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SOLO Qur'an ed Ahadith? SOLO Sahih Bukhari?
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MessaggioInviato: Sab Ott 08, 2011 1:05 am    Oggetto: SOLO Qur'an ed Ahadith? SOLO Sahih Bukhari? Rispondi citando

"Qur'an and Hadith ONLY?"


This is the legend of fiqh Maulana Amin Safdar Okarvi who was an ex-Ahlul Hadith [Salafi] who then became a Hanafi.

He explains how people who profess to following ONLY the Qur'an and hadith, in fact cannot do so if analysed closely, because even the hadith they take to be sahih are categorised as such by either themselves or other muhaditheen. Which in fact renders them as following "opinion" which they claim to disagree with greatly.

Click here to download the english text of this talk [in microsoft word format]:

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It is a great deprivation of the English speakers can they cannot benefit from this great scholar, therefore we have tried to translate this lecture in the English language to make it accessible to all inshallah.

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L'ultima modifica di Sufi Aqa il Mer Apr 04, 2012 3:25 pm, modificato 3 volte
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MessaggioInviato: Mar Nov 01, 2011 10:17 am    Oggetto: "We take from Bukhari ONLY" Rispondi citando

"We take from Bukhari ONLY"
Maulana Amin Safdar Okarvi


This is a really nice lecture by late Maulana Amin Safdar Okarvi. His lectures are priceless in the field of Salafies [Ghair Muqalideen] as he himself used to be one. This one has been translated to make it accessible to a wider audience.

In this clip Shaykh tells of his debate with a Salafi who claimed to follow Bukhari only. This concept cannot be generalised for all Salafies, however it is claimed by pseudo-salafies.

Click here to download the lecture transcript:

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Si veda anche il thread:

Devastanti effetti della metodologia Salafita sugli Ahadith -
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MessaggioInviato: Gio Nov 10, 2011 5:53 am    Oggetto: Rispondi citando

Complete Salah based only on Sahih hadith is IMPOSSIBLE
Shaykh Mumtaz Ul Haq Abdur-Rahim Limbada


"Many people spread the notion that we should ONLY pray salah according to Qur'an and Sahih hadith, and we shouldnt follow opinions in fiqh in this regard, BUT this is impossible as we cannot go beyond Taqbeer Tahrima [1st takbeer]. This is conclusive proof that we NEED Fiqh, but as for those who say we need to pray according to Qur'an and Sahih Hadith ONLY, we ask them to proove ALL their positions from Quran and Sahih Hadith and they fail to do so".[/code]

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MessaggioInviato: Sab Feb 11, 2012 4:57 pm    Oggetto: Rispondi citando

Ahle Hadith or Ahlus Sunnah?
Maulana Amin Safdar Okarvi


In the age we are living in, single hadith are presented as if they are sufficient evidence to present a ruling. Yet, the Prophet didnt say to follow his hadith, but he said to follow his SUNNAH.

Every word on Maulana Amin Safdar Okarvi on the subject of Salafism is a gem and so well explained and easy to understand. Truly his death is a great loss to the ummah.

Here is the full [untranslated] lecture:

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More lectures translated by this Shaykh:

Qur'an and hadith ONLY=

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We take from Bukhari ONLY=

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Are you Hanafi or Muhammadi?=

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The Apple and Imam Abu Hanifa=

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The Sahabah verified our Salaah, what about yours?=

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MessaggioInviato: Mer Apr 04, 2012 3:25 pm    Oggetto: Rispondi citando

"I'm the boss coz I know Arabic"
Maulana Amin Safdar Okarvi


[i]The legend of Fiqh, Maulana Amin Safdar Okarvi
Known for his in-depth knowledge in debating with salafies/Ahle hadith
His talks stand out because they are very logical, to the point and also comical.

Shaykh talks about his encounter with certain Ahle hadith people who came to him. He covers a very good point that many people who come to Ulama-e-haq come with pre-determined ideas/notions which prevent them from learning and benefiting.

A person came who believed [like many] that he could derive rules from Qur'an and sunnah but when confronted he couldn't derive the most basic rulings, and Shaykh clarified why its not as easy as it sounds by logical examples.

Another person came thinking knowing Arabic would class him as an exception to doing Taqleed, but he didn't hear Shaykh's explanation.

