THE OLDER A MUSLIM BECOMES, THE MORE HE IS HONOURED BY ALLAH

An elderly Muslim has a high status before Allah. The older a Muslim grows, the more he or she is honoured by Allah and the more Allah increases His favour on him or her.

When a person grows older, his hair changes colour from black to grey or white. These grey hair will be a source of light on the day of Qiyamah.

Ka’b ibn Murrah (radiyallahu ‘anhu) reported that he heard the Messenger of Allah (sallallahu ‘alayhi wa sallam) saying, “If a person’s hair turns grey or white in Islam, it will be light for him on the Day of Resurrection.” [At-Tirmidhi 1634]

In another narration, he mentioned “It is the Muslim’s light.” [At-Tirmidhi 2821]

For each grey or white hair, a person is rewarded.

Abu Hurayra (radiyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “Do not pluck grey or white hairs, for they will be light on the Day of Resurrection. Whoever has one hair that turns grey or white in Islam will have one Hasanah (good deeds) for each grey or white hair and he will be raised one degree.” [Ibn Hibbaan, Al-Ihsaan 4199]

In another narration, he mentioned, “One sin is wiped out.” [Abu Dawud 4199]

Grey or white hair is a sign of honour in the sight of Allah.

Sa’eed ibn al-Musayyib (rahimahullah) said that Ibraheem (‘alayhis salaam) was the first person to see grey hair. He said, “O Lord! What is this?” Allah the Blessed, the Exalted, said, “It is dignity, O Ibraheem.” He said, “Lord, increase me in dignity!” [Maalik, Al-Muwatta 1673]

The best person is the one to whom Allah has given a long life which he spends in ‘Ibaada (worship).

Abdullah ibn Busr (radiyallahu ‘anhu) reported that a bedouin said, “O Messenger of Allah, who are the best people?” He (sallallahu ‘alayhi wa sallam) replied, “One with a long life of good deeds.” [At-Tirmidhi 2329]

The following Hadith details the favours of Allah at different ages starting from forty.

Anas (radyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “No servant reaches the age of forty, except that Allah removes from him three types of illnesses: madness, vitiligo and leprosy. When he reaches fifty, Allah makes his reckoning easy on him. When he reaches sixty, Allah grants him to turn to Him with what He likes. When he reaches seventy, Allah loves him and the inhabitants of the sky love him. When he reaches eighty, Allah accepts his good deeds and forgives his sins, and when he reaches ninety, Allah forgives his past and future sins and he is named, ‘Allah’s prisoner on His earth’ and his intercession is accepted for his family members.” [Ahmad 5626]

Ifran Nauyock

Al-Kawthari Academy

Getting Married In Shawwaal

https://hadithanswers.com/getting-married-in-shawwal/

Question

Can we say it is recommended to get married in Shawwal because of the narration of Sayyidah ‘Aaishah (radiyallahu ‘anha) that Nabi (sallallahu ‘alayhi wasallam) got married to her in Shawwal, or it was just coincidence?

 

Answer

As Muslims, we believe nothing was a coincidence in the life of Nabi (sallallahu’alayhi wasallam). Allah Ta’ala divinely chose for his Nabi (sallallahu’alayhi wasallam) whatever was ideal for him.

For example, our Nabi (sallallahu’alayhi wasallam) left this world on a Monday. This was no coincidence.

Sayyiduna Abu Bakr (radiyallahu’anhu) had wished that he too should die on a Monday.

Imam Bukhari (rahimahullah) has cited the following chapter in his book:

‘Chapter on [the virtue of] dying on a Monday’

(See Fathul Bari, Hadith: 1387)

In the same light, since Sayyidah ‘Aaishah (radiyallahu’anha) was the most beloved of wives to Nabi (sallallahu’alayhi wasallam) -after Sayyidah Khadijah radiyallahu’anha-. Many people take a good omen in also emulating the date of their marriage, so as to acquire love and harmony in their relationship. Like was the case of the relationship between Nabi (sallallahu’alayhi wasallam) and Sayyidah ‘Aaishah (radiyallahu’anha).

There is no harm in this.

In fact, Sayyidah ‘Aaishah (radiyallahu’anha) herself would also like to get the women of her family and friends married off in Shawwal.

(Sahih Muslim, hadith: 3468)

Therefore several Muhaddithun have cited this Hadith [of Nabi (sallallahu’alayhi wasallam) marrying Sayyidah ‘Aaishah (radiyallahu’anha) in Shawwal] under the chapter of it being mustahab to get married in Shawwal. 

See: Sunan Tirmidhi, Hadith: 1093 and ‘Allamah Nawawi’s wording of the chapter in his commentary on Sahih Muslim, Hadith: 3468.

 

And Allah Ta’ala Knows best,

Answered by: Moulana Muhammad Abasoomar

HARAAM SATANIC SAFF-FORMATION And the KUFR of ‘SOCIAL DISTANCING’

SOCIAL DISTANCING_EBooklet

“TARAAS-SOO!”
(Shoulder to shoulder – like a Solid steel wall) (Hadith)

‘SOCIAL DISTANCING’
What exactly is social distancing? This is a new phrase which
has come into existence in the wake of the bogus coronavirus
plotted by the enemies of humanity. When this term is
mentioned, a specific picture looms up in the mind. In this
picture which has been designed by the conspirators we see:
1) Flight from your parents, children and humanity for the fear
of contracting the disease.
2) Do not shake hands with any one, not even with your
parents.
3) Transform yourself into a clown by hideously sticking out
your elbow to touch another person’s elbow when greeting.
Elbow-to-elbow displaces the Masnoon Musaafahah and
Muaanaqah which are totally prohibited. Such vile Tashabbuh
bil Kuffaar is haraam.
4) Spacing 2.2 metres apart in the Salaat saff, if Musaajid are
allowed to be open under extremely stringent conditions.
Thus, the Musaajid become haunts for the shayaateen.
5) If Musaajid are permitted to operate, the elderly and the
sick must be debarred.
6) Perfectly healthy people may not travel more than two
persons in a vehicle. They may not sit on the same seat.
7) Dua should not be made with hands raised. More
‘dangerous’ is to draw the hands over the face at the end of
Dua as is the Masnoon method.
8) Visiting close relatives even parents at their homes is
prohibited.
9) Visiting a sick relative even if parents, in hospital is
prohibited. No contact whatsoever is allowed.
10) Closure of the Musaajid thus prohibiting Fardh Jamaat
Salaat, Jumuah Salaat, Taraaweeh and Eid Salaat.
11) The Masnoon Ramadhaan I’tikaaf is banned.
12) Closing shops thus depriving people from their
legitimate needs.
13) Lockdowning the entire country thus devastating the
economy.
14) Confine people to their homes. Not allowing them access
to even their yards.
15) Closure of all Darul Ulooms
16) Banning Hajj and Umrah
17) If one person is tested positive, an entire household or
institution must be placed in quarantine.
18) Snitch and spy on Muslims who perform Salaat in Jamaat.
Report them to the kuffaar police to be arrested.
19) Kafan and Ghusl for the mayyit are abolished. Even
Tayammum on the mayyit is prohibited.
20) In some places. e.g. Sri Lanka, Muslim bodies are by law
appropriated by the government’s devilish order and
cremated. Cremation is strongly advised by the Satanists who
have invented their Satanist concept of social distancing.
21) Violation of the draconian social distancing rules is a
crime leading to arrest, fines and imprisonment. Yet, even in
terms of the secular constitution these draconian measures are
unconstitutional and unlawful, hence many senior lawyers are
challenging the unconstitutionality of the oppressive laws.
This is the heinous satanic concept of social distancing. No
Muslim in his sane Imaani senses will ever accept that this
system of Iblees has the slightest support in the Ahaadith.

 

Will Covid-19 end on 12 May?

Will Covid-19 end on 12 May?

There is a message circulating that Covid-19 will end on 12 May because of a ḥadīth which mentions that when the Thurayyā star becomes visible, calamities are removed, and this star becomes visible on 12 May. Is there any basis for this?

(For other Q&As & articles regarding Coronavirus, click here)

بسم الله الرحمن الرحیم

Answer

May Allah Almighty remove this calamity from us and grant us all protection. Only Allah Almighty knows when and how this calamity will end. The ḥadīths pertaining to the Thurayya star cluster do not indicate that the calamity will end on 12 May. The ḥadīths and their explanation are outlined here.

ʿAbdullāh ibn ʿUmar (d. 73/693, may Allah be pleased with them) said: “The Prophet ﷺ prohibited from selling fruits until the ʿĀhah (blight) goes away. I [ʿUthmān ibn ʿAbdullāh ibn Surāqah d. 118/736-7] said, “and when is that?” He [ʿAbdullāh ibn ʿUmar] said, “until the Thurayya appears.”’

The Thurayya is the open star cluster known as the Pleiades or Seven Sisters. Imam Ṭahāwī (d. 321/933), ʿAllāmah Ibn Baṭṭāl (d. 449/1057), Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071), Imam Qurṭubī (d. 671/1273) and other scholars have mentioned that this star cluster becomes visible on 12 May.

The Prophet ﷺ prohibited the companions, as transmitted in various ḥadīths, from selling fruits before they begin to ripen. The reason for this is that until this point it is possible for the fruits to be blighted (damaged with disease) and therefore if the transaction occurs before this, the buyer could potentially suffer damage. This ḥadīth affirms the same principle.

The companion ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) further explains that based on the fruit season, and in particular the dates season, the fruits start to ripen when the Thurayya becomes visible (on 12 May) as the intensity of the heat begins. However, there is no intrinsic correlation between the star and the blighting of the fruits. The Thurayya becoming visible was mentioned by ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) merely to illustrate when the dates begin to ripen. It is for this reason many scholars have mentioned this is unique to Hejaz and to dates.

