Makhdoom Ashraf Foundation

Makhdoom Ashraf Research Centre

Makhdoom Ashraf Research Centre is dedicated to providing well-researched answers to your questions, rooted in the teachings of the Qur'an and the Sunnah. With a commitment to authenticity and clarity, we strive to guide and educate with care and precision.

If any one of you greets me, Allah returns my soul to me and I respond to the greeting.

حَدَّثَنَا مُحَمَّدُ بْنُ عَوْفٍ، حَدَّثَنَا الْمُقْرِئُ، حَدَّثَنَا حَيْوَةُ، عَنْ أَبِي صَخْرٍ، حُمَيْدِ بْنِ زِيَادٍ عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَىَّ إِلاَّ رَدَّ اللَّهُ عَلَىَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلاَمَ ‏"‏ ‏.‏

Narrated Sayyiduna Abu Hurayrah:

The Prophet (ﷺ) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.

Sunan Abi Dawud 2041

Chapter 666: Visiting Graves, Book 11: The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj)

Hazrat Musa عليه السلام praying in the Grave

أَخْبَرَنَا عَلِيُّ بْنُ خَشْرَمٍ، قَالَ حَدَّثَنَا عِيسَى، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي عَلَى مُوسَى عَلَيْهِ السَّلاَمُ وَهُوَ يُصَلِّي فِي قَبْرِهِ ‏"‏ ‏.‏

It was narrated that Sayyiduna Anas bin Malik رضی اللہ تعالٰی عنہ said: "The Messenger of Allah (ﷺ) said: 'On the night on which I was taken on the Night Journey, I passed by Musa, peace be upon him, and he was praying in his grave.'"

Sunan an-Nasa'i 1634

حَدَّثَنَا عَمْرُو بْنُ سَوَّادٍ الْمِصْرِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلاَلٍ، عَنْ زَيْدِ بْنِ أَيْمَنَ، عَنْ عُبَادَةَ بْنِ نُسَىٍّ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏"‏ أَكْثِرُوا الصَّلاَةَ عَلَىَّ يَوْمَ الْجُمُعَةِ فَإِنَّهُ مَشْهُودٌ تَشْهَدُهُ الْمَلاَئِكَةُ وَإِنَّ أَحَدًا لَنْ يُصَلِّيَ عَلَىَّ إِلاَّ عُرِضَتْ عَلَىَّ صَلاَتُهُ حَتَّى يَفْرُغَ مِنْهَا ‏"‏ ‏.‏ قَالَ قُلْتُ وَبَعْدَ الْمَوْتِ قَالَ ‏"‏ وَبَعْدَ الْمَوْتِ إِنَّ اللَّهَ حَرَّمَ عَلَى الأَرْضِ أَنْ تَأْكُلَ أَجْسَادَ الأَنْبِيَاءِ ‏"‏ ‏.‏ فَنَبِيُّ اللَّهِ حَىٌّ يُرْزَقُ ‏.‏

It was narrated from Abu Darda’ that the Messenger of Allah (ﷺ) said: “Send a great deal of blessing upon me on Fridays, for it is witnessed by the angels. No one sends blessing upon me but his blessing will be presented to me, until he finishes them.” A man said: “Even after death?” He said: “Even after death, for Allah has forbidden the earth to consume the bodies of the Prophets, so the Prophet of Allah is alive and receives provision.’”

Sunan Ibn Majah 1637

بسم اللہ الرحمن الرحیم

الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب

All the four Imāms are upon the truth and to do taqlīd (following) of one of them i.e. to act according to the legal rulings derived by them from the Qur’ān and Sunnah, is wājib. It is not possible to do taqlīd of all four of them simultaneously and not doing taqlīd of any one of them is also misguidance.

Thus al-Sayyid al-Imām Ahmad al-Tahtāwī al-Misrī (May Allah shower him with mercy) states in Hāshiyah ala al-Durr al-Mukhtār:

“So it is upon you O Muslims to follow al-Firqah al-Nājiyah (the saved group) which is called Ahl al-Sunnah wal Jamā’ah, because the support, protection and success from Allah is in conforming to it and the wrath, and abandonment from Allah is in opposing it. This saved group has gathered today in the four Madhāhib, the Hanafis, the Shāfi’īs, the Mālikīs and the Hanbalīs (may the mercy of Allāh be upon them) and whosoever is outside of these in our time then he is of Ahl al-Bid’ah wa al-Nār (the people of innovation and the fire).”

[Hāshiyah al-Tahtāwī ‘ala al-Durr al-Mukhtar Volume 4 pg 153]

الله أعلم عز و جل و رسوله أعلم صلى الله تعالى عليه وآله و سلم

Answered byAbū al-Hasan Jamīl Ahmad Ghawrī al-‘Attārī (Specialist in al-Fiqh al-Islāmī)

3rd Rabī’ al-Thānī 1434 AH (14th February 2013)

Translated by Ustādh Ibrar Shafi

Source: Dār al-Iftā Ahl al-Sunnah (Da’wat e Islami)

It is narrated that after Rasūlullāh ﷺ left this world, Madīnah faced severe drought and famine. The people of the city came to Sayyidah ʿĀʾisha seeking help and advice, so she instructed them to make an opening above the grave of the noble Prophet ﷺ so there would be no barrier between him and the sky. As soon as they did this, it immediately began to rain until all the plants grew, the animals became extremely healthy, and the city rejoiced. [Al-Dārimī]

The Ottomans later placed a specific tile on the Dome to commemorate this event, as you can see in the picture.

Shaykh Muḥammad bin ʿAlawī al-Mālikī says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence.”

Imām ibn al-Jawzī made a whole chapter title to seek the means and the rain through the grave of the blessed Prophet ﷺ and also bringing this along with many different reports on proof of Tawassul/Istighātha proves beyond doubt that he considered it authentic.

Remember Ibn al-Jawzī was very strict in al-Jarḥ wa Taʿdīl so had there been a hint of Shirk/Bidʿah in these reports then he would have refuted them right over there, rather he brought them as proof in his most authentic book of Sīrah.

Sources:

– Ibn Abī Shayba, al-Muṣannaf.

– ʿAbd al-Razzāq al-Ṣanʿānī, al-Muṣannaf.

– Bayhaqī, Dalāʿil al-Nubuwwa.

– Ibn ʿAbd al-Barr, al-Istiʿāb.

– Ibn Abī Khaythama, al-Isāba.

– Ibn Kathīr, Al-Bidāya wa'l Nihāya.

– Ibn Ḥajar, Fath al-Bārī.

P𝗲𝗿𝗺𝗶𝘀𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 𝗼𝗳 𝗧𝗮𝘄𝗮𝘀𝘀𝘂𝗹

𝟰𝟬 𝗦𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁𝘀 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝘁𝗵𝗲 𝗽𝗲𝗿𝗺𝗶𝘀𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 𝗼𝗳 𝗧𝗮𝘄𝗮𝘀𝘀𝘂𝗹 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝘁𝗵𝗲 𝗿𝗶𝗴𝗵𝘁𝗲𝗼𝘂𝘀 𝗦𝗮𝗹𝗶𝗵𝗲𝗲𝗻 & 𝗔𝘄𝗹𝗶𝘆𝗮 𝗶𝗻 𝗔𝗵𝗹𝘂𝘀 𝗦𝘂𝗻𝗻𝗮𝗵 𝗪𝗮'𝗹 𝗝𝗮𝗺𝗮'𝗮𝗵

Link:

permissibility-of-tawassul

𝐓𝐡𝐫𝐞𝐞 𝐚𝐮𝐭𝐡𝐞𝐧𝐭𝐢𝐜 𝐧𝐚𝐫𝐫𝐚𝐭𝐢𝐨𝐧𝐬 (𝐚𝐡𝐚𝐝𝐢𝐭𝐡) 𝐭𝐡𝐚𝐭 𝐩𝐫𝐨𝐯𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐨𝐟 𝐀𝐥𝐥𝐚𝐡 𝐚𝐫𝐞 𝐚𝐥𝐢𝐯𝐞 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐠𝐫𝐚𝐯𝐞𝐬

🔸First Ḥadīth.

Anas b. Mālik reported: Allāh's Messenger ﷺ as saying: “I came.” And in the narration transmitted on the authority of Haddib (the words are): “I happened to pass by Moses (‘alayhis-salām) on the occasion of the Night journey near the red mound (and found him) 𝐬𝐚𝐲𝐢𝐧𝐠 𝐡𝐢𝐬 𝐩𝐫𝐚𝐲𝐞𝐫 𝐢𝐧 𝐡𝐢𝐬 𝐆𝐫𝐚𝐯𝐞.”

Note: Praying inside grave represents ḥaqīqī life!

📙 — [Saḥīḥ Muslim 5858; Sunan an-Nasā’ī vol. 2, ḥadīth no. 1630-1636; Sunan al-Kubrā' vol. 2, ḥadīth no. 1330]

______________

🔸Second Ḥadīth.

Anas b. Mālik reported: Allāh's Messenger ﷺ said: “𝐓𝐡𝐞 𝐩𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐚𝐫𝐞 𝐚𝐥𝐢𝐯𝐞 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐠𝐫𝐚𝐯𝐞𝐬 𝐚𝐧𝐝 𝐩𝐫𝐚𝐲𝐢𝐧𝐠.”

📙 — [Al-Bayhaqī in Ḥayāh tul-Anbiyā' Pg. 3; Abū Ya’lā in his Musnad vol. 6, Pg. 3425; al-Haythamī in Majma’ al-Zawāid ḥadīth no. 13812; al-Albānī in Silsilat al-Aḥādīth al-Saḥīḥah vol. 2, Pg. 187, ḥadīth no. 621]

The narrators of this ḥadīth is 𝐬𝐭𝐫𝐨𝐧𝐠 and is mentioned by Imām Ibn ‘Adī and Imām al-Bayhaqī. Imām Ibn ‘Adī said there is no harm in the chain. Imām Ibn Ḥajar al-‘Asqalānī writes in Fatḥ al-Bārī: “Imām Bayhaqī has compiled a fabulous book on Ḥayāt of Anbiyā in their graves, there he has narrated a ḥadīth from Ḥadrat Anas that Prophets are alive in their graves and praying. He has narrated this ḥadīth from the route of Yaḥyā bin Abī Kathīr and he is narrator of Saḥīḥ, (Next Page No. 603) he has narrated from Mustalim bin Sa’īd who is declared as 𝐓𝐇𝐈𝐐𝐀 (sound) by Imām Aḥmad and Imām Ibn Ḥibbān, from Ḥajāj al-Aswad and he is Ibn Abī Ziyād al-Basrī whom Imām Aḥmad and (Yaḥyā) bin Ma’een declared 𝐓𝐇𝐈𝐐𝐀 (sound) from Thābit and Imām Abū Ya’lā has also mentioned this ḥadīth in his Musnad on the same way.... 𝐀𝐥𝐬𝐨 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐥𝐢𝐯𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐚𝐫𝐭𝐲𝐫𝐬 𝐢𝐬 𝐩𝐫𝐨𝐯𝐞𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐍𝐚𝐬𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫'𝐚̄𝐧, 𝐭𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐚𝐫𝐞 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐞 𝐌𝐚𝐫𝐭𝐲𝐫𝐬.”

