllaahuma” (as thanaa in the beginning of salah.) He gives the </span><br /><span style="font-size: 12px;">reference of Sharhe- Wiqayah for this. </span><br /><span style="font-size: 12px;">4) The Hadith which mentions not to read surah Faatiha behind the Imam is a weak </span><br /><span style="font-size: 12px;">Hadith. He gives reference of Sharhe-Wiqayah for this. </span><br /><span style="font-size: 12px;">5) The Hadith “izaa kabbaral Imamu fa kabbiroo bi he” is a weak Hadith. He gives </span><br /><span style="font-size: 12px;">reference of Sharhe-Wiqayah for this. </span><br /><span style="font-size: 12px;">6) The saying of ameen is a stamp of acceptance. He gives reference of Sharhe- </span><br /><span style="font-size: 12px;">Wiqayah for this. </span><br /><span style="font-size: 12px;">7) The muqtadi should say ameen upon hearing the Imam’s ameen. He gives </span><br /><span style="font-size: 12px;">reference of Durre Mukhtar for this. </span><br /><span style="font-size: 12px;">8) The Hadith (in which we are told to make) raful yadain as compared to the one </span><br /><span style="font-size: 12px;">(which tells us) not to make, is stronger. He gives reference of Hidaayah for this. </span><br /><span style="font-size: 12px;">9) All the Ahadith which mention not to make raful yadain are weak. He gives </span><br /><span style="font-size: 12px;">reference of Sharhe-Wiqyah for this. </span><br /><span style="font-size: 12px;">10) To dispute/wrangle with the person who makes raful yadain is permissible. He </span><br /><span style="font-size: 12px;">gives reference of Hidaayah for this. </span><br /><span style="font-size: 12px;">All this is pure lies. The original text of the book should be presented. The Ghair </span><br /><span style="font-size: 12px;">muqalliDeen scholars will never ever present the original text. </span><br /><span style="font-size: 12px;">These are the three books which have had an effect on you without any reason, my brother. The result of this conversation </span><br /><span style="color: green; font-size: 12px;">I will never lay my hands on such books which have so many lies in them. I seek refuge from (joining) such a sect in the future, which speak so many lies. You have put me at ease as far as every matter of mine. The truth of the matter is that we (only) learn a few Ahadith, and then fall behind (attacking) those who have (actually) dedicated their lives for the course of Deen. We have no knowledge whatsoever as far as which (Hadith) is abrogated, and which (Hadith) has replaced it. We should be praying for those who have sacrificed their lives in the preservation and presentation of all the rulings of Deen for us. At the times of difficult we go to them for the solution, and (at other times) we swear at them, this is sheer treachery. I am going to re-invite all those whom I have encouraged to read salah bare-headed, and make salaam with one hand. I am also going<br />to bring back those whom I have made to stand with their feet spread apart in salah. The very first lesson of those friends who had put me on this (path of Ghair muqalliDeen) was, not to go and question those who have knowledge regarding the Ghair muqalliDeen, but to go to the uneducated and those who have made no research, and pester them. I have joined forces with them and ridiculed my father on numerous occasions. I will seek forgiveness from him too. Today only have I realized how these people speak lies using the name of the Quraan and Hadith. They call everything Hadith. What will the condition of the general masses amongst them be, when the ulama amongst them speak so many lies? May Allaah protect every Muslim from speaking lies and may He guide one and all to follow in the footsteps of the pious predesessors. Ameen.</span><span style="font-size: 12px;"> </span><br /><br /><span style="font-size: 12px;">reference: </span><br /><span style="font-size: 12px;">A Gift to the Ahle-Hadith </span><br /><span style="font-size: 12px;">{By Abu Bilaal Jhangawi} </span><br /><span style="font-size: 12px;">Translation Edited by: Mufti A H Elias (May Allaah protect him) </span><br /><span style="font-size: 12px;">Shawaal 2029 – October 2008</span></div>
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barelvideobandiunityhttp://www.blogger.com/profile/06758032629798886935noreply@blogger.com0tag:blogger.com,1999:blog-8099639894931326027.post-85128764038173353162015-04-21T10:11:00.001-07:002015-04-21T10:11:21.061-07:00Muhammedi or Hanafi the Ghair Muqallid false salafi Ahle hadith confusion<div dir="ltr" style="text-align: left;" trbidi="on">
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<b style="box-sizing: border-box;">Question by the Ghair Muqallid :</b></div>
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“Tell me, why are you called Hanafi and not Muhammedi? So, are you a Hanafi or a Muhammedi?</div>
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<b style="box-sizing: border-box;">Answer by the Hanafi:</b></div>
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“Today you have mimicked the wahaabis and said good-bye to your brain!</div>
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<b style="box-sizing: border-box;">Question by the Ghair Muqallid:</b></div>
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“How is that?”</div>
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<b style="box-sizing: border-box;">Answer by the Hanafi :</b></div>
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“Your question is like my asking you whether it is Saturday or January; or is it Wednesday or February? Any intelligent person would be astounded, for if there were any conflict (in meaning) between January and Saturday, only then would this question be sensible.</div>
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When today can be the Saturday and also be January then there is no difference between the two. Rather, the question should be, is today Saturday or Sunday? Is it the month of January or that of February? A day will oppose another day, and a month would oppose another month.</div>
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I can also ask you questions like yours. Are you a ghair muqallid or a human? Are you an AhleHadith or a human? Are you Pakistani or Panjaabi? Just as these questions are incorrect in your opinion, the question of being a Muhammedi orHanafi is incorrect.</div>
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Should your question be correct, would you kindly answer the above three questions of mine? The answer to such questions would just be swearing.</div>
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Now listen, if someone asks as to why you are referred to as Panjaabi or Laahori and not Pakistani, you would say we are referred to as Pakistanis when compared to those living in countries outside Pakistan and as Panjaabis when compared to those living in Sindh or Baluchistan. In the same way when a non-Muslim asks who you are, you would say youre a Muslim and Muhammedi. This means that the words Muslim and Muhammedi are used when compared to non-Muslims, and Hanafi is used when compared with Shafis, Maalikis, etc.</div>
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You do accept that being called a Panjaabi does not negate being a Pakistani, nor does being an Ahle Hadith negate being a human, why would being a Hanafi negate being a Muhammedi?”</div>
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<b style="box-sizing: border-box;">Question by the Ghair Muqallid:</b></div>
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“Should we accept that which the Nabi (S.A.W) says, or that which an Ummati says?”</div>
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<b style="box-sizing: border-box;">Answer by the Hanafi:</b></div>
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“When that which the Ummati says is contrary to that which theNabi says, then, only that which the Nabi says would be accepted.</div>
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When that which the Ummati says does not contradict what theNabi says, </div>
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The explanation of this has been given by Shah Waliullah (R.A) in the following words;</div>
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We do not follow the Imams except for the fact that they are more knowledgeable than us as regards the book of Allaah and the teachings of His Rasul. (Hujjatullahil-baaligah)</div>
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The munkireen-e-Hadith also ask if one should accept that which the Creator says or that which the creation says? The person answering will definitely say that one should accept that which the Creator says. As soon as he says this, the munkir-e-Hadith will say, Bukhari, Muslim, Abu-Dawud, Tirmizi, ibn-Majah, Nasai are all the works of the slave and the only book of the master is the Quraan, one has to accept it only and practice on it, not on the books of the slaves.</div>
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My brother, you have now adopted the way and manner of the munkireen-e- Hadith. They confused matters by saying Creator and creation and made the people discard the Hadith of Rasulullaah (S.A.W). You are confusing matters by sayingNabi and Ummati in an effort to make people discard the Fiqh of the fuqaha. This is also a question you have stolen from them. You call yourself Ahle Hadith and they call themselves Ahle Quraan.”</div>
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<b style="box-sizing: border-box;">Question by the Ghair Muqallid :</b></div>
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“One should follow only and only Nabi (S.A.W), not an Ummati, whereas you accept the Fiqh of Imam Abu Hanifa (R.A).”</div>
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<b style="box-sizing: border-box;">Answer by the Hanafi :</b></div>
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<span style="line-height: 30.6000003814697px;">“We follow and obey only Nabi (S.A.W), but not by our own understanding but the understanding of salafus salehin codified by Imam A’zam Abu Hanifa (R.A)”</span></div>
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barelvideobandiunityhttp://www.blogger.com/profile/06758032629798886935noreply@blogger.com0tag:blogger.com,1999:blog-8099639894931326027.post-9577458128423484642014-12-30T07:56:00.000-08:002014-12-30T08:31:29.520-08:00Ahle Hadith aur Arab Ulema: Taqleed Ijma Qiyas Imam e Kaba Madeena Fatwa<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Times, 'Times New Roman', serif;"><span style="font-size: large;"><span style="color: red;">مکتوب الشیخ محمد بن عبداللہ السُبیل سربراہ مسجد حرام و مسجد نبوی</span></span></span></div>
