10 Books Ahlul Bidah Wished That Were Never Written!

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10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:30 am

[1] Ma’ayar ul-Haq Fi Tanqid Tanwir ul-Haq – Shaikh al-Kul al-Allamah Nazir Hussain Muhadith Dehlawi [1320H] – The Muqallid Excuse Of Not Being Able To Act On The Quran and Hadith
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansari


Hence it is proven a scholar upon the way of Hadith (non muqallid) whilst making knowledge based deductions should not make Taqlid of a Mujtahid in the texts of an issue, even though the mujtahids statement is in accordance with the Hadith. Yet the people who prohibit us from acting upon ahadith and even though clear manifest truth does not concur with them, one of the lame excuses they put forth in their defence is that acting upon ahadith in current times is extremely difficult.

They say the Quran and Hadith is an ocean of knowledge without any shores and hence understanding and acting on them is the duty of a Mujtahid only (ie not the common people). They say it is not in their permit to understand the Quran and Hadith and even if they were to read and understand the literal translation, they would not know whether a particular Hadith was abrogated or not, what the actual meaning of a text is or if there were any conflicting ahadith.

Then we say we answer this excuse from two angles

The first angle is that the Quran and Hadith is not as difficult, such that no one other than a Mujtahid mutlaq can understand them. On the contrary it is indeed very easy and whoever knows arabic especially and particular the scholars, who will easily and compressively understand the intent and meaning of the Quran and Hadith as is the saying of Allah,

    “And We have certainly made the Quran easy for remembrance, so is there any who will remember?” (Soorah al-Qamar:17)

And Allah said,

    “It is He who has sent among the unlettered a Messenger from themselves reciting to them His ayaat and purifying them and teaching them the Book and wisdom – although they were before in clear error.” (Soorah al-Jumu’ah:2)

And Allah said,

    And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.” (Soorah al-Baqarah:99)

So whoever says we do not understand the Quran and Hadith despite being a scholar will fall under the punishment mentioned in the aforementioned ayah just as Mawlana Muhammad Ismail Shahid (InshaAllah) has mentioned in the treatise ‘Taqwiyat ul-Iman’

Ma’ayar ul-Haq Fi Tanqid Tanwir ul-Haq (pg.70-71)

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Re: 10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:32 am

[2] Risalah Amal Bil-Hadith – Shaikh Walayat Ali Sadiqpuri (1269H) – A Non-Mujtahid Should Ask the Scholar What Allah And His Messenger Said
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansari


It is important to note, the individual who was preoccupied in his profession and due to this he was not able to study which led him to think that it is sufficient for him to ask the Muslim scholars. It is appropriate for such an individual to ask the scholars of Hadith and the upright and righteous scholars who are known to fear Allah and are well versed with the Quran and Hadith. They should ask them (ie the scholars) and say what has Allah and his Messenger said about such and such issue or what is the ruling pertaining to a certain issue.

On the contrary, if a student of knowledge who possess the desire and zeal to seek the knowledge of the various islamic sciences, then it is appropriate for him to first and foremost to read the Quran and Hadith, then move onto and consult and study other books so that he becomes somewhat proficient in knowing which scholars statement and position is closer to the truth and hence worthy to be accepted or alternatively if they erred.

There is no taqlid of a mujtahid when an issue is found clearly and manifestly in the Quran and Hadith because there is no basis for ijtihad (or taqlid of this ijtihad) in the presence of clear manifest rulings.

Mu’adh said the Messenger of Allah (Sallalahu Alayhee Wasallam), sent him to Yemen and the Prophet said, “How will you judge?” Mu’adh said, “I will judge according to what is in the Book of Allah.” The Prophet said: “What if it is not in the Book of Allah?” Mu’adh said, “Then with the tradition (sunnah) of the Messenger of Allah.” The Prophet said: “What if it is not in the tradition of the Messenger of Allah?” Mu’adh said, “Then I will strive to form an opinion (ijtihad).” The Prophet said “All praise is due to Allah who has made suitable the messenger of the Messenger of Allah (Sallalahu Alayhi Wasallam).” (Tirmidhi no.1327)

It is thus evident from the aforementioned Hadith, when there is a clear ruling in the Quran and Hadith the need for ijtihad is abandoned by default. If we find statements that contradict and conflict with the books of the mujtahids, then we should clearly abstain from them and fervently adhere to the Quran and Hadith otherwise the mujtahids statement will necessitate abrogation of the Quran and Hadith and Allahs aid and refuge is sought from such a thought.