📙 — [Fatḥ al-Bārī, vol. 6, Pg. 602-603]

_______________

🔸Third Ḥadīth.

Narrated on the authority of Abū Dardā: Allāh's Messenger ﷺ said: "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops. I asked whether that applied also after his death, and he replied: ‘𝐀𝐥𝐥𝐚̄𝐡 𝐡𝐚𝐬 𝐩𝐫𝐨𝐡𝐢𝐛𝐢𝐭𝐞𝐝 𝐭𝐡𝐞 𝐄𝐚𝐫𝐭𝐡 𝐟𝐫𝐨𝐦 𝐜𝐨𝐧𝐬𝐮𝐦𝐢𝐧𝐠 𝐭𝐡𝐞 𝐛𝐨𝐝𝐢𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬; 𝐬𝐨 𝐀𝐥𝐥𝐚̄𝐡’𝐬 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐢𝐬 𝐚𝐥𝐢𝐯𝐞 𝐚𝐧𝐝 𝐠𝐢𝐯𝐞𝐧 𝐩𝐫𝐨𝐯𝐢𝐬𝐢𝐨𝐧.’”

📙 — [Sunan ibn Mājah vol. 1, ḥadīth no 1627]

Shaykh ‘Abd al-Ḥaqq Muḥaddith al-Dehlawī states under the commentary of this Ḥadīth that: “The Prophets of Allāh are alive in their graves, JUST AS THEY WERE ALIVE IN THE WORLD.” Also, he clarifies another important point, he states: “The Prophets are alive and everyone believes that they are alive; there is no disagreement in this. Their life (in their graves) IS REAL, PHYSICAL LIFE (LIKE THEY POSSESSED IN THE WORLD) not like the Martyrs whose life is only spiritual.”

📙 — [Ash’āt al-Lam’āt vol. 1, Pg. 574-576]

Note: Allāh’s prohibition for the Earth to consume the bodies of the Prophets is also narrated through Aws bin Aws in Sunan ibn Mājah ḥadīth no. 1626 and Abū Dāwūd ḥadīth no. 1526. Additionally, this ḥadīth has been recorded by following scholars:

📙 — Imām an-Nawawī said “isnād is Saḥīḥ” in Kitāb Al-Adhkār vol. 1, Pg 131-132.

📙 — Imām Ibn Ḥajar al-‘Asqalānī in Fatḥ al-Bārī vol 6, Pg 562.

📙 — Imām Tabarānī in Mu’jam al Awsat vol. 5, Pg. 97.

📙 — Imām Ibn Abī Shaybah in his Musannaf, book As Salāh, vol. 6, Pg. 40

📙 — Imām Aḥmad bin Ḥanbal in his Musnad vol. 26, Pg. 84.

📙 — Imām Bazzār in Musnad al-Bazzār vol. 8, Pg. 411.

📙 — Imām Ibn al-Ḥibbān in his Saḥīḥ, book Ar Raqāiq, vol. 3, Pg. 190-191.

📙 — Imām Ibn Khuzayma in his Saḥīḥ, vol. 3, Pg. 118.

📙 — Imām al-Bayhaqī in Shu’b al Imān vol. 4, Pg. 432.

📙 — Imām Dārimī in Sunan Dārimī, book As Salāh, vol. 1, Pg. 1.

📙 — Imām Ibn Kathīr in Tafsīr al-Qur’ān al-Azīm vol. 6, Pg. 473.

📙 — Imām Nasā'ī in Sunan, book as-Salāh, vol. 2, Pg. 101.

Ahlus-Sunna wa'l Jam'ah believe that Allah has given the knowledge of Ghayb (unseen) to His Prophet(may Allah bless him and grant him peace), and that it is also permissible to say that our Prophet (may Allah bless him and grant him peace) knows the knowledge of the Ghayb. However, it is not possible nor permissible rather it is Kufr to say that the Prophet's (may Allah bless him and grant him peace) knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah's knowledge is His own and the Prophet's (may Allah bless him and grant him peace) knowledge has been given/granted to him by Allah.

The Ahlus Sunnah Wa'l Jama'ah also believes that our Holy Prophet (sallal laahu alaihi wasallam), after being informed by Allah Ta'ala, is aware of everything that happened and will happen (Being a Makhlooq i.e. Plus he keeps on learning more and more about Dhaat and Sifaat of Allah hence knowledge is increasing every single moment for Prophet, whereas this cannot be applicable to Allah's knowledge which is from Azl and till Abad)

Categories in knowledge of Unseen

A) Dhaati & Atai'i [Personal & Bestowed]
B) Kulli & Baadh' [Total & Partial]

1: Dhaati Ilm ul Ghayb - [Personal Knowledge Of Ghayb] is of ALLAH Ta'ala alone, It is He who has the knowledge of Ghayb by His "OWN SELF" and no one has taught Him, revealed to Him, shown Him, nor has He learnt it with passage of time rather He has it from Awal to Akhir. This is the knowledge of Unseen which has been made Khaas (specific) with Allah in Quran at many places.

2: Atai'i Ilm ul Ghayb - [Bestowed Knowledge Of Ghayb] is of RasoolAllah (صلی اللہ علیھ وآلھ وسلم), he was given this knowledge by Allah, he himself did not know it, but Allah Ta'ala bestowed the knowledge of Ghayb on him, this knowledge of Unseen is also mentioned at many places in Qur'an so rejection any of these two or having confusion by mixing these two together is a fallacy.

3: Kulli Ilm ul Ghayb - [Total Knowledge Of Ghayb] is of Allah Ta'ala alone, it is He who knows everything in his creation and what was before the creation, no creation of Allah knows as much as Allah tallah knows, Allah knows absolutely EVERY GHAYB, nothing what so ever is hidden from Him, however when it is referred to Prophet (Peace be upon him) then it only means in "REFERENCE TO MAKHLOOQ NOT KHALIQ"

4: Ba'adh Ilm ul Ghayb - [Partial Knowledge Of Ghayb] is of RasoolAllah (صلی اللہ علیھ وآلھ وسلم), Allah Ta'ala gave limited, partial, some, knowledge of Ghayb to RasoolAllah (صلی اللہ علیھ وآلھ وسلم). What ever Ghayb RasoolAllah (صلی اللہ علیھ وآلھ وسلم) knows, revealed, prophecised, is in the category of 'Partial'. For no creation of Allah can know as much as Allah, not even RasoolAllah (صلی اللہ علیھ وآلھ وسلم) not even Al Lawh Al Mahfooz
Allah azza Wajjal says in Qur'an:

"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him" (72:26/27)

Shaykh ul Islam Ibn Hajr al Asqalani (rah) quotes al-Qurtubi (rah) saying:

The truthful, righteous Muslim (al-muslim al-sadiq al-salih) is he whose state matches that of Prophets and thereby is bestowed (ukrima) some of the same kind of gift they were, and that is to behold the unseen (wa huwa al-ittila` `ala al-ghayb). As for the disbeliever (al-kafir), the corrupt person (al-fasiq), and the contentious one who confuses matters for the listeners (al-mikhlat)-- then no

Reference: Al-Qurtubi as quoted by Ibn Hajar in Fath al-Bari (1989 ed.) 12:449.

2. Allah azza Wajjal says in Qur'an:

وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you" [Sura an-Nisa, verse 113]

Imam Jalal udin Suyuti Writes:

مِنْ الْأَحْكَام وَالْغَيْب

Translation: (Taught to you what you did not know) means that Allah Most High has told the Prophet (may Allah bless him and grant him peace) of Ahkam and Unseen.

Imam Ibn Jarir at-Tabari writes under this verse:

وقوله: {وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ} يقول: ومن فضل الله عليك يا محمد مع سائر ما تفضل به عليك من نعمه، أنه أنزل عليك الكتاب، وهو القرآن الذي فيه بيان كل شيء، وهدى وموعظة، {وَٱلْحِكْمَةَ} : يعني وأنزل عليك مع الكتاب الحكمة، وهي ما كان في الكتاب مجملاً ذكره، من حلاله وحرامه، وأمره ونهيه وأحكامه، ووعده ووعيده. {وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُۚ} من خبر الأوّلين والآخرين، وما كان، وما هو كائن قبل، ذلك من فضل الله عليك يا محمد مذ خلقك، فاشكره

(The following is a rough Translation due to very deep and spiritual explanation by Imam at-Tabri):

Allah saying of Allah: {Allah has sent down to you the Book and Wisdom} This is Allah's Fadhl (Bestowed Grace) upon you O Muhammad (Salallaho alaihi wasalam) among all other graces upon you, this bounty is superior. He revealed unto you the Kitaab which is al-Qur'an containing "MENTION OF EVERYTHING" and guidance and admonition. {The wisdom} meaning He revealed unto you along with Kitaab also Wisdom... {Taught you what you did not know} which includes "NEWS OF FIRST MOST AND LAST MOST" of what was and it is regarding what had happened before. That is the grace of Allah upon you O Muhammad (Peace be upon you) in creation, so THANK HIM!...

Reference: Tafsir at-Tabari, Sura an-Nisa, under Verse # 113

More Proof from the Qur'an that the Prophet Muhammad (may Allah bless him and grant him peace) has been given the knowledge of al-Ghayb:

3. Allah Subhan Wa Taalah says in the Qur'an:

تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ

Qur'an states: This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).

[Surah Hud (11), verse 49]

Although this verse is a "NASS" from Qur'an on Ilm ul Ghayb of Prophet (Peace be upon him) but still there are some unfortunate and disrespectful people who use this verse in a very strange manner. They claim that once knowledge of Unseen is given to Prophet then it ceases to be Unseen (Naudhobillah). This is such a Baatil Qiyaas of Wahabis and some deobandis that they do not have any verse nor Hadith to justify it. If we accept their Baatil Qiyaas then remember Allah already knows all Ghuyub so does that mean Allah also ceases to be A'alim ul Ghayb? (Naudhobillah).