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<u><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: 'Jameel Noori Nastaleeq'; font-size: 28pt; line-height: 42.9333305358887px;">عرض مترجم</span></u><i><u><span style="font-family: 'Times New Roman', serif; line-height: 15.1800003051758px;"><o:p></o:p></span></u></i></div>
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<span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">بسم الله الرحمن الرحيم</span><span style="font-family: 'Edwardian Script ITC';"><o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">الحمد لله رب العالمين </span><span dir="RTL" lang="HI" style="font-family: Mangal;">, </span><span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">والعاقبة للمتقين </span><span dir="RTL" lang="HI" style="font-family: Mangal;">, </span><span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">ولا عدوان إلا على الظالمين </span><span dir="RTL" lang="HI" style="font-family: Mangal;">, </span><span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">والصلاة والسلام على خاتم الأنبياء والمرسلين محمد سيد بني آدم أجمعين </span><span dir="RTL" lang="HI" style="font-family: Mangal;">. </span><span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">وآله الطاهرين </span><span dir="RTL" lang="HI" style="font-family: Mangal;">, </span><span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">وصحابته </span><span dir="RTL" lang="HI" style="font-family: Mangal;">, </span><span dir="RTL" lang="AR-SA" style="font-family: 'Times New Roman', serif;">ومن تبعهم بإحسان إلى يوم الدين<span style="font-size: 18pt;"><o:p></o:p></span></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;">یہ فتوٰی </span><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;">مرکزی ادارہ براے امور مسجد حرام و مسجد نبوی</span><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;"> </span><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;">مملکت عربیہ سعودیہ</span><span dir="RTL" lang="AR-SA" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;"> </span><span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;">کے سربراہ کی حیثیت سے ا ما م الحرمین فضیلۃ الشیخ محمد بن عبداللہ السبیل امور مسجد حرام و مسجد نبوی صلیٰ اللہ علیہ وسلم نے جاری کیا ہے اور</span><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt;">سیکرٹریٹ رابطہ عالم اسلامی مکہ مکرمہ کے اہتمام سے جاری ہوا ہے۔<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">اس تفصیلی فتوے میں دراصل</span><span dir="RTL" lang="ER" style="color: #141414; font-family: 'Jameel Noori Nastaleeq'; font-size: 15pt; line-height: 23px;"> </span><span dir="RTL" lang="AR-SA" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">ائمہ اربعہ میں سے کسی ایک کی تقلید ،اجماع ، قیاس کی شرعی حیثیت اور اس سے جڑے تمام پہلؤں پر علما ء اہل سنت والجماعت کے موقف کو واضح کیا گیا ہے۔</span><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;"><o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">یہ فتوٰی ایک ایسے وقت میں آیا ہےجب کچھ نادان مسلمان ائمہ اربعہ میں سے کسی ایک کی تقلیدکرنےکی مخالفت کر رہے ہیں اورمسلمانوں میں خلفشار کر رہے ہیں ۔ اس سے اہل سنت والجماعت کے ائمہ اربعہ کی تقلید کرنے والے مسلمان جو دنیا کےتمام مسلمانوں میں لگ بھگ 96 فیصد ہیں (شیعہ حضرات کو چھوڑ کر ) پریشان ہیں ۔<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">ائمہ اربعہ کے تقلید کی مخالفت کرنے والے عام مسلمانوں کے دل میں شکوک و شبہات پیدا کر رہے ہیں اور ان سے ایک حکمت عملی کے طور پر ایسے سوالات پوچھتے ہیں جس سے ایک کم پڑھا لکھا مسلمان پریشان ہو جاتا ہے </span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">جیسےآپ</span><span dir="RTL" lang="AR-SA" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;"> حضرت محمدصلی اللہ علیہ وسلم</span><span dir="RTL" lang="AR-SA" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;"> </span><span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">کے دین پر چلتے ہیں یا امام ابو حنیفہؒ(یا امام شافعی ؒ ،/امام مالک ؒ /امام احمؒد /) کے دین پر<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">فوراجواب ملتا ہے: یقیناً حضرت محمد ؐ کے دین پر۔<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">اس پر ایک دوسرا سوال پوچھا جاتا ہے : پھر آپ اپنے کو حنفی کیوں کہتے ہیں؟<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">ایک عام مسلمان جو علم نہیں رکھتا اس سوال سے پریشان ہو جاتا ہے ۔اسکا فائدہ اٹھا کر اس کے دماغ میں شکوک و شبہات پیدا کیئے جاتے ہیں ۔<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">اوپر دیئے گئے سوالوں کا استعمال کرکے ایک سوچی سمجھی حکمتِ عملی کے تحت یہ غلط تصور عوام میں پھیلانے کی کوشش کی جاتی ہے کہ اگر آپ حنفی ہیں تو آپ امام ابو حنیفہ کے دین پر عمل کر رہے ہیں ،نہ کہ حضرت </span><span dir="RTL" lang="AR-SA" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">محمدصلی اللہ علیہ وسلم</span><span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;"> کے دین پر۔<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">تقلید کی مخالفت والے بعض مششد د لوگ تو تقلید کو حرام تک قرار دے رہے ہیں اور بعض تو کفر اور شرک تک بتا رہے ہیں اور آج کے انٹر نیٹ کے زمانے میں پورے زور شور سے اس کا پرو پیگنڈۃ کر ہے ہیں ۔اللہ ان نادان مسلمانوں کو عقل سلیم عطا کرے اور سلف الصالحین کے طریقے پر چلنے کی توفیق عطا کرے ۔<o:p></o:p></span></div>
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<span dir="RTL" lang="ER" style="font-family: 'Jameel Noori Nastaleeq'; font-size: 18pt; line-height: 27.6000003814697px;">اللہ کی ذات سے امید ہے کہ امام الحرمین اور مسلمانوں کے اصل مرکز سے جاری ہوا یہ فتوٰ ی نادان مسلمانوں کےپروپیگنڈہ کا موثر جواب ہوگا اور عام مسلمانوں کو شکوک و شبہات سے نکال کر اللہ اور اسکے رسو ل اللہ ﷺکی اطاعت پر جمائے گا ۔امید ہے کہ مسلمانان عالم اپنا وقت اور صلاحیت فتنہ انگیزی اور خلفشار سے بچا کر دین کی دعوت انسانیت کی فکر اس کی بھلائی اور دین کے دوسرے مثبت کاموں میں صرف کریں گے۔<o:p></o:p></span></div>
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barelvideobandiunityhttp://www.blogger.com/profile/06758032629798886935noreply@blogger.com0tag:blogger.com,1999:blog-8099639894931326027.post-91261223378010470532014-10-07T08:50:00.000-07:002014-10-07T08:50:49.627-07:003 divorces Talaq one time are valid Hanafi Vs Ahle Hadith / Ghair Muqallid / Salafi <div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #c00000; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span></b><b><u><span style="color: #c00000; font-family: "Verdana","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">3 divorces(talaqs) given at one time are Valid</span></u></b><br />
<span style="color: blue; font-family: "Verdana","sans-serif";">Starting in the
name of Allah</span><span style="font-family: Verdana, sans-serif;"><br />
And millions of durood on Prophet Muhammad (</span><span dir="RTL" lang="AR-SA" style="font-family: Arial, sans-serif;">صلى</span><span dir="LTR"></span><span lang="AR-SA" style="font-family: Verdana, sans-serif;"><span dir="LTR"></span> </span><span dir="RTL" lang="AR-SA" style="font-family: Arial, sans-serif;">الله</span><span dir="LTR"></span><span lang="AR-SA" style="font-family: Verdana, sans-serif;"><span dir="LTR"></span> </span><span dir="RTL" lang="AR-SA" style="font-family: Arial, sans-serif;">عليه</span><span dir="LTR"></span><span lang="AR-SA" style="font-family: Verdana, sans-serif;"><span dir="LTR"></span> </span><span dir="RTL" lang="AR-SA" style="font-family: Arial, sans-serif;">وآله</span><span dir="LTR"></span><span lang="AR-SA" style="font-family: Verdana, sans-serif;"><span dir="LTR"></span> </span><span dir="RTL" lang="AR-SA" style="font-family: Arial, sans-serif;">وسلم</span><span dir="LTR"></span><span style="font-family: Verdana, sans-serif;"><span dir="LTR"></span>)<br />
<br />
</span><b><span style="color: red; font-family: "Verdana","sans-serif";">Obection:</span></b><span style="font-family: Verdana, sans-serif;"> <br />
<b>some Hadiths state </b><br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">Ibn 'Abbas
(Allah be pleased with them) reported that the </span><span style="color: red; font-family: "Verdana","sans-serif";">(pronouncement) of three divorces during the
lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and
two years of the caliphate of Umar (Allah be pleased with him) (was treated) as
one</span><span style="color: blue; font-family: "Verdana","sans-serif";">. But
Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun
to hasten in the matter in which they are required to observe respite. So if we
had imposed this upon them, and he imposed it upon them. (Muslim Book #009,
Hadith #3491)</span><span style="font-family: Verdana, sans-serif;"><br />
<br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">Abu Sahba'
said to Ibn 'Abbas (Allah be pleased with them): Do you know that three
(divorces) were treated as one during the lifetime of Allah's Apostle (may
peace be upon him), and that of Abu Bakr, and during three (years) of the
caliphate of Umar (Allah be pleased with him)? Ibn Abbas (Allah be pleased with
them) said: Yes. (Muslim Book #009, Hadith #3492)</span><span style="font-family: Verdana, sans-serif;"><br />
,<br />
A Question arises are three divorces one or 3 then,<br />
<b>Reply</b><br />
The First hadith showed was that narrated by Ibn Abbas (ra), the summary of it
is that During the times of Prophet (Peace be upon him), also Abu Bakr and
initial period of Umar (ra)’s Caliphate 3 Divorces were considered as 1,<b><u>however
Umar (ra) “REVIVED”</u></b> the sunnah of three divorces to be considered as
three.<br />
<br />
I have used the word revived because that frees Umar ibnul Khattab (rah) of
false accusations which mostly some attribute to him i.e. Umar (ra) was the
first Bidati (Naudhobillah) in this regard whereas three divorces were always
considered as one, the reason for using the word revived is that Umar (ra)
followed the Sunnah not his own opinion and the actual opinion was <b>always
3=3 rather than 3=1 a</b>nd these specific ahadith which aliyaar <b>used are
“SHADH (ODD)” </b>in light of overwhelming ahadith which prove contrary to it
(i.e. 3 were considered as 3 by Prophet himself)<br />
<br />
</span><b><u><span style="color: #c00000; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">My proofs will
include these 3 points#</span></u></b><span style="font-family: Verdana, sans-serif;"><br />
a) The ahadith which are shown are “Shadh (odd)” and It will be proven from
leading Sunni commentators (like Imam Ibn Hajr al Asqalani and Imam Nawawi),
even shi’ites in principle accept that citing mere hadith without knowing
complete details of it is actually spreading misguidance<br />
<br />
<b>b)</b>Plus It is proven from the same Ibn Abbas (ra) who that 3 divorces in
a go were counted as 3, we need to know that when same sahabi narrates two
opposite sayings on any matter then the ahadith which correspond to vast
majority of texts is to be accepted without any hesitation<br />
<br />
<b>c)</b>Proof from Quran and overwhelming other ahadith plus more Mantiq (i.e.