Thus, if a fruit in Hejaz or elsewhere does not begin to ripen by 12 May, the fruit cannot be sold because the risk of blight remains. This is clearly evident from the suspended narration of Zayd ibn Thābit (d. 45/665-6, may Allah be pleased with him) in Ṣaḥīḥ al-Bukhārī which mentions that he would not sell the fruits of his land until the Thurayya (Pleiades) appeared and the yellow fruits were distinct from the red (ripe) ones. In fact, it is reported in a narration that Zayd ibn Thābit (may Allah be pleased with him) said, “Do not sell the fruits until the Thurayya appears.” When this was mentioned to Sālim ibn ʿAbdullāh ibn ʿUmar (d. 106/725), he said, “Indeed, there is blight after this”, clearly affirming that the principle is the ripening of fruits and not the appearance of the Thurayya.

It is therefore clear that this ḥadīth has no connection with Covid-19 or any other calamity coming to an end. Rather, it is a reference to the timing of the year in which fruits begin to ripen in Hejaz and become safe from blight. Thus, it is specific to the blight of fruits and even in this context it is not absolute as outlined above, the key principle is the fruits beginning to ripen.

At this juncture, it is important to understand why the aforementioned narrations make reference to the Thurayya and not specify a date instead. The Islamic lunar calendar is based on the monthly cycles of the moon’s phases whilst the solar calendar is based on the apparent position of the Sun relative to the stars. Accordingly, the weather season and by extension the fruit season occur in the same months in the solar calendar every year, unlike the lunar calendar. It was therefore not possible to specify a date in the Islamic lunar calendar for the ripening of fruits because the date is different every year. As the solar calendar was not prevalent among early Muslims, the easiest way to describe the date was to mention the Thurayya becoming visible.

It is worth noting that Imam Abū al-Muẓaffar al-Samʿānī (d. 489/1096) suggests that when the Thurayya emerges, calamities and diseases come to an end. He has understood this from the apparent of the narration transmitted from Abū Hurayrah (d. 57/676-7, may Allah be pleased with him) in which the Prophet ﷺ is reported to have said, “When the star [referring to the Thurayya) appears, ʿĀhah (blight) is removed from the inhabitants of every town.” However, the word ʿĀhah in this and similar narration refers to blight (the disease of fruits) according to the vast majority of ḥadīth commentators and does not refer to calamities and diseases in general. The same word ʿĀhah is used in the aforementioned narration of ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) which explicitly refers to fruits. This ḥadīth of Abū Hurayrah (may Allah be pleased with him) is transmitted with another wording which clearly mentions, “When the Thurayya (Pleiades) appears, the plant becomes safe from ʿĀhah (blight).”

Further, Imam Ṭaḥāwī (d. 321/933) explains that this ḥadīth of Abū Hurayrah (may Allah be pleased with him) affirms the same principle mentioned in the ḥadīth of ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) above that on 12 May, dates begin to ripen and become safe from blight. This is also understood from another wording of the same narration of Abū Hurayrah (may Allah be please with him) which states, “The star [Thurayya] does not appear in the morning and there is blight upon a people, except that it is removed from them or reduced.” This is because the dates start to ripen by this date. Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071) mentions similar and adds that this is not an absolute rule, this is generally the case. The aforementioned statement of Sālim ibn ʿAbdullāh ibn ʿUmar should be noted in this regard.

Therefore, in line with the ḥadīths mentioned above, the appearance of the Thurayya in the ḥadīth of Abū Hurayrah (may Allah be pleased with him) is a reference to the timing of the ripening of fruits and thereby becoming safe from blight. Even if it is accepted for a moment that the literal meaning is intended, it is clear from the commentary of the majority of ḥadīth commentators and a wording of the same narration that it is specifically referring to the disease (blight) of fruits and not all calamities and diseases. In this case, the meaning would be that Allah Almighty removes or reduces the blight when the Thurayya becomes visible. Further, it appears that Imam Abū al-Muẓaffar al-Samʿānī was referring to some calamities, not all calamities, because 12 May comes every year, and it is obvious that all calamities do not suddenly end on this date.

It is a separate matter that some Greeks and Arabs believed that calamities, illnesses and diseases come to an end or are severely reduced when the Thurayya appears. This belief, however, has no basis within Islamic teachings. Ḥāfiẓ Ibn Ḥajar (d. 852/1149) writes in the commentary of the famous ṣaḥīḥ ḥadīth that the sun and moon do not eclipse due to the life or death of any person, “and the ḥadīth rejects the belief of the people of jāhiliyyah (ignorance) that stars influence the [events on] earth.”

In conclusion, the claim that Covid-19 will end by 12 May based on the Prophetic ḥadīths is unsubstantiated and does not reflect the position of the majority of ḥadīth commentators. Whilst we pray to Allah Almighty to bring this pandemic to an end as soon as possible, it could continue beyond 12 May, and in this case such claims could reduce people’s trust on ḥadīths. One must therefore exercise caution and avoid circulating such messages.

روى أحمد (٥١٠٥) والطحاوي في مشكل الآثار (٦/٥٤) والبيهقي (١٠٥٩٢) والبغوي في شرح السنة (٨/٩٣) عن عثمان بن عبد الله بن سراقة قال: سألت ابن عمر عن بيع الثمار، فقال: نهى رسول الله صلى الله عليه وسلم عن بيع الثمار حتى تذهب العاهة. قلت: ومتى ذاك؟ قال: حتى تطلع الثريا. هذا حديث صحيح. ولفظ أحمد في موضع آخر (٥٠١٢): قلت: أبا عبد الرحمن: وما تذهب العاهة، ما العاهة؟ قال: طلوع الثريا.

وروى مسلم (١٥٣٥) عن ابن عمر أن رسول الله صلى الله عليه وسلم نهى عن بيع النخل حتى يزهو، وعن السنبل حتى يبيض، ويأمن العاهة، نهى البائع والمشتري.

وروى مالك في الموطأ (٢٢٩٣) عن أبي الزناد، عن خارجة بن زيد بن ثابت، عن زيد بن ثابت أنه كان لا يبيع ثماره حتى تطلع الثريا. وسنده صحيح.

وروى مالك (٢٢٩١) عن أبي الرجال محمد بن عبد الرحمن بن حارثة، عن أمه عمرة بنت عبد الرحمن أن رسول الله صلى الله عليه وسلم نهى عن بيع الثمار، حتى تنجو من العاهة. ورواه محمد في الموطأ (٧٦٠) وقال: لا ينبغي أن يباع شيء من الثمار على أن يترك في النخل حتى يبلغ، إلا أن يحمر أو يصفر، أو يبلغ بعضه، وذكر الكلام.

وقال البخاري في الصحيح (٢١٩٣): وقال الليث، عن أبي الزناد، كان عروة بن الزبير يحدث عن سهل بن أبي حثمة الأنصاري، من بني حارثة أنه حدثه عن زيد بن ثابت رضي الله عنه قال: كان الناس في عهد رسول الله صلى الله عليه وسلم يتبايعون الثمار، فإذا جد الناس وحضر تقاضيهم، قال المبتاع: إنه أصاب الثمر الدمان، أصابه مراض، أصابه قشام، عاهات يحتجون بها، فقال رسول الله صلى الله عليه وسلم لما كثرت عنده الخصومة في ذلك: فإما لا، فلا تتبايعوا حتى يبدو صلاح الثمر، كالمشورة يشير بها لكثرة خصومتهم، وأخبرني خارجة بن زيد بن ثابت أن زيد بن ثابت لم يكن يبيع ثمار أرضه حتى تطلع الثريا، فيتبين الأصفر من الأحمر.

وروى عبد الرزاق (١٤٣١٦) وابن أبي شيبة (٢١٨١٩) عن زيد بن ثابت قال وهو بالمدينة: لا تبتاعوا الثمرة حتى تطلع الثريا، قال الزهري: فذكرت ذلك لسالم بن عبد الله فقال: إن العاهة لتكون بعد ذلك۔

وروى أبو يوسف في كتاب الآثار (٩١٧) ومحمد في كتاب الآثار (٩٠٤) ومن طريقه الطحاوي في مشكل الآثار (٦/٥٣) عن أبي حنيفة قال حدثنا عطاء بن أبي رباح، عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم: إذا طلع النجم رفعت العاهة عن أهل كل بلد. ورجاله ثقات. ورواه الطبراني في الصغير (١٠٤) وأبو الشيخ في العظمة (٤/١١٢٩) وأبو نعيم في الطب النبوي (١٤٠) والخليلي في الإرشاد (١/٣١٩) وتمام (٧٧١) وأبو نعيم في الحلية (٧/٣٦٧) وتاريخ أصبهان (١/١٥٦) من طريق أبي حنيفة، زاد الطبراني: والنجم هو الثريا. قال الخليلي في الإرشاد: رواه الخلق عن أبي حنيفة، يتفرد به، ولا يتابع عليه، انتهى. لكن تابعه عسل بن سفيان، رواه أحمد (٨٤٩٥) بلفظ: إذا طلع النجم ذا صباح رفعت العاهة، زاد الطحاوي في مشكل الآثار (٦/٥٧) كما سيأتي: عن أهل البلد، ورواه أحمد (٩٠٣٩) والطحاوي (٦/٥٦) بلفظ: ما طلع النجم صباحا قط وتقوم عاهة، إلا رفعت عنهم أو خفت. ولفظ العقيلي (٣/٤٢٦) والطبراني في الأوسط (١٣٠٥) وابن عبد البر في التمهيد (٢/١٩٣): وبقوم عاهة، وهو الأوجه. وعسل ضعيف، روى العقيلي عن البخاري قال: عسل بن سفيان اليربوعي عن عطاء، فيه نظر، انتهى. وفي سند الطبراني ورد السليل بين عسل وعطاء، ولم أقف عليه. والحديث رواه الطبراني في الصغير بلفظ: إذا طلعت الثريا أمن الزرع من العاهة، كذا نقله السيوطي في الجامع الصغير (١٥٩٨) ورمز لضعفه. قال المناوي في فيض القدير (١/٣٩٨): وفيه شعيب بن أيوب الصريفيني، وأورده الذهبي في الضعفاء، وقال أبو داود: أخاف الله في الرواية عنه، انتهى. ولفظ الطبراني في المطبوع من المعجم الصغير (١٠٤) وكذا مخطوطه الذي طبعته دار المقتبس (١٠٤): إذا ارتفع النجم رفعت العاهة عن كل بلد۔