Note: This is an Ilzami answer and it destroys the Wahabi/Deobandi logic if only they ponder. We have used the title A'alim ul Ghayb for Allah to clarify that the title is only reserved for Allah. It is a lie of Wahabis/Deobandis that Ahlus Sunnah consider Prophet (Peace be upon him) to be A'alim ul Ghayb. Imam Ahmed Ridha Khan (rah) has explicitly said in his Fatawa Ridhwiya that just like word azza Wajjal cannot be used for Prophet (Peace be upon him) similarly the title Aa'lim ul Ghayb cannot be used either. This however doesn't mean that Prophet does not have "IMMENSE KNOWLEDGE OF UNSEEN (ILM UL GHAYB)"

Qur'an states: Nor will He disclose to you the secrets of the Unseen. "But He chooses of His Apostles [for the purpose]"

[Sura Aali-Imran, verse 179]

*Hadiths

Narrated Mu'adh ibn Jabal

Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer (in congregation) along with us till the sun had almost appeared on the horizon. He then came out hurriedly and Iqamah for prayer was observed and he conducted it (prayer) in brief form. When he had concluded the prayer by saying As-salamu alaykum wa Rahmatullah, he called out to us saying: Remain in your places as you were. Then turning to us he said: I am going to tell you what detained me from you (on account of which I could not join you in the prayer) in the morning. I got up in the night and performed ablution and observed the prayer as had been ordained for me. I dozed in my prayer till I was overcome by (sleep)

And Lo, I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything (فتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُ).

He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, and abandon abominable deeds, to love the poor, that Thou forgive me and show mercy to me and when Thou intendst to put people to trial Thou causes me to die unblemished and I beg of Thee Thy love and the love of one who loves Thee and the love for the deed which brings me near to Thy love. Allah's Messenger (peace be upon him) said: It is a truth, so learn it and teach it.

- End of Hadith

Hukm on this hadith by Imam al Bukhari (rah):

قال أبو عيسى: هَذَا حَدِيثٌ حَسَنٌ صحيحٌ. سَأَلْتُ مُحَمَّدَ بنَ إِسْماعِيلَ عَن هَذا الحَدِيثِ فَقَالَ هَذَا حديث حسنٌ صحيحٌ

Translation: Imam at-Tirmidhi said: This is a "Hasan Sahih (Good and authentic)" hadith and I asked Muhammad ibn Isma'il (i.e. Imam Bukhari) about this hadith and he said: It is a "Hassan Sahih (Good and Authentic)" hadith.

Reference

► (Sunnan Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S'ad, Hadith No. 3235)

Narated By Hudhaifa :The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him.

Reference

►Sahih Bukhari Volume 008, Book 077, Hadith Number 601

Here is proof of Ilme-Ghayb of Prophet (Peace be upon him) along with greatness of first three caliphs:

Hadith.

Narrated by Anas bin Malik:

The Prophet once climbed the mountain of Uhud with Abu Bakr, 'Umar and 'Uthman. The mountain shook with them. The Prophet said (to the mountain), "Be firm, O Uhud! For on you there are no more than a Prophet, a Siddiq and two martyrs."

Reference

►Sahih Bukhari Volume 5 Number 24.

The Prophet Salallaho Alaihi wa-Alihi Wasalam knew that Hazrat Umar R.A and Hazrat Uthman R.A will be Martyrs.

Hadith

Hudhaifa reported that:

Allah's Messenger (may peace be upon him) stood before us one day and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour. Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one's mind but is recalled to him on seeing his face.

Reference

►Sahih Muslim The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah) Book 041, Number 6909

Hadith

عَنْ أَنَسٍ رضي الله عنه أَنَّ النَّبِيَّّ صلي الله عليه وآله وسلم نَعَي زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ رضي الله عنهم لِلنَّاسِ قَبْلَ أَنْ يَأْتِيَهُمْ خَبَرُهُمْ، فَقَالَ : أَخَذَ الرَّايَةَ زَيْدٌ فَأُص

The holy Prophet ﷺ came out of his house 𝐛𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐰𝐨 𝐛𝐨𝐨𝐤𝐬 𝐢𝐧 𝐡𝐢𝐬 𝐡𝐚𝐧𝐝𝐬. He ﷺ said: “Do you know what these books are?” The Ṣaḥāba said: “No, O Allāh’s Messenger. Please tell us about these books.” The holy Prophet ﷺ pointed at the book in his right hand and said: “This is the Book from Almighty Allāh. It contains the names of the inmates of Paradise and their father’s names and the names of their clans. The total number of the inmates of Paradise is given at the end of this book.”

Then the noble Prophet ﷺ pointed at the other book in his left hand and said: “This is a Book from Allāh, the Creator of the worlds. It contains the names of the inmates of Hell and their father’s names and the names of their tribes. The total number of inmates of the Hell is given at the end of the text. This number will never change, neither addition nor deletion.”

► Mishkāt al-Maṣābīḥ, Vol. 1, Pg. 61, Graded Ṣaḥīḥ

► Jāmiʾ at-Tirmidhī, Ḥadīth 2141

This Narration is also available in many Ḥadīth books such as:

► Musnad Aḥmad

► Muʾjam al-Ṭabarānī

Points which can be derived from the Ḥadīth:

1. The Prophet ﷺ was informed by Allāh of the destiny of all the people from the time of Nabī Ādam (ʿalayhis-salām) until Qiyāmah.

2. The Prophet ﷺ knew how many will enter Jannah and how many will enter Jahannam.

3. The Prophet ﷺ knew the names of the people of the past, present and future and recognises their fathers as well.

4. The Prophet ﷺ knew even the clan and the tribe of a person of past, present and future and which they belonged to.

5. Every clan or tribe from the time of Sayyidunā Ādam (ʿalayhis-salām) until Qiyāmah is known to the Prophet ﷺ.

6. The Beloved Prophet ﷺ knew the state of īmān (faith) of every person at his/her last breath.

7. The Beloved Prophet ﷺ knew the final abode of every single person.

8. Thus, the Prophet ﷺ also knew the Muslims who will be punished for sometime before entering their final abode (Jannah).

Moon Sighting

حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ الْبَزَّازُ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ الضَّبِّيُّ، عَنْ مَنْصُورِ بْنِ الْمُعْتَمِرِ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ حُذَيْفَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ تُقَدِّمُوا الشَّهْرَ حَتَّى تَرَوُا الْهِلاَلَ أَوْ تُكْمِلُوا الْعِدَّةَ ثُمَّ صُومُوا حَتَّى تَرَوُا الْهِلاَلَ أَوْ تُكْمِلُوا الْعِدَّةَ ‏"‏ ‏.‏ قَالَ أَبُو دَاوُدَ وَرَوَاهُ سُفْيَانُ وَغَيْرُهُ عَنْ مَنْصُورٍ عَنْ رِبْعِيٍّ عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم لَمْ يُسَمِّ حُذَيْفَةَ ‏.‏

Narrated Hudhayfah:

The Prophet (ﷺ) said: Do not fast (for Ramadan) before the coming of the month until you sight the moon or complete the number (of thirty days); then fast until you sight the moon or complete the number (of thirty days).

Sunan Abi Dawud 2326

Chapter 772: When (Sighting The Crescent for) The Month Was Obscured, Book 14: Fasting (Kitab Al-Siyam)

✨

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم أَوْ قَالَ قَالَ أَبُو الْقَاسِمِ صلى الله عليه وسلم ‏ "‏ صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ ‏"‏‏.‏

Narrated Abu Huraira: The Prophet (ﷺ) or Abul-Qasim said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha'ban."

Sahih al-Bukhari 1909

Chapter 11: "Start observing Saum on seeing the crescent of Ramadan, and stop on seeing the crescent (of Shawwal).", Book 30: Fasting

✨

أَخْبَرَنَا أَحْمَدُ بْنُ عُثْمَانَ أَبُو الْجَوْزَاءِ، - وَهُوَ ثِقَةٌ بَصْرِيٌّ أَخُو أَبِي الْعَالِيَةِ - قَالَ أَنْبَأَنَا حَبَّانُ بْنُ هِلاَلٍ، قَالَ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا الْعِدَّةَ ثَلاَثِينَ ‏"‏ ‏.‏

It was narrated that Ibn Abbas said: "The Messenger of Allah said; 'Fast when you see it and stop fasting when you see it, and if it is obscured from you (too cloudy), then complete thirty (days)."'

Sunan an-Nasa'i 2124

Chapter 12: Mentioning The Differences Reported From 'Amr Bin Dinar In The Hadith Of Ibn 'Abbas About it, Book 22: The Book of Fasting

✨

وعن ابن عباس رضي الله عنهما قال‏: ‏ قال رسول الله صلى الله عليه وسلم ‏ "‏ لا تصوموا قبل رمضان صوموا لرؤيته وأفطروا لرؤيته، فإن حالت دونه فأكملوا ثلاثين يومًا‏"‏ ‏(‏‏(‏رواه الترمذي وقال حديث حسن صحيح‏.‏

Ibn 'Abbas (May Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Do not observe Saum (fasting) before the advent of Ramadan. Observe Saum at sighting of the crescent of Ramadan and terminate it at sighting the crescent (of Shawwal). If the sky is overcast, complete (the month as) thirty (days)." [At- Tirmidhi].

Riyad as-Salihin 1225

Chapter 219: The Prohibition of Observing Saum (Fasting) after the Middle of Sha'ban, Book 8: The Book of Virtues

✨

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ سِمَاكِ بْنِ حَرْبٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ تَصُومُوا قَبْلَ رَمَضَانَ صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ حَالَتْ دُونَهُ غَيَايَةٌ فَأَكْمِلُوا ثَلاَثِينَ يَوْمًا ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَأَبِي بَكْرَةَ وَابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ وَقَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ ‏.‏

Ibn Abbas narrated that: the Messenger of Allah said: "Do not fast before Ramadan. Fast with its sighting, and break fast with its sighting, and if it is obscured from you, then complete thirty days."