logic) which absolutely nullify this Batil viewpoint i.e. 3 are to be counted
as 1<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;"><br />
</span><b><span style="color: #c00000; font-family: "Verdana","sans-serif";">Proof (a)</span></b><span style="font-family: Verdana, sans-serif;"> The ahadith shown as arguments <b>are Shadh</b> and It is mistake
of Tawaus who is<b> present in all chains! </b><br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">proof 1</span></u></b><b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span></b><span style="font-family: Verdana, sans-serif;"><br />
<b>From Ibn e Hajar Asqalani's Fath ul Bari: </b><br />
<b>Imam Ibn Hajr al Asqalani (Rahimuhullah</b> soundly establishes with
overwhelming proofs that 3 divorces in a go will be counted as three<br />
<br />
<b><u>Imam Ibn Hajr al Asqalani (rah)</u></b> while giving many answers also
proves the hadith to be Shadh in following words:<br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">The second
answer is that the claim of Tawus is amongst his oddities, because It has also
come in Baihaqi with many<b><u> narrations of “IBN ABBAS” that he considered 3
divorces as irrecoverable, It is narrated through Ibn Mundhir (rah) that Ibn
Abbas (ra) cannot follow his own opinion when he learnt from Prophet (Peace be
upon him) contrary to it (i.e. 3 are 3)</u></b></span><span style="font-family: Verdana, sans-serif;"><br />
</span><b><span style="color: blue; font-family: "Verdana","sans-serif";">,[Fath ul
Bari Sharh Sahih ul Bukhari, Volume No. 9, Page No. 363]</span></b><span style="font-family: Verdana, sans-serif;"><br />
<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">Proof 2</span></u></b><b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span></b><span style="font-family: Verdana, sans-serif;"><br />
<b>Magnificent explanation in Sharh Sahih Bukhari!</b><br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">The
explanation on this matter is same as that is on the issue of Muta (temporary
marriage) , the meaning of this is (known from) saying of Jabir (ra) which is:
“This used to be done in the times of Allah’s Messenger (Peace be upon him) and
in the times of Abu Bakr (ra) and also in the beginning of Umar (ra)’s
caliphate, then he (Jabir ra) said: Umar (ra) forbade it for us and we stopped
doing it, <b><u>hence the “SOUND” position on both will be that Mutah is haram
and so would (Three divorces in a go) will be (decisively) counted as “THREE (</u></b></span><b><u><span dir="RTL" lang="AR-SA" style="color: blue; font-family: "Arial","sans-serif";">الثلاث</span></u></b><span dir="LTR"></span><b><u><span style="color: blue; font-family: "Verdana","sans-serif";"><span dir="LTR"></span>)” because the Consensus (Ijma) was made on it
during the times of Umar (ra) and It is not recorded that anyone in the time of
Umar (ra) had opposed him in both the cases. The consensus proves that (other)
texts will be abrogated even if it was not obvious to people before him (i.e. Umar
ra) and finally it became apparent to all in times of Umar (ra).</span></u></b><span style="color: blue; font-family: "Verdana","sans-serif";">”Therefore anyone who
goes against this position is rejecting the Ijma. The Vast majority (Jamhoor)
agree that whosoever differs with consensus after agreement has been made on it
then he (and his opinions) are not given any importance/significance and Allah
Knows the best.. </span><b><span style="font-family: Verdana, sans-serif;">[Fath ul Bari, Volume
No. 9, Page No. 365]</span></b><span style="font-family: Verdana, sans-serif;"><br />
<br />
<b>Now let us turn towards Imam Nawawi (rah), </b>he writes:<br />
</span><b><u><span style="color: blue; font-family: "Verdana","sans-serif";">Whosoever
gives three divorces (in a go) then Imam Shafi, Malik, Abu Hanifa, Ahmed and
Vast majority of Ulama from Islaaf and later to come have said that all three
will take place, Tawus</span></u></b><span style="color: blue; font-family: "Verdana","sans-serif";"> (same narrator of Ibn Abbas hadith) said: Some literalists said
that only 1 would be applied </span><b><span style="font-family: Verdana, sans-serif;">[Sharh Sahih Muslim by Imam Nawawi, Volume No. 1, Page No. 478]</span></b><span style="font-family: Verdana, sans-serif;"><br />
<u><br />
</u></span><b><u><span style="color: #c00000; font-family: "Verdana","sans-serif";">Proof (b)</span></u></b><u><span style="font-family: Verdana, sans-serif;"> It is proven from same
Ibn Abbas(ra)that 3 divorces will be counted as 3</span></u><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: Verdana, sans-serif;">Proof 1#Imam Baihaqi scrutinizes the Shadh hadith of Tawus </span></b><span style="font-family: Verdana, sans-serif;"><br />
<b>Imam Baihaqi (rah)</b> has narrated overwhelming ahadith from Ibn Abbas (ra)
in this regard, I will present the whole explanation of Imam Baihaqi along with
the ahadith which he showed<br />
He writes:<br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">The
narration of Muslim (i.e. of Ibn Abbas) comes from Ishaaf bin Ibrahim (and from
Tawus), It is one of those ahadith in which Imam Bukhari and Muslim have
differed <b><u>“IT IS NARRATED BY MUSLIM BUT REJECTED BY BUKHARI” and in my
opinion Imam Bukhari rejected it because this narration contradicts the many
other narrations of Ibn Abbas </u></b></span><span style="font-family: Verdana, sans-serif;">(i.e. they prove opposite to this one)<br />
<br />
<b>Akrama (ra) narrates from Ibn Abbas</b> (ra) who said:</span><span style="color: blue; font-family: "Verdana","sans-serif";"> A (man) used to turn (to
his wife) after three divorces, however it is abrogated by the ayah which
states: A divorce is only permissible twice…</span><b><span style="font-family: Verdana, sans-serif;"> (2:229)</span></b><span style="font-family: Verdana, sans-serif;"><br />
<br />
<b>Saeed bin Jabeer (ra) narrates from Ibn Abbas (ra):</b></span><b><u><span style="color: blue; font-family: "Verdana","sans-serif";"> Anyone who gives his
wife three divorces then she becomes unlawful for him.</span></u></b><span style="font-family: Verdana, sans-serif;"><br />
<br />
<b>Mujahid narrates that a man asked Ibn Abbas (ra):</b></span><b><u><span style="color: blue; font-family: "Verdana","sans-serif";"> I have given my wife 100
divorces, in reply (Ibn Abbas) said: Take Three (i.e. they are applied) whereas
leave the remaining ninty seven.</span></u></b><span style="font-family: Verdana, sans-serif;"><br />
<br />
It is also narrated by Mujahid that one man gave 100 divorces to his wife , Ibn
Abbas said: You have disobeyed your Lord and your wife has gone out of wedlock
as you did not fear Allah and Allah has not kept any leaveway for you in this..<br />
(Then many ahadith are narrated from Ata, Umaro bin Dinaar, Malik bin Harith,
which proves that the hadith of Tawaus is his mistake and becomes Shadh)<br />
<b>Reference:<i> Sunnan al Baihaqi al Kubra, Volume No. 7, Page No. 337.<o:p></o:p></i></b></span></div>
<div class="MsoNormal">
<b><span style="color: #c00000; font-family: "Verdana","sans-serif";">Proof (c) </span></b><b><span style="font-family: Verdana, sans-serif;">More irrefutable proofs</span></b><span style="font-family: Verdana, sans-serif;"><br />
Narated By Rukanah ibn Abdu Yazid : (Rukanah) divorced his wife absolutely; so
he came to the Apostle of Allah (saww). </span><b><u><span style="color: red; font-family: "Verdana","sans-serif";">He asked (him): What did you intend? He said:
A single utterance of divorce. He said: Do you swear by Allah? He replied: I
swear by Allah. He said: It stands as you intended.</span></u></b><span style="font-family: Verdana, sans-serif;"><br />
</span><span dir="RTL"></span><b><i><span dir="RTL" lang="AR-SA" style="font-family: Arial, sans-serif;"><span dir="RTL"></span></span></i></b><span style="font-family: Verdana, sans-serif;">Abu Dawood said,
"This narration is <b>more accurate than the narration of Ibn Jarih".