قال أبو عبيد القاسم بن سلام في غريب الحديث (١/٢٣٣): والعاهة الآفة تصيبه، انتهى. يعني تصيب الثمر. وقال الأزهري في تهذيب اللغة (٣/١٦): والعاهة: الآفة تصيب الزرع والثمار فتفسدها. قال: وقال طبيب العرب: اضمنوا لي ما بين مغيب الثريا إلى طلوعها أضمن لكم سائر السنة، انتهى. وقال البغوي في شرح السنة (٨/٩٤): المراد بالعاهة: الآفة التي تصيب الثمر والزرع فتفسده، يقال: أعاه القوم، وأعوهوا: إذا أصابت ماشيتهم أو ثمارهم العاهة، انتهى. ونحوه في النهاية (٣/٣٢٤). وقال عياض في شرح مسلم (٥/١٧٢): هي الآفة تصيب الثمار والزرع فتفسده. قال الخليل: العاهة: البلية تصيب الزرع والناس، قال غيره: هي الآفة تصيب المال، انتهى. وقال النووي في شرح مسلم (١٠/١٧٩): هي الآفة تصيب الزرع أو الثمر ونحوه فتفسده، انتهى. وقال ابن حجر في الفتح (٤/٣٩٥): والعاهة العيب والآفة، والمراد بها هنا ما يصيب الثمر مما ذكر، انتهى۔

وقال ابن قتيبة الدينوري في الأنواء في مواسم العرب (ص ٣١): وأما قول رسول الله صلى الله عليه وسلم: إذا طلع النجم لم يبق في الأرض من العاهة شيء إلّا رفع، فانه أراد بذلك عاهة الثمار، لأنها تطلع بالحجاز وقد أزهى البسر وأمنت عليه العاهة، وحل ينع النخل، انتهى۔

وقال الطحاوي في شرح مشكل الآثار (٦/٥٤) بعد أن خرج حديث عثمان بن عبد الله بن سراقة: فعقلنا بذلك أنه الثريا، وعقلنا به أيضا أن المقصود برفع العاهة عنه هو ثمار النخل، ثم طلبنا في غير هذا الحديث أيضا من الأحاديث هل نجد لوقت طلوعها من الليل ذكرا أم لا؟ حدثنا محمد بن علي بن داود قال: حدثنا عفان بن مسلم قال: حدثنا وهيب بن خالد قال: حدثنا عسل بن سفيان، عن عطاء، عن أبي هريرة، عن النبي صلى الله عليه وسلم قال: ما طلع النجم صباحا قط وتقوم عاهة إلا رفعت عنهم أو خفت. فعقلنا بذلك أنه على طلوعها صباحا طلوعا يكون الفجر به، وطلبنا في أي شهر يكون فيه ذلك من شهور السنة على حساب المصريين، فوجدناه بشنس، وطلبنا اليوم الذي يكون فيه ذلك في طلوع فجره من أيامه فوجدناه اليوم التاسع عشر من أيامه، وطلبنا ما يقابل ذلك من الشهور السريانية التي يعتبر أهل العراق بها ذلك، فوجدناه أيار، وطلبنا اليوم الذي يكون ذلك في فجره، فإذا هو اليوم الثاني عشر من أيامه، وهذان الشهران اللذان يكون فيهما حمل النخل – أعني بحملها إياه ظهوره فيها لا غير ذلك – وتؤمن بالوقت الذي ذكرناه منهما عليها العاهة المخوفة عليها كانت قبل ذلك، والله عز وجل نسأله التوفيق. وما وجدنا حديث عسل هذا بزيادة على ما حدث به عفان منه، كما حدثنا محمد بن خزيمة قال: حدثنا المعلى بن أسد قال: حدثنا وهيب، عن عسل، عن عطاء، عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إذا طلعت الثريا صباحا رفعت العاهة عن أهل البلد. ففي هذا الحديث ما دلنا عليه حديث سراقة وما في حديث عفان الذي رويناه عن وهيب، والله نسأله التوفيق، انتهى۔

وقال ابن بطال في شرح البخاري (٦/٣١٧): وأما فعل زيد بن ثابت فى مراعاته طلوع الثريا، فقد روي عن عطاء، عن أبي هريرة، عن النبي عليه السلام أنه قال: إذا طلع النجم صباحا رفعت العاهة عن أهل البلد، يعني الحجاز، والله أعلم، والنجم: هو الثريا، وطلوعها صباحا لاثنتي عشرة من شهر مايه. وقال عيسى بن دينار: كان مالك لا يرى العمل بفعل زيد بن ثابت، وكان لا يجيز بيعها إلا حين تزهي، اتباعا لنص الحديث. وقال غيره: كان بيع زيد لها إذا بدا صلاحها، لأن الثريا إذا طلعت آخر الليل بدا صلاح الثمار بالحجاز خاصة، لأن الحجاز أشد حرا من غيره، انتهى بتصرف يسير۔

وقال ابن عبد البر في الاستذكار (٦/٣٠٦): وأما حديث عمرة في هذا الباب لا تباع الثمار حتى تنجو من العاهة، فالمعنى حتى تنجو من الجائحة، وهذا في الأغلب، وتفسير ذلك حديث زيد بن ثابت أنه كان لا يبيع ثماره حتى تطلع الثريا، لأن طلوع الثريا صباحا إنما يكون في زمان طيب ثمار النخيل وبعد الآفة والعاهة عليها في الأغلب من أمرها. ثم ذكر حديث عثمان بن عبد الله بن سراقة، وحديث أبي هريرة، ثم قال: طلوع الثريا صباحا عند أهل العلم، فربما يكون لاثنتي عشرة ليلة تمضي من شهر أيار، وهو ماي، والنجم الثريا، لا خلاف في ذلك، وقوله للبلد يجوز أنه يريد البلاد التي فيها النخل، ويجوز أن يريد الحجاز خاصة، انتهى۔

وخرج ابن عبد البر في التمهيد الأحاديث ثم قال (٢/١٩٣): هذا كله على الأغلب، وما وقع نادرا فليس بأصل يبنى عليه في شيء، والنجم هو الثريا لا خلاف ههنا في ذلك، وطلوعها صباحا لاثنتي عشرة ليلة تمضي من شهر أيار، وهو شهر ماي، فنهي رسول الله عن بيع الثمار حتى يبدو صلاحها، معناه عندهم لأنه من بيوع الغرر لا غير، فإذا بدا صلاحها ارتفع الغرر في الأغلب عنها كسائر البيوع، انتهى۔

وقال البغوي في شرح السنة (٨/٩٨): والمراد منه عند الآخرين حقيقة بدو الصلاح، بدليل ما روينا من الأحاديث، وإضافته إلى طلوع الثريا، من حيث إن بدو الصلاح في الثمار يكون بعد طلوعها غالبا، انتهى۔

وقال الرافعي في شرح مسند الشافعي (٢/٤١٨): وقوله: حتى تذهب العاهة وتأقيته بطلوع الثريا ظاهره يقتضي ارتفاع المنع بطلوع الثريا، وقد ذهب إليه بعضهم، والظاهر أن الاعتبار بنفس بدو الصلاح لا بالزمان. قالوا: وإنما ذكر طلوع الثريا، لأن الصلاح يبدو في الغالب إذا طلعت الثريا وتنقطع العاهات، ويروى عن النبي صلى الله عليه وسلم أنه قال: إذا طلع النجم لم يبق في الأرض من العاهة شيء إلا رفع. والنجم: الثريا، قال ابن قتيبة في كتاب الأنواء: أراد بذلك عاهة الثمار، لأنها تطلع بالحجاز وقد أزهى البسر وأمنت عليه الآفة، انتهى۔

وقال القرطبي في التفسير (٧/٥١): وهذا الينع الذي يقف عليه جواز بيع التمر وبه يطيب أكلها ويأمن من العاهة، هو عند طلوع الثريا بما أجرى الله سبحانه من العادة وأحكمه من العلم والقدرة. ذكر المعلى بن أسد عن وهيب عن عسل بن سفيان عن عطاء عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: إذا طلعت الثريا صباحا رفعت العاهة عن أهل البلد. والثريا النجم، لا خلاف في ذلك. وطلوعها صباحا لاثنتي عشرة ليلة تمضي من شهر أيار، وهو شهر مايو. وفي البخاري: وأخبرني خارجة بن زيد بن ثابت أن زيد بن ثابت لم يكن يبيع ثمار أرضه حتى تطلع الثريا فيتبين الأصفر من الأحمر، انتهى۔