Jami` at-Tirmidhi 688

Chapter 5: What Has Been Related About: Fasting And Breaking Fast Are Based Upon The Sighting (Of The Crescent), Book 8: The Book on Fasting

✨

وعنه أن رسول الله صلى الله عليه وسلم قال‏: ‏ ‏"‏صوموا لرؤيته، وأفطروا لرؤيته، فإن غَبِيَ عليكم فأكملوا عدة شعبان ثلاثين‏"‏ ‏(‏‏(‏متفق عليه وهذا لفظ البخاري‏)‏‏)‏‏.‏

وفي رواية مسلم‏: ‏ ‏"‏فإن غم عليكم فصوموا ثلاثين يومًا‏"‏‏.‏

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon), but if the sky is cloudy before you, then complete the number (thirty days) of the month." [Al-Bukhari and Muslim].

Riyad as-Salihin 1221

Chapter 217: The Excellence of Observing Saum (Fasts) during Ramadan, Book 8: The Book of Virtues

BID’AH HASANA: WHAT A FINE INNOVATION.

Ameer ul-Mu’mineen ‘Umar ibn al-Khattab رضي الله عنه said;

“(What a) Fine Innovation (Bid’ah Hasana)!” and in some narrations a (letter) ‘Taa’ is added.

The root meaning of Innovation (Bid’ah) is what is produced without precedent.

It is applied in the law in opposition to the Sunnah and is, in that case, blameworthy.

Strictly speaking, if it is part of what is classified as commendable by the law then it is an Excellent Innovation (Hasana), while if it is part of what is classified as blameworthy by the law then it is Blameworthy (Mustaqbaha), otherwise it falls in the category of what is Permitted (Mubaah).

It can be divided into the five legal categories (or rulings - Ahkaam Al-Khamsah).

[Imam Ibn Hajar al-Asqalani ash-Shafi’i al-Ash’ari رحمه الله in Fath al-Bari]

BID’AH TYPES

Narrated from Ibrahim al-Junayd رحمه الله said;

“I heard Ash-Shafi’i saying;

‘Innovation is of two types;

Praiseworthy Innovation and Blameworthy Innovation, and anything that disagrees with the Sunnah is Blameworthy.’”

[Shaykh Abu Na’eem ash-Shafi’i al-Ash’ari رحمه الله in Hilyatul Awliya]

“Anything that did not exist during the Prophet’s ﷺ time is called Innovation, but some are Good (Bid’ah Hasana) while others are not (Bid’ah Say’iah).”

[Imam Ibn Hajar al-Asqalani ash-Shafi’i al-Ash’ari رحمه الله in Sharh Sahih al-Bukhari]

In Sharh Sahih Muslim, Imam Al-Nawawi رحمه الله explains Prophet Muhammad ﷺ statement,

“Every Innovation (Bid’ah) is misguidance” :

The statement of Prophet ﷺ,

“Every Innovation is misguidance,” is general and subject to qualification (‘amm makhsus), i.e., [it means] “the majority of the Innovations.”

The linguists have said it is everything that is practised without precedent.

The scholars have divided it into five categories :

1. Compulsory (Wajiba)

2. Recommended (Manduba)

3. Forbidden (Muharrama)

4. Disliked (Makruha)

5. Permissible (Mubaha).

An example of the Compulsory Innovation (Bid’ah Wajiba) is formulating dialectical evidences to refute heretics, Innovators and the likes thereof.

An example of the Recommended Innovation (Bid’ah Manduba) is writing books and constructing schools and hostels etc.

An example of the Permissible Innovation (Bid’ah mubaha) is preparing a variety of food and other such things. And the example of the Forbidden Innovation (Bid’ah Muharrama) and the Disliked Innovation (Bid’ah Makruha) are self evident.

I have elaborated on this matter extensively with evidences in Tahdhib al-Asma’ wa al-Lughat.

If what I have mentioned is understood, then it should be known that the aforementioned Hadith and other traditions like it are general and subject to qualification (‘amm makhsus).

The statement of Umar رضي الله عنه concerning the Tarawih prayer,

“What an Excellent Innovation this is,” supports what I have said.

The Hadith,

“Every Innovation,” is emphasised by the word, “every”, but this does not rule out that it is general and subject to qualification (‘amm makhsus); rather a part of it can be specified from the general in spite of it.

It is like Allah’s statement :

“(That) will destroy everything.” - Qur’an 46:25

[Imam Al-Nawawi ash-Shafi’i al-Ash’ari رحمه الله in Sharh Sahih al-Muslim]

Imam Shafi’i al-Ash’ari رحمه الله said,

“Innovations are of two types: that which contradicts the Qur’an, the Sunnah, or unanimous agreement of the Muslims is an Innovation of deception, while a Good Innovation does not contradict any of these things.”

[Imam Al-Bayhaqi ash-Shafi’i al-Ash’ari رحمه الله in Manaqib Ash-Shafi’i]

𝗔𝗻𝘀𝘄𝗲𝗿𝗶𝗻𝗴 𝘁𝗵𝗲 𝗶𝗴𝗻𝗼𝗿𝗮𝗻𝘁 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

Hadith rejectors, also known as Quranists, are a Deviant group who interpret the Quran with their own flawed understanding whilst rejecting the Ahadith, which are the recorded commands, sayings and actions of beloved prophet ﷺ.

𝗤𝘂𝗿𝗮𝗻𝗶𝗰 𝗩𝗲𝗿𝘀𝗲𝘀 𝗖𝗼𝗺𝗺𝗮𝗻𝗱𝗶𝗻𝗴 𝗢𝗯𝗲𝗱𝗶𝗲𝗻𝗰𝗲 𝘁𝗼 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 ﷺ

First we will present some Quranic Verses in which we are commanded by Allah to follow the commands, statements, actions of the Beloved Prophet ﷺ i.e the Ahadith of the Beloved Prophet ﷺ:

𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗔𝘁-𝗧𝗮𝘄𝗯𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟱𝟵

وَلَوۡ اَنَّهُمۡ رَضُوۡا مَاۤ اٰتٰٮهُمُ اللّٰهُ وَرَسُوۡلُهٗۙ وَقَالُوۡا حَسۡبُنَا اللّٰهُ سَيُؤۡتِيۡنَا اللّٰهُ مِنۡ فَضۡلِهٖ وَ رَسُوۡلُهٗۙ اِنَّاۤ اِلَى اللّٰهِ رٰغِبُوۡنَ

'How excellent it would be, if they were pleased with what Allah and His Noble Messenger had given them and said, “Allah suffices us; Allah will now give us by His munificence, and (so will) Allah’s Noble Messenger – and towards Allah only are we inclined.”'

This verse indicates that what the Prophet ﷺ gives, commands, teaches is in fact through Allah's will.

𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝘇𝗵𝗮𝗯 𝗩𝗲𝗿𝘀𝗲 𝟯𝟲

وَمَا كَانَ لِمُؤۡمِنٍ وَّلَا مُؤۡمِنَةٍ اِذَا قَضَى اللّٰهُ وَرَسُوۡلُهٗۤ اَمۡرًا اَنۡ يَّكُوۡنَ لَهُمُ الۡخِيَرَةُ مِنۡ اَمۡرِهِمۡ ؕ وَمَنۡ يَّعۡصِ اللّٰهَ وَرَسُوۡلَهٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِيۡنًا‏

'It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.

This verse emphasises that obeying the Prophet ﷺ is in reality also obedience to the commands Allah and rejection of the commands of the Beloved Prophet ﷺ is rejection of Allah's commands.

𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗛𝗮𝘀𝗵𝗿 𝗩𝗲𝗿𝘀𝗲 𝟳

وَمَاۤ اٰتٰٮكُمُ الرَّسُوۡلُ فَخُذُوْهُ وَ مَا َنَهٰٮكُمۡ عَنۡهُ فَانْتَهُوۡا ۚ وَاتَّقُوا اللّٰهَ ؕ اِنَّ اللّٰهَ شَدِيۡدُ الۡعِقَابِۘ‏

"Accept whatever the noble messenger gives you; and refrain from whatever he forbids you; and fear Allah; indeed Allah's punishment is severe"

This verse commands Muslims to follow the instructions of the Beloved Prophet ﷺ.

𝟰) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗶𝘀𝗮 𝗩𝗲𝗿𝘀𝗲 𝟲𝟱

فَلَا وَرَبِّكَ لَا يُؤۡمِنُوۡنَ حَتّٰى يُحَكِّمُوۡكَ فِيۡمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُوۡا فِىۡۤ اَنۡفُسِهِمۡ حَرَجًا مِّمَّا قَضَيۡتَ وَيُسَلِّمُوۡا تَسۡلِيۡمًا‏ ﴿4:65

'But no, by (oath of) your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.'

This verse asserts that true belief requires complete submission to the Beloved Prophet’s ﷺ judgment.

Allah ﷻ takes a oath upon him self that no one will be a true believer until they make the Beloved Prophet ﷺ a judge over everyone and they must fully submit to him and his decisions.

𝟱) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗮𝗷𝗺 𝘃𝗲𝗿𝘀𝗲 𝟯

وَمَا يَنۡطِقُ عَنِ الۡهَوٰىؕ‏

' Nor does he speak from [his own] inclination.'

This verse outlines the fact regarding Wahy al-Khafi, which will also be discussed further down. But the essential point is that whatever the Beloved Prophet ﷺ commands and states is in fact a inspiration from Allah, so rejecting such commands can lead to sins or even Kufur.

𝗔𝗵𝗮𝗱𝗶𝘁𝗵 𝗘𝗺𝗽𝗵𝗮𝘀𝗶𝘀𝗶𝗻𝗴 𝘁𝗵𝗲 𝗜𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝗰𝗲 𝗼𝗳 𝗦𝘂𝗻𝗻𝗮𝗵

Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I have left you with two matters which will never lead you astray, as long as you hold to them:

THE BOOK OF ALLĀH AND THE SUNNAH OF HIS PROPHET.”

Reference:

al-Muwaṭṭa’ 1661

Grade: Sahih (authentic) according to Ibn Abdul Barr

عَنْ مَالِك أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ

1661 موطأ مالك كتاب الجامع باب القدر خلق آدم ثم مسح ظهره بيمينه فاستخرج منه ذرية

24/331 المحدث ابن عبدالبر خلاصة حكم المحدث محفوظ معروف مشهور في التمهيد

References:

● Abū al-Shaykh, Tabaqāt al-Muhaddithīn fī Asbahan (4:67 §549).

● Ibn 'Abd al-Barr, al-Tamhīd (24:331).

● Nasr al-Marwazī, al-Sunnah (p. 25-26 §68).

● al-Hākim, al-Mustadrak (1:93=1990 ed. 1:171 §318).

● al-Bayhaqī, al-Sunan al-Kubrā (10:114 §20108) & al-I'tiqād (p. 228).

