[{"_1":2,"_3":-5,"_4":-5},"loaderData",{"_5":6,"_7":8,"_9":10},"actionData","errors","root",{"_241":242},"routes/$lang",{"_11":12,"_225":58,"_226":227},"routes/$lang.search",{"_11":12,"_13":14,"_15":16},"lang","en","categories",[166,167,168,169,170,171,172,173,174,175,176],"recommendedPosts",[17,18,19,20,21,22,23,24,25,26],{"_27":157,"_29":158,"_31":159,"_33":34,"_35":160,"_37":161,"_39":40,"_41":40,"_42":162,"_44":45,"_46":163,"_48":40,"_49":164,"_51":165,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":145,"_29":146,"_31":147,"_33":148,"_35":149,"_37":150,"_39":40,"_41":40,"_42":151,"_44":45,"_46":152,"_48":40,"_49":153,"_51":154,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":148,"_62":155,"_64":40,"_66":40,"_67":156,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":131,"_29":132,"_31":133,"_33":134,"_35":135,"_37":136,"_39":40,"_41":40,"_42":137,"_44":45,"_46":138,"_48":40,"_49":139,"_51":140,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":141,"_61":134,"_62":142,"_64":40,"_66":40,"_67":143,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":144},{"_27":122,"_29":123,"_31":124,"_33":34,"_35":125,"_37":126,"_39":40,"_41":40,"_42":127,"_44":45,"_46":128,"_48":40,"_49":129,"_51":130,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":113,"_29":114,"_31":115,"_33":34,"_35":116,"_37":117,"_39":40,"_41":40,"_42":118,"_44":45,"_46":119,"_48":40,"_49":120,"_51":121,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":102,"_29":103,"_31":104,"_33":34,"_35":105,"_37":106,"_39":40,"_41":40,"_42":107,"_44":45,"_46":108,"_48":40,"_49":109,"_51":110,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":111,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":112},{"_27":93,"_29":94,"_31":95,"_33":34,"_35":96,"_37":97,"_39":40,"_41":40,"_42":98,"_44":45,"_46":99,"_48":40,"_49":100,"_51":101,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":84,"_29":85,"_31":86,"_33":34,"_35":87,"_37":88,"_39":40,"_41":40,"_42":89,"_44":45,"_46":90,"_48":40,"_49":91,"_51":92,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":75,"_29":76,"_31":77,"_33":34,"_35":78,"_37":79,"_39":40,"_41":40,"_42":80,"_44":45,"_46":81,"_48":40,"_49":82,"_51":83,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},{"_27":28,"_29":30,"_31":32,"_33":34,"_35":36,"_37":38,"_39":40,"_41":40,"_42":43,"_44":45,"_46":47,"_48":40,"_49":50,"_51":52,"_53":-5,"_54":-5,"_55":-5,"_56":-5,"_57":58,"_59":60,"_61":34,"_62":63,"_64":65,"_66":40,"_67":68,"_69":40,"_70":-5,"_71":-5,"_72":-5,"_73":74},"post_id","749","post_title","

Badr Day: Should it be commemorated!?

","post_body","

The Battle of Badr took place on the seventeenth of Ramadan; it is the day when truth and falsehood were distinguished and made clear. That day is a sanctified day in pure Islam. Muslims worldwide have always commemorated Badr without objection, singing and narrating the praises of the Badris (participants of Badr), and donating food in the names of those great personalities. Regrettably, now some people are trying to confuse ordinary people by arguing that commemorating the Badris, other martyrs (Shuhada), and great personalities, and narrating their praises – practices Muslims have been observing – are Bid'ah (reprehensible innovation) and new customs. At the same time, these critics themselves publish praises (Madh) and commemorations of their movement's leaders in their magazines as prose, poetry, and articles, and organize commemorative speeches and events on stages. Thus, the Wahhabi movement and others, who obstruct all good deeds done by Muslims, portray the commemoration of Badr Day and similar events as a great sin, thereby misleading ordinary people. However, let us examine whether Badr Day should be commemorated. The fact that Badr Day was a great blessing for Muslims worldwide is a truth that anyone with intelligence will acknowledge. If so, see what Allah teaches through His Holy Quran. Allah says:

وذكّرهم بأيام الله إنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ (سورة إبراهيم-الآية:5)

Allah says: And remind them of the \"Ayyam\" (Days) of Allah. Indeed, in that are signs for everyone who is patient and grateful. (Surah Ibrahim: 5).

See what Quranic commentators say in explaining this verse:

عن ابن عباس عن أبي بن كعب عن النبيّ صلى الله عليه وسلم: في قوله يبارك وتعالى: [وذكّرهم بأيّام الله] قال: بنعم الله تبارك وتعالى. (تفسير ابن كثير:4/478)

The great Ibn Abbas (﵁) and the great Ubayy ibn Ka'b (﵁) narrate from the Prophet (ﷺ): The Prophet (ﷺ) said: \"You should tell them about the Days of Allah,\" meaning, \"Remind them of the blessings of Allah, the Exalted.\" This can be seen explained by Ibn Kathir in his (Tafsir al-Qur'an al-Azim: 4/478). The Mufassirs (commentators) have also taught what blessing is mentioned in this verse; that is, Allah commands us to remember the blessings He bestowed upon Prophet Musa (﵇) and his followers, such as saving him from his enemy Fir'awn (Pharaoh) and his cohorts, and parting the Nile River in two for their escape. This matter is very clearly explained by Ibn Kathir in his Tafsir. It can be seen stated that Ibn Kathir's Tafsir is the most authentic Tafsir in the official mouthpiece (Al-Manar - 2000, July issue), introduced by the Wahhabis themselves as a stronghold in the field of ideological propagation of the Wahhabi movement, and in the book \"Quraninte Velicham\" (Light of the Quran) (pages 10 and 44) published by \"Yuvatha,\" the publishing wing of the Mujahid movement before its split. Just as Ibn Kathir explained this verse, Imam Khatib al-Tabrizi (﵀), who passed away in 502 H, in his (Al-Mulakhkhas min I'rab al-Quran: page/94), Imam Ibn Jarir al-Tabari (﵀), who passed away in 310 H, in his (Tafsir: 13/594, 595), Imam Qurtubi (﵀), who passed away in 671 H, in his (Al-Jami' li Ahkam al-Quran: 12/106), Muhyi al-Sunnah Imam Baghawi (﵀), who passed away in 516 H, in his Tafsir (Ma'alim al-Tanzil: 4/335), and even \"Nasir al-Sa'di,\" a Salafi leader in Saudi Arabia who passed away in 1956, in his (Tafsir: page/418), have explained it.

Similarly, the great Imam Ahmad ibn Hanbal (﵀) reports in his Musnad:

روى عبد الله ابن أحمد بن حنبل عن ابن عباس، عن أبي بن كعب، عن النبي صلى الله عليه وسلم في قوله تبارك وتعالى ‏{‏وذكرهم بأيام الله‏}‏ قال بنعم الله تبارك وتعالى . (مسند الإمام أحمد:رقم الحديث-20207)

The great Ibn Abbas (﵁) and Ubayy ibn Ka'b (﵁) also narrated from the Prophet (ﷺ) that what is mentioned in the fifth verse of Surah Ibrahim is \"remember the blessings of Allah, the Exalted.\" (Musnad al-Imam Ahmad: Hadith number: 20207). However, among the blessings Allah has given us, a very important and great blessing that we should always remember and remind others of is Badr, where truth triumphed and falsehood was crushed. We can see that Allah Himself taught the greatness of Badr and the greatness of the Sahaba who participated in Badr in the Holy Quran. Moreover, Allah Himself described Badr Day in the Quran as \"Yawm al-Furqan\" (the Day of Distinction between truth and falsehood). That day cannot be forgotten by a Muslim. That is why true believers around the world renew the memory of Badr, praise the great Sahaba who participated in Badr and the Prophet (ﷺ), and prepare and donate food on that day. We have evidence for this practice in the actions of the Sahaba and the Prophet (ﷺ) himself.

Imam Bukhari (﵀) reports in his Sahih:

حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ قَالَ قَالَتِ الرُّبَيِّعُ بِنْتُ مُعَوِّذٍ ابْنِ عَفْرَاءَ. جَاءَ النَّبِىُّ صلى الله عليه وسلم: فَدَخَلَ حِينَ بُنِىَ عَلَىَّ ، فَجَلَسَ عَلَى فِرَاشِى كَمَجْلِسِكَ مِنِّى، فَجَعَلَتْ جُوَيْرِيَاتٌ لَنَا يَضْرِبْنَ بِالدُّفِّ وَيَنْدُبْنَ مَنْ قُتِلَ مِنْ آبَائِى يَوْمَ بَدْرٍ ، إِذْ قَالَتْ إِحْدَاهُنَّ وَفِينَا نَبِىٌّ يَعْلَمُ مَا فِى غَدٍ. فَقَالَ: دَعِى هَذِهِ، وَقُولِى بِالَّذِى كُنْتِ تَقُولِينَ. (صحيح البخاري: رقم الحديث: 5147)و(4001)

Rubayyi' bint Mu'awwidh ibn Afra' (RA) says: On my wedding day, the Prophet (ﷺ) came to my house. At that time, young girls were beating the Daff (tambourine) and singing praises of those among my forefathers who were martyred in the Battle of Badr. When the great Prophet (ﷺ) entered the gathering, one of the girls sang a song meaning (وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ) \"Among us is a Prophet who knows what will happen tomorrow.\" At that time, the Prophet (ﷺ) said, \"Leave this, and say what you were saying (before).\" (Sahih al-Bukhari: Hadith number: 5147) and (4001).

Explaining this Hadith, Shaykh al-Islam Imam Zakariyya al-Ansari (﵀) says:

)كُنْتِ تَقُولِينَ) أَيْ مِنَ الْـمَدْحِ وَالثَّنَاءِ الْمُتَعَلِّقِينَ بِالْمَغَازِي وَالشَّجَاعَةِ وَنَحْوِهِمَا. (تُحْفَةُ الْبَارِي بِشَرَحِ صَحِيحِ الْبُخَارِي :5/341) لِشَيْخِ الْإِسْلاَمْ زَكَرِيَّا الْأَنْصَارِيِّ رَحِمَهُ الله – ت:926هــ

In this Hadith, when he said, \"say what you were saying,\" the intention is the praise (Madh) and eulogy related to the battles, bravery, and the like.\" This is explained in (Tuhfat al-Bari bi Sharh Sahih al-Bukhari: 5/341) by Al-Imam Shaykh al-Islam Zakariyya al-Ansari (﵀), who passed away in 926 H.

There is another lesson for us in this Hadith. That is, when the Prophet (ﷺ) entered the house, a little girl praised the Prophet (ﷺ) by singing, \"Among us is a Prophet who foretells what will happen tomorrow,\" because those children understood that the Prophet (ﷺ) could know unseen matters. Who told those children that! Their fathers and mothers themselves taught them!! In essence, the belief of the Sahaba was that the Prophet (ﷺ) could know Ghayb (unseen matters).

Then, what the Wahhabis usually say is that when the girl sang like that, the Prophet (ﷺ) forbade it. However, what we have to say is that the Prophet (ﷺ) stopped those children not because the Prophet (ﷺ) does not know Ghayb and therefore one should not sing like that, but rather in the sense that \"there is no need to sing my praise now; first, continue with the praises of your forefathers, the Badris, as you were singing.\" Otherwise, the great Prophet (ﷺ) would have taught those children not in the manner mentioned in the Hadith, but would have clearly convinced them that \"I do not know Ghayb; only Allah knows Ghayb.\" Moreover, none of the Imams who explained that Hadith said that what the Prophet (ﷺ) said is evidence that the Prophet (ﷺ) cannot know unseen matters. On the contrary, all the Imams have recorded in their books that the Prophet (ﷺ) knows Ghayb matters.

This Hadith of Imam Bukhari (﵀) is conclusive evidence for commemorating great personalities and singing their praises. When this is said, perhaps the Wahhabis might ask: Just because the praises of the Badris were recited once in a Sahabi's house, it doesn't become evidence for doing it always or annually, does it? Also, taking this one act as evidence, have the Sahaba done so at any other time? The answer to that is found in the book \"An Introduction to the History of the Islahi Movement,\" published by Mujahid Centre, Kozhikode, which identifies their fourth leader. In Shawkani's book \"Nayl al-Awtar\" (which they certified as the most authentic book for deriving religious rulings), it is stated: \"If a matter is established once from the Prophet (ﷺ), that matter is evidence for his Ummah until the Last Day,\" as Shawkani has said. It is good for the Wahhabi to understand at least this. Another point is, if we are to say that the Sahaba did not conduct Badr commemorations and the like, we must have seen and read all the books that narrate the history of the Sahaba. It is certain that this is not possible for us. Without that, we have no grounds to say that the Sahaba did not do it. Rather, what we can read from Hadiths and history books is that narrating and organizing praises of the Prophet (ﷺ) and other great personalities was a part of the Sahaba's life. It was a regular practice for them. That is why the great Imams have recorded what the noble Sayyidatuna Umm al-Mu'minin Aisha Bibi ﵂ said. It can be read as follows:

يَقُولُ الْحَافِظُ ابْنُ الْجَوْزِي:عَنْ عُرْوَةَ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: زَيِّنُوا مَجَالِسَكُمْ بِالصَّلاَةِ عَلىَ النَّبِيِّ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ وَبِذِكْرِ عُمَرَ ابْنِ الْخَطَّابِ رِضْوَانُ اللهِ عَلَيْهِ. وَعَنْ عُرْوَةَ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: إِذَا ذَكَرْتُمْ عُمَرَ طَابَ الْمَجْلِسُ. (مَنَاقِبُ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ:ص/237)لِلْحَافِظِ ابْنِ الْجَوْزِي-ت:597هــ

Hafiz Ibn al-Jawzi (﵀), who passed away in 597 H, says: Urwa (RA) narrates from Aisha ﵂: Aisha Bibi ﵂ said: \"Adorn your gatherings by sending Salawat upon the Prophet (ﷺ) and by mentioning Umar ibn al-Khattab, may Allah be pleased with him. Aisha Bibi (﵂) says: If you mention Umar ibn al-Khattab (﵁), your gathering will become pleasant.\" This can be seen mentioned by Hafiz Ibn al-Jawzi (﵀) in his (Manaqib Amir al-Mu'minin Umar ibn al-Khattab: page/237).

وَيَقُولُ ابْنُ الْجَوْزِي أَيْضًا: قَالَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا: إِذَا شِئْتُمْ أَنْ يَطِيبَ الْمَجْلِسُ فَعَلَيْكُمْ بِذِكْرِ عُمَرَ ابْنِ الْخَطاَّبِ رَضِيَ اللهُ عَنْهُ. (اَلتَّبْصِرَةُ:1/421)لِلْحَافِظِ ابْنِ الْجَوْزِي، وَ(الرِّيَاضُ النَّضْرَةِ فِي مَنَاقِبِ الْعَشْرَةِ:2/421)للإمام محب الطبري-694هــ، وَ(مَحْضُ الصَّوَابِ فِي فَضَائِلِ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ:3/1010)لِلْإِمَامِ يُوسُفُ ابْنِ عَبْدِ الْهَادِي الْمَعْرُوفِ بِابْنِ الْمُبَرَّدِ-909هــ

Similarly, Ibn al-Jawzi (﵀) says: \"Aisha Bibi ﵂ said: If you wish for your gathering to be pleasant, then you should mention Umar ibn al-Khattab (﵁).\" This can be seen mentioned by Hafiz Ibn al-Jawzi (﵀) in his (Al-Tabsira: 1/421). This matter is seen narrated by Imam Muhibbuddin al-Tabari (﵀), who passed away in 694 H, in his (Al-Riyad al-Nadira fi Manaqib al-'Ashara: 2/421), and from Hafiz Ibn al-Jawzi (﵀) by Imam Yusuf bin Abdil Hadi (﵀), known as Ibn al-Mubarrad, who passed away in 909 H, in his (Mahd al-Sawab fi Fada'il Amir al-Mu'minin Umar ibn al-Khattab: 3/1010).

Imam Muhammad ibn Qasim al-Rassa' (﵀), who passed away in 894 H, says:

كَانَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا تَقُولُ:(إِذَا أَرَدتُّمْ مَجْلِسَكُمْ أَنْ يَطِيبَ فَاذْكُرُوا مَحَاسِنَ عُمَرَبْنِ الْخَطَّابْ). وَإِذَا كَانَ هَذَا لِعُمَرَرَضِيَ اللهُ عَنْهُ فَكَيْفَ لاَيَتَمَسَّكُ مَجْلِسًا بِذِكْرِخِتَامِ الرُّسُلِ، وَحَبِيبِ الْمَلِكِ الْوَهَّابِ، وَإِذَا كاَنَ الْمَجْلِسُ يَطِيبُ بِذِكْرِالْفَارُوقِ، فَكَـيْفَ لاَيَطِيبُ بِذِكْرِالصَّادِقِ الْمَصْدُوقِ ؟ وَلَكِنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا إِنَّمَا ذَكَرَتْ عُمَرَبْنَ الْخَطَّابِ وَخَصَّتْهُ بِذَلِكَ لِعْلْمِهَا أَنَّ مَا مِنْ مُؤْمِنٍ وَلاَمُؤْمِنَةٍ وَلاَمُسْلِمٍ وَلاَمُسْلِمَةٍ تَمُرُّ عَلَيْهِ سِلْعَةٌ أَوْمَجْلِسٌ إِلاَّوَيَطِيبَ مَجْلِسُهُ وَتَزْهَرُمَحَاسِنُهُ بِطِيبِ ذِكْرِ الْمُصْطَفَى صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ وَبِسِيرَةِ أَهْلِ الصِّدْقِ وَالْوَفَا. وَهَكَذَا كَانَتِ الصَّحَابَةُ رَضِيَ اللهُ عَنْهُمْ وَأَحْوَالُهُمْ مَعَ حَبِيبِهِمْ فِي ذِكْرِهِمْ لَهُ وَكَثْرَةِ اللَّهْجِ بِهِ، فَإِذَا سُئِلُوا عَنْ أَفْضَلِ النَّاسِ وَأَطْيَبِ النَّاسِ، وَمَنْ تَطِيبُ بِذِكْرِهِ الصُّدُورُ، وَتَفْرَجُ بِهِ صِعَـابُ الْأُمـُورِ، فَلاَ يَخْطُرُ بِبَالِهِمْ إِلاَّزَيْنُ الْعَابِدِينَ وَإِمَامِ الْمُتَّقِينْ. [تَذْكِرَةُ الْمُحِبِّينْ فِي أَسْمَاءِ سَيِّدِ الْمُرْسَلِينْ:ص/479-480] لِلْإِمَامِ ابْنِ قَاسِمِ الرَّصَّاعْ-ت: هـــ .