Risalah Amal Bil-Hadith (pg.16-17)

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Re: 10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:38 am

[3] Husn al-Bayan Fima Fi Sirat un-Nu’man – Shaikh Muhammad Abdul Aziz Muhammadi Rahimabadi (1338H)- Reciting Fatihah Behind The Imam and Contradictory Hanafi Principles
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


The author of Sirat un-Nu’man spoke about the issue of reciting Fatihah behind the imam and whilst raising objections on Imam Bukhari he says in the issue of reciting Fatihah behind the imam, Imam Abu Hanifah uses the the ayah, “When the Quran is recited listen silently…” And Imam Bukhari said concerning this ayah in his Juzz al-Qirah that it was pertaining to the sermon and not the prayer.

Shibli Numani says how astonishing is this answer of Imam Bukhari because who does not know the ayah being revealed for a specific occasion does not take away the fact that the ruling is clearly general and therefore cannot be specific or restricted to one particular occasion in terms of its ruling

I say: this is a wild stretch of the imagination and wishful thinking of the author of Sirat an-Numan as Imam Bukhari answered this deduction of Imam Abu Hanifah from both perspectives ie in general wording and a specific occasion. It is a well known principle in the field of debate and discussions to answer every angle of the argument. It is from this principle that Imam Bukhari answered the question first and foremost from the perspective of a general wording.

What is interesting here is that the hanafis do not themselves adhere to the generality of this principle and ayah when it comes to pray the morning Sunnah prayers. This is because their Fiqh dictates that if the imam is reciting loudly in the morning obligatory prayer and a worshippers comes and he has not prayed his Sunnah prayers, then he should pray his Sunnah prayers (whilst the Jama’ah is in progress) so this by default is goes against the generality of that ayah as they claim, so where has that principle gone now?

So when you restrict this ayah to exclude sunnah prayer meaning (that the worshiper can recite Fatihah in the Sunnah prayer whilst the Jama’ah is in progress) then why cannot the ayah be restricted from the generality you claim, to reciting Fatihah in the prayer? Especially since there is not text that restricts or specifies the recitation of Fatihah in the Sunnah prayer. Whereas on the contrary their are specific texts with regards to reciting Fatihah (in all prayers) for example the Hadith of Ubadah bin as-Samit (RadhiAllaahu Anhu).

If you claim it is specific with regards to the prayer, then this specificity or restriction is not established because it is specific with regards to the sermon as Imam Bukhari elucidated. This deduction of Imam Bukhari is a testament to his incredible line of argument, contrary to the debate of Imam Abu Hanifah which we have already spoken about.

Husn al-Bayan Fima Fi Sirat un-Nu’man (pg.164)

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Re: 10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:46 am

[4] al-Irshad Ila Sabil ar-Rashad Fi Amr Taqlid Wal-Ijtihad – Shaikh Muhammad Shah Jahanpuri (1338H)-The Madhab of Ahlul Hadith is old And the Ignorant Ones
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


Ahlul Hadith is a old and Specific Madhab
So our opposers due to their lack of knowledge think the Ghair Muqallideen sect (this is how they name and address us due to their lack of knowledge and instead of referring to us as Ahlul Hadith) is a new movement and hence there was no specific madhab prior to this. So we say our way is an old methodology and yet they counter claim and say there are only four main madhabs and their is no other specific madhab upon the way of the muhadithin or the Ahlul Hadith.

The fact of the matter is that if these people had looked in the very same books that are well known and agreed upon, then they would have found the madhab of Ahlul Hadith and also found it to be a specific and separate madhab from the four madhabs. It is known that these books don’t encompass the other madhabs or statements from them, you will rather find statements and opinions that are required on a regular basis.

Therefore you will find the names of Imam Ahmad and Imam Malik less in these books. In these writings the authors will write the Fiqh opinion of the madhab of the Ahlul Hadith different to the other madhabs thereby deducing the madhab of Ahlul Hadith to be a separate entity. This therefore clearly elucidates this madhab is old and existed in previous times and various authors in different era referred to this madhab, this was something they credited and highlighted a madhab to be referenced at various instances.