● Mālik, Muwatta'.

● Ibn Hazm, al-Ihkam (6:243=6:810).

𝗔𝗻𝗼𝘁𝗵𝗲𝗿 𝘃𝗲𝗿𝘀𝗶𝗼𝗻 𝘀𝘁𝗮𝘁𝗲𝘀:

“I have left among you two matters by holding fast to which, you shall never be misguided: THE BOOK OF ALLĀH AND MY SUNNAH. And these two shall never part ways until they show up at the Pond.”

References:

● Ibn Shahin, al-Targhīb fil-Dhikr (2:406 §528)

● Ahmad al-Ghumarī, al-Mudawi (3:482 §3923)

● al-Hākim, al-Mustadrak (1:93=1990 ed. 1:172 §319)

● al-Bayhaqī, al-Sunan al-Kubrā (10:114 §20109)

● al-Darāqutnī, Sunan (4:245 §149)

●Abu Bakr al-Shafi'ī, Ghaylaniyyat.

● al-Suyutī, Jami al-Saghir (§3923).

● al-Lalika'i, Sharh Usūl I'tiqād Ahl al-Sunna (1:80).

● al-Khātib, al-Jami li-Akhlāq al-Rawi (1983 ed. 1:111=1991 ed. 2:165-166 §89) & al-Faq8h wal-Mutafaqqih (1:94).

● Ibn 'Abd al-Barr, al-Tamhīd (24:331).

● Ibn Hazm, al-Ihkam (6:243=6:810)

● al-Suyutī, Miftah al-Janna (p. 29 §35).

● al-Tabarī, Tarīkh (2:205-206)

● Ibn Hishām, Sīra (6:8-10).

𝗣𝗿𝗼𝗽𝗵𝗲𝗰𝘆 𝗥𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

Miqdam bin Ma'dikarib Al-Kindi رضي الله عنه narrated that:

The Messenger of Allah (ﷺ) said: "Soon there will come a time that a man will be reclining on his pillow, and when one of my Ahadith is narrated he will say: 'The Book of Allah is (sufficient) between us and you. Whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.' Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden."

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، حَدَّثَنِي الْحَسَنُ بْنُ جَابِرٍ، عَنِ الْمِقْدَامِ بْنِ مَعْدِيكَرِبَ الْكِنْدِيِّ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ يُوشِكُ الرَّجُلُ مُتَّكِئًا عَلَى أَرِيكَتِهِ يُحَدَّثُ بِحَدِيثٍ مِنْ حَدِيثِي فَيَقُولُ بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ عَزَّ وَجَلَّ فَمَا وَجَدْنَا فِيهِ مِنْ حَلاَلٍ اسْتَحْلَلْنَاهُ وَمَا وَجَدْنَا فِيهِ مِنْ حَرَامٍ حَرَّمْنَاهُ ‏.‏ أَلاَ وَإِنَّ مَا حَرَّمَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِثْلُ مَا حَرَّمَ اللَّهُ ‏"‏ ‏.‏

Reference : Sunan Ibn Majah 12

𝗔𝗱𝗱𝗿𝗲𝘀𝘀𝗶𝗻𝗴 𝘁𝗵𝗲 𝗢𝗯𝗷𝗲𝗰𝘁𝗶𝗼𝗻 𝘁𝗵𝗮𝘁 𝗛𝗮𝗱𝗶𝘁𝗵 𝘄𝗮𝘀 𝗻𝗼𝘁 𝗪𝗿𝗶𝘁𝘁𝗲𝗻 𝗗𝘂𝗿𝗶𝗻𝗴 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁’𝘀 ﷺ 𝗧𝗶𝗺𝗲

Initially, in the very early stages of Islam, the writing down of Hadith was prevented as a precaution measure due to the worry of it being mixed with the words of the Quran, as the style and pattern of the Quran were not yet clear to everyone.

However, as the Quran's distinct style became well-established, the prohibition was lifted. The Beloved Prophet ﷺ himself later commanded the writing down of Hadith. For instance, he instructed Amr b. al-Aas رضي الله عنه to write down the Hadith he was learning. This shift ensured the preservation of the Prophet's sayings and actions, which are essential for understanding and practicing Islam comprehensively.

Narrated Abdullah ibn Amr ibn al-'As رضي الله عنه:

I used to write everything which I heard from the Messenger of Allah (ﷺ). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (ﷺ) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (ﷺ). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.

حَدَّثَنَا مُسَدَّدٌ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالاَ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ بْنِ الأَخْنَسِ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي مُغِيثٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ كُنْتُ أَكْتُبُ كُلَّ شَىْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أُرِيدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوا أَتَكْتُبُ كُلَّ شَىْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنِ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ فَقَالَ ‏ "‏ اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلاَّ حَقٌّ ‏"‏ ‏.‏

Reference : Sunan Abi Dawud 3646

𝗔𝗺𝗼𝗻𝗴 𝘁𝗵𝗲 𝗺𝗮𝗻𝘂𝘀𝗰𝗿𝗶𝗽𝘁𝗲𝗱 𝗛𝗮𝗱𝗶𝘁𝗵 𝗰𝗼𝗹𝗹𝗲𝗰𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝗛𝗶𝗷𝗿𝗶 𝗰𝗲𝗻𝘁𝘂𝗿𝘆 𝗮𝗿𝗲:

1. 'Abd Allāh ibn Amr ibn al-As (d. 63), al-Sahifa al- Sadiqa, originally containing about 1,000 hadiths of which 500 reached us, copied down by Abd Allāh directly from the Prophet - upon him blessings and peace - and transmitted to us by his great-grandson Amr ibn Shuayb (d. 118);

2. Hammam ibn Munabbih's (d. 101 or 131) al-Sahifa al- Sahiha which has reached us complete in two manuscripts containing 138 hadiths narrated by Hammam from Abu Hurayra (d. 60), from the Prophet - upon him blessings and peace;

3. The lost folios of Aban ibn Uthman (d. 105) the son of Uthman ibn Affan (d. 35), from whom Muhammad ibn Ishaq (80-150/152) narrated;

4. The accomplished works of Urwa (d. ~92-95) - the son of al-Zubayr ibn al-Awwam and grandson of Asma' and A'isha the learned daughters of Abu Bakr the Truthful. Urwa ordered them burnt, after a lifetime of teaching from them, during the sack of Madina by the armies of Syro-Palestine under Yazid ibn Muawiya in 63;

5. Muhammad ibn Shihab al-Zuhri's (d. 120) Sira, from which Ibn Ishaq also borrowed much;

6. Asim ibn Umar ibn Qatada ibn al-Numan al-Ansari's (d. 120 or 129) Maghazi and Manaqib al-Sahaba, another principal thiqa source for Ibn Ishaq and others;

7. Abd Allah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm al-Ansari's (d. 135) tome, another main source for Ibn Ishaq Ibn Sad, and others;

8. The most reliable Sira of the Madinan Musa ibn Uqba al-Asadi (d. 141), praised by Imam Malik and used by Ibn Sad and others.

𝗢𝗯𝗷𝗲𝗰𝘁𝗶𝗼𝗻 - 𝗔𝗿𝗲 𝗦𝗮𝗵𝗶𝗵 𝗕𝘂𝗸𝗵𝗮𝗿𝗶 & 𝗦𝗮𝗵𝗶𝗵 𝗠𝘂𝘀𝗹𝗶𝗺: 𝗧𝗵𝗲 𝗼𝗻𝗹𝘆 𝗔𝘂𝘁𝗵𝗲𝗻𝘁𝗶𝗰 𝗦𝗼𝘂𝗿𝗰𝗲𝘀?

A common misconception is that Sahih Bukhari and Sahih Muslim are the only authentic Hadith books of the Prophet ﷺ. While these works are indeed authentic, they do not contain every single narration. The objective of these Hadith scholars was to create a summarized and categorized Hadith collection, making it easier for scholars and people to find what they needed without the collection being overly lengthy. These collections address many of the main concerns regarding the Ummah but are not exhaustive.

𝗥𝗮𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 𝗥𝗲𝗳𝘂𝘁𝗶𝗻𝗴 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

Without the blessed Ahadith, a Muslim is unable to fully perform essential acts of worship such as Salah (prayer), Zakah (almsgiving), Sawm (fasting) and Hajj (pilgrimage), among others. Those who disband Ahadith, in reality, have no basis for even observing Eid, as its commands come from the Beloved Prophet ﷺ through Ahadith alone.

The Prophet ﷺ was not only sent to deliver the Quran but also to explain it with the inspiration of Allah. The Ahadith provide necessary context, details, and practical implementation of the Quran's teachings, making them indispensable for a complete understanding and practice of Islam.

There are two main types of revelation "wahy al-khafi" (the hidden or subtle revelation) and "wahy al-jalil" (the majestic or clear revelation). These terms help distinguish between the different forms of revaltions upon the Prophet ﷺ.

Wahy al-Khafi (Hidden Revelation)

"Wahy al-khafi" refers to more subtle forms of divine guidance that are not directly part of the Quranic revelation. This includes inspiration or insight given to the Beloved Prophet ﷺ to help him make decisions, guide the Muslim community, and understand various aspects of life and religion. These revelations often pertain to the Hadith, which are the sayings, actions, and approvals of the Prophet. While not part of the Quran, Hadith are essential for understanding and implementing Islamic teachings.

Wahy al-Jalil (Majestic Revelation)

"Wahy al-jalil" refers to the clear, direct revelation of the Quran. This type of revelation is majestic and profound, often delivered through the angel Jibreel عليه السلام.

Both types of revelation are crucial in Islam, with wahy al-jalil forming the bedrock of Islamic belief and law, and wahy al-khafi offering a practical understanding and application through the life and teachings of the Beloved Prophet ﷺ.

𝗧𝗵𝗲 𝗜𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝗰𝗲 𝗼𝗳 𝗔𝗵𝗮𝗱𝗶𝘁𝗵 𝗶𝗻 𝗜𝘀𝗹𝗮𝗺

Islam is a religion of transmission, passed down through countless Sahabah (companions) of the Beloved Prophet ﷺ. Just as the Quran has reached us through this transmission, so have the Ahadith. To reject one in favor of the other is an act of ignorance that can even lead to Kufr (disbelief).

Islamic Ahadith were preserved through both written and oral transmission. The Sahabah, along with the Muhaditheen (Hadith scholars) and other scholars of Islam, traveled across the Arab lands, compiling Ahadith that had been passed down from the Sahabah. Great Hadith masters like Imam Ahmad ibn Hanbal رحمه الله are said to have memorized over a million Ahadith.