Aisha Bibi (﵂) says: \"If you want your gatherings to be fragrant, then narrate the virtues of Umar ibn al-Khattab (﵁). If this is for Umar (﵁), then how can a gathering not be enhanced by the mention of the Seal of the Messengers, the beloved of the King, the Bestower? And if the gathering becomes pleasant with the mention of Al-Faruq (Umar), then how can it not become pleasant with the mention of Al-Sadiq Al-Masduq (the truthful, the believed one - Prophet Muhammad (ﷺ))? However, Aisha (﵂) mentioned Umar ibn al-Khattab and singled him out because she knew that there is no believing man or woman, nor Muslim man or woman, for whom a gathering passes but that their gathering becomes pleasant and its virtues flourish with the sweet remembrance of Al-Mustafa ﷺ and with the lives of the people of truth and loyalty. And such were the Companions (RA) and their states with their beloved in their remembrance of him and their frequent mention of him. So if they were asked about the best of people and the purest of people, and by whose mention hearts find comfort, and by whom difficult matters are eased, no one would come to their minds except the adornment of the worshippers and the Imam of the God-fearing (Prophet Muhammad (ﷺ)).\" This matter is seen explained by Imam Muhammad ibn Qasim al-Rassa' (RA) in his (Tadhkirat al-Muhibbin fi Asma' Sayyid al-Mursalin: pages/479-480), and other Imams are seen saying it in their books. Here, Sayyidatuna Umm al-Mu'minin Bibi Aisha (﵂) is commanding the recitation of the Mawlid (praises) of great personalities.

Similarly, it is a matter taught by the great Imams that Allah's mercy descends where righteous people are mentioned: Imam Marwazi (﵀) is seen narrating from Imam Ahmad ibn Hanbal (﵀): (عِنْدَ ذِكْرِ الصَّالِحِينَ تَنْزِلُ الرَّحْمَةُ) \"When righteous people are mentioned, Allah's mercy descends.\" It can be seen stated by Imam Marwazi (﵀) in his (Kitab al-Wara': page/80). The great Imam Sufyan ibn Uyaynah (﵀) is seen saying this, as reported by Hafiz Abu Nu'aym (﵀) in his (Hilyat al-Awliya'), and many other Imams. It is also seen that Imams have specifically mentioned some great personalities. Among them is what Imam Nawawi (﵀) says: The great scholar says:

أَبُو الْحسَنِ الْحَرْبِي يُعْرَفُ بِابْنِ الْقَزْوِينِيِّ مِمَّنْ تَسْتَنْزِلُ الرَّحْمَةُ بِذِكْرِهِ.(اَلطَّبَقَاتُ الْفُقَهَاءِ الشَّافِعِيَّةِ:ص/320) لِلإِمَامْ قُطْبِ اْلأَوْلِيَاءِ النَّوَوِيِّ رَحِمَهُ الله- ت:676هــ

Imam Nawawi (﵀) says: \"Abu al-Hasan al-Harbi, known as Ibn al-Qazwini, is among those by whose mention mercy descends.\" This can be seen in Imam Nawawi's (Tabaqat al-Fuqaha' al-Shafi'iyyah: page/320) and Imam Ibn al-Salah (﵀) in his (Tabaqat al-Fuqaha' al-Shafi'iyyah). To the extent that even the greatest leader of the Wahhabis, Ibn Taymiyyah, is seen to have said in his (Kitab al-Safadiyya: 2/269) that Allah's mercy descends where the praises (Madh) of great personalities are mentioned. Then, if it is the praises and eulogies of the great Sahaba, and specifically the Badris, their greatness and power need not be further elaborated!!

Now let us examine if the Prophet (ﷺ) and the Sahaba did any particular act on Badr Day and if they gave special consideration to that day.

The great Imam Umar ibn Shabbah (﵀), who passed away in 262 H, and other Imams report:

عَنْ مُحَمَّدِ ابْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ كَانَ النَّبِيُّ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ يَأْتِي قُبَاءَ صَبِيحَةَ سَبْعِ عَشْرَةَ مِنْ رَمَضَانَ. (تَارِيخُ الْمَدِينَةَ الْمُنَوَّرَةِ:1/44)لِلْإِمَامِ ابْنِ شَبَّةَ-262هـ، وَ(لَطَائِفُ الْمَعَارِفِ:ص/328)لِلْحَافِظِ ابْنِ رَجَبِ الْحَنْبَلِي-795هــ، وَ(عُمْدَةُ الْقَارِي شَرَحُ صَحِيحِ الْبُخَارِي:7/378)لِلْعَلاَّمَةِ بَدْرُالدِّينِ الْعَيْنِي، وَ(وَفَاءُ الْوَفَا بِأَخْبَارِ دَارِ الْمُصْطَفَى :3/803) وَ(خُلَاصَةُ الْوَفَا:2/40)لِلْحَافِظِ السُّمْهُودِيِّ، وَ(حُسْنُ النَّبَإِ فِي فَضْلِ مَسْجِدِ قُبَاءَ:ص/66)لِلْعَلاَّمَةِ ابْنِ عَلاَّنِ الصِّدِّيقِيِّ الشَّافِعِيِّ-ت:1057هــ

The great scholar says: \"Ibn al-Munkadir (﵁) narrates from Jabir (﵁): The Prophet (ﷺ) used to come to Quba on the morning of the seventeenth of Ramadan.\" This is seen reported by Imam Ibn Shabbah (﵀) in his (Tarikh al-Madinah al-Munawwarah: 1/44), Hafiz Ibn Rajab al-Hanbali (﵀) in his (Lata'if al-Ma'arif: page/328), Allama Badruddin al-Ayni in his (Umdat al-Qari Sharh Sahih al-Bukhari: 7/378), Hafiz al-Samhudi in his (Wafa al-Wafa bi Akhbar Dar al-Mustafa: 3/803) and (Khulasat al-Wafa: 2/40), and Allama Ibn Allan al-Siddiqi al-Shafi'i (﵀) (d. 1057 H) in his (Husn al-Naba' fi Fadl Masjid Quba': page/66), and many other Imams.

The teacher of Hafiz Ibn Hajar al-Asqalani (﵀), Imam Zaynuddin al-Maraghi (﵀), Hafiz al-Samhudi (﵀), and others narrate:

وَفِي كِتَابِ رَزِينْ: عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ : أَدْرَكْتُ النَّاسَ يَأْتُونَ مَسْجِدَ قُبَاءَ صَبِيحَةَ سَبْعِ عَشْرَةَ مِنْ رَمَضَانْ. (تَحْقِيقُ النُّصْرَةِ بِتَلْخِيصِ مَعَالِمِ دَارِ الْهِجْرَةِ:ص/171) لِلْإِمَامِ زَيْنِ الدِّينِ أَبِي بَكْرِ الْمَرَاغِيِّ الْعُثْمَانِيِّ الشَّافِعِي-ت/816 هـ ، (وَفَاءُ الْوَفَا بِأَخْبَارِ دَارِ الْمُصْطَفَى:3/803) وَ(خُلاَصَةُ الْوَفَا:2/40)لِلْحَافِظِ السُّمْهُودِي، وَ(حُسْنُ النَّبَإِ فِي فَضْلِ مَسْجِدِ قُبَاءَ:ص/66)لِلْعَلاَّمَةِ ابْنِ عَلاَّنِ الصِّدِّيقِيِّ الشَّافِعِيِّ-ت:1057هــ

The great scholar says: Imam Razin (﵀) reports in his book from the great Ibn al-Munkadir (﵀): \"I found people gathering at Masjid Quba on the morning of the seventeenth of Ramadan.\" This is seen reported by Imam Maraghi (﵀) in his (Tahqiq al-Nusra bi Talkhis Ma'alim Dar al-Hijra: page/171), Hafiz al-Samhudi (﵀) in his (Wafa al-Wafa bi Akhbar Dar al-Mustafa: 3/803) and (Khulasat al-Wafa: 2/40), and Allama Ibn Allan al-Shafi'i (﵀) (d. 1057 H) in his (Husn al-Naba' fi Fadl Masjid Quba': page/66), and many other Imams.

See what the great Imam Ibn Jarir al-Tabari (﵀), who passed away in 310 H, reports from the great Sahabi Zayd ibn Thabit (﵁), who used to recite the Quran to the Prophet (ﷺ), narrate Hadiths from the Prophet (ﷺ), was the Mufti of Madinah, the Shaykh of Qaris, and a scribe of revelation (Wahy) for the Prophet (ﷺ), from among the Ansar:

عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّهُ كَانَ يُحْيِي لَيْلَةَ سَبْعِ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَأَنَّهُ كَانَ لَيُصْبِحُ وَعَلىَ وَجْهِهِ أَثَرُ السَّهْرِ، وَيَقُولُ: فَرَّقَ اللهُ فِي صَبِيحَتَهَا بَيْنَ الْحَقِّ وَالْبَاطِلِ وَأَعَزَّ فِي صُبْحِهَا اْلإِسْلاَمَ وَأَنْزَلَ فِيهَا الْقُرْآنَ، وَأَذَلَّ فِيهَا أَئِمَّةَ الْكُفْرِ. (تَارِيخُ الرُّسُلِ وَالْمُلُوكِ:2/420)لِلْإِمَامِ أَبُو جَعْفَرْ اِبْنُ جَرِيرِ الطَّبْرِي-310هــ

Imam Tabari (﵀) narrates from Imam Waqidi (﵀) (d. 207 H) from the great Zayd ibn Thabit (﵁): \"Indeed, the great Zayd ibn Thabit (﵁) used to keep alive the night of the seventeenth of the month of Ramadan (with good deeds), and indeed, when morning came, the signs of staying up late would be apparent on his face. He would say: 'On its morning, Allah distinguished between truth and falsehood, honored Islam on its morning, revealed the Quran in it, and humiliated the leaders of disbelief in it.'\" This is seen mentioned by Imam Abu Ja'far Ibn Jarir al-Tabari (﵀) in his (Tarikh al-Rusul wa al-Muluk: 2/420).

Imam Muhammad ibn Ishaq (﵀), who passed away in 151 H, says:

كَانَ زَيْدُ بنِ ثَابِتٍ رَضِيَ اللهُ يُعَظِّمُ سَابِـعَةَ عَشَرَ وَيَقُولُ:هِـيَ وَقْـعَةُ بـَدْرٍ. (السِّيرَةُ النَّبَوِيَّة:1/174)لِلْإِمَامِ مُحَمَّدُ بْنِ إِسْحَاقْ رضي الله عنه-ت-151هــ

Ibn Ishaq (RA) says: \"Zayd ibn Thabit (﵁) used to specially honor the seventeenth and would say: 'It is the Day of Badr.'\" This can be seen in Ibn Ishaq (RA)'s (Al-Sirah al-Nabawiyyah: 1/174).

Similarly, Hafiz al-Dhahabi says: \"The great Sahabi Zayd ibn Thabit (﵁) used to give special respect to the seventeenth of Ramadan (Badr Day) and would say that day was Badr Day.\" This can be seen in Hafiz al-Dhahabi's (Tarikh al-Islam: 1/30).

Hafiz Ibn Rajab al-Hanbali (﵀), who passed away in 795 H, says:

والمشهور عند أهل السير والمغازي: أنّ ليلة بدر كانت ليلة سبع عشرة، ... وكان زيد بن ثابت لا يحيي ليلة من رمضان كما يحيي ليلة سبع عشرة من رمضان، ويقول: إنّ الله فرّق الله في صبيحتها بين الحقّ والباطل، وأذلّ صبيحتها أئمّة الكفر... وحكي عن عامر بن عبد الله بن الزبير:أنّه كان يواصل ليلة سبع عشرة. وعن أهل مكّة أنّهم كانوا لا ينامون فيها، ويعتمرون. ... وروى أبو الشيخ الأصبهاني: بإسناد جيّد عن الحسن: قال: إنّ غلاما لعثمان بن أبي العاص، قال له:يا سيّدي إنّ البحر يعذب في هذا الشهر في ليلة. قال: فإذا كانت تلك الليلة فأعلمني. قال: فلما كانت تلك الليلة أذنه، فنظروا فوجدوه عذبا، فإذا هي ليلة سبع عشرة. وروي من حديث جابر: قال: كان رسول الله صلى الله عليه وسلم: يأتي قباء صبيحة سبع عشرة من رمضان. أيّ يوم كان. ... وأصحّ ما روي في الحوادث في هذه الليلة أنّها ليلة بدر، كما سبق أنّها كانت ليلة سبع عشرة. والمشهور أنّها كانت ليلة سبع عشرة. وسمّي يوم الفرقان. لأنّ الله تعالى فرّق فيه بين الحقّ والباطل، وأظهر الحقّ وأهلّه على الباطل وحزبه، وعلت كلمة الله وتوحيده، وذُلَّ أعدائه من المشركين وأهل الكتاب، وكان ذلك في السنة الثانية من الهجرة. (لطائف المعارف:ص/327-328-329)للحافظ ابن رجب الحنبلي-795هــ

It is well-known among the people of Sirah (biographies) and Maghazi (battles) that the night of Badr was the night of the seventeenth... Zayd ibn Thabit would not keep alive any night of Ramadan as he would keep alive the night of the seventeenth of Ramadan, and he would say: 'Indeed, on its morning, Allah distinguished between truth and falsehood, and humiliated the leaders of disbelief on its morning...' It is narrated from Amir ibn Abdullah ibn al-Zubayr that he used to remain engaged (in worship) on the night of the seventeenth. And from the people of Makkah that they would not sleep on it, and would perform Umrah... Abu Shaykh al-Asbahani narrated with a good chain from Al-Hasan: He said: A servant of Uthman ibn Abi al-'As said to him: 'O master, the sea becomes sweet on one night in this month.' He said: 'When that night comes, inform me.' He said: When that night came, he informed him. They looked and found it sweet, and it was the night of the seventeenth. It is narrated from the Hadith of Jabir: He said: The Messenger of Allah ﷺ used to come to Quba on the morning of the seventeenth of Ramadan, whatever day it was... And the most authentic narration regarding events on this night is that it is the night of Badr, as previously mentioned that it was the night of the seventeenth. It is well-known that it was the night of the seventeenth. And it was named Yawm al-Furqan (Day of Distinction). Because Allah, the Exalted, distinguished in it between truth and falsehood, made truth and its people manifest over falsehood and its party, and the word of Allah and His Oneness were elevated, and His enemies from the polytheists and the People of the Book were humiliated, and that was in the second year of Hijra.\" This can be seen explained by Hafiz Ibn Rajab (﵀) in his (Lata'if al-Ma'arif: pages/327, 328, 329). Similarly, many Imams can be found to have explained this if their books are examined.

From all this, it is clear that the great Sahaba also specially honored Badr Day and engaged in good deeds, giving special importance to that day.

By the greatness of the noble Badris, and by their right (Haqq), status (Jah), and blessings (Barakah), may Allah protect us from all crises, difficulties, and pandemics. May Allah forgive all our sins and include all of us among those for whom the holy Ramadan bears witness favorably - Ameen. Ameen Ya Rabbal Alameen.

","post_authorId","26","post_thumb","https://api.sunnahclub.in/uploads/posts/thumbnails/68340f6c9b313.webp","post_seo_thumb","https://api.sunnahclub.in/uploads/posts/seoThumbnails/68340fdf06279.webp","post_podLink","","post_vidLink","post_addedOn","2025-05-26 06:53:27","post_addedBy","0","post_tags","BattleOfBadr,CommemorateBadr,DaysOfAllah,IslamicHistory,BadrMartyrs,AhlusSunnah,IslamicTradition,AgainstBidah,WahhabiRefuted,SunniRevival,HonoringSahaba","post_seoTags","post_link","commemorating-badr-day-explained","post_excerpt","Is commemorating the Day of Badr a baseless innovation or a noble act rooted in Islamic tradition? Discover the truth behind this historic event and why many Sunni scholars uphold its remembrance","post_is_featured","post_credit","post_credit_link","post_next_posts","post_lang","english","post_categoryId","17","author_id","author_name","sunnahclub ","author_bio","

fghtyhty

","author_email","author_addedOn","2024-02-19 21:59:02","author_image","author_social_link","author_books","author_works","category_names","Refutation","742","

Ash'ari Madhhab: The True Form of Ahlus Sunnah

","

The majority of Muslims in the world, in matters of faith, follow Imam Abu'l Hasan al-Ash'ari (﵀) and Abu Mansur al-Maturidi (﵀). That is why those who adopted one of these two madhhabs in matters of faith were later known by the name Ahlus Sunnah.

Among these, the Ash'aris hold the primary position.

Mufassirs (Quranic commentators) like Imam Qurtubi (﵀), Imam Razi (﵀), Imam Baghawi (﵀), Imam Suyuti (﵀), who wrote commentaries on the Holy Quran; Muhaddiths (Hadith scholars) like Imam Bayhaqi (﵀), Imam Hakim (﵀), Ibn Hibban (﵀), Imam Asqalani (﵀), Imam Nawawi (﵀); and the jurists (scholars of jurisprudence) of the four madhhabs – all of these followed Imam Ash'ari (﵀) in matters of faith!

