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

Posted by muhammedm on December 25, 2010

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.


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Salat at-Tasbih: Bida’?

Posted by muhammedm on April 16, 2010

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

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Wearing pants/hats of other people (Nation).

Posted by muhammedm on December 28, 2008

In the Name of Allah, the Most Gracious, the Most Merciful.
Peace and Blessings be upon all the Messengers.

Inshallah I’ll try to post some beneficial material from different sources.

“Wearing Hindu or British clothing

Question: If a Muslim wears a Zannar (a thread) of the Hindus he becomes a kafir, is it likwise if he wears a cross or a hat that are worn by the British or is it that wearing the cross means commiting kufr and wearing the hat means doing something haram?

Answer: Wearing the cross in the neck is kufr, the cross is a distinguishing sign/mark of the christians. The Prophet (peace be upon him) said, “whoever imitates a nation/people, then he is from amongst them”. Because both (Zannar and cross) of them are signs of kufr, both of them are kufr. Wearing the hats of christians (British), or their coats or pants are not signs of kufr, rather they’re the clothing of the people (British). Wearing them in India means imitating their clothing, and it’s a sin. And the people who live in those countries (Britain, America) and the Muslims of those countries also wear those clothes, then there is no sin (upon them). Because in those lands (Britain) the clothing is not a sign/mark of christianity or christains, rather it’s a general clothing, for both Muslims and Kuffars. And Allah (exalted is He) knows best.”  Source: Mawlana Rashid Ahmed Gongohi, Ta lifat Rashadiyya Ma’ Fatawa Rashadiyya Page78-79.


“There is no Tashabuh/imitation in wearing coat/jacket and pants in London:

One individual asked that if a Muslim who lives in London who wears pants and coat, is that tashabbuh/imitation? (Answer) It will not be tashabbuh, because it’s not thought of over there that it’s a clothing of another people, (rather) that’s the clothing of everyone over there, without any distinguishment. And if coats and pants were to be common in our land such that it’s specificity (of belonging to a particular people) is no longer in the mind, then it will not be prohibited (wearing coat and pants).” Mawlana Ashraf Ali Tahanwi Husnul Aziz Page 213, Take from Fiqh Hanafi Ki Usul wa Dawabit by Mawlana Muhammed Zayd Nadwi Page 154.

The words in the brackets are mine.

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