وقال ابن الأثير في النهاية (٥/٢٤): النجم في الأصل اسم لكل واحد من كواكب السماء، وجمعه: نجوم، وهو بالثريا أخص، جعلوه علما لها، فإذا أطلق فإنما يراد به هي، وهي المرادة في هذا الحديث، وأراد بطلوعها طلوعها عند الصبح، وذلك في العشر الأوسط من أيار، وسقوطها مع الصبح في العشر الأوسط من تشرين الآخر. والعرب تزعم أن بين طلوعها وغروبها أمراضا ووباء، وعاهات في الناس والإبل والثمار. ومدة مغيبها بحيث لا تبصر في الليل نيف وخمسون ليلة، لأنها تخفى بقربها من الشمس قبلها وبعدها، فإذا بعدت عنها ظهرت في الشرق وقت الصبح. قال الحربي: إنما أراد بهذا الحديث أرض الحجاز، لأن في أيار يقع الحصاد بها وتدرك الثمار، وحينئذ تباع، لأنها قد أمن عليها من العاهة. قال القتيبي: وأحسب أن رسول الله صلى الله عليه وسلم أراد عاهة الثمار خاصة، انتهى۔

وقال ابن الجوزي في غريب الحديث (٢/٣٩٥) تحت الحديث: ما طلع النجم قط وفي الأرض عاهة إلا رفعت: وأحسب أن رسول الله صلى الله عليه وسلم أراد عاهة الثمر خاصة، انتهى۔

وقال ابن الملقن في التوضيح (١٤/٤٨٤): الثريا إذا طلعت آخر الليل بدا صلاح الثمار بالحجاز خاصة، لأنه أشد حرا من غيره، انتهى۔

وقال الحافظ ابن حجر في الفتح (٤/٣٩٥): النجم: هو الثريا، وطلوعها صباحا يقع في أول فصل الصيف، وذلك عند اشتداد الحر في بلاد الحجاز وابتداء نضج الثمار، فالمعتبر في الحقيقة النضج، وطلوع النجم علامة له، وقد بينه في الحديث بقوله: ويتبين الأصفر من الأحمر، انتهى۔

وقال العيني في عمدة القاري (١٢/٤): قوله: (حتى يبدو صلاح الثمر) صلاح الثمر هو أن يصير إلى الصفة التي يطلب كونه على تلك الصفة، وهو بظهور النضج والحلاوة وزوال العفوصة وبالتموه واللين وبالتلون وبطيب الأكل، وقيل: هو بطلوع الثريا، وهما متلازمان، انتهى۔

وقال الملا علي القاري في شرح مسند أبي حنيفة (١/١٤٢): (رفعت العاهة) أي الآفة عن كل بلد من زرعها وثمارها، انتهى۔

وأما قول أبي المظفر السمعاني في تفسيره (٦/٣٠٦) وقوله: إذا وقب: إذا غاب، وذكر ذلك إذا غاب الثريا ظهرت العاهات والبلايا، وإذا طلع الثريا رفعت العاهات والبلايا. وقد ورد عن النبي صلى الله عليه وسلم أنه قال: إذا طلع النجم رفعت العاهة عن كل بلد، وذلك مثل الوباء والطواعين والأسقام وما يشبهها، انتهى، فلم أر له دليلا يعتمد، ولم أره في كلام الشراح، والظاهر أنه مأخوذ من بعض العرب كما تقدم من كلام الأزهري وابن الأثير وغيرهم، قال ابن القيم في زاد المعاد (٤/٣٨): قال أبقراط: إن في الخريف أشد ما تكون من الأمراض وأقتل، وأما الربيع فأصح الأوقات كلها وأقلها موتا، وقد جرت عادة الصيادلة ومجهزي الموتى أنهم يستدينون ويتسلفون في الربيع والصيف على فصل الخريف، فهو ربيعهم، وهم أشوق شيء إليه، وأفرح بقدومه، وقد روي في حديث: إذا طلع النجم ارتفعت العاهة عن كل بلد، وفسر بطلوع الثريا، وفسر بطلوع النبات زمن الربيع، ومنه: والنجم والشجر يسجدان، فإن كمال طلوعه وتمامه يكون في فصل الربيع، وهو الفصل الذي ترتفع فيه الآفات. وأما الثريا، فالأمراض تكثر وقت طلوعها مع الفجر وسقوطها. قال التميمي في كتاب مادة البقاء: أشد أوقات السنة فسادا وأعظمها بلية على الأجساد وقتان: أحدهما وقت سقوط الثريا للمغيب عند طلوع الفجر. والثاني: وقت طلوعها من المشرق قبل طلوع الشمس على العالم، بمنزلة من منازل القمر، وهو وقت تصرم فصل الربيع وانقضائه، غير أن الفساد الكائن عند طلوعها أقل ضررا من الفساد الكائن عند سقوطها. وقال أبو محمد بن قتيبة: يقال: ما طلعت الثريا ولا نأت إلا بعاهة في الناس والإبل، وغروبها أعوه من طلوعها. ثم قال ابن القيم: وفي الحديث قول ثالث، ولعله أولى الأقوال به، أن المراد بالنجم: الثريا، وبالعاهة: الآفة التي تلحق الزروع والثمار في فصل الشتاء وصدر فصل الربيع، فحصل الأمن عليها عند طلوع الثريا في الوقت المذكور، ولذلك نهى صلى الله عليه وسلم عن بيع الثمرة وشرائها قبل أن يبدو صلاحها، انتهى. وهذا الأخير هو مراد الحديث۔

وقال المناوي في فيض القدير (٥/٤٥٤): (ما طلع النجم) يعني الثريا فإنه اسمها بالغلبة لعدم خفائها لكثرتها (صباحا قط) أي عند الصبح (وبقوم) في رواية: وبالناس (عاهة) في أنفسهم من نحو مرض ووباء أو ما في مالهم من نحو إبل وثمر (إلا ورفعت عنهم) بالكلية (أو خفت) أي أخذت في النقص والانحطاط، ومدة مغيبها نيف وخمسون ليلة لأنها تخفى لقربها من الشمس قبلها وبعدها، فإذا بعدت عنها ظهرت في الشرق وقت الصبح. قيل: أراد بهذا الخبر أرض الحجاز لأن الحصاد يقع بها في أيار وتدرك الثمار وتأمن من العاهة، فالمراد عاهة الثمار خاصة، انتهى. وهذا الأخير هو الصواب، وقد قال المناوي في موضع (٦/٣٣١): وفسر ابن راهويه أمن العاهة بطلوع الثريا، قيل: وفيه نظر، لأن طلوعها وإن كانت في وقت واحد من العام، لكن البلاد مختلف حكم نضج ثمارها بسبب الحر والبرد، وإنما اكتفى به في الثمار بأول الطيب ولم يجز في الزرع حتى يتم طيبه، لأن الثمر يؤكل غالبا أول الطيب والزرع لا يؤكل غالبا إلا بعده، ذكره الأبي. وقال (١/٣٩٨): (إذا طلعت) وفي نسخ طلع على إرادة النجم (الثريا) أي ظهرت للناظرين عند طلوع الفجر، وذلك في العشر الأوسط من أيار، فليس المراد بطلوعها مجرد ظهورها في الأفق، لأنها تطلع كل يوم وليلة، ولكنها لا تظهر للأبصار لقربها من الشمس في نيف وخمسين ليلة من السنة (أمن الزرع من العاهة) أراد أن العاهة تنقطع والصلاح يبدو غالبا، فعند ذلك ينبغي أن تباع الحبوب والثمار وتدخر، فالعبرة في الحقيقة ببدو الصلاح واشتداد الحب لا بظهورها، وإنما نيط بها الغالب فإن عاهة الحب والثمر تؤمن بأرض الحجاز عنده، انتهى۔

وفي الباب حديث رسول الله صلى الله عليه وسلم: إن الشمس والقمر لا ينكسفان لموت أحد من الناس، ولكنهما آيتان من آيات الله، فإذا رأيتموهما، فقوموا فصلوا، رواه البخاري (١٠٤١). قال الحافظ ابن حجر في الفتح (٢/٥٢٨): وفي هذا الحديث إبطال ما كان أهل الجاهلية يعتقدونه من تأثير الكواكب في الأرض، وهو نحو قوله في الحديث الماضي في الاستسقاء: يقولون مطرنا بنوء كذا، قال الخطابي: كانوا في الجاهلية يعتقدون أن الكسوف يوجب حدوث تغير في الأرض من موت أو ضرر، فأعلم النبي صلى الله عليه وسلم أنه اعتقاد باطل، وأن الشمس والقمر خلقان مسخران لله، ليس لهما سلطان في غيرهما ولا قدرة على الدفع عن أنفسهما، انتهى۔

Allah knows best

Yusuf Shabbir

1 Ramadan 1441 / 24 April 2020

Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir

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As-Salamu ‘Alaikum

Hadith from Sahih Bukhariy:

عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنِ الطَّاعُونِ، فَأَخْبَرَنِي ‏ “‏ أَنَّهُ عَذَابٌ يَبْعَثُهُ اللَّهُ عَلَى مَنْ يَشَاءُ، وَأَنَّ اللَّهَ جَعَلَهُ رَحْمَةً لِلْمُؤْمِنِينَ، لَيْسَ مِنْ أَحَدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَدِهِ صَابِرًا مُحْتَسِبًا، يَعْلَمُ أَنَّهُ لاَ يُصِيبُهُ إِلاَّ مَا كَتَبَ اللَّهُ لَهُ، إِلاَّ كَانَ لَهُ مِثْلُ أَجْرِ شَهِيدٍ ‏”‏‏

صحيح البخاري

Translation of meaning: It is narrated on the authority of the Wife of The Prophet ﷺ [the mother of the believers] ‘Aaishah, she said: “I asked RasulAllah ﷺ about the plague, and he [ﷺ] informed me that it was a punishment sent by Allah on whom He Willed*; and Allah has made it a Mercy for Muslims; there’s no one [Muslim] in a country afflicted by the plague staying patient and steadfast therein, knowing that nothing shall afflict him except for that which Allah has Willed in his fate, except that he shall obtain the reward equivalent of a martyr.” [Sahiih Al-Bukhariy]

*- Other ahadiith state that it was a punishment sent to people from the Children of Israel.