Here is the full [untranslated] lecture:
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More lectures translated by this Shaykh:

Qur'an and hadith ONLY=

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We take from Bukhari ONLY=

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Are you Hanafi or Muhammadi?=

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The Apple and Imam Abu Hanifa=

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The Sahabah verified our Salaah, what about yours?=

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Ahle Hadith or Ahlus Sunnah?=

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MessaggioInviato: Gio Apr 19, 2012 3:32 pm    Oggetto: Rispondi citando

A misconception about the tafsir of Qur'an
Hadrat Mufti Shafi` Usmani (rahimahullah)
Excerpt from: "Ma`ariful Qur'an", Introduction, p. 42-45.

Hopefully, details given above have made it clear that the tafsir (exegesis or interpetation) of the noble Qur'an is an extremely delicate and difficult undertaking for which getting to know the Arabic language alone is not enough. In fact, it is necessary to have expertise in all related branches of knowledge. Therefore, scholars say that a mufassir or commentator of the Qur'an must have vast and deep knowledge of the syntax, etymology, rhetoric, and literature of the Arabic language, as well as, that of prophetic Traditions, principles governing jurisprudence and exegesis, doctrinal articles of belief and scholastics. The reason is that one cannot arrive at correct conclusions while explaining the Qur'an unless there be that adequacy in these fields of knowledge.
It is regretable that a dangerous epidemic has overtaken Muslims lately whereby many people have started taking the sole reading ability of Arabic sufficient for the tafsir (interpretation) of the Qur'an.
As a result, anyone who gets to read ordinary Arabic starts passing out opinions in the domain of Qur'anic exegesis. Rather , it has been noticed on occasions that people having just passable familiarity with the Arabic l anguage , and who have yet to master their Arabic to perfection, take it upon themselves to engage in explaining the Qur'an following their whims, even going to the limit of finding faul t s with classical commentators. Bad come to worse, there are some subtle tyrants who would, by simply reading the translation, imagine that they have become scholars of the Qur'an, not even feeling shy of criticising commentators of great stature . It should be understood very clearly that this is a highly dangerous pattern of behaviour which, in matters of religion, leads to fatal straying. As regards secular arts and sciences, everyone can claim to understand that should a person simply learn the English language and go on to study books of medical science, he would not be acknowledged as a physician by any reasonable person anywhere in the world, and certainly not trustworthy enough to take care of somebody's life unless he has been educated and trained in a medical college. Therefore, having learnt English is not all one needs to become a doctor.
Similarly, should anyone knowing English hope to become an engineer just by reading through engineering books, it is clear that no sane person in this world would accept him as an engineer. The reason is that this technical expertise cannot be acquired simply by learning the English language. It would, rather, need a formal training in the discipline under the supervision and guidance of expert teachers.
When these stringent requirements are inevitable in order to become a doctor or engineer, how can the learning of Arabic language alone become sufficient in matters relating to the Qur'n and Hadith? In every department of life, everyone knows and acts upon the principle that every art or science has its own particular method of learning and its own peculiar conditions. Unless these are fulfilled, the learner's opinion in given arts and sciences will not be considered trustworthy.
If that is so, how can the Qur'an and the Sunnah become so unclaimed a field of inquiry that there be no need to acquire any art or science in order to explain them, and anyone who so wishes starts passing out opinions in this matter?

Some people say that the Qur'an has itself stated that: "wa laqad yassarna-l-Qur'ana li-dh-dhikr" - 'And surely We have made the Qur'an easy for the sake of good counsel.' And since the noble Qur'an is a simple book, its explanation hardly needs much of a support from any art or science. But this argument is terribly fallacious, which is, in itself, based on lack of intellect and plenty of superficiality. The fact is that the verses of the Qur'an are of two kinds. Firstly, there are the verses that offer general good counsel, relate lesson-oriented events and introduce subjects dealing with taking of warning and acting on sound advice. Examples of this are the mortality of the world, the accounts of Paradise and Hell, the discourses likely to create the fear of God and the concern for the Hereafter, and other very simple realities of life. Verses of this kind are undoubtedly easy and anyone who knows the Arabic language can benefit from their good counsel by understanding them.
It is in relation to teachings of this kind that, in the verse cited above, it was said that 'We have made them easy' . Hence, the word (for the sake of good counsel) in the verse itself is pointing out towards this meaning.
Contrary to this, the other kind consists of verses which include injunctions, laws, articles of faith and intellectual subjects.
Understanding verses of this kind as they should be rightfully understood and deducing and formulating injunctions and rulings from them can not be done by just any person unless one has the insight and pe rmeating reach into the Islamic areas of knowledge.
This is why the noble Companions, whose mother-tongue was Arabic and they did not have to go any where to get trained into understanding Arabic, used to spend long periods of time in learning the Qur'an from the Holy Prophet sallallahu. `Allamah al-Suyuti has reported from Imam Abu `Abd al-Rahman Sulami that the Companions, who formally learned the Qur'an from the Holy Prophet such as Sayyidna `Uthman ibn `Affan and `Abdullah ibn Mas`ud and others, have told us that, after having learnt ten verses of the Qur'an from the Holy Prophet , they would not proceed on to the next verses until such time that they had covered all that was intellectually and practically involved in the light of these verses. They used to say:

"Fata`allamna-l-Qur'ana wa-l-`ilma wa-l-`amala jamy`a(n)"
"We have learnt the Qur'an, knowledge and action all in one".
(al-Itqan 2/176)

Consequently, as reported in Mu'atta' of Imam Malik, Sayyidna `Abdullah ibn `Umar radiyallahu `anhu spent full eight years memorizing Surah al-Baqarah alone and, as in the Musnad of Ahmad, Sayyidna Anas radiyallahu `anhu says that 'one of us who would learn Surah al-Baqarah and Surah al-`Imran had his status enormously raised among us.' (Ibid)
Worth noticing is the fact that these noble Companions whose mother-tongue was Arabic, who had the highest degree of expertise in poetry and letters and who would have no difficulty in having very long qasidah poems perfectly committed to their memories with the least of effort, why would they need, just to memorize the Qur'an and understand its meanings, as long a time as eight years, and that too, for mastering one Surah? The only reason for this was that proficiency in the Arabic language was not enough to have a learning of the noble Qur'an and areas of knowledge bearing on it. In order to do that, it was also necessary to seek the benefit of the teaching and the company of the Holy Prophet . Now this is so obvious that the noble Companions inspite of having an expertise in the Arabic language and notwithstanding their being direct witnesses to the revelation, still needed the process of going through formal education at the feet of the blessed master in order to become the `alims of the Qur'an, how then, after all these hundreds of years following the revelation of the Qur'an , just by cultivating an elementary familiarity with Arabic, or by simply looking at translations, can anyone claim to having become a commentator of the Qur'an? What a monsterous audacity and what a tragic joke with knowledge and religion! People who opt for such audacity should remember well that the Holy Prophet has said:

"Man qala fi-l-Qur'an bi-ghari `ilm falyatibu ma`qadahu fi-n-nar"
"Whoever says anything about the Qur'an without knowledge, then he should make his abode in Hell". (Abu Daw'ud, as in al-Itqan, 21179)

And he has also said:

"Man takallam fi-l-Qur'an bira'yhi fa'asaba faqad akhta'"
"Whoever talks about the Qur'an on the basis of his opinion, and even if says something true in it, still he made a mistake". (Abu Daw'ud, Nasa`i).

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MessaggioInviato: Dom Giu 10, 2012 10:21 pm    Oggetto: Rispondi citando

Sahih hadith OR Imam's opinion?
Shaykh al-Hadith Mumtaz ul Haq Abdur Raheem Limbada

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MessaggioInviato: Gio Lug 05, 2012 12:35 am    Oggetto: Rispondi citando

The buffalo that refutes Salafies
Maulana Amin Safdar Okarvi (rahimahullah)

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MessaggioInviato: Gio Ago 16, 2012 7:46 am    Oggetto: Rispondi citando

The Salafi Fallacy - "Qur'an and Sunnah, Qur'an and Sunnah!"
Abdal Hakim Murad

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MessaggioInviato: Mar Set 25, 2012 11:07 pm    Oggetto: Rispondi citando

The Science of Ahadith and the Jurists
By Mufti Ishaq E. Moosa
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It is important to realize that any hadith cannot be taken on face value, even though it might be sahih. There are many factors which could affect the status of practising on any hadith. Our illustrious fuqaha (jurists) (Allah have mercy on them) have made painstaking efforts in sifting out and clarifying for us which ahadith should be used and which should be left out. Not every hadith is ma’mul bih (practised upon).

The famous tabi’i Ibrahim Nakh’i (Allah haver mercy on him) mentioned:
Verily I listen to ahadith, then I sift them and see which are suitable to be practised on, and I leave the rest.

