‘Allamah ‘Abdul Hayy al-Lucknawi and ’Allamah Saffarini al-Khalwati on layman doing taqlid of a madhab.

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

This particular post is written due to the fuss that some have created saying that the Deobandi Ulema always talk about the taqlid and following hawa. The three Ulema below state the opinion of their times and also that following of hawa’ is real and not just a tactic for the populace to following a particular thought.

‘Allamah Lucknawi in his Fatawa writes, “The early and the later scholars are in disagreement regarding taqlid of a particular madhab (one madhab), some are of the opinion that it is wajib such as ‘Allamah Mahalli in Jam’ ul Jawami’…’Allamah Lucknawi says after quoting the different opinions, “Even though the correct and preferred opinion amongst the Muhaqqiqin is that Taqlid of a particular madhab is not wajib but in our times the preferred opinion of the verdict is that to do taqlid of a particular madhab is wajib or something preferred which is according to the opinion of some (of the early scholars), and the Mufti should take extreme caution to not let the general populace know the preferred opinion which is it’s not wajib…
‘Allamah Lucknawi quotes Shah Sahib, “these four codified researched madhabs, the Ummah has agreed upon the permissibility of doing it’s taqlid, and in it are many benefits which are not hidden especially in our times in which aspirations have decreased, the nafs has drunken hawa (lower desires), and each individual prefers his own opinion,; what Ibn Hazm held that taqlid is haram is a mistake.

‘Allamah Saffarini al-Khalwati in his Lawami’ writes after giving various different opinions regarding a layman doing taqlid of one madhab, “And what is more famous or well-known now is that he (the layperson) should follow a (particular) madhab. Pg. 576
Ma’ Salamah

The above doesn’t imply that all scholars are agreed on this, rather the reason for the fatwa for obligating taqlid is following hawa’ which is present in our day and age.

Evidence for wiping the neck in Wudu

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

While reading Nurul Idah, I came up ‘wiping the neck’ under the sunan of Wudu. I looked into it’s evidences and found that there is proof for this practice which is prevelant in the Subcontinent and other places.

1 – In the notes on Maraqi Falah, it states under this discussion, “‘Allama Iraqi said, “wiping on the neck is mentioned in the hadith of Wa’il bin Hujur in the description of the Wudu of the Prophet, narrated by al-Bazzar and Tabarani in al-Kabir with a chain that has no problems (is authentic).”

2 – Hafidh Ibn Salah says regarding the saying, “wiping on the neck is safety from the chain (in the hereafter), that this isn’t a saying of the Prophet but is from the sayings of one of the Salaf.” To this Hafidh ibn Hajar in Talkhis says, ‘The saying of some of the Salaf which Ibn Salah mentioned, it’s possible that he intended what Abu ‘Ubayd narrated in Kitab at-Tuhur on the authority of ‘AbdirRahman bin Mahdi on the authority of Mas’udi on the authority of al-Qasim bin ‘AbdirRahman on the authority of Musa bin Talha that he said, “whoever wipes his neck with his head is saved from the chain on the day of judgement. I (Hafid) say, “it’s possible to say even though the narration is Mawquf, it’s grading is that of Raf’ because something like this can’t be said based on one’s own opinion, and because of this it’s a Mursal” (Mawquf is when a Tab’ tabi’ says the Prophet said something, while a Mursal usually is a when a tabi’ says the Prophet said something.)

3 – Hafidh says regarding wiping the neck under Masah al-’Unuq, “I read portion narrated by Abu al-Husayn bin Faris with his chain, on the authority of Fulayj bin Sulayman on the authority of Nafi’ on the authority of Ibn Umar that the Prophet said, ‘whoever makes wudu and wipes his neck with both his hands will be saved from the chain on the day of judgement”, and said (the author) this is InshAllah an authentic narration, I (Hafidh ibn Hajar) say, “between Ibn Faris and Fulayj is a desert, which needs to be looked at (the whole chain has to be investaged)”. Talkhis

From the scholars who recommended this are Ibn Qudumah in Mughni (though I couldn’t find the passage), one narration from Imam Ahmed, Imam Baghawi as-Shafi’i, Imam Ruyani as-Shafi’i, the Ahnaf, and others. Source : Ad-Dur al-Mandud ‘ala Sunan Abi Dawud. Page 269.