It is a historical reality that most of the scholars who gifted invaluable books to the Islamic world in various branches of knowledge were Ash'aris.

Imam Subki (﵀) says in Tabaqat ash-Shafi'iyyah: \"The scholars of the Shafi'i, Maliki, and Hanafi madhhabs, and the distinguished scholars of the Hanbali madhhab, accepted the Ash'ari madhhab.\"

Imam Ash'ari did not create a new madhhab or state a new opinion. Rather, he was one who adopted the stance of the companions of the Prophet (ﷺ) in beliefs, stood for it, and responded to criticisms against the opinions of the great predecessors of the best centuries, intellectually and authoritatively establishing it. Those who follow this method in matters of faith are called Ash'ariyy.

Imam Bayhaqi (﵀) says: \"Imam Ash'ari did not create anything new in the Deen of Allah. Rather, in matters of faith, he accepted the words of the Sahabah, the Tabi'in, and the scholars of the best centuries who came after them. What Imam Ash'ari did was to explain matters of faith in a way that anyone could understand. He demonstrably proved that there is nothing incompatible with reason in the fundamental principles of Islam and the words of the scholars. Imam Ash'ari explained and authoritatively established the opinions of Hadith scholars like Imam Abu Hanifa, Imam Malik, Imam Shafi'i, Imam Ahmad ibn Hanbal, Imam Bukhari, and Imam Muslim.\"

Imam Bayhaqi (﵀) and Subki (﵀) are here answering the question of some naive people as to why Imam Ash'ari (﵀) did not adopt Imam Shafi'i's (﵀) opinion in Aqeedah. That is, Imam Ash'ari (﵀) adopted the opinions of the earlier Imams themselves. He only established it authoritatively and intellectually.

I have seen some ignorant people here write that Ash'aris are a Hadith-denying rationalist movement. What enthusiasm do these people have to expel from the fold of Islam the scholars who have passed in the Muslim world – those who memorized hundreds of thousands of Hadith – and the predecessors who gifted hundreds of books to the Islamic world? However, even sensible Wahhabi scholars say that Ash'aris are included in Ahlus Sunnah.

Look at what the Saudi Wahhabi scholar Uthaymeen says:

\"Those who expel the Ash'aris and Maturidis from the fold of Islam either have no knowledge about them, or they have no knowledge about the matters that take one out of Islam. Meanwhile, no knowledgeable person expels the Ash'aris and Maturidis from Islam, let alone from Ahlus Sunnah.\"

May Allah grant good sense to everyone - Ameen.

وفي طبقات الشافعية الكبري ٣/٣٦٥
\"اعلم أن أبا الحسن لم يبدع رأيا ولم ينشئ مذهبا وإنما هو مقرر لمذاهب السلف مناضل عما كانت عليه صحابة رسول الله صلى الله عليه وسلم فالانتساب إليه إنما هو باعتبار أنه عقد على طريق السلف نطاقا وتمسك به وأقام الحجج والبراهين عليه فصار المقتدى به فى ذلك السالك سبيله فى الدلائل يسمى أشعريا ولقد قلت مرة للشيخ الإمام رحمه الله أنا أعجب من الحافظ ابن عساكر فى عدة طوائف من أتباع الشيخ ولم يذكر إلا نزرا يسيرا وعددا قليلا ولو وفى الاستيعاب حقه لاستوعب غالب علماء المذاهب الأربعة فإنهم برأى أبى الحسن يدينون الله تعالى فقال إنما ذكر من اشتهر بالمناضلة عن أبى الحسن وإلا فالأمر على ما ذكرت من أن غالب علماء المذاهب معه
ثم أخذ البيهقى فى ذكر ترجمة الشيخ وذكر نسبه ثم قال إلى أن بلغت النوبة إلى شيخنا أبى الحسن الأشعري رحمه الله فلم يحدث فى دين الله حدثا ولم يأت فيه ببدعة بل أخذ أقاويل الصحابة والتابعين ومن بعدهم من الأئمة فى أصول الدين فنصرها بزيادة شرح وتبيين وأن ما قالوا وجاء به الشرع فى الأصول صحيح فى العقول بخلاف ما زعم أهل الأهواء من أن بعضه لا يستقيم فى الآراء فكان فى بيانه وثبوته ما لم يدل عليه أهل السنة والجماعة ونصرة أقاويل من مضى من الأئمة كأبى حنيفة وسفيان الثورى من أهل الكوفة والأوزاعى وغيره من أهل الشام
ومالك والشافعى من أهل الحرمين ومن نحا نحوهما من أهل الحجاز وغيرها من سائر البلاد وكأحمد بن حنبل وغيره من أهل الحديث والليث بن سعد وغيره وأبى عبد الله محمد بن إسماعيل البخارى وأبى الحسين مسلم بن الحجاج النيسابورى إمامى أهل الآثار وحفاظ السنن التى عليها مدار الشرع إلى أن قال وصار رأسا فى العلم من أهل السنة فى قديم الدهر وحديثه \"

وفي مجموع فتاوى ورسائل الشيخ محمد صالح العثيمين
وأظن أن فضيلتكم يعلم أنه لا يخرج الأشاعرة والماتريدية من صف المسلمين إلا جاهل بحالهم، أو جاهل بأسباب الكفر والخروج عن الإسلام أما أهل العلم بذلك فلم يخرجوهم من الإسلام، بل ولا من أهل السنة والجماعة

","https://api.sunnahclub.in/uploads/posts/thumbnails/68318efb62703.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/68318e95881fa.webp","2025-05-24 09:19:19","ashari,maturidi,ahlussunnah,islam,aqeedah,sunnah,islamictheology,madhhab","ashari-madhhab-true-form-of-ahlus-sunnah","The Ash‘ari Madhhab represents the true form of Ahlus Sunnah. Imam Ash‘ari upheld the beliefs of the Prophet’s companions and early scholars, defending orthodox faith. Even those with deviant views often rely on Ash‘ari teachings to properly understand Is","751","

Wahhabism, Shi'ism, Mu'tazilism: Exchanges in the Realm of Beliefs

","

“It is You we worship and You we ask for help.” (Surah Al-Fatiha). “All help is from Allah alone.” (Surah Aal Imran). This is the foundational belief of Ahlus Sunnah. Commonly, when a believer expects or seeks material and non-material help from creation, it does not conflict with the aforementioned creed. The exegesis of these verses, as can be understood from Imam Maturidi’s Ta’wilat Ahl al-Sunnah, is that ultimately all material and non-material benefits are obtained from Allah, and everything else is merely a means.

المؤمن لا يطمعُ في الحقيقة بأحدٍ غير اللَّه، ولا يرفع إليه الحوائج، ولَا يخاف إلا من الوجه الذي يخشى أن اللَّه جعله سببًا لوصول بلاءٍ من بلاياه إليه على يديه؛ فعلى ذلك يخافُه، أو يرجو أن يكون اللَّه تعالى جعلَ سببَ ما دفعه إليه على يديه، فبذلك يرجو ويطمع، (تأويلات أهل السنة)

(The believer, in reality, does not aspire to anyone other than Allah, nor does he raise his needs to them, nor does he fear except from the aspect he apprehends Allah has made a cause for one of His trials to reach him through them; thus, he fears it. Or he hopes that Allah, the Exalted, has made the cause of what He has bestowed upon him to be through them, so for that, he hopes and aspires.)
(Ta’wilat Ahl al-Sunnah)

وَٱللَّهُ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرٌ﴾ [البقرة ٢٨٤]﴿

(And Allah is over all things competent.) [Al-Baqarah 284]

The Holy Quran says Allah is capable of all things.

Material and non-material matters are all equal to Him. No material or non-material phenomenon occurs here without His will. Everything in the universe submits to Allah's supreme power (Sharh al-Aqa'id).

(ولا يخرج عن علمه وقدرته شيء) فهو بكل شيء عليم وعلى كل شيء قدير(شرح العقائد)

(And nothing is outside His knowledge and His power) so He is All-Knowing of everything and All-Powerful over everything. (Sharh al-Aqa'id)

This is the belief of Ahlus Sunnah. Righteous individuals who have reached the highest level of Tawakkul (reliance on Allah), asking everything from Allah alone and not engaging with means in any way, can be seen in the Islamic world. Imam Ahmad narrates from Abu Hurairah (may Allah be pleased with him): Seeing her husband returning home in despair, without any means to feed his wife and children, the wife placed a container under the millstone to collect flour and lit the oven. She prayed, \"O Allah, provide us with food.\" After the dua, when she looked at the container, she found it full of dough for pathiri (a type of flatbread) and the oven full of chapati. When her husband returned, he asked, \"Did you receive anything?\" His wife replied, \"We received from our Lord.\" When this incident was narrated to the Prophet ﷺ, he said that if the container had not been lifted, it would have continued to fill with food until the Day of Resurrection.

وَعَنْهُ، قَالَ: «دَخَلَ رَجُلٌ عَلَى أَهْلِهِ، فَلَمَّا رَأَى مَا بِهِمْ مِنَ الْحَاجَةِ خَرَجَ إِلَى الْبَرِيَّةِ، فَلَمَّا رَأَتِ امْرَأَتُهُ قَامَتْ إِلَى الرَّحَى فَوَضَعَتْهَا، وَإِلَى التَّنُّورِ، فَسَجَرَتْهُ ثُمَّ قَالَتْ: اللَّهُمَّ ارْزُقْنَا، فَنَظَرَتْ فَإِذَا الْجَفْنَةُ قَدِ امْتَلَأَتْ. قَالَ: وَذَهَبَتْ إِلَى التَّنُّورِ، فَوَجَدَتْهُ مُمْتَلِئًا. قَالَ: فَرَجَعَ الزَّوْجُ، قَالَ: أَصَبْتُمْ بَعْدِي شَيْئًا؟ قَالَتِ امْرَأَتُهُ: نَعَمْ، مِنْ رَبِّنَا، وَقَامَ إِلَى الرَّحَى، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ، فَقَالَ: «أَمَا إِنَّهُ لَوْ لَمْ يَرْفَعْهَا لَمْ تَزَلْ تَدُورُ إِلَى يَوْمِ الْقِيَامَةِ»». رَوَاهُ أَحْمَدُ.

(And from him, he said: \"A man entered upon his family, and when he saw their need, he went out to the wilderness. When his wife saw [this], she went to the millstone and set it up, and to the oven and lit it. Then she said: 'O Allah, provide for us.' She looked, and behold, the bowl was full. He said: And she went to the oven and found it full. He said: The husband returned and said: 'Did you get anything after I left?' His wife said: 'Yes, from our Lord.' He went to the millstone. This was mentioned to the Prophet (ﷺ), and he said: 'Indeed, if she had not lifted it, it would have kept turning until the Day of Resurrection.'\" Narrated by Ahmad.)

Abu Hurairah (may Allah be pleased with him) introduces the high station of Tawakkul where a problem of lacking material food was presented before Allah, and pathiri and flour were obtained directly from Allah. Thus, there is a group in Islamic history that reached the high station of Tawakkul, entrusting everything to Allah, and another group that fulfilled their needs by engaging with means. The understanding of all of them is that all material and non-material things are subject to Allah's power, and everything else is merely a means. The stance of Ahlus Sunnah is that all material and non-material things can be asked directly from Allah, and also from creation with the understanding that they are means. But the modern innovatory view is that Allah has no power in material matters, and that material ability belongs to creation.

Allah's Power: Wahhabism, Shi'ism, Mu'tazilism Stances

\"Can you ask Allah for ten rupees?!\" \"Whoever asks thus is a Kafir (disbeliever).\" These are words Faisal Mawlawi confidently stood up and said while responding to a Sunni worker's question at a Kadampazhippuram Wisdom Mujahid face-to-face meeting. He quoted a prominent Imam's statement:
“.من شبه الله بخلقه فقد كفر”.
(Whoever likens Allah to His creation has disbelieved.)

\"The ability for material help is exclusive to creation. Therefore, Allah cannot give ten rupees. Accordingly, one who asks Allah for ten rupees has likened Allah to creation. Thus, one who requests material help from Allah is outside the fold of religion.\" (This is the essence of what he said).

Look how dangerous this argument is! Through their self-concocted argument \"Non-material aid should be sought only from Allah,\" which they devised to brand the Imams and the Muslim Ummah as polytheists for performing Istighatha (seeking help from other than Allah), they end up questioning Allah's Qudrah (Power). In the Hadith of Abu Hurairah (may Allah be pleased with him) quoted above, we were introduced to a woman who reached a high station of Tawakkul, asking Allah for the material need of food. Isn't ten rupees similar? For those who comprehend the clear Quranic statement \"And Allah is over all things competent\" (والله على كل شيء قدير), this is not an issue. Therefore, seeking material and non-material aid directly from Allah, and seeking it from creation with the understanding that they are means, is indeed Tawhid (monotheism) and part of Islam.

The Wahhabi argument that Allah cannot intervene in material matters resonates with some other factions that have deviated from Ahlus Sunnah.

Mu'tazilites

Sharh al-Aqa'id, which explains the beliefs of Ahlus Sunnah, states:

ولا يخرج عن علمه وقدرته شيء) فهو بكل شيء عليم وعلى كل شيء قدير

(And nothing is outside His knowledge and His power) so He is All-Knowing of everything and All-Powerful over everything.

والبلخي على أنه لا يقدر على مثل مقدور العبد وعامة المعتزلة أنه لا يقدر على نفس مقدور العبد

(Al-Balkhi [maintained] that He is not capable of [doing] something similar to what a servant is capable of, and the majority of the Mu'tazilites [maintained] that He is not capable of [doing] the exact same thing a servant is capable of.)
The argument of Al-Balkhi, a Mu'tazili scholar, is that Allah cannot engage in [actions] similar to human capabilities. Another group of Mu'tazili scholars says that Allah is not capable of intervening in the actions a servant is currently performing.

Shi'a
One group of Shi'a argues that Allah cannot exert dominance over the capabilities of creation. This is one of the major differences between Ahlus Sunnah and the Shi'a.

الرابع منها أن الله تعالى قادر على كل شيء ، خالف الشيخ أبو جعفر الطوسي والشريف المرتضى وجمع كثير من الإمامية في ذلك ، فإنهم قالوا : إن الله لا يقدر على : عين مقدور العبد ، ويكذبهم قوله تعالى ( وَاللهُ عَلَى كل شيء قدير ) وهو كاف لتكذيبهم .
(مختصر التحفة الاثني عشرية )

(The fourth among them is that Allah, the Exalted, is capable of all things. Sheikh Abu Ja'far al-Tusi, Sharif al-Murtada, and a large group of the Imamiyyah disagreed with this, for they said: Indeed, Allah is not capable of the exact [same] thing a servant is capable of. His statement, the Exalted, (وَاللهُ عَلَى كل شيء قدير) 'And Allah is over all things competent,' refutes them, and it is sufficient for their refutation.)
(Mukhtasar al-Tuhfah al-Ithna 'Ashariyyah)

In short, it can be said that the modern Wahhabi argument—that non-material powers belong to Allah and material powers belong to creation—is another version of the erroneous arguments of past deviated sects. What the Wahhabis are currently propagating is a creed contrary to the clear statements of the Holy Quran and the stance of Ahlus Sunnah, an error that occurred when they set out to brand traditional Ulama (scholars) as polytheists. We can only hope that they will come to their senses at some point through the ages.

","https://api.sunnahclub.in/uploads/posts/thumbnails/68343b5580a3d.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/68343c037dfa2.webp","2025-05-26 10:10:34","Allah,Tawheed,AhlusSunnahCreed,WahhabiDeception,RefutingWahhabism,SunniTheology","wahhabism-shiism-mutazilism-belief-exchanges","Denying Allah's power over material matters — as some Wahhabi, Mu'tazili, and Shi'i views suggest — contradicts clear Quranic verses and the creed of Ahlus Sunnah. Seeking help, whether material or spiritual, is valid from Allah directly and from creation","766","

Shar'i Bid'ah is Misguidance

","

\"Good Bid'ah?\"

Some people criticize the categorization of Bid'ah (reprehensible innovation) as good/bad (Hasanah/Sayyi'ah).
Sometimes, there are those who strongly oppose those who accept such a distinction, or who make definitive statements [against it] out of hypocrisy and misguidance.
Hasn't the noble Prophet (ﷺ) taught that \"Every Bid'ah is misguidance\"?
Who doesn't understand that this statement of the noble Prophet (ﷺ) is in a broad sense? Would anyone understand from these words that any Bid'ah is good?
These are the kinds of arguments such people make...
It doesn't end there. There are more arguments.
They will ask: \"Since the noble Prophet (ﷺ) said, 'Every Bid'ah is misguidance,' how can a Mujtahid (independent jurist), or a scholar, explain that some Bid'ahs are misguidance, some are good, and others are bad?!\"
Look, what is the outcome of such a barrage of questions?
Many ordinary people will be misled. They will join those who roar with such accusations. Thus, they will become complete opponents.
It is noteworthy that ordinary people who have not experienced the spirit of Islam even from a distance are among those who fall into this.
Do you think such people will continue in such a futile argument for long? It is not possible for them. In the journey of life, these people will have to contrive a new line of argument themselves to comfortably approach many issues they encounter. What is the specialty of this \"new line of argument\"? Without it, they would not be able to consume good food and drink, build new housing, wear beautiful clothes, live with their spouses, or engage in give-and-take with everything.
That is, the argument is that there is Bid'ah related to Din (religion) and Bid'ah related to Dunya (worldly matters) (Diniyy/Dunyawiyy).
Subhanallah! How are such people able to distinguish Bid'ah as Diniyy/Dunyawiyy? What is its basis? Isn't even the very nomenclature Diniyy/Dunyawiyy their own invention?!
Perhaps, although we can see Diniyy and Dunyawiyy Bid'ahs from the time of the noble Prophet (ﷺ) onwards, this nomenclature can never be found in that era.
So, what is the basis of this distinction and nomenclature?
In essence, whatever questions the opposing party asked those who explained Bid'ah as good/bad, they too will have to face the same questions.
Therefore, an explanation that dispels such doubts and misunderstandings is needed here.
Look, it is Allah who communicated to us through the noble Prophet (ﷺ) that \"Every Bid'ah is misguidance.\" We must measure this communication, which is part of the religion of Islam, by placing it alongside other teachings of the noble Prophet (ﷺ) himself.
When we understand that the intention behind Bid'ah is \"something newly added/created without prior precedent,\" it becomes clear that what is reprehensible is the situation where new things are added/created \"in the Din\" and attributed to the noble Prophet (ﷺ).
Isn't it from such a situation that the noble Prophet (ﷺ) distanced us? He said: \"Whoever innovates something in this matter of ours (Din) that is not part of it, will have it rejected.\"
So what is the criterion?
\"Part of this Din / not part of it\" is the criterion.
Therefore, by Bid'ah Hasanah/Sayyi'ah, our intention is only linguistic Bid'ah. That is, it only means something newly added/created. The condition \"in the Din\" is not here. Who doubts that Shar'i Bid'ah – adding/creating something new in this perfect Din – is misguidance, reprehensible, and to be rejected?
If only the opposing parties understood these levels of meaning correctly...