The great muhaddith, ‘Abd al-Rahman Mahdi (Allah haver mercy on him) used to say:
A person cannot become an Imam unless he knows which ahadith are sahih and which are not and until he does not take proof from every hadith.

Imam ‘Abdullah bin Wahb (Allah haver mercy on him) used to say:
I studied many ahadith from 160 ‘ulama, but had it not been for Imam Malik and Layth ibn Sa’d (Allah haver mercy on them) I should have been led astray.” On being questioned as to why would have he been led astray he replied, “I gathered many ahadith but I was left confused so I used to show these narrations to Malik and Layth ibn Sa’d and they used to show me which narrations I should take and which I should leave.

The great stalwart of ahadith, Imam Sufyan Thawri (Allah have mercy on him) said:
Understanding ahadith is better than merely listening to it.

Abu ‘Ali al-Nisaburi (Allah haver mercy on him) said:
Understanding ahadith is more important to us than memorizing it.

Ibn Uqda (Allah have mercy on him) said:
Narrate less ahadith for ahadith is not appropriate except for those who know the ta’wil (interpretation) of them.

Ibn Wahb (Allah have mercy on him) narrates that he heard Imam Malik (Allah haver mercy on him) say:
Many ahadith could be a means of misguidance.

Ibn Abi Zayd al-Qayrawani quotes ibn U’yayna (Allah have mercy on them) as saying:
Hadith is a means of been led astray except for the fuqaha

Imam Tirmidhi (Allah have mercy on him) mentions:
The fuqaha understand the meaning of ahadith the best.

Abu Nu’aym al-Fadhl ibn Dukayn, the ustadh (teacher) of Imam Bukhari (Allah have mercy on them), mentions:
I used to pass by Imam Zufar, a student of Imam Abu Hanifa (Allah haver mercy on him) whilst he was sitting wrapped up in a sheet. He used to call me saying ‘Oh, the squint eyed one! Come here so that I may sift your ahadith for you’. I should show him my ahadith upon which he should comment: this you could take and this you should leave; this is the abrogator and this is the abrogated.

(Adapted from Athar al-Hadith Sharif)

If all the above mentioned muhaddithin, who were mountains of knowledge, were still in need of the fuqaha, then how can people like us distant ourselves from the fuqaha? Our illustrious fuqaha spend their lives in understanding the Noble Qur’an and ahadith. They only passed rulings after having studied the different ahadith, seeing which are suitable for practice and which are not. Not every narration is suitable for practice. A narration could be abrogated, there could be other ahadith on the topic too, and the hadith could be going against other principles of Islam [despite the fact that it is sahih, an example of this is found in Sahih Muslim). Our illustrious fuqaha only passed a verdict after taking into consideration all the different aspects related to any hadith. They had the whole picture in front of them. Only after much thought and debate did they pass any verdict.

How unfortunate it is that we find some people today, who haven’t even understood the basics of Islam, open some English translation of hadith books and think that they have reach the seventh heaven. They think that they are now fit enough to derive laws themselves and become their own Imams and Mujtahids. This is indeed a very sad state of affairs. It is indeed a pity that regarding our worldly affairs we only want the best, but when it comes to matters of religion we are so relaxed. This shows what regard we have for the din of Allah. This is playing with the pure din of Allah. May Allah protect us all. Ameen.

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MessaggioInviato: Mer Ott 03, 2012 11:44 pm    Oggetto: Rispondi citando

Blind Following or Qur'an & Sunnah
Shaykh Shams Ad Duha

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MessaggioInviato: Dom Dic 02, 2012 4:55 am    Oggetto: Rispondi citando

A Ruling from the Marja`, Imam Muhammad Ahmad as-Saffarini (d. 1188 AH) in Answer to Doubts Raised in a Letter by Muhammad ibn `Abdul Wahhab (d. 1206 AH)

Fatwa of Imam Muhammad ibn Ahmad as-Saffarini Regarding the One who Claimed that it is Not Permissible to Act on the Books of Fiqh as They are a Newly Invented Matter

Translated by Al-Hajj Abu Ja`far al-Hanbali

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In the Name of Allah, the Most Merciful, the Most Compassionate

We Seek His Aid and Help

Question

What is position of the scholars of the Muslims and the Guides to those who need it regarding the man who studied the madhhab of his particular Imam, then claimed after doing so that, “It is not permissible to act by any of the book of fiqh as they are all newly innovated affairs. It is only required to act by the hadith and the books of tafsir and all else besides these two should be left.”