As we stand on the dawn of Ramadzan 1441 H, let us pray to Allah by the dua of our Master Nuuh ‘ala nabiyyina wa ‘alaihis salam, for the forgiveness of our sins, and that the transgressors do not increase except in suffering, as taught in the Quran:

رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا

Translation of meaning: My Lord! Forgive me, and my [Muslim][1] parents, and whoever entered my house as a Believer [i.e., Muslim], and the Believing [i.e., Muslim] men and women, and do not increase the transgressors [i.e., kafirs][2] except in destruction. [Holy Quran 71:28]

[1] – Praying for forgiveness of nonMuslims [kafirs] is forbidden and constitutes apostasy, even if they are parents, as it is explicitly forbidden in Quran and Sunnah. The parents of our Master Nuuh, ‘alaihis salam, were Muslims, as is well known from multiple tafasiir and ahadiith.

[2] – The allusion of the word ‘transgressors’ (zdhaalimeen) is to the disbelievers, i.e., kafirs. (Tafsiir An-Nasafiy, and many others)

Wa bi(A)Llah-it-tawfiiq.

THE VIRUS WILL NEVER AFFLICT YOU IN THE MUSJID

THE VIRUS WILL NEVER AFFLICT YOU IN THE MUSJID

Rasulullah (sallallahu alaihi wasallam) said, “When disease descends from the skies, it is averted from the inhabitants of the Musaajid.”
[Ad-Durrun Manthoor, vol. 3, page 392, Faidhul Qadeer, vol. 2, page 208, Shu`abul Imaan (Imaam Baihaqi), vol. 4, page 379, Jamius Sagheer, Hadith
1678, page 105]

THE VIRUS WILL NEVER AFFLICT YOU IN THE MUSJID-1

 

THE ORIGIN OF HANDSHAKE

Shaking hands when meeting someone is a generally accepted and praiseworthy practice in all societies. In Islam, it is a Sunnah.

Imam An-Nawawi said: “It is recommended to shake hands when meeting. It is a sunnah without any difference of opinion.” [Al-Minhaaj Sharh Muslim 9/115]

Handshake was a common practice among the Sahaba and it is a way through which our sins are forgiven.
Anas (radhiyallahu anhu) said: “When they (the Sahaba) would meet they would shake hands.” [At-Tabarani, Al-Awsat 1/37]

Abu Hurayra (radhiyallahu anhu) reported that the Messenger of Allah (sallallahu alayhi wasallam) said: “Verily, when the Muslim shakes hands with his brother, both of their sins fall away like the falling of leaves from a tree.” [Al-Bazzaar 8335]

This practice has many benefits. It dispels hatred, rancour and grudges among the Muslims. It is an expression of brotherhood, love and frienship. [See for example: Ibn Muflih, Adaab ash-Shar’iyya 2/257]

The origin of this beautiful practice is from the blessed country, Yemen.
Anas (radhiyallahu anhu) reported that the Messenger of Allah (sallallahu alayhi wasallam) said: “The Yemenis have come to you. They are the first (nation) to practice handshake.” [Abu Dawud 5213]

There are many Hadiths regarding the virtues of Yemen and its people. They have the best of characters.

Abu Hurayra (radhiyallahu anhu) reported that the Messenger of Allah (sallallahu alayhi wasallam) said: “The people of Yemen have come to you and they are more gentle and soft-hearted. Iman is from Yemen and Wisdom is from Yemen.” [Al-Bukhari 4070]

May Allah protect Yemen from all those who wish to harm it and its beautiful people.

It should be noted here that shaking hands with non-mahram is strictly prohibited.

Ifran Nauyock
Al-Kawthari Academy
Mauritius

The Bid’ah of 8 Rakats of Taraweeh

tharawee hashtag on Twitter

“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others)

THE BID’AH OF 8 RAKATS OF “TARAWEEH”
The issue of the number of raka’ts of Taraweeh vividly portrays the satanic potential of Salafism, of modernism, and of all other “isms” that exhort a direct interpretation of Qur’an and Sunnah, to mutate and transmogrify the pure Deen into another religion altogether – even carrying the potential to overturn aspects of the Deen that had been accepted by the Ijma’ (consensus) of the Salaf-us-Saaliheen, the Most Blessed and Superior of Generations (Khairul Quroon).

In this article, we shall relate authentic and direct eye-witness testimonies from undisputed Authorities of the Salaf-us-Saaliheen whom even the Salafis deem to be trustworthy, which confirm that the minimum base of 20 raka’ts was the unanimous (Ijma’) Taraweeh practice of the Salaf-us-Saaliheen, and that the institutionalised practice of 8 raka’ts of “Taraweeh”, or 2 rakat’s of “Taraweeh”, or any other number of raka’ts that was not adopted by the Most Blessed of Generations, is a clear Bid’ah (innovation).

The fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous (Ijma’) practice of the Salaf-us-Saaliheen all over the world, as shall be demonstrated, means that the strongest possible Ijma’ was enacted on this issue, since Rasulullah (sallallahu alayh wasallam) himself affirmed the superiority of the Salaf-us-Saaliheen over all other subsequent generations:

“The Most Superior of my Ummah is my generation (i.e. the Sahabah), then those who follow them (the Tabi’een), then those who follow them (the Tab-e-Tabi’een).” (Bukhari, Muslim)

Furthermore, Rasulullah (sallallahu alayhi wasallam) asserted the absolute impossibility of the Ummah (i.e. Ahlus Sunnah wa’l Jama’ah) in general, and the Most Superior of Generations in particular, agreeing upon any error:

“My Ummah will never agree upon error. Therefore, it is obligatory upon you to be with the Jama’ah (the Main Group), for indeed the Hand of Allah is over the Jama’ah.”

[Tabarani’s Kabir – Saheeh according to Haythami and others including the Salafi’s chief “muhaddith” al-Albani whose typically salafi “Qur’an & Sunnah” methodology led him, along with countless of his Muqallids, to carefully conclude that 20 raka’ts of Taraweeh is a Bid’ah!]

“Whoever separates himself from the Jama’ah by even the length of a handspan, dies the death of Jahiliyyah [the period of Kufr prior to the advent of Islam]”

[Saheeh Muslim]

“It is obligatory upon you to adhere to the Jama’ah (the Main Group), for indeed the Ummah of Muhammad (sallallahu alayhi wasallam) will never agree upon an error.”

[Musannaf Abi Shaybah – Saheeh. As Ibn Hajar al-Asqalani and others have mentioned, even though the Sanad goes back to a Sahabi, the statement is from Rasulullah (sallallahu alayhi wasallam) since such a statement cannot be based on reason.]

With regards to the authentic narrations of 8 raka’ts of Qiyaam-ul-Lail (night prayers), it will also become manifestly clear from the eye-witness testimonies below that ALL the Salaf-us-Saaliheen understood such narrations to refer to a prayer completely separate and distinct to the 20 raka’ts of Taraweeh prayers of Ramadhan, namely the Tahajjud prayers which is prayed throughout the year.

It should be borne in mind that the Musnad of Abu Hanifah, the Muwatta of Imam Malik, the Musnad of Imam Shafi’i, and the Musnad of Imam Ahmad ibn Hanbal, all contain the narration(s) pertaining to 8 raka’ts of Qiyam-ul-Lail (night prayers). This fact, in itself, should be sufficient in deterring Salafi and modernist groups from making the laughably stupid claim often made by such deviant groups, in a manner that reeks of the foulest stench of Kibr (satanic pride), that the Four Imams who were the leading Authorities of the Most Superior of Generations, along with the galaxy of Aimmah-e-Mujtahideen, Fuqaha and Muhadditheen who were involved in the subsequent compilation of their Madh-habs, along with the Jama’ah (main body of Fuqaha, Muhadditheen and Auliya) of each subsequent era who faithfully submitted to the Four Madh-habs, had all somehow missed or miserably failed to understand the critically relevant Daleel – in this case the narration of 8 raka’ts – only to be miraculously (Karaamat of the highest degree) discovered or understood properly 1400 years later by some deviant group that emerged during the worst era this Ummah has ever experienced.

While reading the authentic eye-witness testimonies below, the sincere reader should be able to appreciate the stark contrast between the 20 raka’ts Taraweeh practice that was the unanimous practice throughout the whole Islamic Empire during the era of the Salaf-us-Saliheen, and the Bid’ah practice of 8 raka’ts of “Taraweeh” that has spread today in numerous places in the world, and which vividly portrays the unique potential of Salafism – and of all deviant groups that exhort a direct interpretation of Qur’an and Sunnah – to mutilate the Sunnah of the Salaf-us-Saaliheen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).

AUTHENTIC EYE-WITNESS TESTIMONIES CONFIRMING THE IJMA’ OF 20 RAKA’TS AMONGST THE SALAF-US-SAALIHEEN
We shall begin with Ishaq ibn Rahwayh’s direct testimony of the unanimous practice of the Salaf-us-Saaliheen. Since Ishaq ibn Rahwayh was widely known as Ameerul Mu’mineen fi’l Hadith – the highest pedestal in the field of Hadith amongst the Salaf-us-Saaliheen – and since he was one of the most important teachers of Imam Bukhari, Imam Muslim, Imam Abu Dawud, Imam Nasai, and countless other Muhadditheen, it will be an extremely problematic task for the Salafis to insinuate that Ishaq ibn Rahwayh was a liar or that he might have been hallucinating when he confirms unambiguously in “Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh”, through his direct student, that the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 Rak’ats:

“As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and the minimum of that is 5 (Tarweehahs i.e. 20 raka’ts); considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.”