From the work \"Mafahim Yajibu an Tusahhaha\" by Sayyid Muhammad bin Alawi Maliki Makki (﵀).

","https://api.sunnahclub.in/uploads/posts/thumbnails/683c0c4d36d5e.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/683c0bf9c5e42.webp","2025-06-01 08:11:03","Bidah,Sunnah","shar-i-bidah-misguidance","Some misuse the hadith “Every Bid‘ah is misguidance” to reject any distinction between good and bad innovations. Yet they themselves divide Bid‘ah into religious and worldly types—a classification not found in early Islam","708","

Awliya: Luminaries of the Spiritual Path

","

The great saints and spiritual luminaries are the ones who carry the mantle of spiritual leadership for the believers until the Day of Judgment. Even after their passing, their spiritual interventions continue to illuminate our lives, as affirmed by the Quran, Hadith, and history. These noble souls, who are the embodiments of Allah's truth and serve as a means for preserving His guidance, protect our ancient and universal faith traditions without any deviation until the end of time.

The saints of Allah, who are His chosen servants, are the ones who ensure the healthy and progressive growth of society, culture, and civilization, all while adhering to Islamic principles. The profound love and deep connection that Allah has for His saints are made clear in the teachings of the Prophet Muhammad (peace be upon him). The Prophet (peace be upon him) said:

قال الله : \"لقد أعلنت الحرب عليه إذا أزعجني في أمر عظمتي.
Allah said: \"I have declared war on anyone who troubles My beloved servants.\"
And: \"My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him. And if he continues to draw near to Me with voluntary acts of worship, I will love him. And when I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will surely grant him, and if he seeks refuge in Me, I will surely protect him.\" (Sahih al-Bukhari)

In short, the saints of Allah fear nothing. Their thoughts and actions are solely dedicated to the path of Allah. The criticisms or objections of others do not cause any change in their moral lives or actions. Allah says:

يقول الله تعالى: \"اعلموا أن أولياء الله لا خوف عليهم ولا هم يحزنون\".

\"Behold! Verily, the friends of Allah have no fear, nor do they grieve.\" (Surah Yunus, 10:62)

The words and actions of the saints carry deep meanings and interpretations. Their way of life cannot be interpreted by ordinary people. At the same time, those who merely dress up as saints or act like saints through external displays do not fall into this category.
From an Islamic perspective, the words and practices of those confirmed as saints by Allah must be subjected to at least seventy interpretations, as Imam Nawawi clarified in his Sharh al-Muhadhab. The abundance of miracles (karamat) is seen more among later generations than among the Companions (Sahabah). Imam Ahmad ibn Hanbal and Imam Shihabuddin Suhrawardi have spoken about this. The strong faith of the Companions, due to their direct spiritual connection with the Prophet (peace be upon him), did not require the reinforcement of miracles or the rectification of weak faith.

Although many miracles were witnessed among the Companions, the greater number of miracles seen among later saints were for the purpose of strengthening faith, guiding others to the path of Islam, and achieving other noble goals.

","https://api.sunnahclub.in/uploads/posts/thumbnails/6797f53b40cd0.avif","https://api.sunnahclub.in/uploads/posts/seoThumbnails/6797f5ecdae3a.jpg","2025-01-27 21:10:54","Awliya","auliya-luminaries-of-the-spiritual-path","The great saints of Islam, embodiments of Allah's truth, carry the mantle of spiritual leadership until the Day of Judgment. Their influence continues to illuminate lives, as affirmed by the Quran, Hadith, and history.","16","Islam","746","

Takfir contrary to Islam

","

The most significant factor that distinguishes Ahlus Sunnah (Asha'irs) from other sub-sects within the religion is its precise stance on the issue of \"Takfir\" (declaring someone a Kafir/unbeliever).
The Ash'aris do not brand anyone in the Muslim world with Kufr based on mere feelings or even strong conjectures (Dlhunoon - ). At the same time, innovative movements like the Khawarij branded anyone who committed any sin as a Kafir.
On the other hand, there were the Murji'ah, who said that committing sins is not an issue at all if one has Iman (faith), and the Mu'tazilah, who said that although the Iman of those who commit major sins is lost, they do not enter Kufr (i.e., they are in a state between Iman and Kufr).
The stance adopted by the Wahhabiyyah, who came later, on the issue of Takfir was not much different from the aforementioned innovative groups. Moreover, their baseless Takfir became excessive, and they even performed Takfir on issues where differing opinions exist among scholars.
They kept proclaiming, directly and indirectly, that any Muslim who did not accept their ideology was not a member of Islam.
This section aims to reveal this \"Kafir-making\" tendency, which they carried out through numerous writings and other means, from the words of their own leaders.

1️⃣ Ibn Abdil Wahhab
[Death: 1206 H]
\"Sincerely, I bring a matter to your attention. By Allah Himself, I sought knowledge, and those who knew me believed I had knowledge, but at that time, I did not know the meaning of the statement 'La ilaha illallah'.
Until then, I did not know the Deen of Islam either. Similarly, among my teachers, there was not a single one who had correctly understood the statement 'La ilaha illallah'. If any contemporary scholar claims that they have understood the meaning of the sacred Kalima 'La ilaha illallah,' or that they had understood Islam earlier, or that any of their teachers had correctly understood that Kalima, it is a blatant lie, misleading, and claiming what one is not entitled to!\" (١)

2️⃣ Ibn Abdil Wahhab
[Death: 1206 H]
After quoting two verses that describe the character of the Meccan polytheists, he said: \"If you understand the meaning of these verses, you will realize the fact that the majority of existing Muslims in the world are in far more dangerous Shirk and Kufr than the polytheists of that time whom the Prophet (ﷺ) fought.\" (٢)

3️⃣ The majority of the Muslim world compulsorily follows one of the four schools of jurisprudence. At the same time, they also follow one of the schools of belief, either Ash'ari or Maturidi.
Now, pay attention to the words of Ibn Abdil Wahhab's grandson!
Abdurrahman ibn Hasan ibn Abdil Wahhab [Death: 1285 H]
\"This group, attributed to Abu'l Hasan al-Ash'ari, established different 'Sifat' (attributes) for Allah and deviated from the path of the predecessors. The group that slipped from the straight path turned people away from the path of Allah, permitted Shirk, and allowed the worship of others besides Allah. Many books have been written opposing this group of Kafirs.\" (٣)

4️⃣ Siddiq Khan al-Qannuji [Death: 1307 H]
\"Following Madhhabs is Shirk. Just think about those who follow Madhhabs! They follow scholars and Awliya who died and turned to dust, alas!
Moreover, they attribute deep knowledge of the Quran and Hadith only to a few scholars who lived in the past.
And they give precedence to the words of scholars over the words of Allah and the Prophet!\" (٤)
How dangerous is this statement!
Siddiq Khan al-Qannuji has highly praised Ibn Abdul Wahhab in many of his books and written about him. According to his statement, how many rightly guided Muslims are there in the world?!

5️⃣ Abdurrahman ibn Qasim an-Najdi [Death: 1392 H]
\"After the time of Ibn Taymiyyah's students, Islam had vanished. Stars were worshipped. Many were worshipped besides Allah. Then, after centuries, Ibn Abdil Wahhab, prominent among the Mujtahids who are the leadership of Islam and Muslims and the fountainhead of knowledge, was sent.\" (٥)
So, this means that between the time of Ibn Taymiyyah's students and the arrival of Ibn Abdil Wahhab, Islam did not exist at all!

(١) الرسالة الثامنة والعشرون من كتاب الرسالة الشخصية (186)
(٢) الدرر السنية (1/160)
(٣) الدرر السنية (3/209)
(٤) الدين الخالص (1/140)
(٥) الدرر السنية (1/16)

6️⃣ Salih al-Fawzan

\"The Meccan polytheists are the predecessors of the Ash'aris. How evil are the predecessors and the successors!\" (١)

7️⃣ Khalid ibn Ali al-Mardhi al-Ghamidi

Saying, \"I am introducing some so-called scholars who are propagators of Shirk, or who promoted Shirk through some books, or who propagated means leading to Shirk,\" look at the personalities he mentioned in his book...

▶️ 5th, 6th, 7th Centuries:
• Imam Makki ibn Talib [d. 437 H]
• Imam Qushayri [d. 465 H]
• Imam Ghazali [d. 505 H]
• Imam Kala'i [d. 634 H]
• Imam Sarsari [d. 656 H]
• Imam Qunawi [d. 672 H]
• Imam Abu Nu'man [d. 683 H]

▶️ Eighth Century:
• Imam Khashashi [d. 730 H]
• Imam Ibnul Hajj (author of the book Al-Madkhal) [d. 737 H]
• Imam Taqyuddin as-Subki [d. 756 H]
• Imam Yafi'i [d. 768 H]
• Imam Tajuddin as-Subki [d. 771 H]
• Ibn Battuta [d. 779 H]
• Imam Taftazani [d. 792 H]

▶️ Ninth Century:
• Imam Jurjani [d. 818 H]
• Imam al-Ubbi [d. 828 H]
• Imam al-Muqri [d. 847 H]
• Imam Sulaiman al-Jazuli [d. 870 H]
• Imam Razuq [d. 899 H]

▶️ Tenth Century:
• Imam Suyuti [d. 911 H]
• Imam Qastallani [d. 923 H]
• Imam Busiri [d. 963 H]
• Imam Ibn Hajar [al-Haytami] [d. 974 H]
• Imam Sha'rani

▶️ Eleventh Century:
• Imam Munawi [d. 1031 H]
• Imam Ahmad Sirhindi [d. 1034 H]
• Imam Abdul Haq Dihlawi [d. 1052 H]
• Imam Shihabuddin Khafaji [d. 1069 H]

• Imam Zurqani [d. 1122 H]
• Imam Sulaiman al-Kurdi [d. 1194 H]
• Imam Zabidi [d. 1205 H]
• Imam Ibn Ajiba [d. 1224 H]
• Imam Alawi al-Haddad [d. 1232 H]
• Imam Sawi [d. 1241 H]
• Ahmad Zayni Dahlan [d. 1309 H]
• Imam Ahmad Raza Barelvi [d. 1340 H]
• Sheikh Mutawalli Sha'rawi
Thus, he enumerates many people up to the fourteenth century. (٢)

This Wahhabi, Khalid bin Ali, accused eminent scholars who led the Muslim community in their respective periods, from the fifth century onwards, of Shirk.
By branding as Mushriks these eminent scholars who served this Ummah by focusing as much as possible on fields like theology (Aqeedah), jurisprudence (Fiqh), and Tasawwuf, and their followers, how many Muslims are now left in this Ummah?!!

It is noteworthy that he is a student of individuals like Ibn Baz and Ibn Uthaymeen!
He also has a book solely to argue that the Ash'aris are in Kufr, titled \"Takfeer al-Asha'irah.\"
In that book, he also includes eminent scholars like Imam Nawawi, Imam Ibn Hajar al-Asqalani, and Imam Qurtubi among the aforementioned! (٣)
Who is left now?!!

(١) الإرشاد إلى صحيح الإعتقاد على أهل الشرك والإلحاد (144)
(٢) نقض عقائد الأشاعرة والماتريدية (208-205)
(٣) تكفير الأشاعرة (24)

","https://api.sunnahclub.in/uploads/posts/thumbnails/6833eee394844.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/6833eeac2d987.webp","2025-05-26 04:33:29","Takfir,Wahhabism,Khawarij,Murjiah,Mutazilah,FalseTakfir,ExtremismInIslam,Aqeedah,IbnAbdulWahhab,Kufr,Shirk,Takfeer,DeviantSects","takfir-contrary-to-islam","The Ash'aris are known for their cautious stance on Takfir, opposing the extremist trend of declaring Muslims disbelievers over minor differences—a practice later groups like the Wahhabis took to extremes.","765","

Bid'ah; The Stance of Imam Shatibi (RA)

","

Imam Shatibi is a scholar often mentioned by Wahhabis in discussions about Bid'ah (reprehensible innovation). However, they usually do not mention his observations related to Bid'ah. Below is a summary of what Imam Shatibi said in his \"Al-I'tisam\" regarding the general characteristics of the people of Bid'ah. It is hoped that the Muj[ahids/ama]s will never quote Imam Shatibi again [in this context];

Imam Shatibi (﵀) describes the general characteristics of the factions of Bid'ah.

Rejection of Hadith;

Rejecting Hadiths that do not conform to their ideas is a common characteristic of the people of Bid'ah.

They reject Hadiths that are not favorable to their own beliefs and principles.

Matters clearly established through Islamic sources like punishment in the grave, the Sirat (bridge over Hell), the Mizan (scale of deeds), the divine vision [of Allah], and the Hadith related to the fly are just some of the things they reject. At the same time, they rely on fabricated and weak Hadiths that align with their arguments.

They will criticize Hadith narrators among the Sahaba (Companions) and Tabi'un (Successors), as well as Hadith scholars unanimously accepted by the Islamic world. Sometimes they will reject their Fatwas (legal verdicts) and speak disparagingly of them in front of the general public. This is done to create aversion in the general public towards the scholars of Ahlus Sunnah.

Posing as a Mujtahid (Independent Jurist);

It is their characteristic to present themselves as Mujtahids and engage in Ijtihad (independent legal reasoning) without possessing any of the qualifications for it.

It is their method to interpret the Holy Quran and Hadith and derive rulings without even basic knowledge of the Arabic language, and to reject the research of qualified scholars.

Following the Mutashabihat (Ambiguous Verses/Texts);

Following the Mutashabihat – those texts in the Holy Quran and Hadith which human intellect has limitations in fully understanding – is a common characteristic of those who have deviated from the path of Ahlus Sunnah.

For something to be a proof (source of authority) in Islam, its meaning must be clear without any doubt, definitive, and not contradictory to established sources.

Therefore, texts that are unclear, have multiple possible meanings like allegories, and are contrary to definitive sources should never be understood as primary proofs.

Sources that seem to contradict established general principles in Islam should be interpreted [in light of those principles]. On the contrary, formulating general principles based on such ambiguous texts with multiple possible meanings is entirely unjust and reprehensible.

Following Mutashabihat, which have various possible interpretations, is itself reprehensible. Then how can it be made a primary proof?

Since it is established that Mutashabihat are not primary proofs in themselves, making them primary proofs is itself a Bid'ah. This is the reality.

The claim of the Zahiriyyah (a group that interprets texts literally) that the Creator, who is pure and free from imperfections, has limbs is an example of this.

They say that the Creator has all the limbs that creatures have, such as eyes, hands, feet, face, and so on.

They did not pay attention to the definitive statement of the Holy Quran, \"There is nothing like unto Him.\" That which resembles creation would itself be creation, wouldn't it? (Al-I'tisam 1/294-305)

(وفي الاعصام ١/٢٩٤-٣٠٥)

(فَصْلٌ وُجُوهُ مُخَالِفَةِ طَرِيقِ الْحَقِّ)

اعْتِمَادُهُمْ عَلَى الْأَحَادِيثِ الْوَاهِيَةِ الضَّعِيفَةِ وَالْمَكْذُوبِ فِيهَا عَلَى رَسُولِ اللَّهِ ﷺ وَالَّتِي لَا يَقْبَلُهَا أَهْلُ صِنَاعَةِ الْحَدِيثِ فِي الْبِنَاءِ عَلَيْهَا:

وَمِنْهَا ضِدُّ هَذَا، وَهُوَ رَدُّهُمْ لِلْأَحَادِيثِ الَّتِي جَرَتْ غَيْرَ مُوَافِقَةٍ لِأَغْرَاضِهِمْ وَمَذَاهِبِهِمْ، وَيَدَّعُونَ أَنَّهَا مُخَالِفَةٌ لِلْمَعْقُولِ، وَغَيْرُ جَارِيَةٍ عَلَى مُقْتَضَى الدَّلِيلِ، فَيَجِبُ رَدُّهَا:

كَالْمُنْكِرِينَ لِعَذَابِ الْقَبْرِ، وَالصِّرَاطِ، وَالْمِيزَانِ، وَرُؤْيَةِ اللَّهِ فِي الْآخِرَةِ، وَكَذَلِكَ حَدِيثُ الذُّبَابِ وَقَتْلِهِ، وَأَنَّ فِي أَحَدِ جَنَاحَيْهِ دَاءً وَفِي الْآخَرِ دَوَاءً، وَأَنَّهُ يُقَدِّمُ الَّذِي فِيهِ الدَّاءُ، وَحَدِيثُ الَّذِي أَخَذَ أَخَاهُ بَطْنُهُ فَأَمَرَهُ النَّبِيُّ ﷺ بِسَقْيِهِ الْعَسَلَ. . . . وَمَا أَشْبَهَ ذَلِكَ مِنَ الْأَحَادِيثِ الصَّحِيحَةِ الْمَنْقُولَةِ نَقْلَ الْعُدُولِ.