“Nawab Siddiq Hasan Khan in Bidur al-Ahillah page 28 writes, “to say the hadith on wiping the neck is not sahih is incorrect, because of the strenghtening of the narrations due to many chains.” Source: Tawdih urdu sharh Mishkat al-Masabih page 570.

Detailed reply on the issue – http://qa.sunnipath.com/issue_view.asp?HD=1&ID=4003&CATE=102
‘Allama AbdulHayy Lucknawi wrote a treatise on this issue entitled “Tuhfatu at-talabah fi Tahqiq Mashir Ruqbah

Wa ‘alaykumus Salam

Kissing the Mushaf isn’t Bida’.

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

Without going into detail of what the ulema have said, I’ll quote few narrations regarding the issue. This is another error of our brethren who are quick to label something as bida’, had they only read.
1 – “It’s reported on the authority of Sayyidina ‘Umar (Allah ta’ala be pleased with him) that he would take the Mushaf every morning, and kiss it”
2 – “Sayyidina Uthman (Allah ta’ala be pleased with him) would kiss the Mushaf and pass it over his face”
3 – Imam Nawawi in Tibyan on page 123 narrates, “we narrate in the Musnad of Imam Darami with an authentic chain on the authority of Ibn Abi Mulayka that he said, “Sayyidina Ikrama bin Abi Jahl would put the Mushaf on his face and say, “My Lord’s Book, My Lord’s Book.”

Wa ‘alaykumus Salam

Salat at-Tasbih: Bida’?

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

Hafidh Ibn Salah in his fatawa answers regarding Salat at-Tasbih, if it’s bida’ or not and is there reward in performing it: “yes, he will be rewarded (for performing it) and those who pray will be rewarded if they are sincere, it’s a sunnah not a bida’. It’s been narrated on the authority of Sayyidina Rasulluah, and the hadith is hasan, relied and depended up on matters similar to it, especially in ‘Ibadat and Fada’il. A group from the Imams of hadith have narrated it in their relied works: Abu Dawud as-Sijistani, Abu ‘Isa at-Tirmidhi, Abu ‘Abdillah bin Majah, An-Nasa’i, and others. Hakim Abu ‘Abdillah the Hafidh narrated it in his Sahih, al-Mustadrak. The narration has many chains and they support and strenghten each other, the author of At-Tatma mentioned it in his work. The one who rebukes others on this isn’t right, and it’s not specified to the night of Juma’ as it has come in the hadith, Allah ta’ala knows best. Page 109 Fatawa Ibn as-Salah.

Imam Tirmidhi says after narration the narration of Sayyidina Anas, “the hadith of Anas is a Hasan Gharib narration”. He goes on to say, “Ibn al-Mubarak and others from the people of knowledge were of the opinion of Salat at-Tasbih”. Meaning the Salaf.

Hafidh ibn Hajar in al-’Amal al-Mukaffarah says due to the different chains, the hadith is Hasan li-ghayri and the actions of the Salaf and the khalaf strenghthens it. “There’s no problem with the men in the chain, Imam Bukhari sought proof from ‘Ikramah, and Hakim is Saduq, and Yahya ibn Ma’in said regarding Musa bin ‘Abdil Aziz “i don’t deem anything wrong with him”, an-Nasai’ said like wise. Ibn al-Madini said, “this isnad contains the conditions of Hasan, and it has secondary proofs which strenghten it.”