As shall become even clearer from the testimonies to come of other Leading Imams of the Salaf-us-Saaliheen, the only difference in the number of rak’ats amongst the Salaf-us-Saaliheen was with regards to the extra 4 rak’ats of Nafl (optional) prayers that would be prayed during the 4 rest periods that occurred in between the Five Tarweehahs (each set of 4 rak’ats of Taraweeh) i.e. an extra 4 x 4 = 16 raka’ts. Thus, the total would come up to 20 + 16 = 36 raka’ts. Another 3 raka’ts or 5 raka’ts of Witr would bring the total to 39 or 41 respectively. However, with regards to the minimum number of 20 raka’ts (5 Tarweehahs), there was absolutely no difference amongst the Salaf-us-Saaliheen.

Hence, Ishaq ibn Rahwahy states in no uncertain terms:

“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”

In his Sunan, Imam Tirmidhi (d. 279 AH), the student of Imam Bukhari, also makes it clear unambiguously that the ONLY ikhtilaaf amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts. Thus, the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 raka’ts. While describing the ikhtilaaf amongst the Salaf-us-Saaliheen involving 20 raka’ts and 20 + 16 = 36 raka’ts, Imam Tirmidhi makes absolutely no mention of the narration pertaining to 8 raka’ts which he himself recorded in the very same book, and which according to the Salafis should have been critically relevant here:

“The Ahlul Ilm (the Leading Imams of the Salaf-us-Saliheen) differed over the night prayer of Ramadan. Some were of the view that one is to pray 41 raka’ts [i.e. 20 raka’ts + 16 raka’ts + 5 witr] including Witr. This is the view of the people of Madinah, and this is what the Amal (practice) is upon according to them in Madinah. However, the majority of the Ahlul Ilm are upon what was reported from Ali, ‘Umar, and others from the Sahabah (radhiyallahu anhum) of Nabi (sallallahu alayhi wasallam), that it is twenty Rak’ah. This is the view of Sufyan Ath-Thawri, Ibn Al-Mubãrak and Ash-Shafi’i. Ash-Shafi’i said: “And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.” Ahmad said: “There are various reports concerning this.” He did not judge according to any of them. Ishaq [ibn Rahawayh) said: ‘Rather, we prefer 41 Raka’ts according to what has been reported from Ubayy bin Ka’b.’”

Similarly, Imam al-Tahawi (d. 321 AH), author of the famous Aqeedat-ut-Tahawiyyah, also confirms in his “Ikhtilaaf ul-Ulama”, that the only ikhtilaaf that occurred amongst the Salaf-us-Saaliheen with regards to Taraweeh prayers, pertained to the extra 16 raka’ts:

“Our companions (i.e. the Imams of the Hanafi madh-hab) and Imam al-Shafi’i would pray 20 rakats other than witr. Malik said [that it is] 39 rakats including Witr – 36 rakats plus Witr – and he said that this was the age-old practice which the people have not ceased to be upon. [Based] On the authority of Saa’ib ibn Yazeed (radhiyallahu anhu) that they would stand in Ramadan for 20 raka’ts, and that they would support themselves on staffs during the time of Umar ibn al-Khattab. [And] Al-Hasan bin Hayy [narrated] from Amr ibn Qays from Abul Husnaa [reported] that Ali ibn Talib (radhiyallahu anhu) ordered a man to lead them in Salaat for 20 raka’ts in the month of Ramadhan”

Thus, it is manifestly and unambiguously clear from the above statements that while the only valid ikhtilaaf during the Salaf-us-Saaliheen pertained to amounts above and beyond the minimum base of 20 raka’ts, the relatively new ikhtilaaf that has been conjured up by deviates in recent times, between 20 rakat’s and 8 raka’ts, is an innovated (Bid’ah) ikhtilaaf that was never present during the era of the Salaf-us-Saaliheen.

Let us now proceed to the direct eye-witness testimonies of other undisputed Imams of the Salaf-us-Saaliheen.

Imam Shafi’i (d. 204 AH) confirms in his famous Kitaab, “al-Umm”, that the unanimous practice of the Salaf-us-Saaliheen in Makkah and Madinah, the Headquarters of the Ummah – thus by extension the whole Ummah – consisted of the minimum base of 20 raka’ts:

“I saw [them] in Madinah standing up for prayer for 36 raka’ts [i.e. 20 + 16]. However, 20 raka’ts is more beloved to me since it was related on the authority of Umar, and in the same manner [i.e. for 20 raka’ts] they [i.e. the Salaf-us-Saliheen of his era] would stand up for prayer at Makkah and pray 3 raka’ts Witr.”

Since the narration of 8 raka’ts of night prayers is found in the Musnad of Imam Shafi’i, it is plainly clear to all but Salafi morons that Imam Shafi’i had understood, along with all the Leading Imams of the Salaf-us-Saaliheen, that such narrations referred to a night prayer separate and distinct from the Taraweeh prayers, namely the Tahajjud prayers.

Similarly, while Imam Malik also records the narration of 8 raka’ts in his Muwatta, he himself was of the position that Taraweeh consisted of 20 raka’ts along with the extra 16 raka’ts, based on the age-old practice of the Salaf-us-Saaliheen of Madinah Munawwarah. In al-Mudawwanah, Ibn al-Qasim (d. 191 AH), the major student and primary source of the rulings of Imam Malik, quotes Imam Malik’s statement regarding the age-old practice of 36 raka’ts (20 + 16) of the people of Madinah:

“This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.”

The adopted position of Imam Ahmad ibn Hanbal was also 20 raka’ts, although according to him there is no problem if more raka’ts is added above and beyond the minimum of 20 raka’ts. Imam Ahmad’s direct student, Imam Abu Dawud (d. 275 AH), makes mention of 20 raka’ts in his compilation of Imam Ahmad’s rulings, “Masaa-il al-Imam Ahmad”. While relating Imam Ahmad ibn Hanbal’s position on the issue of resting between each Tarweehah (sets of 4 raka’ts), the number of Tarweehah is mentioned to be 5 (i.e. 5 x 4 = 20 raka’ts), as a matter of fact that needs no substantiation or even discussion:

“I heard [from] Ahmad [ibn Hanbal]: He was asked regarding a people who pray 5 Tarweehah (sets of 4 raka’ts) without resting in between. He (Ahmad ibn Hanbal) answered: ‘There is no harm in it [i.e. not resting in between]’”

Imam Ahmad ibn Hanbal’s preferred position of 20 raka’ts – as opposed to more than 20 raka’ts – is confirmed authentically by Abul Qasim al-Khiraqi (d. 334 AH), the long-serving student of the eldest son of Imam Ahmad ibn Hanbal, who states in his Mukhtasar, the earliest Hanbali Fiqh manual which was written solely for the purpose of recording the positions of Imam Ahmad ibn Hanbal:

“The standing (of prayer) in the month of Ramadhan is 20 raka’ts”

This clear-cut, unambiguous position of Imam Ahmad ibn Hanbal and his Madh-hab has been re-iterated by major Hanbali authorities throughout the ages who are infinitely more reliable representatives of the Hanbali Madh-hab than the anthropomorphists today who masquerade as Hanbalis.

For example, Allamah Ibn Qudamah, whom even the Salafis regard as a reliable and trustworthy transmitter of the rulings and statements of Imam Ahmad ibn Hanbal, states:

“The Mukhtaar (i.e. the adopted and chosen) position according to Abu Abdullah (i.e. Imam Ahmad) is 20 Raka’ts.”

And, Imam al-Hajjawi, another major Hanbali authority, clarifies explicitly in his authoritative book, “al-Iqna’”, that 20 raka’ts is the minimum to be prayed. He states that the flexibility to increase and decrease upon the raka’ts applies only to amounts that exceed 20 raka’ts, according to an explicit statement from Imam Ahmad ibn Hanbal:

“Taraweeh is 20 raka’ts in Ramadhan with loud recitation. Its performance in Jama’at is more virtuous and it is not to be shortened [i.e. below 20 raka’ts], although there is no harm in adding to it according to Nass [i.e. explicit statement from Imam Ahmad ibn Hanbal]”

Since Salafis, modernists, and other Slaves of their Nafs (bestial desires), love to have the option open for themselves to guilt-freely flit in and out of the measly 8 raka’ts which they have decided to adopt for their Taraweeh-Tahajjud Hybrid Bid’ah “Salaat”, often dropping out for a “brief” second or third iftaar, and even on some days opting out of their Hybrid “Salaat” altogether, it is worth mentioning that the great emphasis placed by the Hanbali Madh-hab on the Taraweeh prayers is identical to that of the other Madh-habs – an emphasis transmitted right from the Most Blessed of Eras. While narrating the position of the Salaf-us-Saaliheen with regards to the Taraweeh prayers, Allamah Ibn Qudamah mentions that Taraweeh is a Sunnah Mu’akkadah – an emphasized Sunnah the omission of which is blameworthy without a valid excuse:

“The prayer of the month of Ramadān is twenty raka’ts i.e. Salaat-ut-Taraweeh, and it is Sunnah Mu’akkadah. Rasulullah (sallallahu alayhi wasallam) was the first to make it a Sunnah…Taraweeh was only ascribed to Umar ibn al-Khattab because he gathered the people behind Ubayy ibn Ka‘b, so he would lead them in Salaat-ut-Taraweeh.”

In order to give some idea on the gravity of omitting a Sunnah Mu’akkadah practice – without a valid Shar’i excuse – in the eyes of Imam Ahmad ibn Hanbal and the Salaf-us-Saaliheen in general, we shall quote Imam Ahmad’s explicit statement with regards to the Witr prayer which is also Sunnah Mu’akkadah according to his Madh-hab. Allamah Ibn Qudaamah states in al-Mughni:

“Witr is not obligatory… [Imam] Ahmad [ibn Hanbal] said: ‘Whoever omits praying Witr deliberately is a villainous man, whose testimony should not be accepted.’”