[وَ] رُبَّمَا قَدَحُوا فِي الرُّوَاةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ وَمَنِ اتَّفَقَ الْأَئِمَّةُ مِنَ الْمُحَدِّثِينَ عَلَى عَدَالَتِهِمْ وَإِمَامَتِهِمْ؛ كُلُّ ذَلِكَ لِيَرُدُّوا بِهِ عَلَى مَنْ خَالَفَهُمْ فِي الْمَذْهَبِ.

وَرُبَّمَا رَدُّوا فَتَاوِيَهُمْ وَقَبَّحُوهَا فِي أَسْمَاعِ الْعَامَّةِ؛ لِيُنَفِّرُوا الْأُمَّةَ عَنْ أَتْبَاعِ السُّنَّةِ وَأَهْلِهَا

وَمِنْهَا: تَخَرُّصُهُمْ عَلَى الْكَلَامِ فِي الْقُرْآنِ وَالسُّنَّةِ الْعَرَبِيَّيْنِ مَعَ الْعُرُوِّ عَنْ عِلْمِ الْعَرَبِيَّةِ الَّذِي يُفْهَمُ بِهِ عَنِ اللَّهِ وَرَسُولِهِ:

فَيَفْتَاتُونَ عَلَى الشَّرِيعَةِ بِمَا فَهِمُوا، وَيَدِينُونَ بِهِ، وَيُخَالِفُونَ الرَّاسِخِينَ فِي الْعِلْمِ، وَإِنَّمَا دَخَلُوا ذَلِكَ مِنْ جِهَةِ تَحْسِينِ الظَّنِّ بِأَنْفُسِهِمْ، وَاعْتِقَادِهِمْ أَنَّهُمْ مِنْ أَهْلِ الِاجْتِهَادِ وَالِاسْتِنْبَاطِ، وَلَيْسُوا كَذَلِكَ

وَمِنْهَا: انْحِرَافُهُمْ عَنِ الْأُصُولِ الْوَاضِحَةِ إِلَى اتِّبَاعِ الْمُتَشَابِهَاتِ الَّتِي لِلْعُقُولِ فِيهَا مَوَاقِفُ، وَطَلَبُ الْأَخْذِ بِهَا تَأْوِيلًا:

كَمَا أَخْبَرَ اللَّهُ تَعَالَى فِي كِتَابِهِ - إِشَارَةً إِلَى النَّصَارَى فِي قَوْلِهِمْ بِالثَّالُوثِيِّ بِقَوْلِهِ: ﴿فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ﴾ [آل عمران: ٧].

وَقَدْ عَلِمَ الْعُلَمَاءُ أَنَّ كُلَّ دَلِيلٍ فِيهِ اشْتِبَاهٌ وَإِشْكَالٌ لَيْسَ بِدَلِيلٍ فِي الْحَقِيقَةِ، حَتَّى يَتَبَيَّنَ مَعْنَاهُ وَيَظْهَرَ الْمُرَادُ مِنْهُ، وَيُشْتَرَطُ فِي ذَلِكَ أَنْ لَا

يُعَارِضَهُ أَصْلٌ قَطْعِيٌّ، فَإِذَا لَمْ يَظْهَرْ مَعْنَاهُ لِإِجْمَالٍ أَو اشْتِرَاكٍ، أَوْ عَارَضَهُ قَطْعِيٌّ؛ كَظُهُورِ تَشْبِيهٍ؛ فَلَيْسَ بِدَلِيلٍ؛ لِأَنَّ حَقِيقَةَ الدَّلِيلِ أَنْ يَكُونَ ظَاهِرًا فِي نَفْسِهِ، وَدَالًّا عَلَى غَيْرِهِ، وَإِلَّا؛ احْتِيجَ إِلَى دَلِيلٍ عَلَيْهِ، فَإِنْ دَلَّ الدَّلِيلُ عَلَى عَدَمِ صِحَّتِهِ؛ فَأَحْرَى أَنْ لَا يَكُونَ دَلِيلًا.

وَيُتَأَوَّلُ الْجُزْئِيَّاتُ حَتَّى تَرْجِعَ إِلَى الْكُلِّيَّاتِ، فَمَنْ عَكْسَ الْأَمْرَ؛ حَاوَلَ شَطَطًا، وَدَخَلَ فِي حُكْمِ الذَّمِّ؛ لِأَنَّ مُتَّبِعَ الشُّبُهَاتِ مَذْمُومٌ، فَكَيْفَ يُعْتَدُّ بِالْمُتَشَابِهَاتِ دَلِيلًا؟ أَوْ يُبْنَى عَلَيْهَا حُكْمٌ مِنَ الْأَحْكَامِ؟ وَإِذَا لَمْ تَكُنْ دَلِيلًا فِي نَفْسِ الْأَمْرِ؛ فَجَعْلُهَا دَلِيلًا بِدْعَةٌ مُحْدَثَةٌ هُوَ الْحَقُّ.

وَمِثَالُهُ فِي مِلَّةِ الْإِسْلَامِ مَذَاهِبُ الظَّاهِرِيَّةِ فِي إِثْبَاتِ الْجَوَارِحِ لِلرَّبِّ - الْمُنَزَّهِ عَنِ النَّقَائِصِ ـ؛ مِنَ الْعَيْنِ، وَالْيَدِ، وَالرِّجْلِ، وَالْوَجْهِ، وَالْمَحْسُوسَاتِ، وَالْجِهَةِ. . . . . . وَغَيْرِ ذَلِكَ مِنَ الثَّابِتِ لِلْمُحْدَثَات

أَمَّا تَرْكُهُمْ لِلْقَاعِدَةِ؛ فَلَمْ يَنْظُرُوا فِي قَوْلِهِ تَعَالَى: ﴿لَيْسَ كَمِثْلِ شَيْءٌ﴾ [الشورى: ١١]، وَهَذِهِ الْآيَةُ نَقْلِيَّةٌ لَا عَقْلِيَّةٌ؛ لِأَنَّ الْمُشَابِهَ لِلْمَخْلُوقِ فِي وَجْهٍ مَا مَخْلُوقٌ مِثْلُهُ ،انتهى باختصار

","https://api.sunnahclub.in/uploads/posts/thumbnails/6831af434fa51.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/683c082d553c6.webp","2025-06-01 07:54:22","Bidah","imam-shatibi-on-bidah","Bid’ah groups often misquote Imam Shatibi’s (﵀) statements from his Al-I’tisam, using his words out of context to support their own innovations","715","

Seeking Blessings from the Holy Relics of the Prophet (SA)

","

In today's time, some people deny the blessings and cures (Shifa/Tabarruk) that come through the Prophet (ﷺ) in different forms. However, the Prophet (ﷺ) himself is a source of blessings, and even the items connected to him are a means of intercession and benefit for the Ummah. During his lifetime and even after his physical passing, the Sahaba (﵃) would seek blessings through actions like washing his cloak for healing, treasuring his hair above everything in the world, touching his pulpit for blessings, and wiping his leftover Wudhu water on their faces and chests. Some even competed to get his leftover Wudhu water for barakah.
In Light of the Quran

It was usual practice of the Companions to preserve relics of Prophet (ﷺ) and to draw benefits and blessings out of them. This proves that they offered them to Allah as instruments of mediation when they needed His help and assistance. Allah Himself has made reference to the relics of the Prophets in the Holy Qur’ān.

وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ ٱلْمَلاۤئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنْتُم مُّؤْمِنِينَ

The verse [Quran 2:248] highlights the significance of relics as a sign of divine authority and blessing. The Ark of the Covenant, mentioned in this verse, served as a physical symbol of security, peace, and reassurance from Allah to the Israelites. It contained sacred relics left by the families of Moses and Aaron, such as Moses’ staff, Aaron’s turban, a measure of manna, and fragments of the tablets of the Torah. These relics were carried by angels as a testament to Allah's power and as a sign for those with true faith.

Tafsir al-Jalalayn explains further that the Ark had been passed down since the time of Adam and was later lost to the Amalekites. It held great spiritual importance, as the Israelites would invoke it during battles for reassurance and protection. When the Ark was returned and placed before Saul (Talut), it confirmed his authority as king, as the people witnessed this miraculous event. This act strengthened their faith and motivated them to join the holy struggle under his leadership.

This story emphasizes the importance of relics in fostering faith, serving as reminders of Allah’s blessings, and acting as a means of reassurance and spiritual strength for believers.

Quran states:

ٱذْهَبُواْ بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيراً وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّي لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
قَالُواْ تَٱللَّهِ إِنَّكَ لَفِي ضَلاَلِكَ ٱلْقَدِيمِ فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَٱرْتَدَّ بَصِيراً قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّيۤ أَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ

This passage from Surah Yusuf (12:93-96) highlights the miraculous events surrounding the reunion of Prophet Yusuf (﵇) with his father, Prophet Ya’qub ﵇.

Prophet Yusuf (﵇) instructed his brothers to take his shirt and place it on their father’s face, promising that it would restore his vision. When the caravan departed Egypt, Prophet Ya’qub (﵇), despite being far away, sensed the presence of Yusuf, exclaiming that he could \"smell\" Yusuf (﵇), though his family dismissed his feelings as delusional. However, when the shirt was placed over his face, his sight was miraculously restored. At that moment, Ya’qub (﵇) reminded them of his knowledge from Allah, which they had doubted.

There is some more Hadith which supporting the blessing through the holy relics of prophet Mohammed (ﷺ)

عن ابن سيرين، قال: قلت لعبيدة «عندنا من شعر النبي صلى الله عليه وسلم أصبناه من قبل أنس أو من قبل أهل أنس» فقال: لأن تكون عندي شعرة منه أحب إلي من الدنيا وما فيها (*1)

Ibn Sirin mentioned that he possessed some of the Prophet’s hair, which he had obtained from Anas (a close companion of the Prophet) or Anas's family. Upon hearing this, ‘Abida expressed his deep admiration and said that having even a single hair of the Prophet would be more valuable to him than the entire world and everything it contains.
Imam Muslim made a whole Baab (Chapter) with the name of

باب قرب النبي عليه السلام من الناس وتبركهم به
Which Express the importance of relics.

There is another Hadith
Uthman bin Abdullah bin Mauhab narrates that his people sent him to Umm Salama (one of the Prophet’s wives) with a small bowl of water. This water was used to immerse some of the Prophet's hair, which Umm Salama kept in her possession. People believed that this water, having come in contact with the Prophet’s hair, could be a source of healing or protection from the evil eye. Uthman mentions that he saw a few reddish hairs of the(2*)
Prophet in the container.
This hadith highlights how the early Muslims valued and preserved anything associated with the Prophet (ﷺ) and turned to it for spiritual and physical blessings.

There is incident in then history of sahaba Khalid bin Walid fighting for the Blessed hair of Prophet (ﷺ)

و روي عن صفية بنت نجدة ...
و كانت في قلنسوة خالد بن الوليد شعرات صلى الله عليه و سلم ، فسقطت قلنسوته في بعض حروبه ، فشد عليها شدة أنكر عليه أصحاب النبي صلى الله عليه و سلم كثرة من قتل فيها ، فقال : لم أفعلها بسبب القلنسوة ، بل لما تضمنه من شعره صلى الله عليه و سلم لئلا أسلب بركتها و تقع في أيدي المشركين .(3*)

Hadrat Safiya (RA) shared that Khalid bin Walid’s helmet had some blessed hair of the Prophet (ﷺ). Once, during a battle, the helmet fell, and Khalid began searching for it. Many companions were martyred in that battle, and people criticized him for prioritizing the search. He explained that he wasn’t just looking for the helmet—it held the Prophet’s blessed hair, and he feared it might fall into the hands of non-believers or that he would lose its blessings.

And also the sahaba kept
A Small water bag of leather as a source of Blessing

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ جَدَّتِهِ كَبْشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشَرِبَ مِنْ فِي قِرْبَةٍ مُعَلَّقَةٍ قَائِمًا فَقُمْتُ إِلَى فِيهَا فَقَطَعْتُهُ(*4)

Abd-ur-Rahmān bin Abū ‘Amrah narrated from his grandmother, who heard it from Kabshah Ansāriyyah:

The Prophet (ﷺ) visited her, and there was a small leather water bag hanging nearby. He drank water from it while standing. Later, Kabshah cut off the mouthpiece of the water bag because it had touched the Prophet’s mouth, seeking its blessings.

The real follower of Prophet (ﷺ) found Cure through the Prophet's (ﷺ) Cloak

فرجعت إلى أسماء فخبرتها، فقالت: هذه جبة رسول الله صلى الله عليه وسلم، فأخرجت إلي جبة طيالسة كسروانية لها لبنة ديباج، وفرجيها مكفوفين بالديباج، فقالت: هذه كانت عند عائشة حتى قبضت، فلما قبضت قبضتها، وكان النبي صلى الله عليه وسلم يلبسها، فنحن نغسلها للمرضى يستشفى بها(*5)

I went back to Asma’ and told her what happened. She then said, “Here is the cloak of Allah’s Messenger (ﷺ).” She brought out a cloak made of Persian cloth, with a hem of brocade and sleeves also bordered with brocade. She explained, “This cloak belonged to Allah’s Messenger and was with ‘A’isha until she passed away. After her death, I came to possess it. The Prophet ﷺ used to wear it, and we would wash it and use its water to seek healing for the sick.

Blessing through the Holy Prophet's (ﷺ) Perspiration

عَنْ أُمِّ سُلَيْمٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَأْتِيهَا فَيَقِيلُ عِنْدَهَا فَتَبْسُطُ لَهُ نَطْعًا فَيَقِيلُ عَلَيْهِ وَكَانَ كَثِيرَ الْعَرَقِ فَكَانَتْ تَجْمَعُ عَرَقَهُ فَتَجْعَلُهُ فِي الطِّيبِ وَالْقَوَارِيرِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ \"‏ يَا أُمَّ سُلَيْمٍ مَا هَذَا ‏\"‏ ‏.‏ قَالَتْ عَرَقُكَ أَدُوفُ بِهِ طِيبِي ‏.‏
Umm Sulaim (﵂) reported that Allah’s Apostle (ﷺ) visited her home and rested there. She spread a piece of cloth for him, and he slept on it. While he slept, he sweated heavily. Umm Sulaim collected his sweat and stored it in a perfume bottle. When the Prophet (ﷺ) noticed and asked, “Umm Sulaim, what is this?” she replied, “It is your sweat, which I have kept in my perfume.” It is mentioned that the Prophet (ﷺ) would sweat intensely, even in cold weather, when revelation was sent down to him.(*6)

عَنْ ثُمَامَةَ، عَنْ أَنَسٍ: «أَنَّ أُمَّ سُلَيْمٍ كَانَتْ تَبْسُطُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِطَعًا، فَيَقِيلُ عِنْدَهَا عَلَى ذَلِكَ النِّطَعِ» قَالَ: «فَإِذَا نَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَذَتْ مِنْ عَرَقِهِ وَشَعَرِهِ، فَجَمَعَتْهُ فِي قَارُورَةٍ، ثُمَّ جَمَعَتْهُ فِي سُكٍّ» قَالَ: فَلَمَّا حَضَرَ أَنَسَ بْنَ مَالِكٍ الوَفَاةُ، أَوْصَى إِلَيَّ أَنْ يُجْعَلَ فِي حَنُوطِهِ مِنْ ذَلِكَ السُّكِّ، قَالَ: فَجُعِلَ فِي حَنُوطِهِ(*7)

Thumāmah, through Anas, narrates that Umm Sulaym would lay out a leather mat for the Prophet (ﷺ) to rest on for his midday nap. Anas said that when the Prophet (ﷺ) woke up, he collected his perspiration and hair, stored them in a bottle, and mixed them with perfume. Thumāmah adds that when Anas (﵁) was near death, he requested that this scented mixture be applied to his coffin, and it was done as he wished.

Reference :-
(*1)
► Volume 1, Book 4, Number 171: Sahih Bukhari

► Sunan Al Kubra-Imam Bayhaqi, volume 7, Page: 107, Hadith #13410

(*2)
►Book 72, Number 784: (Sahih Bukhari)

(*3)
Qadhi Iyaadh in Ash-Shifa, Volume No. 1, Page No. 619

(*4)
►Ibn Mājah narrated it with a sound chain of transmission in his Sunan, book of ashribah (drinks) ch.21 (2:1132#3423)

►Tirmidhī graded it hasan (fair) sahīh (sound) gharīb (rare or unfamiliar) in his al-Jāmi‘-us-sahīh, book of ashribah, ch.18 (4:306#1892), and in ash-Shamā’il-ul-Muhammadiyyah (p.178#203)

►Ahmad bin Hambal, Musnad (6:434)

►Tabarānī, al-Mu‘jam-ul-kabīr (25:15#8)

►Baghawī in Sharh-us-sunnah (11:379#3042)

►Musnad Humaidhi, Volume: 1, Page: 348, Hadith No #357

►Sahi Ibn e Hibban, Volume:12, Page: 138, Hadith No #5318

►Shu'b Al Eman-Imam Bayhaqi, Volume: 8, Page: 148, Hadith No #5624

►Musnad Shamiyyen-Imam Tabrani, Volume: 1, Page: 369, Hadith No #639

►Ma'rifat As Sahabah-Abu Nu'ym, Volume: 6, Page: 3432, Hadith No #7821

(*5)
►Sahih Muslim Hadith #5149

►Sunan Al Kubra-Imam Bayhaqi, Volume: 2, Page: 594, Hadith No #4210

►Shu'b Al Eman-Imam Bayhaqi, Volume: 8, Page: 207

►Sharh us Sunnah-Imam Baghwi, Volume: 12, Page: 33, Hadith No #3104

►Al Muntaqa-Imam Suliman bin Half Al Baji, Volume: 7, Page: 222

►Sharah At Taqreeb-Imam Zain ud Din Iraqi, Volume:3, Page: 234

►Mirqat Al Mafateeh-Imam Mulla Ali Qari, Volume: 7, Page: 2770

►Tohfatul Ahwazi-Allama Mubarakfuri, Volume: 5, Page: 318

►Jami' Al Usool-Ibn e Al Atheer, Volume: 10, Page: 688, Hadith No: 8344

(*6)
►Book 030, Number 5763: Sahih Muslim

(*7)
► Bukhārī in his as-Sahīh, book of isti’dhān (asking permission) ch.41 (5:2316#5925).