Hafidh al-Munthari says in at-Targhib after mentioning the hadith of ‘Ikramah on the authority of Sayyidina Ibn ‘Abbas, “this hadith has been narrated through many chains, and on the authority of group from the Sahabahs. This hadith of ‘Ikramah is like those, a group authenticated it from them: Hafidh Abu Bakr al-Ajuri, our Shaykh Abu Muhammed AbdurRahim al-Misri, our shaykh Hafidh ABul Hasan al-Maqdisi, Abu Bakr bin Abi Dawud said, I heard my father (Imam Abu Dawud) say, “there’s isn’t a sahih narration regarding Salat at-Tasbih except for this”, Muslim bin al-Hajjaj said, “there’s no chain regarding Salat at-
Tasbih than this one, meaning the hadith of ‘Ikramah on the authority of Ibn Abbas.”

The Muhaqqiq of Fatawa writes: “Huffadh and Muhaddithun have differed regarding the hadith on Salat-at-Tasbih, a group said all of it is weak, and it’s not prescriped, from there are: Hafidh al-Uqayli, Abu Bakr bin al-Arabi, al-Qazwini al-Khatib, and Ibn al-Jawzi exaggerated and placed it al-Mawdu’at! Al-Mizzi, Ibn Taymiyya as Ibn ‘Abdil Hadi states regarding this weakened it as well, Imam Ahmed and his companions weakened it as well as Ibn Taymiyya and others mentioned, and some of the contemporary go with this.”
“The other group authenticated it, either through the famous chain of Ibn Abbas or because of the many chains: Hafidh Abu Musa al-Madini, wrote a treatise on it, Hafidh Daraqutni, Imam Nawawi in al-Adhkar and Tahdhib, however he weakens it in al-Majmu’, Hafidh Ibn al-Mandah, al-Ajuri, al-Khatib, who wrote a seperate treatist on it, Abu Bakr Sa’d as-Sam’ani, who wrote a seperate treatise on it, Abul Hasan bin al-Mufaddal, Hafidh Mundhiri, the author (ibn Salah), Taqi as-Subki. Zarakhshi, al-’Alai, Hafidh ibn Nasir ud din wrote a treatise on it, Hafidh ibn Hajar wrote a treatise on it. Hafidh Suyuti wrote a treatise on it, and many others…”

As a side point, some scholars have declared the narration fabricated, Ibn al-Jawzi (kitab al-Mawdu’at) and Ibn Taymiyya (Furu’ li Ibn Muflih), both of them are known for their tashdid and aren’t considered the final say. If i’m not mistaken, there are no fabricated reports in Sunan at-Tirmidhi or Sunan Abi Dawud, so to say it’s fabricated and use that, is incorrect. One thing to notice is that none of the scholars have said it’s bida’, rather they’ve said it’s weak or it’s not established. I don’t know how anyone can say it’s bida’ when we have narrations, and on top of that the ‘amal of the salaf. One of the later scholars who wrote on this is ‘Allama Abdul Hayy al-Lucknawi, a must read.

Wa ‘alaykumus Salam

Tawassul according to Hanbalis

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

Ibn Taymiyya says after quoting (from Ibn Abi Dunya’s work ‘Mujabi ad-Dua’) an incident from the time of the salaf in which the individual did tawassul, he (Ibn Taymiyya) says: “I say this dua’ and similar (dua’) has been narrated that the Salaf used to ask (in supplication) with, and it’s been reported in the Mansak that Imam Ahmed (encouraged) tawassul through the Prophet in his dua’”. Page 147 Qa’ida al-Jalila