Should we take this person’s statements as reliable? Is this person in reality claiming ijtihad? If this is the case, what can we do to tell whether or not he is deserving of such a title? Indeed what are the conditions of ijtihad?

What is the required of the layman regarding leaving the statement of the Imam of his madhhab and going by the statements of this man who claims that that his statement is the hadith of the Messenger of Allah, peace and blessings of Allah be upon him and that fiqh is not comparable to that? We look forward to your response.


The Reply

Imam Muhammad ibn Al-Hajj Ahmad as-Saffarini, may Allah preserve him, answered in the following manner:

Praise be to the One who provides protection and peace of Allah and blessings on the one given the Divine Office and Perfections. You should understand that this question has some five points to it, which can be summed up in the following manner:

-1-

The One Claiming that it is Not Permissible to Act by the Books of Fiqh

This is really the crux of the question that you are asking. To say something like this is a grave matter, an enormity, a clear tragedy in which the one who says it has contradicted the Consensus of the Ummah and all of the Imams of the past. The Imams and Guides of Righteousness from the Religion of Islam have always – yes always – acted upon the well known books of fiqh and passed down this inheritance to one another, from the first three generations to the latter day.

The one making such a claim as mentioned in your question has made a clear and open attack on the scholars from the time of the Followers of the Companions all the way to this age. The scholars have always set down their positions, rulings and penetrating insights in books of fiqh and then enumerated them, explained, clarified, expounded and refined them. They are correct in doing that and they are to be rewarded for their efforts.

-2-

Claiming that it is Compulsory to Act by Hadith and Tafsir and Leaving whatever is Besides these Two Things

This claim has both truth and falsehood running through it. Let us look firstly at the falsehood, as he is stating that one must leave whatever is besides these two things, the Hadith and Tafsir. It should be understood that the proofs of the Revealed Law are based on the Book, the Sunnah, Consensus, Analogy, Continuity of Principle as this is well known by the Imams and laid down and explained in the books pertaining to Usul ul-Fiqh.

The truth in this statement of the claimant is that acting by the Book and the Sunnah is true without any crookedness in the matter; but are the books of fiqh anything other than summation of the Book and Sunnah, the fruits that have come from them by relation of the rulings in the periphery areas of law by the general and specific evidences that are used to derive rulings by way of analogy?

The source of all guidance in the matter is the Lord of All Creation. The Book is His Speech, the Sunnah His Explanation and its’ Commentary, the Consensus as the proof for the unequivocal text. The teacher over all is the Messenger, peace and blessings of Allah be upon him. He is the one who conveyed the truth from Allah, Mighty is His Grandeur and Exalted is His Rule.

-3-

Is the Person who Made Such a Statement Claiming to be a Mujtahid?

The clear and frank answer to the question is a yes; but a mujtahid is indebted to the Revealed Law and does not take advantage of the innocence of the Muslims. The man in this time who should make such a claim of ijtihad is the same claim as that of Musailamah the Liar, Al-Aswad al-`Ansi, Sajjah the false prophetess and others who claimed prophethood.

Whoever intended to head towards ijtihad must leave rest and refreshment, the constant enjoyment of women and children, must enter all the lands in order to gather the details and principles laid down of the Sunnah – in all of its’ pure forms and ways – in order to know how to extract the rulings from the Sunnah and do other things besides.

Once you understand all of this that I have mentioned to you, after checking you will realise that no one should turn to the words of any claimant like the one mentioned in the question. No! No one should leave the illuminated light that they have been given and go to the darkness that person is bringing.

We knew before that this man is astray and leads others astray due to his lack of knowledge regarding the different means and principles of ijtihad, so much so that he violates the sound principles of Consensus and Analogy. Indeed such a violation is the end result of a bankrupt mind and individual.

Whoever claims the rank of ijtihad, then proof should be sought from him and whether he can bring it. It is necessary that this should be done and it should be strong and harsh in order to teach a lesson to him and others like him. This is especially the case in regard to his attacking the first three generations of the Ummah and the luminaries among the scholars in his claim that acting by the books of fiqh is not permissible.