►Sahi-Imam Ibn e Khuzimah, Volume: 1, Page: 142, Hadith No #281

►Sharah Mushkil Al Athaar-Imam Tahawi, Volume: 6, Page: 360, Hadith No #2531

","110","https://api.sunnahclub.in/uploads/posts/thumbnails/67a52522f2926.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/67a525f151713.webp","2025-02-06 21:13:25","Barakat","blessings-prophet-relics","It was usual practice of the Companions to preserve relics of Prophet ﷺ and to draw benefits and blessings out of them. This proves that they offered them to Allah as instruments of mediation when they needed His help and assistance. ","17,36","Mujeer Vilayil","2025-02-22 20:21:42","Refutation,Wahhabism","725","

Taraweeh: A Comprehensive Study

","

Ramadan Specialty of Taraweeh Prayer

The month of Ramadan holds unique virtues that set it apart from all other months. Among its many blessings is the Taraweeh prayer, which further enhances the sanctity of this sacred time. Taraweeh is a highly esteemed act of worship performed by believers during Ramadan, reflecting their devotion and reverence. However, some proponents of innovation attempt to distort its essence by introducing new arguments.
Taraweeh in Ramadan is a special prayer not found in other months. However, some innovators argue that it holds no unique status apart from being the same non-obligatory night prayer performed throughout the year, merely referred to as \"Taraweeh\" during Ramadan.

They often refrain from publicly acknowledging this, as it could negatively impact their acceptance among the public.
The Prophet ﷺ has explicitly taught that Taraweeh is a special prayer in Ramadan. He said:

قال رسول الله صلى الله عليه وسلم: “إن الله فرض عليكم صيام رمضان، وسننت لكم قيامه”

“Allah has made fasting during Ramadan obligatory for you, and I have prescribed for you the night prayer (Qiyam) during it.”

This hadith clearly teaches us that just as fasting holds a special place in Ramadan, so does the Taraweeh prayer.

Hadith books quoted by this hadith and hadith number

المُصَنَّف ابن أَبِي شَيْبَة/ 7705
سُنَنُ ابن مَاجَة / 1328
السُنَنُ الصَغِير/ الإِِمَام النَسَائِي/ 2210
السُنَنُ الكَبِير/ الإِمَام النَسَائِي/ 2531
مُسْنَد أَحْمَد/ 1660
صَحِيحُ ابن خُزَيمَة/ 2201

This hadith refutes the arguments of those who deny the special status of Taraweeh in Ramadan. Consequently, they attempt to weaken its authenticity. However, many expert scholars have deemed this hadith acceptable.

Some examples

الأحاديث المختارة/ الإمام ضياء الدين المقدسي - 3/ 105
فتاوى الإمام السبكي - 1/ 158
تاريخ الإسلام/ الحافظ الذهبي - 1/ 217
سير أعلام النبلاء/ الحافظ الذهبي - 1/ 71
فيض القدير/ الإمام المناوي - 1/ 382
التيسير/ الإمام المناوي - 1/ 246
السراج المنير/ الإمام العزيزي 1/ 352

In fact, Ibn Taymiyya himself uses this hadith as an evidence to confirm that Taraweeh is a Sunnah, not a bid'atat.

Ibn Taymiyya says:

فأما صلاة التراويح، فليست بدعة في الشريعة، بل سنة بقول رسول الله صلى الله عليه وسلم وفعله، فإنه قال: «إن الله فرض عليكم صيام رمضان، وسننت لكم قيامه )اقتضاء الصراط المستقيم ٢/‏٩٣ — ابن تيمية (ت ٧٢٨

Is Ibn Taymiyyah using a weak hadith as evidence?
In the month of Ramadan, the Prophet ﷺ and his companions offered special prayers, as mentioned in a hadith narrated by the esteemed Aisha ﵂. This hadith has been recorded by Imam Bukhari himself in Sahih al-Bukhari. Notably, Imam Bukhari included this hadith in the chapter \"The Virtue of Standing in Prayer During Ramadan\" within Kitab Salat al-Tarawih. The fact that he placed it under this specific chapter highlights how Imam Bukhari ﵀ emphasized the special status of Taraweeh in Ramadan.

في صحيح البخاري: عن عائشة أم المؤمنين رضي الله عنها: أن رسول الله صلى الله عليه وسلم صلى ذات ليلة في المسجد، فصلى بصلاته ناس، ثم صلى من القابلة، فكثر الناس، ثم اجتمعوا من الليلة الثالثة أو الرابعة، فلم يخرج إليهم رسول الله صلى الله عليه وسلم، فلما أصبح قال: «قد رأيت الذي صنعتم ولم يمنعني من الخروج إليكم إلا أني خشيت أن تفرض عليكم وذلك في رمضان) صحيح البخاري/ رقم الحديث: 1129/ كتاب صلاة التراويح/ باب فضل من قام رمضان(

Aisha ﵂ narrated:
“One night, the Prophet ﷺ came to the mosque and performed prayer, and his companions joined him. The following night, the Prophet ﷺ again prayed, and more companions joined in. As the number of people increased, on the third and fourth nights, the companions gathered again, but the Prophet ﷺ did not come out to the mosque. The next morning, he said:
‘I refrained from coming out to lead the prayer last night because I feared that it might be made obligatory upon you.’
All of these events took place during the blessed month of Ramadan.”
(Sahih al-Bukhari: 1129)

In summary, the hadiths clearly teach us that Taraweeh prayer is a special act of worship in Ramadan. Early scholars have also explicitly explained this.

The Rak‘ahs of the Prophet’s ﷺ Taraweeh

The Prophet ﷺ prayed Taraweeh in the mosque for a few nights. However, as we discussed earlier, he later refrained from coming out due to concern that people's enthusiasm and eagerness might lead to Taraweeh being made obligatory upon them. (Sahih al-Bukhari 1129)

How Many Rak‘ahs Did the Prophet ﷺ Pray for Taraweeh?

Various reports exist regarding the number of rak‘ahs the Prophet ﷺ prayed during these nights. However, the reality is that no specific, authenticated number has been definitively established.

Consider the statement of the renowned hadith scholar, Imam Subki ﵀:

قال الإمام تقي الدين السبكي: إعلم أنه لم ينقل كم صلى رسول الله صلى الله عليه وسلم تلك الليالي هل هو عشرون أو أقل). شرح المنهاج/ الإمام تقي الدين السبكي)
Imam Subki ﵀ states:
“It has not been definitively established whether the Prophet ﷺ prayed 20 rak‘ahs or fewer during those nights.”

Many other scholars have also documented that the exact number of rak‘ahs the Prophet ﷺ prayed for Taraweeh is not confirmed through authentic hadiths.

Here are a few examples:

الحاوي للفتاوى/ الإمام السيوطي - 1/ 417
تحفة الأخيار بإحياء سنة سيد الأبرار/ الإمام عبد الحي اللكنوي - 108
فتح الباري/ الإمام ابن حجر العسقلاني - 12/ 3
الحوادث والبدع/ الإمام محمد أبوبكر الطرطوش المالكي - 55
إقامة البرهان على كمية التراويح في رمضان/ الإمام ابن زياد - 4

However the fact that the scholars have explicitly stated the exact number of rak‘ahs for Taraweeh, it becomes clear that both the claim that the Prophet ﷺ prayed only 11 rak‘ahs and the argument that Taraweeh has no fixed number are meaningless.

There are numerous da‘eef hadiths that indicate the Prophet ﷺ prayed 20 rak‘ahs for Taraweeh. Any weaknesses in these reports can be resolved based on different scholarly principles. In the upcoming sections, we will discuss these hadiths in detail.

Umar ﵁ Established '20' Rak‘ahs—An Undeniable Fact

We have already clarified that the exact number of rak‘ahs the Prophet ﷺ prayed for Taraweeh is not definitively mentioned in an authentic chain. Now, let us examine the Taraweeh prayer performed by the noble Sahabah, who were like guiding stars.
Imam Bukhari, in Sahih al-Bukhari (Hadith 2010), records that Umar ﵁ appointed Ubayy ibn Ka‘b ﵁ as the imam to revive Taraweeh in congregation.
Now, let us explore the number of rak‘ahs performed in this Taraweeh.

وفي سنن البيهقي عن السائب بن يزيد قال: كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة. )السنن الكبرى/ الإمام البيهقي 4288)
Imam Bayhaqi ﵀ records from the noble companion Sa’ib ibn Yazid ﵁:
\"During the time of Umar ﵁, the Sahabah prayed 20 rak‘ahs in Ramadan.\" (Bayhaqi 4266)

This hadith confirms that under the instruction of Umar ﵁, the Sahabah, led by Ubayy ibn Ka‘b ﵁, performed 20 rak‘ahs of Taraweeh—not 11.
Addressing Four Common Questions

1️⃣ If the Prophet ﷺ prayed only 11 rak‘ahs, did Umar ﵁ arbitrarily add the remaining rak‘ahs to the religion?
2️⃣ If Umar ﵁ had introduced an innovation, did the other Sahabah accept it without objection?
3️⃣ Would the Sahabah—whom the Prophet ﷺ described as \"like guiding stars\"—act against his Sunnah?
4️⃣ Does this consensus among the Sahabah not indicate that the Prophet ﷺ also prayed 20 rak‘ahs?

In the year 970 Hijri, Imam Ibn Najib al-Nujaym al-Misri ﵀ discussed the practice of Taraweeh as follows

*قال الإمام ابن نُجيم المصري:* ثم وقفت المواظبة عليها في أثناء خلافة عمر رضي الله عنه ووافقه عامة الصحابة رضي الله عنهم كما ورد ذلك في السنن. ثم ما زال الناس من ذلك الصدر إلى يومنا هذا على إقامتها من غير نكير، وكيف لا ؟ وقد ثبت عنه صلى الله عليه وسلم \"عليكم بسنتي وسنة الخلفاء الراشدين المهديين عضوا عليها بالنواجز رواه أبو داود) \" البحر الرائق/ الإمام ابن نجيب المصري 2/ 71)

Imam Ibn Najib al-Nujaym al-Misri ﵀ stated:

\"During the reign of Umar ﵁, it became a regular practice for Taraweeh to be prayed with 20 rak‘ahs under one imam. This practice continued without any objection until our time (around 900 CE). How could anyone oppose it? Wasn't it the practice of the rightly-guided Caliphs to hold fast to the way of the Prophet ﷺ?\"
(Al-Bahr al-Ra'iq, Imam Ibn Najib al-Misri, 2/71)

Similarly, Imam Mulla Ali al-Qari ﵀ also affirms this view

قال الإمام الملا علي القاري: وكونها عشرين سنة الخلفاء الراشدين، وقوله- عليه الصلاة والسلام\"عليكم بسنتي وسنة الخلفاء الراشدين\" ندب إلى سنتهم )مرقاة المفاتيح/ الإمام الملا علي القاري 3/ 93)

In this way, many scholars have explained the matter, and we can find these details in their books. Due to the length, I am summarizing it briefly here.

The hadith narrated by Sa`ib ibn Yazid is indeed authentic, as it clearly teaches us that during the time of Umar ﵁, the Sahabah performed 20 rak‘ahs of Taraweeh.
While some may claim that this hadith is weak, many renowned early hadith scholars have confirmed its authenticity. At least 26 classical texts affirm the reliability of this hadith.

Below are some examples of such sources that confirm its authenticity.

خلاصة الأحكام/ الإمام النووي 1/ 56
نصب الراية/ الإمام الزيلعي 2/ 252
طرح التثريب/ الإمام العراقي 3/ 97
عمدة القاري/ الإمام بدر الدين العيني 5/ 267
الحاوي للفتاوى/ الإمام السيوطي 1/ 415
منحة الباري/ الإمام زكري الأنصاري 4/ 441
مغني المحتاج/ الإمام الخطيب الشربيني 1/ 460
النجم الوهاج/ كمال الدين الدميري 2/ 310
كنز الراغبين/ الإمام المحلي 1/ 249
لمحات التنقيخ/ الإمام عبد الحق الدهلوي 3/ 404
إرشاد الساري/ الإمام القسطلاني 3/ 426
تخريج أحاديث الشرح الكبير/ الإمام ابن الملقن 4/ 349

These scholars are not recent or contemporary figures; they are renowned scholars who lived many years ago and dedicated their lives to writing great works for the Muslim community.
If they did not observe any weakness in the hadith, how then did the claim of weakness arise from a report in Bayhaqi's collection?

Taraweeh's Rak‘ahs and the Unquestionable Ijma‘

Fundamentally, there are four sources for Islamic law: the Qur'an, Hadith, Ijma‘, and Qiyas. Among these, the third source is Ijma‘. Ijma‘ means the consensus of all the Mujtahids of a particular era on a matter. At times, it becomes even more binding than the Qur'an or Hadith in the religion. Ijma‘ is considered superior to textual evidence (الإجماع مقدم على النص).
Let us look at what Imam Taj al-Din Subki ﵀ says:

قال الإمام تاج الدين السبكي: (قال الشافعي:) رضي الله عنه (و)يرجح (الإجماع على النص) لأنه يؤمن فيه النسخ بخلاف النص (وإجماع الصحابة على إجماع غيرهم) غيرهم )شرح الإمام المحلي على جمع الجوامع)

Imam Shafi‘i ﵀ says: Ijma‘ should be preferred over textual evidence (Qur'an and Hadith), because in verses and hadiths, there is a possibility of abrogation, whereas Ijma‘ does not have that issue.
This topic is extensively discussed in all the books of Usul al-Fiqh.
Ijma‘ in Taraweeh
As we have previously discussed, under the guidance of Umar ﵁, the Sahabah prayed 20 rak‘ahs of Taraweeh without any opposition. When this practice of 20 rak‘ahs was established, not a single Sahabi disagreed with it. All the Sahabah accepted this practice, and they participated in it. As a result, Ijma‘ was established among the Sahabah on the number of rak‘ahs for Taraweeh.
However, there are some innovators (bid‘ah practitioners) who oppose this Ijma‘. They claim that such an Ijma‘ has not been firmly established. Nonetheless, the Ijma‘ of the Sahabah is quoted by many scholars in their works. At least 33 texts affirm this Ijma‘.

Imam Kasani ﵀ Says:
The number of rak‘ahs for Taraweeh prayer is 20 rak‘ahs, divided into 5 sets of 4 rak‘ahs each. This is the prevailing opinion among the majority of scholars, as it is reported that Umar ﵁ instructed that during the nights of Ramadan, the Sahabah prayed 20 rak‘ahs under the leadership of Ubayy ibn Ka‘b ﵁, and no one objected to this. Therefore, the practice of 20 rak‘ahs is considered an ijma’ (consensus) among the Sahabah.

بَدَائِعُ الصَّنَائِعِ/ الإِمَامُ الكَاسَانِي 1/ 288

قال الإمام ابن حجر الهيتمي :أجمع الصحابة على أن التراويح عشرون ركعة؛ وصح أنهم كانوا يقيمون على عهد عمر عشرين ركعة) فتح الإلاه/ الإمام ابن حجر الهيتمي 5/ 130)
قال الإمام الرباني: لما اجتمع الناس على أبي بن كعب صلى بهم التراويح ركعة، وهذا إجماع منهم) بحر المذهب/ الإمام الرؤياني 2/ 231)
المغني/ الإمام ابن قدامة 2/ 123
طرح التثريب/ الإمام الحافظ العراقي 3/ 98
إرشاد الساري/ الإمام القسطلاني 3/ 426
تحفة الأخيار/ الإمام عبد الحي اللكنوي 108
شرح بافضل/ الإمام ابن حرغ الهيتمي 1/ 322
مرقاة المفاتيح/ الإمام الملا علي القاري 3/ 346
البناية شرح الهداية/ الإمام بدر الدين العيني 2/ 551
مراقي الفلاح/ حسن بن عمار المصري 158
مجمع الأنهر/ الإمام سيخ زادة 1/136

The world-renowned Maliki scholar, Imam Ahmad al-Dardir ﵀, says: \"Both the predecessors and successors all agreed that Taraweeh consists of 20 rak‘ahs.\"

قال الإمام أحمد الدردير: \"وهي ثلاث وعشرون لكن الذي جرى عليه العمل سلفا وخلفا الأول.\" (الشرح الكبير/ الإمام أحمد الدردير 1/ 315)

There are many other scholars who have quoted the consensus, and I will pause here for the moment.
The foundation of the consensus is solid.
When the consensus of the Sahabah on 20 rak‘ahs of Taraweeh became established, some people, in an attempt to break this consensus, argue that the basis of this consensus is incorrect. Imam Abdul Haq al-Dihlawi says:

قال الإمام عبد الحق الدهلوي: \"فالظاهر أنه كان ثبت عندهم صلاة النبي -صلى الله عليه وسلم- عشرين ركعة كما جاء في حديث ابن عباس رضي الله عنه.\" (لمعات التنقيخ/ الإمام عبد الحق الدهلوي 3/ 404)

\"The apparent conclusion is that it was firmly established among them that the Prophet ﷺ prayed 20 rak‘ahs, as mentioned in the hadith of Ibn Abbas ﵁.\"
The consensus of the Sahabah that Taraweeh is 20 rak‘ahs was established due to their clear observation of the Prophet ﷺ performing 20 rak‘ahs.
Furthermore, Imam Ibn Abi Shaybah quoted a hadith from Ibn Abbas ﵁ that clearly states the Prophet ﷺ prayed 20 rak‘ahs. (لمعات التنقيخ 3/ 404)
The weakness in this hadith is resolved.