1- Abu ‘Abdillah al-Ardibly said, I heard Aba Bakr bin Abi al-Khasib say, “Safwan bin Salim was mentioned in the presence of Imam Ahmed, to which Imam Ahmed said, “water is sought through this man’s sayings, and rain descends through him being mentioned” (Tahdhib al-Kamal of Hafidh Mizzi)
2- Imam Ahmed’s son wrote in al-Masail, “I heard my father say, “I performed five Hajj, two of them mounted and three on foot, or two on foot and three mounted, on one of the Hajj I forgot the route while I was walking, so I said, “O servants of Allah ta’ala guide us to the path (the road), I kept on saying it until we came upon the path”, or something similar to the saying. Imam al-Bayhaqi narrated it as well with an authentic chain, Ibn Muflih al-Hanbali mentioned it in al-Adab as-Shari’ayah, Shaykh Albani said in his work ‘as-silsilah ad-Da’if wal Mawdu’ah, “Imam Ahmed considered the hadith of Ibn Abbas to be strong, which al-Hafidh considered good, because he (Imam Ahmed) practiced it, and his son, Abdullah, said regarding the narration as ‘al-Hadith’.
3- Imam as-Samuri said in al-Mustaw’ib, “there’s nothing wrong with tawassul to Allah ta’ala, thru Shuyukh, Zuhhad, people of knowledge and virtue from the Muslims to Allah ta’ala in seeking rain.
4- Imam Taqi ud Din al-Adami in his al-Munawwar said, “Tawassul through the pious is allowed”.
5- Imam Ibn al-Muflih writes in al-Furu’, “Tawassul through a righteous person is allowed, and it’s said it’s recommended.”
6- Imam al-Mardawi writes in al-Insaf, “Tawassul through a righteous person is allowed, this is the correct opinion in the madhab. It’s said that it’s recommended. Imam Ahmed said in his work entitled ‘al-Mansak’, which he wrote for al-Marruthi, “Tawassul is done thru the Prophet, peace be upon him, in dua’, and he affirmed it in al-Mustaw’ib and other works.”
7- Imam al-Hajjawi said in al-Iqna’ on the commentary of Imam al-Buhuti, “there’s nothing wrong with doing tawasswul through the righteous”.
8- Imam Ibn Najjar in his work entitled, ‘Muntaha al-Iradat, on his commentary of Imam Buhuti, “Tawassul through the righteous is allowed”.
9- Imam Mari’ al-Karmi writes in Ghayatul Muntaha, “Likewise tawassul through the righteous is allowed”.
10- Ibn ‘Imad al-Hanbali writes in Shadharatu ad-Dhahab in the biographical note on as-Sayyid Ahmed al-Bukhari, “His grave is visited and sought blessing through it”.
11- In the book ‘Kashshaf al-Qina of al-Buhuti, “as-Samuri and the author of at-Talkhis said, “there’s nothing wrong with tawassul thru Shuyukh, and the God fearing scholars for rain. He said in al-Madhab, “It’s allowed to seek intercession with Allah ta’ala through a righteous person. It was said to Marwidhi, “Tawassul is done through the Prophet in Dua’, and he affirmed it in al-Mustaw’ib and other works. Then he said, “Ibrahim al-Harbi said, “Dua’ at the grave of Ma’ruf al-Karkhi is well known and is accepted.”
12- Imam Ibn al-Jawzi said in al-Manaqib Imam Ahmed, “on the authority of Abdullah bin Musa, that he said, “My father and I went out on a dark night we visited Ahmed, darkness was intensified, so my father said, “O my son, let’s do tawassul to Allah ta’ala through this righteous slave until the path can be seen for I have not been doing tawassul through him except that my needs are met. Then my father made dua’ and I said Amin to his dua’, then the sky lighted as if it was a full moon night until we reached the place.”
13- Ibn al-Jawzi in Manaqib Imam Ahmed narrates the story of tawassul and tabbaruk of Imam Shafi’I through the shirt of Imam Ahmed.
14- Ibn Abi Ya’ala al-Hanbali writes in at-Tabaqat, “a grave was dig at the side of the grave of Imam Ahmed, and he (another individual) was buried in it, and the people took much soil from his grave as way of blessing, and people frequented his grave, night and day for a long time, and would finish the Quran, and would increase their dua’, and it has reached me that there has been thousands of Khatamat (recitiation of whole Quran) at his grave for periods of months”.
15- Ibn Qudama al-Hanbali in his Mughni writes, “It’s recommended to seek rain through a person whose righteousness is well known.”