[Abu Dawud, Volume 002, Book 006, Hadith Number 1887]</b><br />
<b><i>,</i></b><br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">Narated By
Abdullah Ibn Ali Ibn Yazid Ibn Rukanah who said: "My grandfather, Rukanah,
gave Talaaq BATTAH (emphasized Talaaq) to his wife. Then, he went into the holy
court of the beloved Rasool (saww). The Holy Prophet (saww) asked him in that
regard. Rukanah replied,</span><span style="color: red; font-family: "Verdana","sans-serif";"> 'I made intention of one Talaaq'. The Holy Prophet (saww) asked
him, 'Do you swear by the Name of Allah that you made intention of one Talaaq?'
Rukanah said, 'I swear by the Name of my Lord that I made intention of one
Talaaq only</span><b><u><span style="color: blue; font-family: "Verdana","sans-serif";">'. The Holy Prophet (saww) then returned his wife to him</span></u></b><b><span style="font-family: Verdana, sans-serif;">".</span></b><span style="font-family: Verdana, sans-serif;"><br />
<b> [Ibn
Majah, Volume 002, Hadith Number 2051]</b><br />
<br />
<b>more irrefutable proofs from Sahih hadiths</b><br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">Fatma Bint
Qais says, <b><u>"My husband gave me three Talaaqs at once before he left
for Yemen"</u></b></span><b><u><span style="color: red; font-family: "Verdana","sans-serif";">. The Holy Prophet (saww) legalised these as three Talaaqs</span></u></b><b><span style="font-family: Verdana, sans-serif;">.</span></b><span style="font-family: Verdana, sans-serif;"><br />
<b>,
[Ibn Maja, Volume 002, Hadith Number 2014]</b><br />
In the hadith the Prophet (saww) is himself accepting three Talaaqs at once,<br />
<br />
<b>Narrated 'Aisha:</b>,<br />
<b><u>A man divorced his wife thrice (by expressing his decision to divorce her
thrice), then she married another man who also divorced her</u></b>. The
Prophet was asked if she could legally marry the first husband (or not).</span><b><u><span style="color: red; font-family: "Verdana","sans-serif";"> The Prophet replied,
"No, she cannot marry the first husband unless the second husband
consummates his marriage with her</span></u></b><span style="font-family: Verdana, sans-serif;">, just as the first husband had done." <b> Volume 7, Book 63, Number 187: (Sahih Bukhari)<o:p></o:p></b></span></div>
<br />
<div class="MsoNormal">
<span style="font-family: Verdana, sans-serif;">This
hadith also decisively proves from the Prophet (Peace be upon him) that 3
divorces will be considered as three as clear wording of the hadith proves!<br />
<br />
<b>Imam Badr ud din Ayni (rah) </b>the magnificent author of Umdat al Qari
says:<br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">This Chapter
is regarding <b><u>"Permission to pronounce Divorce thrice in one
sitting" </u></b>In this regard the Hadith of Abu Dhar (ra) is also
narrated in proof of three divorces in a go and this is also why Imam Bukhari
has made this chapter </span><b><span style="font-family: Verdana, sans-serif;">[Umdat ul Qari Sharh
Sahih ul Bukhari, Volume No. 20, Page No. 232]</span></b><span style="font-family: Verdana, sans-serif;"><br />
<br />
<b>Imam Nasai’I narrates Hadith in Sunnan Nisai</b>,<br />
</span><span style="color: blue; font-family: "Verdana","sans-serif";">Mahmood bin
Lubayd (ra) narrates that the Prophet (Peace be upon him) was informed <b><u>that
a man divorced his wife with three pronoucments all-together, at this (The
Prophet) became very angry, he stood up and said: Is the book of Allah being
mocked at in my presence? </u></b>Until one person stood and said O Allah’s
Apostle should I not kill him?
</span><b><span style="font-family: Verdana, sans-serif;">[Sunnan Nasai’i, Volume No. 2, Page No.
181]</span></b><span style="font-family: Verdana, sans-serif;"><br />
If three divorces in a go had not applied on that woman then why did Prophet
(Peace be upon him) get so much angry?<br />
<br />
<b>conclusion</b><br />
<b>We as Ahlus Sunnah</b></span><b><u><span style="color: red; font-family: "Verdana","sans-serif";"> also agree that three divorces should not be pronounced
all-together</span></u></b><span style="font-family: Verdana, sans-serif;"> as Quran says it, the proper way is to pronounce one first then
things should be allowed to get better<br />
but <b>if </b>three divorces are pronunced then they are <b>3 not one </b>, its
simple maths and proved from <b>Sahih hadiths </b>, end of story,</span></div>
</div>
barelvideobandiunityhttp://www.blogger.com/profile/06758032629798886935noreply@blogger.com0tag:blogger.com,1999:blog-8099639894931326027.post-20266044219419668942014-01-12T18:18:00.001-08:002014-01-12T18:18:29.996-08:00Ghair Muqallids Hanafi Dialogue Munazra on Qirat Khalfal Imam<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="blog_title" style="background-color: white; font-weight: bold; line-height: 26px;">
<span style="font-family: Verdana, sans-serif;">An interesting dialogue with a Ghair Muqallid</span></div>
<div class="blog_post" style="background-color: white; line-height: 20px; padding: 10px 0px;">
<span style="font-family: Verdana, sans-serif;">Mufti Mahmud Hasan Gangohi sahab (Rahmatllahi Alaih) debating another Ghair-Muqallid<br /><br />Hadhrat Mufti Mahmood Gangohi (Rahmatullahi Alaih) was conducting a Bukhari Shareef lesson in Kanpur when a person entered and posed a question which was totally unrelated to the lesson. Nevertheless the following discussion ensued between Hadhrat Mufti Saheb and the Ghair Muqallid:<br /><br />Ghair Muqallid: What is your personal opinion regarding the mas’ala of Qiraat Khalfal Imaam (the muqtadee reciting behind the Imaam in Salaah)?<br /><br />Hadhrat Mufti Saheb: I will answer once you inform me which mazhab you subscribe to.<br /><br />Ghair Muqallid: I am an Ahle-Hadith.<br /><br />Hadhrat Mufti Saheb: Now you may present your question.<br /><br />Ghair Muqallid: What is your personal opinion regarding the mas’ala of Qiraat Khalfal Imaam (the muqtadee reciting behind the Imaam in Salaah)?<br /><br />Hadhrat Mufti Saheb: Your question is quite disturbing.<br /><br />Ghair Muqallid: It is strange that a mere question could disturb someone.<br /><br />Hadhrat Mufti Saheb: Certainly! It is for this reason the Qur’an has forbade us from posing certain questions. Does the Qur’an not command us:<br /><br /><br />“O You who believe! Do not pose such questions which, if explained to you, will cause you pain.”<br /><br />Ghair Muqallid: And may I ask in which way did my question disturb you?<br /><br />Hadhrat Mufti Saheb: I am disturbed on account of the fact that you are enquiring about my personal opinion in this issue. Are you going to go by whatever I say? You ought to be asking what the Hadith has to say regarding this mas’ala.”<br /><br />Ghair Muqallid: Yes! That is exactly what I meant.<br /><br />Hadhrat Mufti Saheb: Al-Hamdulillah! Your inner condition reveals that you consider whatever I am going to tell you to be in accordance to that which appears in the Hadith (for this reason you have inquired from me regarding my personal opinion). Now that you have understood this, listen attentively! It is not compulsory for the muqtadi to recite behind the Imaam in Salaah.<br /><br />Ghair Muqallid: Will you present to me your proof for saying it is not compulsory for the muqtadi to recite behind the Imaam?<br /><br />Hadhrat Mufti Saheb: Once again you have disturbed me through your question.<br /><br />Ghair Muqalllid: How is that?<br /><br />Hadhrat Mufti Saheb: You claim to be an Ahle-Hadith (a follower of the Hadith) whereas in this situation you have abandoned the teachings of the Hadith. The Hadith instructs the claimant to furnish proof not the defendant. Since you are claiming that it is compulsory for the muqtadi to recite behind the Imaam in Salaah, it is your duty to furnish the proof:<br /><br />البينة على المدعي<br /><br />Nabi (Sallallahu Alayhi Wasallam) said: It is the duty of the claimant to produce proof in substantiation of his claim.<br /><br />Hafiz Ibnus Salaah in his “Muqaddamah” has categorically stated that this Hadith is a mashhoor Hadith.<br /><br />I am not the one who claims that it is compulsory for the muqtadee to recite behind the Imaam. Instead, it is you. Despite that, you still demand proof from me and act contrary to this Hadith:<br /><br />البينة على المدعي<br /><br />Nabi (Sallallahu Alayhi Wasallam) said: It is the duty of the claimant to produce proof in substantiation of his claim.<br /><br />Certainly this is not what is expected from a person who claims to be Ahle-e-Hadith (a follower of the Hadith).<br /><br />Nevertheless, I will still explain to you (why reciting behind the Imaam is not compulsory). To prove compulsion, one needs an absolutely authentic proof known in Shari’ah as (نص قطعى).<br /><br />In our case, the proof i.e. the Hadith which establishes reciting behind the Imaam is not an absolutely authentic proof (nass-e-Qati).<br /><br />Ghair Muqalllid: Here’s my proof …<br /><br />لا صلاة لمن لم يقرا بفاتحة الكتاب<br /><br />There is no Salaah for he who did not read Surah Faatiha.<br /><br />Hadhrat Mufti Saheb: Inform me, in which juz of the Qur’an does this appear? In which Surah does this verse appear? Certainly this is no verse of the Qur’an. Instead this is a Hadith which falls under the category of khabrul waahid. Don’t you even know the meaning of an absolutely authentic proof? (دليل قطعي)<br /><br />Nevertheless since you have presented this Hadith, can you please explain how you have concluded from this Hadith that it is compulsory to recite behind he Imaam?