So this is the madhab of the people that are ignorantly labelled as Ghair muqallidin or La Madhab in the same way the people in our times criticise them and create all kinds of false aspersions about them. The truth is that it is a madhab, the madhab of Ahlul Hadith and in essence the correct methodology of Islam.

(For example the saying in the issue of consensus, Talwih mentions, “The general Ahlul Hadith are on this opinion.” (pg.354, Naulkishaur)

and on the issue of the permissibility of Qunut an-Nazilah, “And a group of Ahlul Hadith are upon this.” (Fath ul-Qadir Sharh Hidayah (pg.188), Naulkishaur)

and on the issue of nullification of the fast with Hijamah it says, “as the Hanabillah and the Ahlul Hadith say” (Fath ul-Qadir Sharh Hidayah (pg.411) and much more.

(Refer to Sa’iq al-Ibad Ila Matalib al-Irshad Sharh al-Irshad Ila Sabil ar-Rashad Fi Amr Taqlid Wal-Ijtihad (pg.308)

Why is the Madhab of Ahlul Hadith Rejected.
Since these people are in reality ignorant and unaware of the facts because they continue and chose to be on the religions of their forefathers in a customary manner. They continue in this way as if they are blind folded and strangers to this madhab. So they fail to understand and on the contrary formulate all kinds of false allegations and problems whilst they themselves adamantly present their madhabs in a pristine way without any errors.

al-Irshad Ila Sabil ar-Rashad Fi Amr Taqlid Wal-Ijtihad (pg.308-310)

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Re: 10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:48 am

[5] Zahra Riyadh al-Abrar Ma Yugna an-Nas An Hamal al-Asfar Ena al-I’tilaf limaja Rawayat Muhaqiqi al-Ahnaf Wa Raf’a al-Ikhtilaf – Shaikh Muhammad Abdul Jalil Samrudi (1393H) – Calling Ahlul Hadith La Madhab, Rejecting The Statements of Scholars that contradict the Quran and Sunnah.

Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


For a while now the hanafis have been rebuking the Ahlul Hadith merely because they reject people’s statements and the opinion of men, that they give precedence to the authentic reports and narrations from the Messenger of Allaah (Sallalahu Alayhee Wasallam) and they obey and follow him In everything.

I swear by him in whose hand my soul is in, they (The Ahlul Hadith) have no fault except that they have rejected the statements of the mujtahids over the texts of the shariah. The muqallidin found this very unfavourable and hence embarked on a relentless campaign of hurling abuse. It is such that they started calling them despicable names such as La-Madhab (those without a madhab), Ghair Muqallid, Wahabi and those who abandon the Imams.

This behaviour and temperament is manifest from them and most of the people know this and have witnessed it from them. Furthermore, they claim that this way (the way of Ahlul Hadith) is a new way and does not conform to the others. Therefore in this regard I authored this treatise and I have only quoted hanafi books in order to silence those who abuse, calls us names and to establish the proofs on them.

……

For instance Asaam Ibn Yusuf would raise his bands whilst going into ruku and whilst rising from it and likewise and similarly other scholars would do certain actions (not legislated in the Hanafi madhab) but yet they were still considered to be from the Hanafi school of thought and they would not be expelled from it. We find that they were not bigoted or staunch but rather just and fair. However the hanafis of this day and age lack any justice and fairness not like the hanafis of the past. This is the reason why they are very forthcoming with their name calling and the abuse they hurl with their tongues.

…..

And what profound words are of those Shaikh Shah Waliullah Muhadith Dehlawi who said in his Wasayah that all issues of Fiqh should always be relegated to the Quran and Sunnah, “so issues of fiqh should be referred back to the Quran and the Sunnah and only those that conform and concur should be accepted. The Ummah has no choice in this (if their opinions or statements differ with the Quran and Sunnah). Similarly it is impermissible to listen to the Mujtahid who is stringent in the taqlid of his imam, his opinion and position which contradicts the Quran and Sunnah. With the aim of getting closer to Allah, it can only be achieved by staying away from such people.”

Zahra Riyadh al-Abrar Ma Yugna an-Nas An Hamal al-Asfar Ena al-I’tilaf limaja Rawayat Muhaqiqi al-Ahnaf Wa Raf’a al-Ikhtilaf (Pg.25-31) First Edn. 1964ce

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Re: 10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:52 am

[6] Taqlid Aur Amal Bil-Hadith – Nawab Syed Mahdi Ali Khan Bahadur (1325H) – The Practice of the People Before The Advent of The Four Madhabs
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


During the time of the Messenger of Allaah (Sallalahu Alayhee Wasallam) there were no other books or texts other than the Quran that were consulted with regards to issues pertaining to the Shariah, the ahadith and rulings. At the time no books of ahadith were authored nor did any companion compile a book about issues of Fiqh and their rulings and nor did any scholar pen anything on Usul or Qawa’id.