Later scholars, such as Ibn Hajar Al-Asqalani رحمه الله, evaluated the validity of these chains of transmission. This evaluation included assessing the veracity of each narrator and the accuracy of the words attributed to the Beloved Prophet ﷺ. This rigorous process strengthens the authenticity of Ahadith narration and ensures their reliability for guiding Muslims in their faith and practice.

𝗧𝗵𝗲 𝗥𝗼𝗹𝗲 𝗼𝗳 𝗔𝗵𝗮𝗱𝗶𝘁𝗵 𝗶𝗻 𝗣𝗲𝗿𝗳𝗼𝗿𝗺𝗶𝗻𝗴 𝗦𝗮𝗹𝗮𝗵

Salah (prayer) is a cornerstone of Islamic practice, and its proper performance relies on guidance from numerous Ahadith. Here are key components of Salah that are derived from Hadith:

1. Starting with Takbir: Raising hands to the ears during Takbir.

2. Ta'awwudh: Reciting 'a'udhu bil-Lahi min al-Shaytani al-rajim.

3. Thana: Reciting "Subhanaka Allahumma Wa Bihamdika"—the complete Thana is not found in the Quran.

4. Starting with Surah Al-Fatiha: The command to start Salah with Surah Al-Fatiha.

5. Ameen: Reciting آمين at the end of Surah Al-Fatiha.

6. Ruku: Bowing and reciting "سُبْحَانَ رَبِّيَ الْعَظِيمِ".

7. Standing from Ruku: Reciting "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ".

8. Standing Response: Reciting "رَبَّنَا وَلَكَ الْحَمْدُ".

9. Sajdah: Prostrating and reciting "سُبْحَانَ رَبِّيَ الأَعْلَى".

10. Between Sajdahs: Reciting "رَبِّ اغْفِرْ لِي رَبِّ اغْفِرْ لِي" as an additional Sunnah.

11. Tashahhud: Reciting the entire Tashahhud (at-Tahiyyat), which is not found in the Quran.

12. Durood-E-Ibrahim: Reciting this, as commanded by the Prophet ﷺ, acquired from Hadith.

13. Tasleem: Concluding the prayer with salaams on each side, derived from Hadith.

14.Prayer cycles: The very Prayer Rakahs are also something only understood with the blessed Ahadith of the Beloved Prophet ﷺ.

Additionally, the Quran mentions only three specific names for prayers: Fajr, Wusta, and Isha. The names and times of the other prayers, such as Maghrib, are derived from Ahadith. Consequently, Quranists often pray only three times a day, abandoning the other two prayers, which deviates from the practice established by the Prophet ﷺ and followed by the Muslim community.

𝗪𝗶𝘁𝗵 𝗿𝗲𝗴𝗮𝗿𝗱𝘀 𝘁𝗼 𝗙𝗮𝘀𝘁𝗶𝗻𝗴 𝘁𝗶𝗺𝗲𝘀:

Narrated 'Adi b. Hatim رضي الله عنه :

When the verse "Until the white thread of dawn appear to you distinct from its black thread" was revealed, I took a white rope and a black rope, and placed them beneath my pillow ; and then I looked at them, but they were not clear to me. So I mentioned it to the Messenger of Allah (ﷺ). He laughed and said: Your pillow is so broad and lengthy ; that is (i.e. means) night and day. The version of the narrator 'Uthman has: That is the blackness of night and whiteness of day.

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حُصَيْنُ بْنُ نُمَيْرٍ، ح وَحَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا ابْنُ إِدْرِيسَ، - الْمَعْنَى - عَنْ حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ، قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ‏{‏ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ ‏}‏ ‏.‏ قَالَ أَخَذْتُ عِقَالاً أَبْيَضَ وَعِقَالاً أَسْوَدَ فَوَضَعْتُهُمَا تَحْتَ وِسَادَتِي فَنَظَرْتُ فَلَمْ أَتَبَيَّنْ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَضَحِكَ فَقَالَ ‏"‏ إِنَّ وِسَادَكَ لَعَرِيضٌ طَوِيلٌ إِنَّمَا هُوَ اللَّيْلُ وَالنَّهَارُ ‏"‏ ‏.‏ قَالَ عُثْمَانُ ‏"‏ إِنَّمَا هُوَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَارِ ‏"‏ ‏.‏

Reference : Sunan Abi Dawud 2349

Above we see how the Beloved Prophet ﷺ explained a Quranic verse to the Sahabah or self understanding can't be done.

Even if you look at zakah the mention of giving 2.5% is not mentioned in the Quran but rather also gained from Ahadith. So like this there are countless Rulings and commands that a true Muslim must adhere to, without which a persons Islam is incomplete.

𝗧𝘆𝗽𝗲𝘀 𝗼𝗳 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

The Ahadith Rejectors sect come in various types:

𝟭. 𝗣𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗣𝗿𝗲𝗳𝗲𝗿𝗲𝗻𝗰𝗲𝘀: Some reject Hadith based on whims and desires, accepting or rejecting what aligns with their personal likes or dislikes.

𝟮. 𝗖𝗼𝗻𝘁𝗿𝗮𝗱𝗶𝗰𝘁𝗼𝗿𝘆 𝗠𝗲𝘁𝗵𝗼𝗱𝗼𝗹𝗼𝗴𝗶𝗲𝘀: Others, such as those in the Shia and Wahhabi sects, reject Hadith that contradict their flawed methodologies. They often attempt to weaken strong Hadith by focusing on weak opinions from less reputable scholars, thereby supporting their own weak ideas and opposing the consensus of Ahlus Sunnah Wa'l Jama'ah.

𝟯. 𝗠𝗶𝘀𝗶𝗻𝗳𝗼𝗿𝗺𝗮𝘁𝗶𝗼𝗻 𝗮𝗻𝗱 𝗕𝗹𝗶𝗻𝗱 𝗙𝗼𝗹𝗹𝗼𝘄𝗶𝗻𝗴: Some reject accepted authentic Hadith due to misinformation or blind following (Taqlid) of certain Shaykhs or self-taught Hadith scholars like Albani, instead of relying on the numerous Hadith masters and Muhaditheen, such as Ibn Hajar Al-Asqalani رحمه الله among other numerous authentic hadith masters.

𝟰. 𝗜𝗻𝘁𝗲𝗹𝗹𝗲𝗰𝘁𝘂𝗮𝗹 𝗔𝗿𝗿𝗼𝗴𝗮𝗻𝗰𝗲: Another group rejects Hadith out of arrogance, believing their intellect alone is sufficient to understand the Quran. They diminish the role of the Prophet ﷺ to merely a messenger who delivered the Quran, disregarding his teachings and actions. This group is commonly known as the Quranists.

Each type of Hadith rejector undermines the comprehensive understanding of Islam provided by both the Quran and the Hadith, leading to interpretations and practices that diverge from the established teachings of Ahlus Sunnah Wa'l Jama'ah.

𝗖𝗼𝗻𝗰𝗹𝘂𝗱𝗶𝗻𝗴 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁:

Ibn ‘Asakir reported: Malik ibn Anas, may Allah have mercy on him, said, “The Sunnah is like the Ark of Noah. Whoever boards it will be saved, and whoever does not board it will drown.”

Reference:

Tārīkh Dimashq 12275

عن ابن عساكر قَالَ مَالِك بن أنس رحمه الله السَّنَةُ سَفِينَةُ نُوحٍ مَنْ رَكِبَهَا نَجَا وَمَنْ تَخَلَّفَ عَنْهَا غَرَقَ

12275 تاريخ دمشق لابن عساكر

The use of abbreviations for Ṣalawāt and Salām, such as SAW, PBUH, and A.S. for the Prophet ﷺ, and S.W.T. for Allāh, has become the norm in today’s age, where social media has become a primary resource for learning the Dīn. Abbreviation is strictly forbidden. In this century, not only the ordinary person but even the so-called “learned” and “intellectuals” are guilty of this practice.

‎Imām an-Nawawī, the great Muḥaddith, states:

‎“It is praiseworthy (mustaḥab) for a person writing Ḥadīth that (…) at the mentioning of Rasūlullāh ﷺ, he writes ‘Ṣallā Llāhu ʿalayhi wa-sallam’ in full and not merely using abbreviations, and neither sufficing on one of the two, i.e. Ṣalāt & Salām.” [Sharḥ Ṣaḥīḥ Muslim, 1/39]

‎Shaykh al-Islām Imām Jalāl ad-Dīn al-Suyūṭī said that the person who first introduced the practice of using abbreviation for Ṣalawāt had his hands cut off. The conclusion is that it is not permissible and the one who indulges in this act is stripped from a very great benefit (khayr) and has lost a great reward.

Most Commonly Arabic Abbreviations used:

وعلیکم السلام ورحمتہ اللہ وبرکاتہ

ماشاء الله تبارك و تعالى

جزاك الله خيرا

بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

ماشاء الله تبارك و تعالى

‎ ماشـــــــــــــــــــــــــــــــــــــــاءَ اللّٰه

إن شاء الله تبارك و تعالى

*اَلسَّلاَمْ عَلَيْــــــــــــــــــــكُمْ وَ رَحْمَةُ اللہِ وَبَرَكَاتُهُ

الحمد لله والشكر لله

رحمة اللّٰه تعالى عليه

الحمد لله رب العلمين

إِنَّا ِلِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

وَأَنْتُمْ فَجَزَاكُمُ ٱللَّٰهُ خَيْرًا

ﷺ

آمين ثم آمين يا رب العالمين

لَا إِلَٰهَ إِلَّا ٱللَّٰهُ مُحَمَّدٌ رَسُولُ ٱللَّٰهِ

‎

*بسْــــــــــــــمِ ﷲِالرَّحْمَنِ اارَّحِيم*

*اسَـلاَمُ و عَلَيــْكُم وَرَحْمَةُ اللهِ وَبَرَكـَاتُۃ*

*إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعُوْن*

سُبْحَانَهُ وَتَعَالَى

اللَّه سُبْحَانَهُ وَتَعَالَى

‎آمِيْن يَارَبَّ الْعَالَمِينْ

مَدَّ ظِلُّهُ العَلِيّ‎

عليه السلام

آمین یارب العالمین بجاه النبى الامين ﷺ

رضی اللہ تعالٰی عنہ

مولا علی کرم اللہ تعالیٰ وجھہ الکریم

دامت برکاتہم العالیہ

الصلوۃ والسلام علیک یا رسول اللہ

وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ

سُبْحَـٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـٰمٌ عَلَى ٱلْمُرْسَلِينَ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ

آمين بجاه النبي الكريمﷺ

أستغفر الله العظيم واتوب اليه

All the parts of a Halaal animal are Halaal except some, which are either Haraam or Makrooh/undesirable:

The blood that runs through the veins

Gallbladder

Bladder

Male and

Female organs

Testicles

Glands

Haraam marrow (Spinal marrow)

The two muscles of the neck that stretch up to shoulders

The blood from liver

The blood from spleen

The blood that comes out from the meat after slaughtering

The blood from the heart

Bile i.e. the yellow fluid from inside the gallbladder

The nasal fluid which is mostly found in sheep

Anus

Tripe

Intestines

Sperm

The sperm that has been transformed into blood

The sperm that has been transformed into flesh

The sperm that has been fully transformed into an animal but it’s found dead or if it was not, it died without being slaughtered.