<br /><br />For a long time I have been waiting to ask the Ahle-Hadith how do they conclude from this Hadith that it is compulsory for the muqtadi to recite Surah Faatihah. Consider the narration of Hadhrat Ubadah bin Saaamit (Radiyallahu Anhu):<br /><br />“Once, after the completion of the Salaah, Rasulullah (Sallallahu Alayhi Wasallam) enquired from the Sahaba (Radiyallahu Anhum) as to who among them were reciting during the Salaah. Rasullullah (Sallallahu Alayhi Wasallam) said:<br /><br />لعلكم تقرؤون خلف إمامكم<br /><br />It seems that you are reciting behind your Imaam<br /><br />From this Hadith we understand that reciting behind the Imaam was not a command of Rasulullah (Sallallahu Alayhi Wasallam). Similarly, we come to know that reciting behind the Imaam was not a common practice during the era of Rasullullah (Sallallahu Alayhi Wasallam).<br /><br />Had this been the common practice of Sahabah or the command of Rasulullah (Sallallahu Alayhi Wasallam), Nabi (Sallallahu Alayhi Wasallam) would have not enquired from them whether they were reciting behind the Imaam. Furthermore, had this been the instruction of Rasulullah (Sallallahu Alayhi Wasallam), the companions of Rasulullah (Sallallahu Alayhi Wasallam) would have replied:<br /><br />“Oh our master (Sallallahu Alayhi Wasallam), as per your instruction we are reciting behind the Imaam.”<br /><br />It is for this very reason, we do not find that the prophet (Sallallahu Alayhi Wasallam) ever questioned the Sahabah whether they recited ‘subhana rabbiyal azeem’ in ruku, ‘subhana rabbiyal a’ala’ in sajda or attihiyaat?<br /><br />Why didn’t Nabi (Sallallahu Alayhi Wasallam) ask regarding these aspects? This is due to the fact that this was the general practice of the Sahabah (Radiyallahu Anhum) which everyone was carrying out as per the instruction of Nabi (Sallallahu Alayhi Wasallam).<br /><br />However, in the case of reading behind the Imaam, the question was posed: “Who from amongst you were reciting behind me in Salaah?”<br /><br />Some of the Sahabah (Radiyallahu Anhum) then timorously answered: “We were reciting behind you O Nabi (Sallallahu Alayhi Wasallam)! Nabi (Sallallahu Alayhi Wasallam) then said:<br /><br />“Do not recite anything (behind your Imaam) with the exception of Surah Faatiha, for there is no Salaah for the one who does not recite Surah Faatiha … (Bazlul Majhood)<br /><br />Ghair Muqalllid: “… You see! This is exactly what I mentioned to you!”<br /><br />Hadhrat Mufti Saheb: “Certainly! But, allow me to explain to you the correct meaning of this Hadith. On one hand Rasulullah (Sallallahu Alayhi Wasallam) prohibits reciting behind the Imaam through the following words: لا تقرءوا (do not recite behind the Imaam!) and on the other hand Rasulullah (Sallallahu Alayhi Wasallam) makes an exclusion by saying إلا (except for…). (So we have a prohibition together with an exclusion.) Thus the prohibition denotes impermissibility whilst the exclusion denotes permissibility. Definitely we understand that Rasulullah (Sallallahu Alayhi Wasallam),will not prevent you from doing a certain thing and at the same time allow you to do that very same thing. So could you explain to me which thing is Rasulullah (Sallallahu Alayhi Wasallam) preventing us from and which thing is Rasulullah (Sallallahu Alayhi Wasallam) allowing us to do. If we are being allowed to recite Surah Faatiha (behind the Imaam), then what are we being prohibited from?<br /><br />Ghair Muqalllid: “Everything besides Surah Faatihah will be left under the prohibition. In actual fact, what I mean is that the Hadith is stopping us from reciting anything (i.e. Surah) after Surah Faatiha like reading some other verse or like joining another Surah to Surah Faatiha.<br /><br />Hadhrat Mufti Saheb: “Very well. Let us make i’itibaar of this Hadith. Are you familiar with the terminology of the Muhaditheen when they mention i’itibaar?<br /><br />Ghair Muqalllid: “Certainly I am familiar with this terminology. I’itibaar means to accept and acknowledge something.”<br /><br />Hadhrat Mufti Saheb: NO! This is not what i’itibaar means. According to the Muhadditheen, i’itibaar means to carry out a comprehensive study in order to gather the various chains of a certain Hadith which are recorded in the books of Hadith. The purpose for carrying out this study is so that one may be able to keep before him the various texts of the same Hadith and pass a correct judgement. Now, making i’itibaar of this Hadith, we find different wordings appearing in different Ahaadith. The following text appears in one Hadith:<br /><br />لا صلاة لمن لم يقرأ بفاتحة الكتاب فصاعدا<br /><br />There is no Salaah for the one who does not recite Surah Faatiha and something else (over and above Surah Faatiha).<br /><br />In another text it appears:<br /><br />فما زاد<br /><br />There is no Salaah for the one who does not recite Surah Faatiha and something additional<br /><br />In yet another text it appears:<br /><br />وما تيسَّر<br /><br />There is no Salaah for the one who does not recite Surah Faatiha and whatever else you find easy to recite.<br /><br />Another text reads:<br /><br />وسورة معها<br /><br />There is no Salaah for the one who does not recite Surah Faatiha coupled with another Surah.<br /><br />Yet another text reads:<br /><br />وآيتين معها<br /><br />There is no Salaah for the one who does not recite Surah Faatiha and two more verses.<br /><br /><br />Keeping all these texts before us, we understand that it is permissible for one to recite more than Surah Faatiha. Now, you explain to me if this is the case, then what exactly are we not supposed to recite behind the Imaam?<br /><br />If you have any reservations regarding the authenticity of these texts, I will show it to you from the original works.<br /><br />Hadhrat Mufti Saheb continued: “Let us leave these questions to be answered by the learned scholars. I wish to ask you another mas’ala. Tell me, if you entered the Masjid whilst the Imaam is in ruku’, what will you do? Will you join him in ruku’ or not?<br /><br />If you don’t join him then you (being an Ahle-Hadith) will be abandoning the Hadith which says: ‘Join the Imaam in whichever posture you find him in’ (Musannaf Abdur Razzaaq 2/281)<br /><br />And if you do join him in ruku’, then what about your Surah Faatiha?<br /><br />You could recite it in ruku’, but then you will be contradicting the Hadith which prohibits reciting Qur’an in ruku’ (Nasai).<br /><br />You could do as some of the Ahle-Hadith do i.e. despite them joining the Imaam in ruku’, they repeat the rakaat after the Imaam makes salaam. If you do accordingly, you will be abandoning the Hadith wherein Rasulullah (Sallallahu Alayhi Wasallam) said: “Who joins the Imaam in ruku’ has got the rakaat. (Bazlul Majhood)<br /><br />Now tell me, how can one call himself an Ahle-Hadith when he has ignored all these Ahaadith of Rasullullah (Sallallahu Alayhi Wasallam)? In fact (from the Ahaadith mentioned) he has not practised on a single Hadith.<br /><br />Ghair Muqalllid: How do I come out of this problem? I am cornered from all sides.<br /><br />Hadhrat Mufti Saheb: “What a simpleton you are! After I have cornered you from all sides, you are asking me for a way out.”<br /><br />Ghair Muqalllid: “If you had found the Imaam in ruku’, what would you do?”<br /><br />Hadhrat Mufti Saheb: “Why are you now referring to me? Has your stock of Ahaadith depleated? And if I do tell you, will you go by what I say?”<br /><br />Ghair Muqalllid: (Silent)<br /><br />Hadhrat Mufti Saheb: “If I do tell you, will you promise to adopt taqleed as we do?”<br /><br />Ghair Muqalllid: “Please don’t entangle me with your arguments.”<br /><br />Hadhrat Mufti Saheb: “You have become so entangled, as if there is no way out of it. As for me, I would simply refer the matter to Hadhrat Imaam Abu Hanifa. I would go up to him and say: “Hadhrat! I am cornered from all sides, please show me a way out.”<br /><br />Imaam Abu Hanifa would say: “Son! The Hadith is explicit: “In whichever posture you find the Imaam, join him.” Son! Follow the Hadith and go directly into ruku’, for it is impermissible to contradict the Hadith.”<br /><br />Furthermore, understand O my son! The Hadith has prohibited us from reciting Qur’an during ruku’. Hence do not recite Surah Faatiha in the state of ruku’, for indeed it is a grave offence to contradict the Hadith.<br /><br />And my dear son! The Hadith says: Who joins the Imaam in ruku’, has got the rakaat. So regard that rakaat as counted and do not repeat it. Otherwise you will be committing a serious crime by ignoring the Hadith.<br /><br />I will then enquire: “O Imam Saheb! What about the Hadith:<br /><br />لا صلاة لمن لم يقرأ بفاتحة الكتاب<br /><br />There is no Salaah for he who does not recite Surah Faatiha.<br /><br />Imam Abu Hanifa would reply:<br /><br />“Son! This Hadith refers to the one who is not behind an Imaam, e.g. someone who is performing Salaah alone or this Hadith refers to the Imaam himself.<br /><br />If the Imaam or the one performing Salaah alone does not recite Surah Faatiha, the Salaah will not be complete.