At the time there was just actions of the companions, they would see the Messenger of Allaah (Sallalahu Alayhee Wasallam) perform an action and they would then just do the same. They did not intend to focus on Usul al-Fiqh and its compilations.

When the Messenger of Allaah (Sallalahu Alayhee Wasallam) would issue a legal edict or answer a question, the companions would listen and remember them. The custom of the Messenger of Allaah (Sallalahu Alayhee Wasallam) in terms of his actions and completion of the acts of worship etc would differ at different times and not all of the companions would be with him all of the time.

Therefore, whichever companion saw an action he remembered it and when the Messenger of Allaah (Sallalahu Alayhee Wasallam) said something they would memorise it. Any particular reason or specific circumstances evolving around those instances, they kept to themselves not thinking any thing of them and they continued like this.

From amongst the zealous and keen companions, they would endeavour to seek more knowledge and learn more about the finer details. They would ask one another and so on. So some of these companions became stronger jurists. The companions who spent more time with the Messenger of Allaah (Sallalahu Alayhee Wasallam) learnt more and became more knowledgable in relation to others.

When the time of the Messenger of Allaah (Sallalahu Alayhee Wasallam) passed and it was the era of the companions, they would act on their knowledge as well as what they had heard directly from the Messenger of Allaah (Sallalahu Alayhee Wasallam).

If a new matter arose they would ask the other companions and if they were unable to find a clear answer from the Quran and Sunnah they would look at other similar issues that had been transmitted via the Quran and Sunnah and make deductions based on them. If they faced a difficult issue they would consult and seek advice from one another and resolve the matter in this way.

The people who were born in this era or those who accepted and reverted back to Islam, this is how they learnt the knowledge of the din, exactly the same way the companions had learnt from the Messenger of Allaah (Sallalahu Alayhee Wasallam). In other words, whenever a companion would meet each other, they would be jurists in their own right (because of what they knew in relation to the other companion in terms of hadith or rulings) and took issues of the shariah from them.

Taqlid Aur Amal Bil-Hadith (pg.8-9)

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Re: 10 Books Ahlul Bidah Wished That Were Never Written!

Postby Shehzad Sattar » Mon Jan 23, 2017 6:56 am

[7] Ibra Ahlul Hadith Wal Quran Mima Fi Jame ash-Shawahid Min at-Tuhma Wal Buhtan – Shaikh Abdullah Muhadith Ghazipuri (1337H) – Rebutting the Slanderous Accusation on the Ahlul Hadith; The Prophets made mistakes in the Din
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


(In reply to the allegation on the Ahlul Hadith that they believe the Prophets made mistakes in matters of the din.)

I have looked at the passage of the aforementioned book and I did not find the said passage, the author has made a slanderous accusation here. The words of the author are that all of the prophets were not free from error (in worldly affairs) and not in the din as the authored slanderously alleged.

Furthermore, the author cited this passage from Mawlana Abu Shakur Silmi’s Kitab at-Tamhid Fil Ilm al-Aqa’id Wat Tawhid. Raising further allegations is also pointless because most of the people of Sunnah hold the same belief.

Imam Abu Hanifah has himself said in his book Fiqh al-Akbar, “without doubt (the prophets) did make mistakes and errors.” (Sharh Fiqh al-Akbar pg.69, Matba’a Hanafi)

Shaikh Abdul Haq Dehlawi Hanafi said, “The prophets would also do ijtihad and they would sometimes make mistakes.” (Sharh Futuh al-Ghayb pg.314)

For further references refer to

– Sharh Fiqh al-Akbar pg’s182-183, Matba’a Hanafi
– Sharh Mussallim at-Thabut pg.349 Naulkishaur print, of Mawlana Abdul A’la Lucknowi
– Husami pg.98 Naulkishaur Print.
– Tawdhih Wat-Talwih pg.317 Naulkishaur print.
– Nur al-Anwar pg’s 182, 183, 212
– Tafsir Kabir 4/569, 570, 652, Istanbul Print.
– Tafsir Baidhawi 1/324, Naulkishaur Print
– Tafsir Ahmadi pg.277


So the belief which the author attempted to level against us is null and we are free from it.