(Summarized and extracted from Fatawa Razvia, Vol. 20, p. 240-241)

Some of them need a little more explanation:

Blood:

The blood that runs through the veins at the time of slaughtering the animal is called flowing blood. It’s impure and it’s Haraam to eat or drink it. The remaining blood within the meat after slaughtering e.g. on the slaughtered part of the neck, inside the heart, inside the liver and spleen as well as in the fine veins inside the meat. Although they are not impure but they are disallowed to be eaten. One needs to thoroughly clean prior to cooking. The meat has blood at various spots concealed within the fine veins which are quiet hard to identify but they look like black strings after cooking, especially in brain (bheja), feet (paya) and chicken thighs, these black strings can be seen which should be discarded when found at the time of eating. One should not cook the chicken livers whole without slitting them into halves and cleaning the blood from inside.

Spinal Marrow:

It looks like a white string which originates from the brain and runs through the neck and ends at the end of the spine. It should be taken out and discarded prior to cooking but since it is hard to take it out, and if one cannot then discard it when found after coking or at the time of eating.

The neck Muscles:

There two long yellow muscles at the both sides of the neck that stretch up to the shoulders and provide support for the neck, are not allowed to be eaten. The muscles are easily identifiable in sheep, goat or cow but hard to find in chicken and birds, one may discard them after cooking.

Glands:

They are generally found at the neck, inside the throat, and somewhere covered with fat either red or sandy in color, round and small in shape. This is also a non-edible part of the animal, one must discard them prior to cooking, and if seen whilst cooking discard immediately.

Testicles:

They are Makrooh Tahreemi. They are easily identifiable in bulls and goat, sheep etc. but in roosters, they can be found towards the back after slitting the stomach open and having the guts removed, looking like two tiny oval shaped seeds.

(Aadaabe Ta’aam)

It’s not permissible to give anything from Qurbani or any Sadaqah to a kafir; one should never give!.

(Fatawa Razvia, Vol. 14, p. 708)

اَخْرَجَ الطَّبْرَانِیُّ فِیْ الْمُعْجَمِ الْاَوْسَطِ عَنْ عَبْدِاﷲ بْنِ عَمْرِو ابْنِ عَدِیٍّ ۔ وَالْبَیْہَقِیُّ عَنِ ابْنِ عَبَّاسٍ رَضِیَ اﷲ تَعَالٰی عَنْہُمْ کَانَ رَسُوْلُ اﷲ صَلَّی اﷲ تَعَالٰی عَلَیْہِ وَسَلَّمَ یَکْرَہُ مِنَ الشَّاۃِ سَبْعًا؛ اَلْمَرَارَۃَ وَالمَثَانَۃَ وَالْحَیَاءَ وَالذَّکَرَ وَالْاُنْثَیَیْنِ وَالْغُدَّۃَ وَالدَّمَ وَکَانَ اَحَبَّ الشَّاۃِ اِلَیْہِ مَقَدَّمَہَا۔

Imam Tabrani in Mu’jam Al-Ausat reported from Hazrat Abdullah Ibn ‘Amr Ibn ‘Adiy, and Baihaqi from Hazrat Ibn ‘Abbaas – may Allah be pleased with them all –“ The Messenger of Allah – may Allah send blessings and peace upon him – used to dislike 7 things from the goat;

Gallbladder

Bladder

Vagina

Penis

Testicles

Glands

And He used to like the front part of the goat the most.”

(Tabrani Hadeeth No. 9480)

Imam Manaawi states in Taiseer Sharah Jame’ Sagheer, commenting on the Hadeeth as follows:

( كان يكره من الشاة سبعا ) أي أكل سبع مع كونها حلالا ( المرارة ) أي مافي حوف الحيوان فيها ماء أخضر ( والمثانة والحيا ) يعني الفرج ( والذكر الانثيين والغدة والدم ) غير المسفوح لان الطبع السليم يعافها ليس كل حلال تطيب النفس لآكله ( وكان أحب الشاة اليه مقدمها ) لانه أبعد عن الاذى وأخف والمراد بمقدمها الذراع والكتف.

The Messenger of Allah – may Allah send blessings and peace upon him – used to dislike (eating) 7 things from the goat (despite being lawful):

Gallbladder (which is in the stomach of the animal and it contains yellow fluid)

Bladder

Vagina

Penis

Testicles

Glands

Blood (flowing blood).

(because the sane mind does not have appetite for them, and not every Halaal thing is attractive to the pure nature of the eater) And He used to like the front part of a goat the most. (For it’s the farthest portion from the impurities and lightest to digest. The “front part” signifies the arm and the shoulder meat.)”

Imam Tahtawy in his Hashiya Tahtawiyah states as follows:

قال ابوحنیفۃ رضی اﷲ تعالٰی عنہ اما الدم فحرام بالنص واکرہ الباقیۃ لانہا مما تستخبثہ الانفس ۔ قال اﷲ تعالٰی ویحرم علیہم الخبٰئث ۔

Imam Abu Hanifa – may Allah be pleased with him – stated, “Blood, which is Haraam and proven to be such from the Quranic verse but I regard the rest Makrooh Tahreemi, for the human nature hates them. Hence, Allah Almighty states, “And he forbids the evil things for them.” (Quran S7V157)

(Hashiya Tahtawy ‘Ala Al-Durr Al-Mukhtaar Vol. 4, p.360)

Distribution of Qurbani meat or any other charity (sadqa) to “Harbi Kafir” is not permissible at all. It is mentioned in Durr-e-Mukhtar: “Even though a Harbi Kafir is peace-wanting, charity is unanimously not permissible.” In Bahr Al-Raaiq: “According to Shariah, giving something to a Harbi Kafir is not permissible, for no Sawaab can be gained through this.”

Alahazrat states in Fatawa Razvia in regards to distributing the Qurbani or ‘Aqeeqah meat to non-Muslims (Of India, which is similar to the situation in SA i.e. Muslims are in minority and both these countries are not the Islamic state [currently not being governed according to Shariah legislation]):

Intestines are not meant for eating but they should be discarded, and if a kafir takes it or if it is given to a kafir there is no harm:

اَلْخَبِیۡثٰتُ لِلْخَبِیۡثِیۡنَ وَ الْخَبِیۡثُوۡنَ لِلْخَبِیۡثٰت

Dirty things are for dirty people and dirty people for dirty things

(Surah Al-Noor 26, Verse 24)

It’s not allowed to give meat to the (kuffaar) people of this land, for it is solely the right of a Muslim:

وَ الطَّیِّبٰتُ لِلطَّیِّبِیۡنَ وَ الطَّیِّبُوۡنَ لِلطَّیِّبٰت

Clean things are for clean people and clean people for clean things

(Surah Al-Noor 26, Verse 24)

But if someone, due to their ignorance, still wants to give them, it will not affect the Qurbani.

Allah knows best.

(Fatawa Razvia Vol. 20, p. 457-458)

Ojhri or Tripe

Some people are fond of consuming Tripe while some are in love with testicles (Kapoora). Below are given some quotations from the Fuqaha and Muhadditheen:

Imam Tabrani has reported the following Hadeeth from Hazrat Abdullah Ibn Umar – may Allah be plased with him – in his Al-Majma’ Al-Ausat, and Imam Baihaqi from Hazrat Abdullah Ibn Abbaas:

The Prophet – may Allah send blessings and peace upon him – regarded the consumption of the following 7 body parts as Makrooh:

Vagina

Testicles

Glands

Bladder

Gallbladder

Flowing blood

”

Allamah Badr Al-Deen ‘Aini said that our Imam Abu Hanifa – may Allah be pleased with him – stated, “Blood is, of course, Haraam, because its forbiddance is mentioned in the Quran but I regard the rest (six) of things as Makrooh, for a person with common sense or sober habits regards these Khabeeth (evil) things as Makrooh.”

(Haashiyah Kanz Al-Daqaa’iq, p. 496)

Allamah Tahtaawi comments in his Hashiya Tahtaawiyyah ‘Ala Al-Durr Al-Mukhtaar, Vol. 4, p. 196, “The word Khabeeth (as mentioned above in the citation of the Imam) is derived from the following statement of Allah Almighty:

وَیُحَرِّمُ عَلَیۡہِمُ الْخَبٰٓئِث

And he will forbid for them unclean things.

(Al-A’raaf 7, Verse 157)

i.e. The Holy Messenger will make the unclean things haram for the people.”

Tripe is Makrooh

Why is the consumption of “bladder” considered as Makrooh among the abovementioned 7 things? Because it’s the storage and the route of urine, and this reason is found in the tripe or Ojhri to the extent of perfection, since, every sane minded knows that the Ojhri or tripe is the storage for faeces, therefore it is established that the very reason which is found for making the bladder Makrooh, the same reason is found in Ojhri as well.

It’s recorded from Imam Azam that one can return the meat if it included the anus of the animal, due to it being Makrooh Tahreemi. Although it’s a fact that anus, which is just a part the faeces pass through in comparison to Ojhri where it passes through as well as it being its storage. The ruling of Ojhri being Makrooh Tahreemi has thus been established from Imam Azam Abu Hanifa – may Allah be pleased with him.

Imam Ahmed Raza has added the Karaahat of Ojhri as well as of all the other mentioned things in his Risaalah “Al-Mukkh Al-Maleeha Feema Naha ‘An Ajzaa’ Al-Dhabeeha” which is supported by all his other writings as well. For instance, it’s mentioned in Al-Malfooz Shareef, Vol. 4, p. 26, when someone asked, “Huzoor, it’s a fact that the impurities are considered clean for as long as they stay in their place (stomach), and the filth that is inside the Ojhri is also not unclean, then what is the reason of it being Makrooh?” He replied, “That is why it’s mentioned to be Makrooh, and if the impurities were to be considered as unclean (whilst still inside their place) then Ojhri will rather become Haraam, and not just Makrooh.”