<br /><br />As for the one following the Imaam, then there are other Ahaadith relating to him. For example the narration which says:<br /><br />إذا قرأ فأنصتوا<br /><br />When the Imaam recites then remain silent. (Muslim)<br /><br />من كان له إمام فقراءة الإمام له قراءة<br /><br />Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah … See Bazlul Majhood)<br /><br />الإمام ضامن<br /><br />The Imaam is made responsible for the entire congregation. (Tirmizi)<br /><br />After all, there must be something which the Imaam has taken responsibility of.<br /><br />Ghair Muqalllid: The narrator of that Hadith is a kazzaab (liar).<br /><br />Hadhrat Mufti Saheb:<br /><br />إذا قرأ فأنصتوا<br /><br />When the Imaam recites then remain silent. (Muslim)<br /><br />This Hadith is a Hadith narrated by Imaam Muslim in Muslim Shareef. How dare you find fault with the narrator?<br /><br />Anyway, who is this narrator? Let me make a note of him. Who knows, he might appear in one of your proofs and I will use it against you.<br /><br />Ghair Muqalllid: There’s nothing wrong with this Hadith. I was referring to the other Hadith which says:<br /><br />من كان له إمام فقراءة الإمام له قراءة<br /><br />Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah … See Bazlul Majhood)<br /><br />In this narration there is a kazzaab (liar).<br /><br />Hadhrat Mufti Saheb: “And who is this kazzaab narrator?”<br /><br />Ghair Muqalllid: “Jaabir Ju’fi”<br /><br />Hadhrat Mufti Saheb: “And which Muhaddith ruled Jaabir Jufi as a kazzaab?”<br /><br />Ghair Muqalllid: “Abu Hanifa”<br /><br />Hadhrat Mufti Saheb: Subhanallah! You mean you are actually relying upon what our Imaam Abu Hanifa said regarding a narrator of Hadith! This is fantastic. For years people have been saying Abu Hanifa does not know Hadith. Today, it pleases me to hear from your mouth that Imaam Abu Hanifa was well acquainted with Hadith.<br /><br />In fact, from your statement we also learn that Imaam Abu Hanifa must have written a book on Hadith in which he discussed at length the narrators of Hadith. Would you be kind enough to quote the book wherein Imaam Abu Hanifa had recorded this?<br /><br />Ghair Muqalllid: (Silent)<br /><br />(The Azaan of Asr was then called out and the Ghair Muqallid got up and started leaving.)<br /><br />Hadhrat Mufti Saheb: “Join us Hanafees for one Salaah at least. You may by all means recite behind the Imaam if you wish.”<br /><br />Ghair Muqalllid: “I’m in a hurry. I have some important work.” .............<br /><br /><br /><br />[Source: Ihyaaud Deen] </span></div>
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barelvideobandiunityhttp://www.blogger.com/profile/06758032629798886935noreply@blogger.com0tag:blogger.com,1999:blog-8099639894931326027.post-3313125718123933752014-01-12T08:47:00.001-08:002014-01-12T08:47:35.196-08:00Placing Hand during Standing below navel Discussion on Hadith (Qiyam ki Halat)<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #999900; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> Placing hands below the navel </span></b><span style="font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">There are some people
(who do not follow any madhab)claim that placing the hands below the navel
whilst performing the prescribed prayers is either of a weaker opinion than
that of placing the hands upon the chest or has no evidence at all. This
chapter will address this issue in the light of the Sunna and prove that this
false claim has absolutely no foundation.<o:p></o:p></span></div>
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<b><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">According to Imam Abu Hanifa, it is
part of the Sunna for a man performing the ritual prayer, salat, to place his
hands beneath the navel</span></b><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">.
Many Companions of the Prophet (may Allah bless him and grant him peace) and
their students (Tabi'un) performed their salat in this manner.<o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Imam at-Tirmidhi: </span></b><span style="font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> </span><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">writes
that it is Sunna to place one hand over the other but <span style="color: red;">there
are different opinions amongst the Companions and their students regarding the
actual positioning of the hands. </span>[at-Tirmidhi, Watal-yamin 'ala ash-Shimal]<o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Qadi Shawkani states:
</span></b><span style="font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> </span><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">that there existed different opinions
amongst the scholars regarding the positioning of the hands during salat<span style="color: red;">. The following consider it correct to place the hands
beneath the navel: Imam Abu Hanifa, Sufyan ath-Thawri, Ishaq ibn Rahwia and Abu
Ishaq</span> [Nayl al-Awtar, Watal-yamin 'ala ash-Shimal]<o:p></o:p></span></div>
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<span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The aforementioned
scholars were outstanding in the field of Hadith sciences and clearly knew the
differences between authentic, acceptable, weak and fabricated narrations<span style="color: red;">. </span><o:p></o:p></span></div>
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<b><u><span style="color: #365f91; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-themecolor: accent1; mso-themeshade: 191;">Evidence About The Validity of
Placing the Hands Below The Navel During The Prayer: </span></u></b><b><span style="font-family: "Verdana","sans-serif";">Hadrat
Wail ibn Hajar </span></b><b><span style="font-family: "Arial","sans-serif";">رضی</span></b><b><span style="font-family: "Verdana","sans-serif";"> </span></b><b><span style="font-family: "Arial","sans-serif";">اللہ</span></b><b><span style="font-family: "Verdana","sans-serif";">
</span></b><b><span style="font-family: "Arial","sans-serif";">تعالٰی</span></b><b><span style="font-family: "Verdana","sans-serif";"> </span></b><b><span style="font-family: "Arial","sans-serif";">عنہ</span></b><b><span style="font-family: "Verdana","sans-serif";">
states:
</span></b><span style="font-family: "Verdana","sans-serif";">I saw the
Holy Prophet</span><span style="font-family: "Arial","sans-serif";">صلی</span><span style="font-family: "Verdana","sans-serif";"> </span><span style="font-family: "Arial","sans-serif";">اللہ</span><span style="font-family: "Verdana","sans-serif";">
</span><span style="font-family: "Arial","sans-serif";">علیہ</span><span style="font-family: "Verdana","sans-serif";"> </span><span style="font-family: "Arial","sans-serif";">وسلم</span><span style="font-family: "Verdana","sans-serif";">
place his right hand over his left, below his navel, namaaz.
<span style="color: red;">Ibn Abi Shaiba </span></span><span style="color: red; font-family: "Arial","sans-serif";">رضی</span><span style="color: red; font-family: "Verdana","sans-serif";"> </span><span style="color: red; font-family: "Arial","sans-serif";">اللہ</span><span style="color: red; font-family: "Verdana","sans-serif";"> </span><span style="color: red; font-family: "Arial","sans-serif";">تعالٰی</span><span style="color: red; font-family: "Verdana","sans-serif";"> </span><span style="color: red; font-family: "Arial","sans-serif";">عنہ</span><span style="color: red; font-family: "Verdana","sans-serif";"> has narrated this Hadith</span><span style="font-family: "Verdana","sans-serif";"> with a Sahih chain (sanad). All of
its narrators are credible. <o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Imam Ahmed ibn Hanbal writes</span></b><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">:" 'Ali said that it is a Sunna to place one hand over
the other and beneath the navel" [<i>Musnad
Ahmed ibn Hanbal</i>; also <i>Daraqutni</i> & <i>Abu Dawud</i>, Watal-yamin
'ala ash-Shimal]<o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Imam Ibn Abi Shayba writes</span></b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">:
</span><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">"Alqama reported
from his father that the Prophet (may Allah bless him and grant him peace)
would place his right hand over his left and beneath the navel. Imam Ibrahim
says that 'Ali said it is a Sunnato place your hands beneath the navel during
the salat" [Musannaf Ibn
Abi Shayba, ash-Shimal'ala al-Yamin]<o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Ibn Hazm:</span></b><span style="font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> </span><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">writes
that the hands should be placed beneath the navel and Anas reported that there
are three things which are Sunna:
1. Not to delay the
breaking of the fast [during Ramadan] 2. To end
the fast aftet the very last minute
3. <b>To place the hands beneath the
navel during the prayer </b>[Ibn Hazm, <i>Muhalla</i>, Watal-Yamin]<o:p></o:p></span></div>
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<span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The aforementioned
narrations prove that it is an established Sunna to place the hands beneath the
navel. These ahadith are neither weak nor fabricated as Ibn Hazm would have
declared them as being such because he was in strong opposition to the Hanafi
School of thought.</span><span style="font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> Ahadeeth of placing hands upon the chest ???</span></b><span style="font-family: Verdana, sans-serif;"><br />
Following is an analysis of the ahadeeth often quoted for placing the hands
upon the chest.