However others from amongst Ahlus Sunnah like Qadhi Abu Bakr Baqilani had this belief, they believe the prophets made mistakes and errors in propagating the din and in the rulings. They have clearly said it is possible the prophets erred and lied in spreading the rulings of the din. (Hashiyyah Abdul Hakim al-Khiyali pg.251, Sharh Musallim at-Thabut pg.388 of Mawlana Bahr al-Ulum, Sharh Mawaqif pg.688, Sharh Fiqh al-Akbar pg.67)

Ibra Ahlul Hadith Wal Quran Mima Fi Jame ash-Shawahid Min at-Tuhma Wal Buhtan pg. (51-53)

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Tanwir ul-Aynain Fi Ithbat Raf ul-Yadain

Postby Shehzad Sattar » Mon Jan 23, 2017 10:04 pm

[8] Tanwir ul-Aynain Fi Ithbat Raf ul-Yadain – Allamah Shah Muhammad Isma’il (1246H) – Bigoted Staunch Taqlid and Blind Following of the Imams Over Authentic Texts
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


Shaikh, the Imaam al-Allamah Muhammad Isma’il said,

Chapter Exaggeration in Taqlid and Ta’assub (bigotry).

People have exaggerated a lot in the taqlid of one particular individual and have made rigid bigotry obligatory upon themselves to the extent that they have prohibited an individual from performing ijtihad and from doing taqlid of other Imams. And this is that non-curable illness which destroyed the shi’ahs and these people (ie the muqallidin) have also reached the realms of destruction but the only difference is that the shi’ahs have reached a greater level of destruction.

They (the Shi’ahs) started to find texts to back up the statements of their Imams and these people (ie the muqallidin) have also adopted this way and begun to figurative explain well known narrations that opposed the statements of their Imams. However they should have weighed and presented the statements of their Imams to these narrations and texts and if they (the statements) coincided with the text they should have accepted them or otherwise rejected them. (Tanwir ul-Aynain Fi Ithbat Raf ul-Yadain (pg.44-45)

He further said, “And I am amazed when I see a person has the ability to return to a clear and conclusive hadith of the Messenger of Allaah (Saalalahu Alayhee Was-Sallam) which opposes the statement of his Imam and yet they still hold doing taqlid permissible and I wonder how is this permissible.

So if he does not leave the statement of his Imam in such a situation then he has with him Shirk Fir-Risalah (Association partners in the Messengership of the Prophet.).” then the Shaikh goes onto mention the hadith of Adiyy bin Hatim in Jame at-Tirmidhi in regards to the verse of Allaah,“They have taken their monks and rabbis Lords besides Allaah.” (Soorah at- Taubah).

He goes onto say further, “So we find from this hadeeth that if a person comes to know the evidences from the Book and the Sunnah and he still adheres to the statement of a specific Imam and begins to figurative explain these evidences, then such a person has traits of Christianity in him and there is the danger that he may have taken some aspects of Shirk in him.

And there is extreme amazement on such a nation, who instead of fearing such taqlid they declare those who abandon this taqlid to be great oppressors. Then how well does the following verse fit such people, “How shall I fear those whom you associate and yet you do not fear that you have associated partners with Allah for which Allah has not revealed any evidence, so which of the two are upon the truth, if only but you knew.”

So think and be just and do not be from those people who have doubts and we seek refuge in Allah from being amongst those who have bigotry.

(Tanwir ul-Aynain Fi Ithbat Raf ul-Yadain (pg.49-51).

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[9] Taqwiyatul Iman – Allamah Shah Muhammad Isma’il (1246H)- Shirk Will Never Be Forgiven

Postby Shehzad Sattar » Mon Jan 23, 2017 10:14 pm

[9] Taqwiyatul Iman – Allamah Shah Muhammad Isma’il (1246H)- Shirk Will Never Be Forgiven
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


The Third Chapter

The Evilness of Shirk


Shirk (Polytheism) Will Never Be Forgiven

The First Sub-chapter in saving oneself from Shirk, meaning that this chapter is a summary of the evilness of Shirk

“Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (Surah an-Nisa:l16)

From the ways of straying from path of Allah Is not to differentiate between the permissible and impermissible, being involved in stealing and fornication, abandoning the prayer and fasting, neglecting the rights of the wife and children and disrespecting ones parents. However the one who is engrossed in Shirk is the most naivest of individuals because he has involved himself in such a great and tremendous sin that Allah will never forgive it, however, Allah may even forgive all of his other sins.