قال الشيخ زكريا محمد الصديقي: \"ولكن ينجبر ضعفه بإجماع الصحابة، ولا تجمع الصحابة على أمر إلا إذا كان معلوما لديهم فعله صلى الله عليه وسلم. فمستند الإجماع فعله صلى الله عليه وسلم.\" (أوجز المسالك/ الشيخ محمد زكريا الصديقي 2/ 298)

\"However, its weakness is compensated by the consensus of the Sahabah, and the Sahabah would never agree on something unless it was clearly known to them to be the practice of the Prophet ﷺ. Therefore, the foundation of the consensus is his ﷺ practice.\"

قال الإمام ابن عابدين الحنفي: \"وأما تضعيف الحديث بمن ذكر فقد يقال إنه اعتضد بما مر من تقل الإجماع.\" (منحة الخالق/ الإمام ابن عابدين 23/ 112)

Imam Ibn Abidin al-Hanafi also states: \"As for the weakening of the hadith by those mentioned, it can be said that it is supported by the consensus that has already been established.\"

In all four madhabs, the number of rak'ahs for Taraweeh is 20! Let's go through some of the key classical texts of each of the four madhabs

Hanafi Madhhab

Imam Kasani ﵀

﵀ قال الإمام الكاساني: فَصْلٌ فِي قَدْر صَلَاةِ التَّرَاوِيحِ : وَأَمَّا قَدْرُهَا فَعِشْرُونَ رَكْعَةً فِي عَشْرِ تَسْلِيمَاتٍ، فِي خَمْسِ تَرْوِيحَاتٍ كُلُّ تَسْلِيمَتَيْنِ تَرْوِيحَةٌ وَهَذَا قَوْلُ عَامَّةِ الْعُلَمَاءِ. وَقَالَ مَالِكٌ فِي قَوْلٍ: سِتَّةٌ وَثَلَاثُونَ رَكْعَةً، وَفِي قَوْلٍ سِتَّةٌ وَعِشْرُونَ رَكْعَةً، وَالصَّحِيحُ قَوْلُ الْعَامَّةِ لِمَا رُوِيَ أَنَّ عُمَرَ - رَضِيَ اللَّهُ عَنْهُ - جَمَعَ أَصْحَابَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي شَهْرِ رَمَضَانَ عَلَى أُبَيِّ بْنِ كَعْبٍ فَصَلَّى بِهِمْ فِي كُلِّ لَيْلَةٍ عِشْرِينَ رَكْعَةً، وَلَمْ يُنْكِرْ أَحَدٌ عَلَيْهِ فَيَكُونُ إجْمَاعًا مِنْهُمْ عَلَى ذَلِكَ. )بدائع الصنائع/ الإمام الكاساني 1/ 288(

\"Taraweeh prayer consists of 20 rak'ahs in five sets of two rak'ahs, and this is the opinion of the majority of scholars. According to the narration, during the time of Umar (RA), the companions performed Taraweeh in 20 rak'ahs under the leadership of Ubayy ibn Ka'b. No one objected to this, so it became the consensus of the companions.\" (Bada'i al-Sana'i, Imam Kasani, 1/288)

Imam Badr al-Din al-Ayni ﵀

(﵀ قال الإمام بدر الدين العيني: فتصير الجملة عشرين ركعة سوى الوتر وهو مذهبنا)
البناية/ الإمام بدر الدين العيني2/55

Imam Ibn Najim al-Misri ﵀

قال الإمام ابن نجيم المصري: وسنّ في رمضان عشرون ركعة بعد العشاء قبل الوتر ...وعليه عمل الناس شرقا وغربا )البحر الرائق/ الإمام ابن نجيب ﵀ 2/ 71)

\"Taraweeh consists of 20 rak'ahs after Isha prayer before Witr... This is the practice of people both in the East and the West.\" (Al-Bahr al-Ra'iq, Imam Ibn Najim, 2/71)

Imam Ibn Abidin ﵀

قال الإمام ابن عابدين: وهي عشرون ركعة هو قول الجمهور وعيه عمل الناس شرقا وغربا) رد المختار/ الإمام ابن عابدين ﵀ 2/ 45(

\"Taraweeh consists of 20 rak'ahs. This is the opinion of the majority, and it is the practice of people in both the East and the West.\" (Radd al-Mukhtar, Imam Ibn Abidin, 2/45)

Maliki Madhhab Similar to the other madhabs, in the Maliki madhab, Taraweeh is also performed as 20 rak'ahs. However, there is a narration from Ibn Qasim, a student of Imam Malik, where it is mentioned as 36 rak'ahs. In fact, out of these 36 rak'ahs, only 20 are considered Taraweeh, while the remaining 16 are performed as a separate act of prayer for those performing Tawaf in Makkah.
Imam Said Ba' Ashin ﵂ says:

﵀ قال الإمام سعيد باعشن: قال الشرقاوي: ويثابون على الست عشرة ركعة ثواب النفل المطلق لا التراويح على الأقرب )بشرى الكريم/ الإمام سعيد باعشن)

Imam Ibn Abdul Barr ﵀

﵀ قال الإمام ابن عبد البر: واستحب جماعة من العلماء والسلف الصالح بالمدينة عشرين ركعة والوتر واستحب منهم آخرون ستا وثلاثين ركعة والوتر وهو إختيار مالك في الرواية ابن قاسم) الكافي/ الإمام ابن عبد البر 1/ 256(

Imam Swafi ﵀

(التراويح) برمضان(وهي عشرون ركعة) بعد صلوة العشاء، يسلم من كل ركعتين غير الشفع والوتر) حاشية الصوي على الشرح الصغير: ١٧٧/٢(

Imam Ahmad al-Dardir ﵀

قال الإمام أحمد الدردير: والتراويح وهي عشرون ركعة بعد صلواة العشاء، يسلم من كل ركعتين) أقرب المسالك/ الإمام أحمد الدردير ﵀: ١٣٦/١(

Shafi'i Madhhab

Imam al-Nawawi ﵀

﵀ قال الإمام النووي: (فَرْعٌ) فِي مَذَاهِبِ الْعُلَمَاءِ فِي عَدَدِ رَكَعَاتِ التَّرَاوِيحِ مَذْهَبُنَا أَنَّهَا عِشْرُونَ رَكْعَةً بِعَشْرِ تَسْلِيمَاتٍ غَيْرَ الْوِتْرِ وَذَلِكَ خَمْسُ تَرْوِيحَاتٍ وَالتَّرْوِيحَةُ أَرْبَعُ رَكَعَاتٍ بِتَسْلِيمَتَيْنِ هَذَا مَذْهَبُنَا وَبِهِ قَالَ أَبُو حَنِيفَةَ وَأَصْحَابُهُ وَأَحْمَدُ وَدَاوُد وَغَيْرُهُمْ وَنَقَلَهُ الْقَاضِي عِيَاضٌ عَنْ جُمْهُورِ الْعُلَمَاءِ وَحُكِيَ أن الاسود بن مزيد كَانَ يَقُومُ بِأَرْبَعِينَ رَكْعَةً وَيُوتِرُ بِسَبْعٍ وَقَالَ مالك التراويح تسع ترويحات وهى ستة وَثَلَاثُونَ رَكْعَةً غَيْرَ الْوِتْرِ

Imam al-Rafi'i ﵀

قال الإمام الرافعي: صلاة التراويح عشرون ركعة بعشر تعليمات ) فتح العزيز/ الإمام الرافعي ﵀ 4/ 264(

Imam Ibn Hajar al-Haythami ﵀

قال الإمام الإمام ابن حجر الهيتمي: وهي عندنا لغير أهل المدينة عشرون ركعة كما أطبقوا عليها في زمن عمر )تحفة المحتاج/ الإمام ابن حجر الهيتمي ﵀ 2/ 240)

Imam Ramli ﵀

﵀ قال الإمام الرملي: وهي عشرون ركعة بعشر تسليمات في كل ليلة من من رمضان )نهاية المحتاج/ الإمام الرملي)

Imam Zainuddin al-Makhdoom al-Malibari ﵀

قال الإمام زين الدين المخدوم المليباري: وهي عشرون ركعة بعشر تسليمات في كل ليلة من رمضان )فتح المعين/الإمام زين الدين المخدوم المليباري ﵀ 168)

Hanbali Madhhab Imam Ibn Qudama ﵀

قال الإمام ابن قدامة: والمختار فيها عشرون ركعة ) المغني/ الإمام ابن قدامة ﵀:2/ 132)

Imam Ibn Muflih ﵀

قال الإمام ابن مفلح: وهي عشرون ركعة) المبدع/ الإمام ابن مفلح ﵀ 2/ 22)

Imam Abu al-Qasim al-Khurqi ﵀

قال الإمام أبو القاسم الخرقي: قيام شهر رمضان عشرون ركعة )متن الخرقي/ الإمام أبو القاسم الخرقي ﵀ 1/ 425)

In summary, a Taraweeh prayer of fewer than 20 rak'ahs is unknown in all four madhabs.

The Hadith of Aisha ﵂ in Sahih Bukhari

The hadith narrated by Aisha ﵂ regarding the prayer of the Prophet ﷺ is often misused by Wahhabis in relation to the issue of Taraweeh. In reality, this hadith has no connection with Taraweeh.
When asked about the Prophet ﷺ's Ramadan prayers, Aisha ﵂ responded:

ما كان أي النبي -صلى الله عليه وسلم- يزيد في رمضان ولا في غيره على إحدى عشرة ركعة
(Sahih Bukhari/2013)

“The Prophet ﷺ did not exceed eleven rak‘ahs in Ramadan or at any other time.”

Some people have taken the phrase \"did not exceed eleven rak‘ahs\" to claim that Taraweeh should only be 11 rak‘ahs. However, Aisha ﵂’s statement here is not referring to the special Taraweeh prayer in Ramadan. It is clear from the context that Aisha ﵂ was speaking about the regular prayers, not the special Ramadan Taraweeh.
Numerous proofs have established that Taraweeh is a special prayer in Ramadan, and we have demonstrated this. Thus, it is evident that Aisha ﵂ was speaking about a general prayer, not the specific Taraweeh prayer in Ramadan.
If this were otherwise, we would have to claim that the Prophet ﷺ did not perform 17 rak‘ahs of obligatory prayers or other Sunnah prayers, which is clearly incorrect. Na’udhubillah!

What Did Aisha ﵂ Mean by This Hadith?
Aisha ﵂'s statement about the Prophet ﷺ not exceeding eleven rak‘ahs refers to the Witr prayer. Imam Al-Qastallani ﵀ explains:

قال الإمام القسطلاني وأما قول عائشة الآتي في هذا الباب إن شاء الله تعالى ما كان أي النبي -صلى الله عليه وسلم- يزيد في رمضان ولا في غيره على إحدى عشرة ركعة فحمله أصحابنا على الوتر

(Irshad al-Sari, Imam Al-Qastallani 3/426)

\"Aisha ﵂'s hadith in this chapter should be understood as referring to the Witr prayer.\"
Many scholars have clarified that Aisha ﵂'s hadith is about the Witr prayer. Some examples of these scholars include:

إرشاد الساري/ الإمام القسطلاني 3/ 426
فتح الرحمان/ الإمام أحمد الرملي 1/ 258
دليل الفالحين/ الإمام ابن علان 6/ 498
تحفة المحتاج/ الإمام ابن حجر الهيتمي 2/ 255
الغرر البهية/ الإمام زكريا الأنصاري 1/ 395
الإبريز/ الإمام البلقيني 223
إقامة البرهان/ الإمام ابن زياد 15

Why Was the Witr Hadith Included in the Chapter on Taraweeh?

Usually, Faqihs and Muhaddiths discuss the Witr prayer in connection with the chapter on Hajj, as people commonly pray the Witr after performing the Taraweeh in Ramadan. Similarly, after Taraweeh, people generally perform the Witr prayer. This is why the hadith regarding Witr is included in the chapter on Taraweeh.
Imam Bukhari may have included this hadith in the chapter on Taraweeh to emphasize that Witr is not meant to be skipped and is part of the regular prayer routine, rather than being treated as an optional prayer.
Imam Bukhari included this hadith in several chapters of Sahih al-Bukhari. It was narrated by Imam Malik ﵀, who included it in the chapter on Witr in his Muwatta. This is noteworthy as it highlights the relevance of the Witr prayer in the context of Taraweeh.

The hadith of Jabir ﵁ is not valid as evidence.

Another hadith often cited by the \"Salafis\" is the one narrated from Jabir ﵁, which is quoted by Imam Ibn Hibban in his Sahih.

حدثنا يعقوب القمي، قال حدثنا عيسى بن جارية عن جابر بن عبد الله، قال: صلى بنا رسول الله صلى الله عليه وسلم في رمضان ثمان ركعة والوتر)ابن حبان: 2409)

Imam Ibn Hibban narrates from Jabir ﵁ via Isa ibn Jariyah: \"The Prophet ﷺ prayed 8 rak‘ahs and the Witr with us in Ramadan.\"
As we have established based on numerous classical texts, the exact number of rak‘ahs the Prophet ﷺ prayed for Taraweeh has not been definitively settled.
Thus, Jabir ﵁'s hadith cannot be considered as conclusive evidence.
Moreover, Isa ibn Jariyah, the narrator in this chain, is considered an unreliable transmitter in hadith criticism.
Many scholars of hadith have clarified this point. Here are a few examples.

ميزان الإعتدال/ الحافظ الذهبي 3/ 311
تهذيب التهذيب/ الإمام ابن حجر العسقلاني 8/ 207
الضعفاء الكبير/ أبو جعفر العقيلي 3/ 383
الضعفاء والمتركون/ الإمام ابن الجوزي 3/ 238
أوجز المسالك/ الشيخ محمد زكريا 503، 504

The Prayer and Allegations of Innovation Between Rak‘ahs

In the special nature of Taraweeh, both in terms of its number and its unique aspects, those who are accustomed to planting poison in their thoughts criticize the prayers said during the breaks between rak‘ahs, calling it innovation. The term Taraweeh itself has been derived from Tarweeh, meaning \"to rest,\" which occurs when four rak‘ahs are performed. The rest can be taken in the form of a small prayer, tahleel, or simply staying silent.
Imam Jamaluddin Rumi says:

قال جمال الدين الرومي: فإن أهل مكة يطوفون بين كل ترويحتين أسبوعا، وأهل المدينة يصلون بدل ذلك أربع ركعات، وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا) العناية شرح البداية/ الإمام جمال الدين الرومي 1/ 168(

“People in Mecca perform Tawaf between each Tarweeh, and the people of Medina perform four rak‘ahs instead. In every other town, people can choose what to do: it can be tasbeeh, tahleel, or just waiting in silence.” (Al-Inaayah: 1/168)
In later times, Muslims around the world have made it a custom to recite prayers in the name of the Prophet ﷺ at these intervals. If such prayers are deemed innovations, this accusation would then apply to Imam Shafi’i ﵀, Imam Malik ﵀, and the righteous scholars of that era, which is something to be remembered. This is because they endorsed practices like Tawaf and prayers during these breaks in Taraweeh.
Thus, Imam Ibn Hajar al-Haythami ﵀ clarified that there is no issue with offering prayer during these breaks in Taraweeh:

وسئل الإمام ابن حجر الهيتمي رضي الله عنه هل تسن الصلاة عليه - صلى الله عليه وسلم - بين تسليمات التراويح أو هي بدعة ينهى عنها؟
فأجاب بقوله الصلاة في هذا المحل بخصوصه. لم نر شيئا في السنة ولا في كلام أصحابنا فهي بدعة ينهى عنها من يأتي بها بقصد كونها سنة في هذا المحل بخصوصه دون من يأتي بها لا بهذا القصد كأن يقصد أنها في كل وقت سنة من حيث العموم بل جاء في أحاديث ما يؤيد الخصوص إلا أنه غير كاف في الدلالة لذلك،
(الفتاوى الكبرى/ الإمام ابن حجر الهيتمي 1/ 186)

\"The prayer in this specific context, between the greetings of Taraweeh, is not found in the Sunnah or in the words of our companions. Therefore, it is an innovation (Bid‘ah) and should be avoided if performed with the intention of it being a specific Sunnah in this particular place. However, if done without this specific intention—such as considering it an act of prayer at any time—it does not become an innovation.\" (Al-Fatawa al-Kubra / Imam Ibn Hajar al-Haythami 1/186)

This concludes the study series on Taraweeh: A Comprehensive Study.

","112","https://api.sunnahclub.in/uploads/posts/thumbnails/67bc2d7d34924.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/67c0248a9f010.webp","2025-02-27 08:44:38","Tarawih","taraweeh-comprehensive-study","Ramadan is a month of unparalleled blessings, and among its special acts of worship is the Taraweeh prayer. Performed exclusively during this sacred time, Taraweeh holds a distinct status, reflecting the devotion of believers. However...","Uwais Adany Vettupara","2025-02-27 08:32:10","748","

Ibn Taymiyyah: When He Becomes Unacceptable to Modern Deviants

","

Ibn Taymiyyah was a Salafi scholar who lived in the seventh century Hijri. Although he made contributions to the Islamic scholarly field, he was a scholar who formulated serious ideas contrary to established Islamic understanding and strove vigorously to propagate them through his books. He questioned many of the established practices of Muslims worldwide by presenting Tawassul (seeking mediation of righteous individuals to obtain help from Allah) as Bid'ah (reprehensible innovation) and its other form, Istighatha (seeking help directly from the deceased or absent), as Shirk (polytheism). For this purpose, he formulated a division of Tawhid (Tawhid Rububiyyah, Uluhiyyah) unfamiliar to the scholarly world. Therefore, many contemporary and later scholars have intellectually opposed him. Imam Subki (﵀), Ibn Hajar al-Asqalani (﵀), and Ibn Hajar al-Haytami (﵀) are some of them.