</span><b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Quote#1
</span></b><b><span style="font-family: Verdana, sans-serif; font-size: 14pt;"> </span></b><b><span style="font-family: Verdana, sans-serif;">Sayyiduna Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed
his right hand over his left on his chest. (Ibn Khuzaimah, 479) </span></b><b><span style="color: #333333; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></b></div>
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<span style="font-family: Verdana, sans-serif;">'It's isnad is questionable </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">and the additional wording 'on his chest' is inauthentic and not
established</span><span style="font-family: Verdana, sans-serif;">.'<br />
<br />
This hadeeth has been reported by </span><b><span style="color: #7030a0; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Muammal bin Ismaeel from
Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr (ra</span></b><span style="color: #7030a0; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">)</span><span style="font-family: Verdana, sans-serif;"> -However it is <b>only Muammal who reports these additional
words from Sufyan al Thawri</b>. Sufyan's other student, Abdullah bin al Waleed
who also narrates this hadeeth from him does not include these words in his
narration as recorded in Imam Ahmad's Musnad. (Ahmad 18392)<br />
<br />
The other narrators who report the hadeeth together with Sufyan al Thawri from
Aasim bin Kulaib have also not included these words in their narrations. <b>Observe the following list of narrators who
have al reported the same hadeeth from Aasim bin Kulaib but none of then have
included the additional words reported by Muammal bin Ismaeel</b><br />
• <b>Sh'ubah, Abdul Wahid, and Zubair bin
Muawiyah</b> as in Imam Ahmad's Musnad. (Ahmad 18398, 18371 & 18397)<br />
• <b>Zaidah </b>as in Imam Ahmad's Musnad,
Darimi, Abu Dawood. Nasai and Baihaqi
. (Ahmad
18391, Darimi 1357,Abu Dawood 726, Nasai 889 and Baihaqi 2325)<br />
• <b>Bishr bin al Mufaddhal</b> as in Ibn
Majah, Abu Dawood and Nasai
. (Ibn Majah 810, Abu Dawood 726 &
957, and Nasai 1265)<br />
• <b>Abdullah bin Idrees</b> as in Ibn
Majah (Ibn Majah 810)<br />
•<b>Salam bin Saleem</b> as in Abu Dawood Tayalisi's
Musnad(</span><span style="font-family: Verdana, sans-serif; font-size: 10pt;">Abu Dawood Tayalisi,1020)</span><span style="font-family: Verdana, sans-serif;"><br />
There are many other chains for this hadeeth, however, none contain this extra
wording. </span><b><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Thus, it is clear that this is Muammal bin
Ismaeel's own erroneous addition to the hadeeth</span></b><span style="font-family: Verdana, sans-serif;">.<o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Ibn al
Qayyim al Jawziyyah</span></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> </span><span style="font-family: Verdana, sans-serif;">also says in I'laam al
Muwaqqieen, 'No one has said upon the chest apart from Muammal bin
Ismaeel.’ . .
(I'ilaam al Muwaqqieen 2/361) <o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">Therefore,
as Imam Nimawi has concluded in his al Ta'leeq al Hasan, this hadeeth with the
additional wording of' upon his chest' is extremely weak.<br />
<br />
It is an accepted principle of hadeeth that if a certain authentic and reliable
narrator contradicts other equally authentic or more reliable 'arrators in his
wording of a hadeeth then his narration will be declared shaadh and will not be
accepted. If this is the case with authentic narrators, then an irregular
addition of the words 'upon the chest' cannot be accepted from a narrator who,
although declared acceptable by some, errs excessively and is weak of memory
like Muammal bin Ismaeel.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Study the following observations of the scholars of Jarh and T'adeel
about Muammal bin Ismaeel:</span></b><b><span style="font-family: Verdana, sans-serif;"><br />
Abu Hatim says</span></b><span style="font-family: Verdana, sans-serif;">, 'He is sadooq, firm in sunnah</span><u><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">, but one of many mistakes</span></u><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;"><br />
<b>Imam Bukhari says</b>, </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">'Muammal is munkar al hadeeth</span><span style="font-family: Verdana, sans-serif;"> (People who view Imam
Bukhari as the ultimate authority in matters of Hadeeth should note his
following statement: 'It is not permissible to narrate from anyone whom I have
labelled munkar al hadeeth
[Mizan al I'itidal. 1/119]<br />
<br />
<b>Dhahabi says in al Kashif</b>, 'He is
sadooq, firm in sunnah, </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">but one of many mistakes.</span><span style="font-family: Verdana, sans-serif;"> It was also said that he buried his books and narrated by heart
and thus erred. '<br />
<b>Ibn Sa'd says</b>, 'He is thiqah, </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">though one of many mistakes</span><span style="font-family: Verdana, sans-serif;">.'<br />
<b>Yakub bin Sufyan says</b>, 'Muammal Abu
Abdul Rahman is a great sunni shaikh. I heard Sulaiman bin Harb praise him. Our
shaikhs would advise us to take his hadeeth, only that his hadeeth are not like
the hadeeth of his companions. At times it is obligatory upon the people of
knowledge to distance themselves from his narrations as he narrates munkar
ahadeeth from even his authentic teachers. This is worse for had he narrated
these munkar ahadeeth from weak authorities we would have excused him.'<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<b><span style="font-family: Verdana, sans-serif;">Saji says</span></b><span style="font-family: Verdana, sans-serif;">, </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">'He errs excessively</span><span style="font-family: Verdana, sans-serif;">. He is sadooq, but one of many mistakes. He has errors that would
take too long to be mentioned.'<br />
<br />
<b>Muhammad bin Nasr al Marwazi says</b>,
'If Muammal alone relates a certain narration then it becomes obligatory to
pause and research the hadeeth as he had a bad memory and erred
excessively (See Tahdheeb al Tahdheeb)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: Verdana, sans-serif;"><br />
<b>Hafidh Ibn Hajar </b>has made it clear
in his Fath al Bari that </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">there is dh 'af (weakness) in Muammal bin Ismaeel's narrations from
Sufyan </span><span style="font-family: Verdana, sans-serif;">(Fath al
Bari, 9/297). The above hadeeth has this very chain of narration.<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: Verdana, sans-serif;">We must
also bear in mind that Sayyiduna Wail Ibn Hujr(ra), the very companion who
narrates this hadeeth, was a resident of Kufa, and the practice of the people
of Kufa was to fasten their hands below the navel. There is nothing to suggest
that he contravened this practice. Sufyan al Thawri, from whom Muammal narrates
this hadeeth, is himself of the view that the hands should be placed below the
navel (Ibn Qudamah in al Mughni 2/23, and others as quoted by the author of
Bughyah al Almaee 1/316)<br />
<br />
Furthermore, there is another hadeeth narrated by Sayyiduna Wail (ra) himself
(quoted above) which says that he saw the Prophet (sallallahu alaihi wa sallam)
fasten his hands below the navel.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal">
<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Quote#</span></b><b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">2
</span></b><span style="font-family: Verdana, sans-serif;">Sayyiduna
Hulb (ra) relates, <b>'I saw the Prophet (sallallahu alaihi wa sallam) turn
from both his right and left and I also saw him place this upon his chest.'</b>
Yahya (one of the narrators) described this as being the right hand upon the
left above the wrist joint.( Ahmad 21460) </span><span style="font-family: "Times New Roman","serif"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12pt;">
<span style="font-family: Verdana, sans-serif;">The above hadeeth contains
the words 'upon his chest'. This extra wording is not firmly established or
confirmed, </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">because of
all the narrators who report this hadeeth from Simak, only one reports this
extra wording</span><span style="font-family: Verdana, sans-serif;">.</span><span style="color: #333333; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><br />
<br />
</span><b><span style="font-family: Verdana, sans-serif;">Observe the following narrations of the same hadeeth without the
extra wording of 'upon his chest'.</span></b><span style="font-family: Verdana, sans-serif;"><br />
• </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Abu al
Ahwas reports from Simak </span><span style="font-family: Verdana, sans-serif;">bin Harb from Qabeesah bin Hulb from his father that the Prophet
(sallallahu alaihi wa sallam) would lead us in prayer and would clasp his left
hand with his right.. ( Ibn Abi
Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds
that it is a hasan hadeeth) <br />
<br />
• </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Shareek
reports from Simak</span><span style="font-family: Verdana, sans-serif;"> from Qabeesah bin Hulb from his father who says (towards the end
of a longer hadeeth), 'I saw him place one of his hands on the other and I also
saw him turn once towards his right and once towards his left.'(Ahmad 21464). <br />
•</span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Wakee
reports from Sufyan from Simak</span><span style="font-family: Verdana, sans-serif;"> bin Harb from Qabeesah bin Hulb from his father who says, 'I saw
the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in
prayer and I also saw him turn away from both his right and left.' . . (Ahmad2146I & 21475.
Daruqutni 1087. al T'aleeq al Hasan 1/145)<br />
• </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Daruqutni
narrates from Abdul Rahman bin Mahdi and Wakee', from Sufyan from Simak</span><span style="font-family: Verdana, sans-serif;"> bin Harb from Qabeesah bin
Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam)
place his right hand upon his left in prayer.' (Daruqutni 1087)<br />
The above narrations all clearly show that the wording 'upon his chest' is an
unreliable addition on the part of one of the reporters and therefore this
particular narration is shaadh.<br />
<br />
<b>Imam Nimawi</b> adds in his al T'aleeq
al Hasan (1/145):<br />
'I have a suspicion that the wording of this hadeeth has mistakenly been
changed by a writer. The correct words would appear to be "</span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Yadhau hadhihi ala
hadhihi", i.e., "he would place this hand upon this hand"</span><span style="font-family: Verdana, sans-serif;">, and </span><span style="color: #7030a0; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">not "hadhihi ala
sadrihi", i.e., "this hand upon his chest".</span><span style="font-family: Verdana, sans-serif;"> Only this wording would be
in agreement with the narrators own interpretation of the hadeeth as is stated
in the narration "Yahya described this as being the right hand upon the
left above the wrist joint". This would also tally with all the other
narrations of this hadeeth that do not contain the wording "upon the
chest", and would also explain why the following authors have not included
this narration in their comprehensive books: Haithami in his Majm'a al Zawaid,
Suyuti in his Jam' al Jawami, and Ali al Muttaqi in his Kanz alUmmal. And Allah
knows best.'<br />
The author of Awn al M'abud also admits that Yahya's commentary does not fit
the wording of the hadeeth.<br />
<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Quote#</span></u></b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">3
</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Taawoos narrates that <b>The Messenger of
Allah [salallahu alayhi wa sallam] used to place his right hand over his left,
and then clasp them firmly on his chest during prayer.</b> [Abu Dawood 759] </span><span style="font-family: "Times New Roman","serif"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Imam Nimawi has declared
this hadeeth to be weak. (</span><span style="color: #333333; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">al T’aleeq al Hasan 1/145) </span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><br />
</span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">This hadith
is<b> mursal</b></span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> and </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">its isnad contains Sulaiman
bin Musa who has been classified as weak by some scholars</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">. <b>Bukhari claims</b> that he has munkar narrations. <b>Nasai says</b> that he is not strong in Hadeeth. <b>Hafidh says</b> in al Taqreeb, “He is a sadooq and faqeeh. There is
some (leen) “weakness” in his hadeeth.” Furthermore, Abu Dawood has recorded
the same narration in his Maraseel but with a different wording. Instead of “he
clasped them firmly on his chest” that narration reads “he entwined the fingers
of his hands on his chest. [Maraseel Abi Dawood, p85]<br />
<br />
This hadeeth is also mursal and although mursal narrations are not readily
accepted by others, the Hanafi Ulama consider them acceptable as evidence.