This, we find from this ayah that shirk will never be forgiven and the punishment that is decreed for it will be surely direly incumbent. If the shirk is extreme (ie major) such that it leads a person to be a disbeliever, he will be punished such that he will remain if the fire of Hell forever, he will never leave it and nor will he ever experience any comfort therein.

(Note of clarity the Imam here means and is referring to Shirk Akbar and Shirk Asghar, however the ayah is clear and no matter what level the shirk is, the punishment will remain the same as per the verse, this is the explanation of Shaikh Ataullah Hanif Bhojiyani)

From the shirk that is of a lesser level (ie minor shirk) he will be punished according to that which Allah has decreed. With regards to other sins, some of the punishments have already been ordained by Allah, hence the affair is with Allah, whether he choses to punish or to forgive.

Taqwiyatul Iman (pg.34)

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[10] – al-Lamhat Ila Ma Fi Anwar ul-Bari Minuz Zulumat – Allamah Muhammad Rais Nadwi (1430H)

Postby Shehzad Sattar » Mon Jan 23, 2017 10:18 pm

[10] – al-Lamhat Ila Ma Fi Anwar ul-Bari Minuz Zulumat – Allamah Muhammad Rais Nadwi (1430H) – Discussing the Reality of Imam Abu Hanifah Being Tabi’i According the Usul Of The Hanafi Madhab
Compiled and Translated
Abu Hibban & Abu Khuzaimah Ansaari


It is well known and documented the Imam was born in 80H of the period of Prophet ie in other words the era of the companions. The last companion was Abu Tufail Amir bin Wathilah (RadhiAllaahu Anhu), who according to the most correct opinion died in 110H (Taqrib ut-Tahdhib).

Therefore according to this the Imam encountered 30 years of the companions era, in other words the Imam was around 30 years during the time of the companions. These 30 years were the last years of the companions. Some narrations mention after the death of Anas (RadhiAllaahu Anhu), who died in the year 90H or 91H until 110H (until the death of Abu Tufail) ie during this 20 year period only one companion was alive, namely Amir bin Wathilah and there was no other companion during this 18 or 20 year period.

Even if there were a handful of other companions who were alive during this era, one can only conclude and deduce the Imam encountered a limited period of time of a very few companions. Some hanafi authorities with great desperation and exhorted efforts have enumerated the names of 20 companions in the 30 years from the time of the birth of the Imam up until the era of the companions. (Rad al-Mukhtar 1/44)

Mentioning some of these names is an outright and clear error whereas some of the companions died literally a few days after the birth of the Imam when he was a very small child. Those the Imam saw when he was at a tender age and or when he was at an age where it was possible to see them, then there affair is such that every intelligent person knows that any individual alive at a particular time cannot see every person who is alive during his era. Meeting everyone, hearing from them or accompanying them is something far from reality.

Even the author of Anwar, even with numerous resources is not able to see the millions of people alive during his era. Even myself I have not seen the author of Anwar and their prestigious centre of learning ie Deoband or most of its teachers.

The author of Anwar has ascertained the death of imam Shafi to have been in 150H and the death of Imam Abu Yusuf in 182H. In other words both imams were living in the same era for approximately 32 years, but the author of Anwar writes,

“Imam Abu Yusuf and Imam Shafi’i did not convene at one place just as Allamah Ibn Taymiyyah, Hafidh Ibn Hajr and Hafidh Sakhawi have also clarified. As for some of the masanid of Imam Abu Hanifah which have been transmitted by Imam Abu Yusuf via Imam Shafi’i are incorrect because Yusuf has been incorrectly written as Abu Yusuf and this Yusuf is bin Khalid as-Samti and Allah knows best.” (Muqaddimah Anwar 1/179 via Hasan al-Taqada)

So according to the author, although both imams were living in the same era for 32 years they never met or saw each other. Then we ask how does one conclude that the imam being around during the time of the companions would have seen them.

al-Lamhat Ila Ma Fi Anwar ul-Bari Minuz Zulumat (2/265-267)

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