Again, it should be noted that Imam Ahmad ibn Hanbal was undoubtedly aware of the narration regarding 8 raka’ts of night prayers, since it is recorded in his own Musnad. And again, it is obvious to all but Salafi morons that such narrations apply only to the Tahajjud Salaat which is a completely separate and distinct prayer to the 20 raka’ts Taraweeh prayer that was being prayed by Muslims all over the world during the blessed era of the Salaf-us-Saaliheen.

We shall now conclude this section with the eye-witness testimony of Ibrahim al-Nakha’i (d. 96 AH), the great Tabi’i of Iraq – the other major centre of learning to which thousands of Sahabah (radhiyallahu anhum) had migrated and which had become the political capital of the Muslim empire during the era of the Khulafa-e-Rashideen. Imam Abu Yusuf (d. 182), in his Kitab al-Athar, narrates via Imam Abu Hanifah and Hammad (ibn Abu Sulayman) from Hazrat Ibrahim al-Nakha’i (d. 96 AH):

“The people [i.e. the Sahabah and Tabi’een] would pray 5 Tarweehaat [sets of 4 raka’ts] in Ramadhan.”

IMAM AHMAD: “THE SUNNAH OF THE MUSLIMEEN IS MORE BELOVED TO ME”
At this point, it is worth quoting another ruling on the Taraweeh prayers which Imam Abu Dawud narrates directly from Imam Ahmad ibn Hanbal in his “Masaa-il al-Imam Ahmad”:

“I heard Ahmad being asked, ‘Should the standing i.e. Taraweeh, be delayed till the last portion of the night? He [Ahmad] replied, ‘No, the Sunnah of the Muslimeen is more beloved to me.’”

Observe carefully the Daleel (evidence) being cited here by Imam Ahmad ibn Hanbal, who is reported to have committed to memory around a million Ahadith – which is approximately a million more than what is memorized and (mis)understood by any of the countless self-appointed “Mujtahids” today whose satanic pride and desperate craving to concoct a tailor-made “Deen” lead them to labour under the self-deception that they are able to interpret the Qur’an and Sunnah better than the Imams of the Salaf-us-Saaliheen. The Great Imam does not cite any Qur’anic verse or Hadith narration to substantiate his position here. When the whole Ummah, especially the Salaf-us-Saaliheen, has adopted a particular practice en masse, then the “Sunnah of the Muslimeen” is the strongest possible Daleel. Hence, this absolute Master of Hadith and Fiqh cites as his Daleel the“Sunnah of the Muslimeen.”

Also, worth noting from the above ruling is the fact that the “Sunnah of the Muslimeen” with regards to the timing of Taraweeh was NOT during the last part of the night. Furthermore, it is known by Ijma’ (consensus) that the most favoured part of the night during which Rasulullah (sallallahu alayhi wasallam), the Sahabah and all the Salaf-us-Saaliheen would pray the Tahajjud Salaat, was the final part of the night. These facts in themselves are enough to demonstrate that Imam Ahmad ibn Hanbal, along with the Salaf-us-Saaliheen – i.e. those referred to by the term“Sunnah of the Muslimeen” – all understood Taraweeh to be a completely separate and distinct prayer to Tahajjud salaat.

There was absolutely no confusion amongst the Most Superior of Generations with regards to the narrations of 8 raka’ts which applied to Tahajjud Salaat and which was normally prayed in the final part of the night, and the narrations of 20 raka’ts which applied to Taraweeh prayers and which was normally prayed in the earlier part of the night.

Relevant to the Daleel, “Sunnah of the Muslimeen”, used here by Imam Ahmad ibn Hanbal, let us quote again the explicit statement of Ameerul Mu’mineen fi’l Hadith, Ishaq ibn Rahwayh, regarding the minimum number of raka’ts for Taraweeh:

“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”

In substantiation of this ruling, this Leader of the Believers in the field of Hadith, does not cite a single Hadith narration nor a single Qur’anic verse. Rather, he relates the age-old unanimous practice of the people of Madinah and the people of Iraq:

“…considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.”

Similarly, Imam Malik, another undisputed master of Hadith and Fiqh, does not quote any Hadith in substantiation of his own position that the Taraweeh prayers are 36 raka’ts i.e. 16 extra raka’ts on top of the minimum 20 rakat’s. He merely states as his Daleel:

“This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.”

And similarly, Imam ash-Shafi’i, the Imam of Makkah Mukarramah, while citing the practice of Hadhrat Umar (radhiyallahu anhu) also uses as his Daleel the practice of the people of Makkah:

“And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.”

It is obvious from the statements above, that when an Ijma’ (consensus) is so emphatic as the Ijma’ on such clearly visible aspects of the Taraweeh prayers, which was taught directly and practically to the whole Ummah just a generation prior to them by none other than the Sahabah (radhiyallahu anhum), then the Daleel of the“Sunnah of the Muslimeen” is more than sufficient substantiation for such undisputed masters of Hadith and Fiqh cited above, who all were literally a million times superior – in terms of knowledge, memory, understanding, intellect, piety,and sanity – than the whole glut of self-appointed paper “Mujtahids” appearing today whose satanic hobby is to play around with verses of the Qur’an and the Hadith in order to conjure up tailor-made versions of the “Deen” for themselves and their army of blind Muqallids.

Any “Deen” that is even slightly at variance with the pure Deen of the Salaf-us-Saaliheen, such as the innumerable tailor-made versions of the numerous Salafi and modernist sects that have appeared in recent times, is a deviated imposter of a “Deen” that has nothing to do with Islam.

Despite Imam Abu Hanifah, Imam Ahmad ibn Hanbal, Imam Shafi’i, Imam Malik, Imam Abu Hanifah, Imam Ishaq ibn Rahwayh, and many others, all being aware of the narration of 8 raka’ts of Tahajjud, having recorded the narration(s) in their own Hadith compilations, not even a trace of discussion or debate exists in any of their books, or in the books of their students, which remotely resembles the stupid controversy and debate created by Salafi and modernist groups today regarding a hybrid Taraweeh-Tahajjud Bid’ah “Salaat” consisting of 8 raka’ts which today has caused, in many mosques throughout the world, the complete displacement of the Sunnah of Salaf-us-Saaliheen which is nothing other than the Sunnah of the Khulafa-e-Rashideen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).

Rasulullah (sallallahu alayhi wasallam) himself commanding firm adherence to the Sunnah of the Khulafa-e-Rashideen – since it is no different to his own Sunnah – states explicitly:

“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others)

The displacement of practices whose Ijma’ was so emphatic that the likes of Ishaq ibn Rahway or Imam Ahmad ibn Hanbal or Imam Malik could simply cite the “Sunnah of the Muslimeen” as their primary Daleel, is more than sufficient evidence to expose the satanism inherent in Salafism and modernism.

THE SALAFI DEAD HORSE
Since a sufficient number of eye-witness accounts have been quoted now from undisputed Authorities of the Salaf-us-Saaliheen, testifying to the fact that the Taraweeh Prayers of the Salaf-us-Saaliheen of Makkah, Madinah, Iraq, – the spiritual and academic headquarters of the whole Ummah – consisted of the minimum base of 20 Raka’ts, there is no need to produce the innumerable quotes that can be cited from the Fuqaha of the Madh-habs which simply re-iterate the same Ijma’ position of the Salaf-us-Saaliheen.

It will be an exercise in redundancy to beat this Salafi Dead Horse any further, whose horrendously bloated Kibr (satanic pride and arrogance) permits him (i.e. the Salafi Dead Horse) to hallucinate that his feeble understanding of a smattering of Hadiths pertaining to this particular issue, and in many other issues too, supersedes the understanding of the Salaf-us-Saaliheen and the Fuqaha.

The eye-witness testimonies and rulings of undisputed Authorities of the Salaf-us-Saliheen confirm without the shadow of the slightest doubt, that the minimum base of 20 raka’ts was the unanimous practice of the Salaf-us-Saliheen – a practice that was mass-transmitted from generation to generation before being recorded in detail in the authoritative books of Fiqh of all Four Madh-habs.

PART TWO
THE SALAFIS – THE WORST BID’ATEES
From the authentic evidences and direct eye-witness testimonies of Authorities of the Salaf-us-Saaliheen whom even the Salafis deem as trustworthy, which we have cited thus far, the following two facts have been established irrefutably:

(1) According to how ALL the Salaf-us-Saaliheen understood the Qur’an and Ahadeeth, the “Qiyaamu Shahri Ramadhan” (the prayer of the month of Ramadhan i.e. Taraweeh) consists of the minimum base of 20 raka’ts, and the only ikhtilaaf pertains to the extra 16 or more raka’ts. Furthermore, according to the “Sunnah of the Muslimeen” i.e. the Sunnah of the Salaf-us-Saaliheen, the Taraweeh prayer should begin in the early part of the night.

(2) The Salaf-us-Saaliheen were completely aware of the narrations of 8 raka’ts of “Qiyaam-ul-Lail” (the night prayer i.e. Tahajjud), which was recorded by all the Imams of the Salaf-us-Saaliheen in their own Hadeeth compilations. This particular prayer would normally be prayed during the most virtuous part of the night i.e. the last third of the night, both inside and outside of Ramadhan.