Others from the Hanabilah who had no problem with Tawassul: ‘Allama Ibn ‘Aqil, Shaykh ‘AbdulQadir al-Jilani, Qadi ash-Shawkani (not a Hanbali but admired by salafis), Shaykh Umar at-Taghlabi, ‘Allama as-Saffarini in his Thabat, and others.

Now for those who want to say it’s bida’ and shirk, let them point their fingers at the likes of Imam Ahmed and other Hanabilah. And keep in mind there isn’t a single criticism of Hanbalis on Tawassul until Ibn Taymiyya came on the scene and his position is rejected by the later Hanbali scholars such as as-Saffarini, Ibn Muflih, Buhuti and others, and all of these later scholars were great admirers of Ibn Taymiyya especially as-Saffarini, whose work is loaded with Ibn Taymiyya work.

For a summary of salafi scholars’ stance on tawassul through the Prophet, Shaykh Albani considered it a bida’ that was invented after the first three generation. Shaykh Bin Baz, “it’s forbidden, bida’, because it’s a means for excessiveness and shirk”.

http://www.ahlalhdeeth.com/vbe/showthread.php?t=434 << A sad attempt at trying to interpret Imam Ahmed's position to their own liking.

Ma’ Salama

‘Allama as-Saffirini’s commentary on the lowering the Izar

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

The following is a snippet from the Shaykh’s commentary:

Sufyan narrated to us, on the authority of Zayd bin Aslam, Sayyidina Ibn ‘Umar told his grandson, ‘Abdullah bin Waqid, “O my son, I heard the Prophet of Allah ta’ala say, “Allah ta’ala will not look at a person who drags/lets down (Jarra) his pants (Izar) arrogantly.”

Dawud bin Qays narrated Zayd bin Aslam’s narration with the addition of the event surrounding the saying, he said, “My father sent me to Sayyina Ibn ‘Umar, (when I arrived) I asked, “Can I enter?” he recognized my voice, and said, “what is this my son? When you go to someone, say “as-Salamu ‘Alaykum”, and if they respond, then ask ‘can I enter’, he said, then he saw his son and his outer garment was being dragged (was hanging), so he (Sayyidina ‘ibn Umar) said, “raise your pants, for indeed I have heard”…he mentioned the hadith.” Imam Ahmed narrated it.

Vocabulary:
Jarra – trail on the ground, drag along.
Izar – piece of clothing which is tied on the waist, and goes below it (the waist)
Khayla’ – arrogance (takabbur)
Isbal – to let the clothing (Izar) hang down

Commentary by ‘Allama as-Saffarini:
‘What is gained (from the ahadith) is that sometimes, to let it hang (isbal) is with pride, and other times without pride. The first is haram, according to the most correct position, and the second is sometimes due to a necessity, and at other times without necessity. The first one is without dislike when it’s done without deceit otherwise it’s haram, and the second is makruh, and it is doing Isbal without need, or pride, or deceit, because of the saying of the prophet, “whatever is below the ankles is in the fire”…. He said in the middle of the Marfu’ hadith, “and raise your Izar until the middle of the shin, and if your staying in your house then until the ankles (above them), avoid doing isbal of the Izar, for it is indeed from pride, and Allah ta’ala doesn’t like arrogance (of a person).”…. Imam Bukhari and Imam Nasai narrated on the authority of Sayyidina Abi Hurayra on the authority of the Prophet, “what is below the ankles from the Izar is in the fire.”
Source: Sharh Thulathiyat Musnad al-Imam Ahmed by ‘Allama as-Saffarini

There are many ahadith where the Prophet, peace be upon him, ordered the companions to raise their pants above the ankles, from them Sayyidina Umar, Sayyidina Sufyan, etc. The actions of the companions are clear, especially through the hadith of Sayyidina Ibn Umar who advised his grandson to higher it, and this was after the passing of Sayyidina Muhammed, peace be upon him, from this world. We can understand the practice of the noble companions through the hadith, and the importance they gave to raising it.

Wal Hamdulillahi ta’ala.