-4-

The Question Pertaining to the Conditions of Ijtihad

You should know that the mujtahids have four abbreviated types: 1) the absolute mujtahid, 2) the mujtahid in branches of principles, 3) the mujtahid in branch of principles or 4) the mujtahid in the branches. The speech of this ignorant person and the other fool like him who claims absolute ijtihad should take head of the words of Ibn Hamdan, one of the Imams of our madhhab [tr. note: taken from The Expounder and the One Asking for the Ruling (tr. note: Ar. al-Mufti wal-Mustafti), pp. 14-16]:

The absolute mujtahid is the one who is independent in deriving and knowing the judgements of the Revealed Law from the Proofs of the Revealed Law, both general and specific, the rules pertaining to Hadith and not a lot of fiqh. No, rather he should know it from the Book and the Sunnah and what is connected to the judgements. He should know the verses and statements that are literal, metaphorical, commands, prohibitions, general and requiring clarification, explanatory, decisive, allegorical, specific, general, absolute, restricted, abrogating and abrogated, permitted, that which is permitted by other things.

He must know the Sunnah, what is authentic, the baseless, mass transmitted, singularly narrated, the attributed, the documented, the concurrent and the interrupted. He should also know the Consensus and the Differed in matters regarding the issues connected to the fiqh rulings in every hamlet and urban abode, the difference between evidences and doubts raised using ayat, analogy and its’ conditions and what is connected to it, Arabic as it is understood and handed down in al-Hijaz, Sham, Yemen, Iraq and the area around the Arabs, along with other matters besides that one.

I say in closing this off that whoever should try to take the mantle of absolute ijtihad in these times or undertake it himself is making an impossible attempt and undertaking a quest to lead himself astray and into falsehood. Allah is the Protector in all truth.

-5-

The Conclusion

The main thing necessary for the laymen is that he does not turn his attention to the statements of this rebellious sinner. Rather the laymen should flee from that person, his statements and follow one of the Imams of the four madhhabs handed down who have exerted all energy and might into deriving rulings, becoming depended upon sources of authority for the people. There is not any one in the Ummah that leaves from their words and there is no dispute in this at all to any person that affirms Allah and His Prophet.

Every Imam and Faqih is required to negate and push people away from anything like this astray innovator and fool who will lead others astray. Indeed the Ummah has documented the madhhabs in the best way and clarified them in the most noble manner. What does this ignorant fool know about the Book and Sunnah?!

What does he know about the Imam Ahmad ibn Hanbal, may Allah be pleased with him, when he said, “The number of authentic hadith from the Messenger of Allah, peace and blessings of Allah be upon him, total 700,000 in number.” This is still high even if Imam Ibn Al-Jawzi cited other reports and channels of transmission.

Imam Ahmad, may Allah be pleased with him, answered 60,000 issues and questions by citing the reports when he said, “It was narrated to us,” or with the statement, “We were informed.” This is the same matter Imam Yahya as-Sarsari pointed to in his poetry when he said [tr. note: taken from Diwan us-Sarsari, pp. 450-457],

He has answered 60,000 questions and queries in truth

Using the hadith handed down, not merely pages as proof!


Imam Ahmad ibn Hanbal encompassed the Sunnah just as was said by Al-Hafiz Ibn Hajar al-`Asqalani and this was not said or claimed regarding anyone else. That which the people memorised was only part of that which he had memorised as was stated and indicated by Jalal ud-Din as-Suyuti in his book, The Uttermost Boundary. Now consider the present danger of making taqlid of some fool and astray innovator to the exclusion of the four Imams. And Allah knows best.

Translated from Liqa’ ul-`Ashar il-Awakhiri bil-Masjid il-Haram no 119: Jawab ul-`Allamaht is-Saffarini `Ala Man Za`ma Anna al-`Amala Ghairu Ja’izin bi-Kutub il-Fiqh Li-Annahaa Muhdathatun

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MessaggioInviato: Sab Gen 12, 2013 8:09 pm    Oggetto: Rispondi citando

Sahabah leaving sahih hadith???
Shaykh al-Hadith Mumtazul Haq Abdur Rahim Limbada

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MessaggioInviato: Mar Apr 09, 2013 7:26 pm    Oggetto: Rispondi citando


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MessaggioInviato: Gio Apr 25, 2013 2:30 am    Oggetto: Rispondi citando

Akhi... Here's a Hadith!
Mufti Muhammad ibn Adam al-Kawthari

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