He was the main ideological source for sub-sects that emerged in Islam in later periods. They have given him more importance than the Imams of the Madhhabs. They relied on his division of Tawhid for their prohibition of Istighatha. That is, Tawhid is not achieved merely by believing that Allah alone is the Creator, He alone has independent power, all others are merely His creations, and they can only intervene subject to Allah's control (Tawhid Rububiyyah); rather, Tawhid is complete only when one also prays only to Him and offers worship only to Him (Tawhid Uluhiyyah). On this basis, expecting supernatural help from great personalities, and believing that they can help in a supernatural way (which, in the parlance of modern innovators, is considered worship directed towards them) is Shirk (e.g., the belief that Prophets (Anbiya) and Saints (Awliya) hear our calls and help is obtained through them).

Even if one does not expect supernatural benefit from them, the belief that they are capable of supernatural interventions is Shirk for modern innovators. Their argument that supernatural intervention is an exclusive attribute of Allah is the basis of this futile argument. Although there are differences among modern innovators in determining the criteria for the supernatural, there is no disagreement among them that believing in the supernatural interventions of great personalities is Shirk.

Is this definition of Shirk familiar to Ibn Taymiyyah? According to this definition, does he too become guilty of Shirk in many instances? The purpose of this study is a serious discussion that gives impartial innovators an opportunity to reconsider.

Ibn Taymiyyah and Istighatha

Ibn Taymiyyah was the first in Islamic scholarly history to categorize Istighatha as Shirk. His contemporary, the famous Shafi'i scholar Imam Subki ﵀ (683-756), discussed this issue in his book \"Shifa'us Saqam\" and refuted Ibn Taymiyyah's weak arguments by presenting the history of Istighatha from Prophet Adam onwards, based on evidence. The great scholar Aliyubnu Ya'qub al-Bakri authored a book refuting Ibn Taymiyyah's claims regarding Istighatha and defending Istighatha. In response, Ibn Taymiyyah wrote the book \"Al-Istighatha fi Raddi alal Bakri\". In this book and other books like \"Iqtida' as-Sirat al-Mustaqim\", he has attempted to categorize Istighatha as Shirk. However, he has not been able to face the crucial question of 'what is Shirk?' and provide a comprehensive definition. Therefore, he has had to speak in ways that undermine the foundations of his own basic arguments in many places. Note what he says while criticizing those who perform Istighatha in the aforementioned book responding to Imam Bakri.

‎ومن هؤلاء من يؤذي الميت بسؤاله إياه؛ أعظم مما يؤذيه لو كان حيا، وربما قضيت حاجته مع ذم يلحقه، كما كان الرجل يسأل النبي ﷺ حيا فيعطيه ويقول: «إن أحدكم يسألني المسألة فيخرج بها يتأبطها نارا»، ومن هذا، الحكاية المذكورة في الذي جاء إلى قبر النبي ﷺ وطلب منه سكباجا فأتاه بعض أهل المدينة فأطعمه سكباجا وأمره بالخروج من المدينة، وقال: إنه رأى النبي ﷺ فأمره أن يطعمه وأن يخرجه، وقال: من يقيم بالمدينة لا يتمنى ذلك أو كما قال ولا ريب أن النبي ﷺ بل ومن هو دونه حي يسمع كلام الناس، وكما قال ﷺ: «ما من رجل يسلم علي إلا رد الله علي روحي حتى أرد ﵇» و[«ما من رجل يمر بقبر الرجل كان يعرفه في الدنيا فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه»

(Al-Istighatha fi Raddi alal Bakri 1/226)

\"Among those who perform Istighatha, there are some who fulfill their needs by asking and troubling the deceased. A similar incident occurred after the passing of the Prophet ﷺ. A person came to his grave and asked for food. Some people of Madinah gave him food and ordered him to leave Madinah. They informed [him] that the food was given and he was ordered to leave Madinah based on a dream-instruction from the Prophet ﷺ. There is no doubt that the Prophet ﷺ, and those below him in rank, are alive in their graves and hear people's speech!\"

He is making a futile attempt to categorize Istighatha as Shirk by arguing that it troubles the deceased. Didn't he state that the Prophet ﷺ and those under him would help through supernatural means even after their death? Is he trying to say that supernatural help can be obtained from them and believing this is not Shirk, but only asking for it is Shirk? Does he mean that Shirk is related to actions, not beliefs? If asking was Shirk, then why did the Prophet ﷺ fulfill his need? Shouldn't he have been made to understand that it was Shirk?

This argument seems to backfire on him from various angles. These are lines that modern innovators should ponder deeply. According to your argument that believing those other than Allah can help through supernatural means is Shirk, wouldn't Ibn Taymiyyah become a Mushrik (polytheist)? Or else, was it you or your ideological source who erred?

Ibn Taymiyyah Stumbling in Iqtida' as-Sirat al-Mustaqim

This book (\"Iqtida' as-Sirat al-Mustaqim\") was written to argue that many customs prevalent in the Muslim community during his time were, according to his claims, resemblances to non-believers and were bad practices. In this book, he refutes the established belief that there is special merit in praying near the graves of great personalities. Pay attention to some lines he wrote while trying to assert that evidences suggesting special significance for the graves of great personalities and thus special merit for praying there are not contrary to his argument.

‎ولا يدخل في هذا الباب: ما يروى من أن قوما سمعوا رد السلام من قبر النبي ﷺ، أو قبور غيره من الصالحين. وأن سعيد بن المسيب كان يسمع الأذان من القبر ليالي الحرة . ونحو ذلك. فهذا كله حق ليس مما نحن فيه، والأمر أجل من ذلك وأعظم.
‎وكذلك أيضا ما يروى: «أن رجلا جاء إلى قبر النبي ﷺ، فشكا إليه الجدب عام الرمادة فرآه وهو يأمره أن يأتي عمر، فيأمره أن يخرج يستسقي بالناس فإن هذا ليس من هذا الباب. ومثل هذا يقع كثيرا لمن هو دون النبي ﷺ، وأعرف من هذا وقائع.
‎وكذلك سؤال بعضهم للنبي ﷺ، أو لغيره من أمته حاجة فتقضى له، فإن هذا قد وقع كثيرا، وليس هو مما نحن فيه.

(Iqtida' as-Sirat al-Mustaqim 2/254)

The fact that Sa'id ibn al-Musayyab (﵀) heard the Adhan from the Prophet's (ﷺ) grave, and that the Prophet (ﷺ) suggested a solution to a person who came to his grave complaining about a famine, are not exceptions to our argument (that there is no special merit in praying near the graves of great personalities). Incidents of the aforementioned type, where needs were fulfilled after complaining [to the deceased] after their death, have also occurred for those of lesser rank than the Prophet (ﷺ). I know of many such incidents.

‎وعليك أن تعلم: أن إجابة النبي ﷺ أو غيره لهؤلاء السائلين، ليس مما يدل على استحباب السؤال، فإنه هو «القائل ﷺ: «إن أحدهم ليسألني المسألة فأعطيه إياها، فيخرج بها يتأبطها نارا»،
‎فقالوا: يا رسول الله، فلم تعطيهم؟ قال: “يأبون إلا أن يسألوني، ويأبى الله لي البخ
‎وأكثر هؤلاء السائلين الملحين لما هم فيه من الحال، لو لم يجابوا لاضطرب إيمانهم، كما أن السائلين به في الحياة كانوا كذلك، وفيهم من أجيب وأمر بالخروج من المدينة.
‎فهذا القدر إذا وقع يكون كرامة لصاحب القبر.

(Iqtida' as-Sirat al-Mustaqim 2/255)

\"The fact that the Prophet ﷺ and other great personalities responded to requests for help made to them after their death is not proof that asking them is a virtuous act. During his lifetime, the Prophet (ﷺ) fulfilled the needs of those who asked, but also said that asking is not good (he interprets the mentioned Hadith in a completely baseless manner). The Prophet (ﷺ) used to fulfill the needs even of those who asked while possessing enough to live on. It is such unnecessary asking that is opposed through this Hadith. It is not about a person in difficulty asking. Since those who ask are in particular situations, if their needs are not met, their very faith would be jeopardized (if the need is not fulfilled, developing a bad opinion about the great personalities would damage their Iman). It is to prevent this from happening that the great personalities respond. It is part of their Karamat.\"

These are lines that should be read carefully. Ibn Taymiyyah explained that great personalities solve our problems after their death, they help to protect our Iman, and this help is their Karamat. Yet, how irrelevant is his argument that one should not ask them. The Hadith brought as evidence has no connection whatsoever to the topic. Anyway, where would those who think beyond the positions of the predecessors find evidence?

To the Modern Innovators

The argument of modern innovators is that believing in the supernatural interventions and help of great personalities, even if one doesn't ask them, is Shirk. Since their ideological source, Ibn Taymiyyah, has admitted that great personalities provide supernatural help, some questions become pertinent.

1. According to the definition of modern innovators, wouldn't Ibn Taymiyyah become a Mushrik? Or was he unable to understand Shirk?

2. Since the ideological source has erred, who initiated this futile definition?

In reality, both Ibn Taymiyyah and the modern innovators have stumbled. Because there would be no evidence to question a virtuous act that started from Prophet Adam and was accepted by the scholars of the four Madhhabs. Imam Subki (﵀) opines that he was confusing the general public without properly substantiating his claims. It is another fact that he was unable to provide a comprehensive definition of Shirk.

The definition of Shirk as 'attributing supernatural interventions to those other than Allah and expecting supernatural help from them,' formulated in the face of constant scrutiny from Ahlus Sunnah, has no tradition beyond Rashid Rida. It is evident from the aforementioned explanations that this definition is unfamiliar to the Islamic scholarly world (even to Ibn Taymiyyah). We can hope that modern innovators will undertake a reconsideration of this definition, which was unfamiliar even to Ibn Taymiyyah.

","https://api.sunnahclub.in/uploads/posts/thumbnails/683404ce54fd2.webp","https://api.sunnahclub.in/uploads/posts/seoThumbnails/683405af76768.webp","2025-05-26 06:10:04","IbnTaymiyyah,Istighatha,Tawhid,Shirk,Bidah,ModernDeviants,AhlusSunnah,IslamicBeliefs,SalafiIdeology,Tawassul,Aqeedah,InnovatorsExposed","ibn-taymiyyah-rejected-by-modern-deviants","Modern deviants glorify Ibn Taymiyyah yet ignore his contradictions. His own writings on Istighatha and the supernatural aid of the Prophet ﷺ expose the flaws in their definition of Shirk",{"_177":111,"_179":112,"_181":223,"_183":45,"_184":224,"_186":58,"_187":188,"_189":-5},{"_177":60,"_179":74,"_181":221,"_183":45,"_184":222,"_186":58,"_187":188,"_189":-5},{"_177":204,"_179":206,"_181":219,"_183":45,"_184":220,"_186":58,"_187":188,"_189":-5},{"_177":215,"_179":216,"_181":217,"_183":204,"_184":218,"_186":58,"_187":188,"_189":206},{"_177":211,"_179":212,"_181":213,"_183":204,"_184":214,"_186":58,"_187":188,"_189":206},{"_177":207,"_179":208,"_181":209,"_183":204,"_184":210,"_186":58,"_187":188,"_189":206},{"_177":201,"_179":202,"_181":203,"_183":204,"_184":205,"_186":58,"_187":188,"_189":206},{"_177":197,"_179":198,"_181":199,"_183":111,"_184":200,"_186":58,"_187":188,"_189":112},{"_177":193,"_179":194,"_181":195,"_183":111,"_184":196,"_186":58,"_187":188,"_189":112},{"_177":190,"_179":191,"_181":40,"_183":45,"_184":192,"_186":58,"_187":188,"_189":-5},{"_177":178,"_179":180,"_181":182,"_183":111,"_184":185,"_186":58,"_187":188,"_189":112},"cat_id","144","cat_name","Fiqh","cat_description","

Fiqh encompasses the actions of rational and mature individuals, providing guidance on what is permissible and what is not. Its fundamental aim is to acknowledge and accept Allah ﷾'s commands, adhere to His guidance, and refrain from what He has forbidden, ultimately attaining Taqwa. The foundational sources of Fiqh are the Quran, the Sunnah, Ijma' , and Qiyas

","cat_parent","cat_link","fiqh","cat_lang","cat_type","posts","parent_name","46","Q & A","sunnahclub-q-and-a","45","Tasawwuf","

Tasawwuf is a spiritual path that guides individuals to live and think in accordance with the fundamental belief in the Oneness of Allah ﷾, the Creator, who is transcendent and distinct from creation. It entails surrendering one's will, relying solely on Allah, and cultivating a profound love for Allah above all else. It is essential to note that true Tasawwuf is strictly bound by adherence to the Shariah. This spiritual journey involves orienting one's thoughts, actions, and entire being towards Allah, ultimately becoming immersed in the profound awareness of Allah's presence

","tasawwuf","44","Aqeedah","

Aqeedah is an Arabic term that refers to the Islamic concept of faith or belief. It is an essential component of the Islamic faith and represents the core set of beliefs that Muslims hold. Aqeedah encompasses a wide range of beliefs, including beliefs about God, the prophets, the angels, the Day of Judgment, and other fundamental aspects of Islam. In Islam, Aqeedah is considered one of the most important aspects of faith, and it serves as the foundation for the entire Islamic belief system.

","aqeedah","39","Khawarij","

The Kharijites were the first group to emerge with extremist views in the name of Islam. When the political disagreement between Ali ﵁ and Muawiyah ﵁ arose, the two leaders resolved the issue through arbitration. However, a group of individuals dissatisfied with this approach misinterpreted the Quranic verse, \"Judgment belongs to Allah alone\" (Quran), to justify their stance. They claimed that certain companions of the Prophet, had committed shirk (polytheism) by seeking human judgment.

This group believed that the Companions of the Prophet who sought human judgment, thereby usurping Allah's authority, had committed shirk (polytheism) and became disbelievers (kafirs). They held that it was obligatory to fight these disbelievers first.

Meanwhile, another group emerged, excessively glorifying Ali ﵀ and arguing that he was the rightful first caliph and that Abu Bakr ﵁ and others had wronged him. This group would later become known as the Shiites

","18","en-khawarij","Bid'ah","38","Muthazilah","

The Mu'tazilah is a rationalist movement that emerged in Islam. Many of its ideas have been adopted by certain contemporary deviant groups in Islam, including Wahhabism. Wasil ibn 'Ata' is considered the founder of the Mu'tazilite movement

","muthazilah","37","Shia","

Shiism is a divisive sect that has caused discord among Muslims worldwide, promoting a deviant ideology that undermines Islam. Originating from the influence of Abdullah ibn Saba', a Jew, this movement has splintered into various sub-sects due to internal power struggles, disagreements over leadership, and differences in beliefs

","shia","36","Wahhabism","

Wahhabism refers to the Islamic ideology founded by Muhammad Ibn’ Abdul-Wahhab. Born in 1703, Abdul-Wahab grew up in Nejd (present-day Saudi Arabia) and was a religious zealot who believed the two most important aspects of religion were, “the Quran and the sword.” As a young teen, he was introduced to the works of Ibn Taymiyyah, an atavistic theologian whose works still resonate in present-day Sunni militant theology.

","wahhabism","

The call to distance oneself from innovators stems from a desire to create aversion to their deviant beliefs, thereby preventing them and others from engaging in innovation. When good people interact with innovators, the general public may mistakenly assume that their beliefs are valid. By distancing oneself from them, innovators may abandon their misguided beliefs, and others will be less likely to be drawn to them. In contrast, interacting with non-Muslims on a physical level will not lead to the misconception that their religion is correct

","bidah","

This section addresses and refutes the arguments of bid‘ah groups, exposing their distortions and misconceptions with authentic evidence

","refutation","

Islam signifies submission or surrender. At its core, Islam entails recognizing and surrendering to Allah ﷾, our Creator, and adhering to His divine guidance. An individual who embodies this surrender is referred to as a Muslim. Additionally, Islam connotes peace, which is the resultant state of being that emerges from submitting one's life to Allah

","islam-en","langName","navItems",[228,229,230],{"_177":111,"_179":112,"_181":223,"_183":45,"_184":224,"_186":58,"_187":188,"_231":224,"_189":-5,"_232":238},{"_177":60,"_179":74,"_181":221,"_183":45,"_184":222,"_186":58,"_187":188,"_231":222,"_189":-5,"_232":237},{"_177":204,"_179":206,"_181":219,"_183":45,"_184":220,"_186":58,"_187":188,"_231":220,"_189":-5,"_232":233},"filename","subItems",[234,235,236],{"_177":211,"_179":212,"_181":213,"_183":204,"_184":214,"_186":58,"_187":188,"_231":214,"_189":206},{"_177":207,"_179":208,"_181":209,"_183":204,"_184":210,"_186":58,"_187":188,"_231":210,"_189":206},{"_177":201,"_179":202,"_181":203,"_183":204,"_184":205,"_186":58,"_187":188,"_231":205,"_189":206},false,[239,240],{"_177":197,"_179":198,"_181":199,"_183":111,"_184":200,"_186":58,"_187":188,"_231":200,"_189":112},{"_177":193,"_179":194,"_181":195,"_183":111,"_184":196,"_186":58,"_187":188,"_231":196,"_189":112},"ENV",{"_243":244},"NEXT_PUBLIC_API_KEY","c202eb49a0e954de923818e4de0a44fe"]

Search

Search results for 'Kufr'

Sunnah Bot

Search

Search results for 'Kufr'