It’s mentioned in Fatawa Razvia Vol. 6, p. 167, “Ojhri or intestine, consuming which is Makrooh should not be given out but they should rather be buried but if a beggar just picks it up and walks away with it, he should not be stopped.”

The answer given by Alahazrat to the questioner is quite interesting, for if Ojhri were not Makrooh Tahreemi he would not have mentioned the word “Haraam” when responding to the questioner but he would rather be very specific in saying “Makrooh Tanzeehi”. The usage of the word “Haraam” after mentioning the word “Makrooh” is a proof of it becoming Makrooh Tahreemi, for the place Haraam comes after Makrooh Tahreemi. However, since, only the Makrooh is mentioned in both the writings of Alahazrat, and it’s also established in the manuals of Fiqh that generally, Makrooh Tahreemi is understood by Makrooh, and Alahazrat also agrees to that:

“Generally Makrooh is often taken as Makrooh Tahreemi”

(Fatawa Razvia Vol. 3, p. 96)

It’s obligatory (Wajib) to abstain from Makrooh Tahreemi and it’s use is a grave sin.

It’s strange that some people show their superiority in abandoning the research of Alahazrat and not only eat the dirty piece of meat themselves but also feed it to the other Sunni people keeping them under the impression of it being Makrooh Tanzeehi while there is a lot more Halaal meat available to feast!

فَاعْتَبِرُوۡا یٰۤاُولِی الْاَبْصٰرِ

﴿۲﴾

Therefore, take heed, O you with eyes!

(Al-Hashr 59, Verse 2)

Heart purification is an essential concept in Islam, highlighting the importance of cleansing one's inner self to achieve spiritual growth and connection with Allah.

The Quran and Hadith emphasize the significance of purifying the heart and soul through self-reflection, repentance, and critical self-analysis of one's thoughts & actions, this leads to a deeper understanding of oneself and a stronger relationship with Allah.

To begin with, the Quran and Hadith stress the significance of purifying the heart in order to achieve true spiritual growth.

Rasoolullah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said;

"أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ أَلَا وَهِيَ الْقَلْبُ"

"Indeed, there is a piece of flesh in the body, which, if it is pure, the whole body is pure; and if it is corrupt, the whole body is corrupt, that piece of flesh is indeed the heart" (Sahih al-Bukhari).

The Hadith Shareef highlights the importance of a persons heart in determining the state of the individual's spiritual well-being.

A pure heart leads to righteousness and piety (Birr & Taqwa) while a corrupt heart leads to sin and transgression.

Moreover, the Quran repeatedly mentions the importance of purifying the heart and soul. In Surah Ash-Shams, verses 9 & 10, Allah says;

"قَدْ أَفْلَحَ مَن زَكَّاهَا

وَقَدْ خَابَ مَن دَسَّاهَا"

"Indeed successful is the one who made it pure.

And indeed failed is the one who covered it in sin."

This verse emphasizes that purification of the self is essential for success in this life and the Hereafter. By purifying the heart and soul, one can achieve closeness to Allah, attain inner peace & tranquility & enjoy spiritual gifts which Allah bestows upon the hearts.

This process of heart purification in Islam involves critical self-analysis and reflection on one's actions and intentions. Where students of knowledge are concerned the emphasis here has to be focused on inward actions.

There are many students of knowledge who don't lack outward actions but unknowingly carry hatred, ignorance & even pride in their hearts.

'Critical self analysis' is the basis of Tasawuf, that is 'knowing oneself', it requires individuals to examine their thoughts, emotions, and behaviors in order to identify any negative traits or qualities that need to be rectified.

This self-awareness is absolutely crucial for spiritual growth and development, as it allows individuals to recognize their shortcomings and strive towards improvement & gain a higher level of 'God-consciousness' (Taqwa).

Tawba (repentance) also plays a key role in the process of heart purification. Real repentance is the act of seeking forgiveness from Allah for one's sins and turning back to Him in 'Sincere Repentance', there is also a way of knowing when Allah has forgiven you for what you repented from..

The Quran states;

"وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ"

"O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success."

Repentance is a means of cleansing the heart from impurities and seeking Allah's forgiveness for one's mistakes, this is also the foundation for implementing Tasawuf.

Moreover, the Quran emphasizes the importance of self-restraint and controlling one's desires in order to purify the heart.

Allah says in Surah Al-Qiyama, Verse 20 and 21;

"كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ

وَتَذَرُونَ الْآخِرَةَ"

"No! But you love the present life"

And have forsaken the Hereafter."

"The verses highlight the importance of prioritising the Hereafter over worldly desires and striving towards spiritual growth and purification, we forget were on this Earth being tested..

"..قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ 'أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا إِذَا اؤْتُمِنَ خَانَ وَإِذَا حَدَّثَ كَذَبَ وَإِذَا عَاهَدَ غَدَرَ وَإِذَا خَاصَمَ فَجَرَ'"

"..The Mesenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said;

'There are four signs that make someone a pure hypocrite and whoever has them has a characteristic of hypocrisy until he abandons it, when he makes a covenant he is treacherous, when he speaks he lies, when he makes a promise he breaks it, and when he argues he is wicked (foul-mouthed).”

May Allah save us from having these signs, Ameen.

■ Sign of True Murshid

The Prophet Muhammad (ﷺ) said,

"Verily, the scholars are the inheritors of the prophets." These scholars are actually spiritual guides, they play a vital role in our spiritual development.

● The Challenge of the Guided Believer

Those whose spiritual guide is perfected, Shaytan whispers a lot against them. This may seem discouraging at first. Why would those seeking Allah's pleasure face greater challenges?

There is an important lessons here. Firstly, the devil recognizes the potential for growth in those following a true path. He sees their sincerity and tries to turn them away. This internal struggle can be difficult, but it is a sign of progress.

● The Peril of the Unguided

Those who do not have a perfected spiritual guide do not even have a bad thought or idea towards them.

● Seeking a Spiritual Guide

Finding a perfected guide is a blessing. Look for someone who is knowledgeable, pious, and patient. Someone who embodies the qualities of our Prophet (ﷺ). Recite Salawat in abundance to find a True Murshid.

• Conclusion

May Allah guide us all on the straight path. Let us seek knowledge, recite Salawat in abundance to find righteous teachers, and strive for His pleasure.

وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ سُبْحَـٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـٰمٌ عَلَى ٱلْمُرْسَلِينَ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ آمين بجاه النبي الكريمﷺ

■ Comparison of Modern Behavior with Etiquette and Good Manners

When we compare the behavior of people today in the light of good manners and etiquette, what do we observe? If someone commits a sin, people will highlight it, humiliate the person, and if they have the power, they will try to remove them from their position or even exile them from the country in disgrace.

● Sohbah:

A changes in behavior come due to the Sohbah, by adopting the behavior of the pious people, the saints. Their practice was that if they found out about someone's sin, they would ask Allah for forgiveness on their behalf and would never shame them in front of others. If listeners, companions, and organization members adopt this behavior, it is a gift for them.

● The Importance of Company:

Hazrat Abu Qasim Ishaq (r) asked Abu Bakr Al-Warraq (r):

"Whose company should I keep?"

He replied: "Keep the company of a person who does a good deed for you and then forgets about it, never reminding you. Conversely, never sit in the company of someone who remembers your faults because remembering your faults means they always want to shame you, which is a sign of extremely low character."

● The Meaning of High Morals - Ikhlaq

High morals mean that if you commit a sin, your friend will never remind you or make you feel that they know about your wrongdoing. They will hide your sin so well that you won't even realize it.

In history, Hazrat Hatim Al-Asam (r) was known as "Asam," meaning deaf. He wasn't actually deaf; this title was given to him.

Once, a woman came to him to ask a question, and she passed wind (Fart). Hazrat Hatim acted as if he was hard of hearing and asked her to speak louder. She repeated her question, and he asked again to speak louder. By the third time, the woman thought he was hard of hearing. From then on, he was known as "Asam," but he never mentioned this incident again, maintaining the pretense of being hard of hearing.

Hazrat Yahya bin Muadh (r) said:

A friend is not someone who asks for an apology for your mistake but a true friend is someone who avoids making you feel ashamed.

The message is of etiquette and good manners. If humility and good manners are adopted and practiced, it brings the greatest positive change in a person and is the best gift for a human being.

Permissiblilty of calling Ya RasoolAllah

If any one of you greets me, Allah returns my soul to me and I respond to the greeting.

Narrated Sayyiduna Abu Hurayrah:

The Prophet (ﷺ) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.

Sunan Abi Dawud 2041

Chapter 666: Visiting Graves, Book 11: The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj)

Hazrat Musa عليه السلام praying in the Grave

Sunan an-Nasa'i 1634

Sunan Ibn Majah 1637

Video Section

Roman Urdu - English

Aqaaeed Section (English)

There are three kinds of religious matters of Islaam:

(1).Beliefs: These must be understood well and firmly committed to the heart. Beliefs are the principles of Islaamic faith. Therefore, these are immune from amendment and revocation and even omission or addition.

(2).The clear- cut "commands" of the Holy Qur-aan and Sunnah like obligatory prayers five times a day, fasts (of the holy month) of Ramadaan, Hajj, Zakaat (poor-due) etc. "Ijtehaad" (independent interpretation of Islaamic matters) or "Qiyaas" (opinion, judgement) of any "Mujtahid"(the jurist who exercises his independent opinion) has nothing to do with the "commands".

(3).Those commands which have been derived from "Qur-aan-o-Hadees" through "Ijtehaad" (consensus).In such fundamental beliefs "Taqleed" is not to be done. Likewise the express "commands" ofthe Holy Qur-aan and Holy Prophet are exempt from "Taqleed". Our conformation to (following the suit of) Imaam Azam Abu Hanifa (may Allah be pleased with him) in religious affairs and issues is not on the ground that he has enjoined to do so but because "Qur-aan-o-Hadees" have expressly commanded in these respects. The third kind of religious matters is those which have been derived from "Qur-aan-o-Hadees" and "Ijma-e-Ummah" (consensus of Muslim scholars). "Taqleed" in such affairs is binding upon a "Ghair-Mujtahid" (non-jurist). As against this, it is forbidden for a "Mujtahid".