Therefore, as some have pointed out, this narration is binding on us. However,
we say that the saheeh hadith of Sayyiduna Wail bin Hujr [radiyallahu anhu]
narrated by Ibn Abi Shaibah takes precedence and the ahadeeth of Sayyidina Ali
(ra) and Siyyiduna Abu Hurairah (ra) are more acceptable to us because they
explicitly mention the sunnah being below the navel. </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Tawoos’s words “he would”
cannot match the words of the companions “it is sunnah</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">”. </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Also as mentioned earlier the
very wording of Tawoos’s hadeeth is in dispute</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">. Moreover, Tawoos’s mursal narration is opposed
to the mursal narrations of <b>Ibrahim al
Nakhai</b> and Abu Mijlaz.<br />
Imam Nimawi writes in Aathaar al Sunan that there are other ahadeeth about
placing the hands on the chest but they are all weak. Of these he mentions the
following:<br />
<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Quote#4</span></u></b><span style="color: navy; font-family: "Verdana","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">
</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Sayyiduna
Wail ibn Hujr (ra) narrates, <b>“I was present with the Prophet [salallahu
alahyi wasalam]. He rose, went towards the masjid and entered the mihraab. He
raised his hands with takbeer and then placed his right hand over his left upon
his chest.” </b>[Bayhaqi 2335] <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12pt;">
<b><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Imam Nimawi says:</span></b><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><br />
“<b>Its isnad is extremely weak</b>. </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Dhahabi has said</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">about Muhammad bin Hujr in</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Mizaan that he has munkar
narrations. </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Bukhari has
said</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> that
there is a question about him. [Bukhari often uses this expression to desribe
the weakness of a narrator]. </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ibn al</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Turkmani </span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">says, “The mother of Abdul
Jabbar is the mother of Yahya. I do no know her name or her details (grade of
reliability).” <b>Saeed bin Abdul Jabbar is
also weak</b>. Dhahabi quotes Nasai in his Mizaan as saying that Saeed bin
Abdul Jabbar is not strong. Hafidh ibn Hajar says in Taqreeb, “Saeed bin Abdul
Jabbar al Hadhrami al Kufi is weak.” [al T’aleeq al Hasan 1/145]<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><br />
</span></u></b><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Quote#5
</span></u></b><span style="color: navy; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> </span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Aqabah bin Sahban reports that <b>Sayyiduna Ali (ra) commenting on
the verse [So pray unto thy Lord, and sacrifice] explained, that this means to
place the right hand upon the middle of the left upon the chest.</b> [Bayhaqi
2337] <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12pt;">
<span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ibn al Turkmani says that
both the sanad and the text of this narration are </span><b><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">mudhtarib. </span></b><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">[al Jawhar al Naqiyy 2/46]<br />
<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Quote:6</span></u></b><span style="color: navy; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"> </span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Abu al
Jawz reports <b>from Sayyiduna ibn Abbas (ra) that he said of the verse [So
pray unto thy Lord, and sacrifice]: This means placing the right hand upon the
left in prayer, on the chest.</b>
(</span><span style="color: #333333; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Bayhaqi
2339)</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12pt;">
<span style="color: #333333; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">“The hadeeth is weak on
two accounts: because it is <b>muqati’</b>
and also because three of its narrators, Amr, Yahya and Rawh are weak </span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12pt;">
<span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Imam Nimawi has declared the
isnad of this narration to be weak.<br />
He says, “</span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Rawh bin al
Musayyab is matrook</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> [abandoned]. Ibn Hibban says that Rawh Ibn al Musayyab narrates
and ascribes fabricated traditions even to reliable authorities. It is not
permissible to narrate from him. Ibn Adiyy says that his narrations are not
preserved.” [al
T’aleeq al Hasan 1/146]<br />
<br />
The sanad also contains a third narrator, Amr bin Malik al Nakri. Ibn al
Turkmani writes of him in al Jawhar al Naqiyy saying,<br />
</span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">“Ibn Adiyy
has said that Amr al Nakri is munkar al Hadeeth</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> even when narrating from reliable authorities.
He plagiarised narration and Abu Ya’la al Mawsili declared him dhaeef.” [al Jawhar al Naqiyy 2/47]<br />
<br />
</span><b><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The correct Tafseer of this verse:</span></b><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><br />
<b>Ibn Jareer al Tabari</b>, quoting the
tafseer of the ulama which he states is the most correct, writes:<br />
The meaning of this verse is that “Oh Porophet of Allah! Make all your prayers
sincere for the sake of your Lord, whithout any share for other false gods and
deities, and also make all your sacrifices solely for the sake of your Lord
without any share for other idols.” [Ibn
Jareer al Tabari in his Tafseer 12/724]<br />
<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";">Quote#7
</span></u></b><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Ibn Jarir al Dhabbiyy
reports from his father who said, <b>“I saw Ali (ra) clasping his left hand
with his right on the wrist, above the navel.”</b> . .
[Abu Dawood 757] </span><span style="font-family: "Times New Roman","serif"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Imam Nimawi</span></b><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> writes in Aathar al Sunan
that the additional wording “above the navel” is not authentic and established.
</span><span style="color: #0070c0; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The same hadeeth has been narrated in al Safinah
al Jaraidiyyah on the authority of Muslim bin Ibrahim, one of Bukhari’s
shaykhs, in al Musannaf of Abu Bakr bin Abi Shaibah, [Ibn Abi Shaibah 3940
& 8722] and in Bukhari [in the chapters relating to actions in salah] in
muallaq, abridged form. However, none of these narrations contain the extra
wording “above the navel</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">”. </span><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The only narrator to include this additional wording in the hadeeth
is Abu Badr Shuja bin al Walid narrating from Abu Talut Abdus Salam bin Abi
Hazim</span><span style="color: navy; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">. Shuja’
has been considered reliable by some, but Abu Hatim says of him as quoted by
Hafidh Ibn Hajar in his introduction [to Fath al Bari], and by Dhahabi in his
Mizan that “He is weak in hadeeth; a shaykh who is not strong and therefore,
his word cannot be acceptable in evidence, although he has saheeh ahadeeth from
Muhammad bin Amr bin Alqamah.” Hafidh Ibn Hajar also says in his Taqreeb, “He
is pious, sudooq and he has mistakes.” [al T’aleeq al
Hasan 1/146] </span><b><span style="color: red; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Furthermore, above the navel
does not mean “upon the chest”.</span></b><span style="color: #333333; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><br />
<br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">Ibn Qayyim al-Jawziyyah says:</span></u></b><span style="color: #008400; font-family: "Verdana","sans-serif";"><br />
</span><span style="color: #7030a0; font-family: "Verdana","sans-serif";">'It is
makrooh (disliked) to place the hands on the chest in view of the narration
that the Prophet (sallallahu alaihi wa sallam) forbade At-takfeer, which is to
place the hands on the chest.'<u> </u> </span><span style="font-family: Verdana, sans-serif;">[Ibn Qayyim in Bada'i al
Fawa'id, Volume No. 2, Page No. 69, Published by Maktaba al Mishqat]<o:p></o:p></span></div>
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<b><span style="color: red; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">Shams ul Haq Azeemabadi</span></b><span style="font-family: Verdana, sans-serif; font-size: 12pt; line-height: 115%;"> </span><span style="font-family: Verdana, sans-serif;">the leading authority of ghair muqallid said: </span><span style="color: #008400; font-family: "Verdana","sans-serif";"><br />
</span><b><u><span style="color: red; font-family: "Verdana","sans-serif";">According
to Imam Abu Hanifa, Sufyan al Thawri, Ishaq bin Rahwaih, Abu Ishaq, al Marwazi,
the hands should be folded below the navel,</span></u></b><span style="color: #000084; font-family: "Verdana","sans-serif";"> according to Imam
Shafi (the hadith regarding tying hands below navel) is Weak and cannot be
taken as proof</span><span style="color: #403152; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt; mso-themecolor: accent4; mso-themeshade: 128;">, <b>In the Shafi’I school as Imam Nawawi
(Rahimuhullah) said: The vast majority of scholars are of the opinion that
Hands should be tied “BELOW THE CHEST”
but above navel,</b></span><span style="color: #000084; font-family: "Verdana","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span><span style="color: #000084; font-family: "Verdana","sans-serif";">There are 2 statements
narrated from Imam Ahmed bin hanbal and according to another third he does not
give preference to any of the two (i.e. one has choice to place them below the
navel of above the navel under chest), from Imam Malik there are also 2 sayings
narrated one of which is that hands should be tied “BELOW THE CHEST” and the
second is that Hands should be left free
</span><span style="font-family: Verdana, sans-serif;"> [Al- Azeem Abadi in Awn al Ma’bud, Volume
No.1, Page No. 275]</span><span style="font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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