To illustrate further the fact that there is a clear difference between Taraweeh which is exclusive to Ramadhan only, and Tahajjud which is prayed both inside and outside Ramadhan, according to how the Imams of the Salaf-us-Saaliheen understood the Ahadeeth which they themselves recorded in their own Hadeeth compilations, let us have a look at the second part of the statement which we quoted earlier of Ameerul Mu’mineen fi’l Hadith, Imam Ishaq bin Rahwayh, whose own Musnad also contains the narration that recommends 11 raka’ts (8 + 3 Witr) ofQiyaam-ul-Lail (the night prayer) throughout the year:

قال إسحاق: وأما الإمام إذ صلى بالقوم ترويحة أو ترويحتين، ثم قام من آخر الليل فأرسل إلى قوم فاجتمعوا فصلى بهم بعد ما ناموا فإن ذلك جائز، إذا أراد به قيام ما أمر أن يصلي من التراويح، وأقل من ذلك خمسة. مع أن أهل المدينة لم يزالوا من لدن عمر رضي الله عنه إلى زماننا هذا يصلون أربعين ركعة في قيام شهر رمضان، يخففون القراءة. وأما أهل العراق فلم يزالوا من لدن علي رضي الله عنه إلى زماننا هذا على خمس ترويحات، فأما أن يكون إمام يصلي بهم أول الليل تمام الترويحات ثم يرجع آخر الليل، فيصلي بهم جماعة فإن ذلك مكروه. ألا ترى إلى قول عمر رضي الله عنه حيث قال: التي تنامون عنها خير من التي تقومون فيها، فكانوا يقومون أول الليل، فرأى القيام آخر الليل أفضل.فإنما كرهنا ذلك لما روى عن أنس بن مالك رضي الله عنه وسعيد بن جبير- رحمه الله تعالى-١ كراهية التعقيب

“As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and the minimum of that is 5 (Tarweehaat i.e. 20 raka’ts)… And as for when the Imam prays with them (the congregation) all the Tarweehaat in the beginning of the night, and then he returns at the end of the night and he prays with them in congregation, then that is Makrooh (reprehensible). Do you not see the saying of Umar (radhiyallahu anhu) where he said: “That (salaat) which you sleep upon [i.e. Tahajjud] is more virtuous than that (salaat) which you are standing in [i.e. Taraweeh].” For, they would stand (for salaat) in the beginning of the night, and he saw their standing (for salaat) at the end of the night as more virtuous. We only consider that Makrooh [i.e. another Jama’at after completion of Taraweeh] due to what was narrated by Anas bin Malik (radhiyallahu anhu) and Sa’eed ibn Jubair (rahimallahu ta’ala) on the reprehensibility of Ta’qeeb [praying another supererogatory Salaat in Jama’at in the night].” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]

Here, Imam Ishaq ibn Rahwayh states that if the Imam gathers the people later on in the night for congregational prayers while intending to complete the Taraweeh prayers which he had left unfinished earlier on, the minimum of which is 5 Tarweehaat (5 sets of 4 raka’ts), then that is permissible. On the other hand, if he gathers the people for congregational prayers after having already completed the full Taraweeh Salaat (whether 20 raka’ts or more), then to pray this extra Salaat in congregation is Makrooh (reprehensible). This particular Salaat after the completion of “all the Tarweehaat” should be prayed alone in privacy according to the narration of Hadhrat Anas ibn Malik (radhiyallahu anhu) which Imam Ishaq ibn Rahwayh refers to. In short, in the second congregation, if the Imam intends to pray the Taraweeh prayers, it is permissible. And, if he does not intend to pray the Taraweeh prayers it is not permissible.

It does not take much brain cells to understand that while the completion of an unfinished Taraweeh is permissible in the later part of the night, this other Salaat after the completion of “all the Tarweehaat” which should be prayed alone in privacy, cannot be Taraweeh. O Salafi Bidateee! What is this mysterious prayer that is not Taraweeh and which is to be prayed alone in privacy after the completion of “all the Tarweehaat”? If the Taraweeh and Tahajjud prayers are one and the same, as is the stupid Salafi contention, why is one permissible in the second congregation, while the other is not? And how does one solve the conundrum of ALL the Imams of the Salaf-us-Saaliheen recommending and opting for either 20 raka’ts or 36 raka’ts or more for the “Qiyaamu Shahri Ramadhan” on the one hand, while also diligently recording in their own Hadeeth compilations the narration of 11 raka’ts (8 + 3 Witr) for “Qiyaam-ul-Lail” on the other hand? Yes, O Salafi Bidateee, there never ever existed amongst the Salaf-us-Saaliheen such a stupid Bid’ah as radically downsizing the 20 – 40 raka’ts of Taraweeh Salaat and the 8 – 12 raka’ts of Tahajjud Salaat, and combining them into a measly 8 raka’ts hybrid Taraweeh-Tahajjud “Salaat” designed for Slaves of the Nafs (base desires).

Only pathetic, deviated souls with terminally diseased hearts loaded with Kibr (satanic pride) of galactic proportions can even dare to hallucinate that they understand the Qur’an and Ahadeeth better than Imam Abu Hanifah, Imam Malik, Imam Shafi’i, Imam Ahmad ibn Hanbal, Imam Ishaq bin Rahwayh, etc. and the Ijma’ (consensus) of the Salaf-us-Saaliheen who all understood “Qiyaamu Shahri Ramadhaan”, i.e. Taraweeh, to consist of the minimum base of 20 raka’ts, differing only on whether the extra 16 or more raka’ts are necessary or not, and who all also recognised and recorded the narrations of 11 raka’ts (8 + 3 Witr) of “Qiyaam-ul-Lail” in their own Hadeeth compilations.

Only Bidatees and Zindeeqs (heretics) can have the audacity to hallucinate a difference between, and create a wedge between the Sunnah of Rasulullah (sallallahu alayhi wasallam) and the Sunnah of the Salaf-us-Saaliheen including the Sahabah (radhiyallahu anhum) who were the ONLY direct witnesses to the Sunnah of Rasulullah (sallallahu alayhi wasallam), and who mass-transmitted (Tawaatur) this blessed Sunnah, in perfect fashion, to the subsequent generations. Yes, O Salafi Bidateee, neither you nor we personally witnessed the Taraweeh practice of Rasulullah (sallallahu alayhi wasallam). It is ONLY the Sahabahs (radhiyallahu anhum) who joined Rasulullah (sallallahu alayhi wasallam) for three nights of Taraweeh prayers, and who directly participated in the Taraweeh prayers led by Rasulullah (sallallahu alayhi wasallam). And it is only the Sahabah (radhiyllahu anhum) who under the direction of Hadhrat Umar (radhiyallahu anhu) re-instituted Rasulullah’s (sallallahu alayhi wasallam) exact Taraweeh congregational practice and who practically taught and conveyed this exact Taraweeh congregational practice to the Tabi’een in Tawaatur (mass-transmission) fashion – the only ikhtilaaf amongst them pertaining to whether the extra 4 raka’ts after and in between each of the 5 Tarweehah (set of 4 raka’ts) are necessary or not.

Furthermore, on the three nights on which Rasulullah (sallallahu alayhi wasallam) led the Sahabah (radhiyallahu anhum) in Taraweeh Salaat, during which the Salaat was the talk of the town (Ummah) with the Masjid full to the brim by the final night, and from the time the Sahabah (radhiyallahu anhum) re-instituted this Sunnah congregational practice, Taraweeh was a wholly public affair witnessed and participated diligently by the whole Ummah.

Perhaps these Salafis and modernists actually imagine the Taraweeh congregational prayers of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) to have been some intensely dark, obscure and private matter that was surreptitiously enacted undercover during their era and during the subsequent era of the Salaf-us-Saaliheen, in all the mosques of the Ummah, including the Haramain Shareef (Makkah and Madinah), thus making it an extremely complex task for the Four Imams and other Imams of the Salaf-us-Saaliheen to surgically extract the exact number of raka’ts from the crowds of masses, including themselves, who all would have been participating fervently in this mysterious practice for hours on end, every night during Ramadhan?

We have the direct eye-witness testimony of Imam Ishaq ibn Rahwayh that the people of Madinah and the people of Iraq had not ceased to be upon the minimum number of raka’ts of 20 since the time of the Sahabah (radhiyallahu anhum). We have the direct eye-witness testimony of Imam Shafi’i that he found the Salaf-us-Saaliheen of the headquarters of the Ummah – Makkah Mukarramah and Madinah Munawwarah – to have been praying either 20 raka’ts or the extra 16 raka’ts on top of the 20 raka’ts. We have the direct eye-witness testimony of Imam Malik that the Salaf-us-Saaliheen of Madinah had not ceased to be upon 20 raka’ts along with the extra 16 raka’ts since the time of the Sahabah (radhiyallahu anhum). We have the likes of Imam Tirmidhi and Imam Tahawi confirming that the only ikhtilaaf that existed amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts or more (differing number of raka’ts before Witr), on top of the minimum number of 20 raka’ts.

Not even a fringe group amongst the Salaf-us-Saaliheen was witnessed by these truthful and authoritative Imams of the Salaf-us-Saaliheen to have adopted the Salafi 8 raka’ts hybrid Taraweeh-Tahajjud Bid’ah “Salaat”.

Ya Bid’atee Salafee! From the undeniably authentic eye-witness testimonies of such authoritative Imams of the Salaf-us-Saaliheen, transmitted by their direct students, where was the authentic Salafi group amongst the Salaf-us-Saaliheen who was holding aloft the authentic “Sunnah” of 8 raka’ts Taraweeh as supposed by your Salafi “Deen”? Where was the Taa’ifah Mansoorah – the victorious group – and the Firqat-un-Naajiyah – the saved sect – who was supposed to have upheld the authentic “Sunnah” of 8 raka’ts Taraweeh as supposed by your Salafi “Deen” during the most blessed of ages? From whom did the Most Superior of Generations, including the Sahabah (radhiyallahu anhum), acquire this institutionalised number of 20 raka’ts from, if it were not from Rasulullah (sallallahu alayhi wasallam), when even according to your deviant Salafi “Shariah” it is a manifest Bid’ah to institutionalise a particular number that is not found in the blessed Sunnah? Did the masses of Sahabah (radhiyallahu anhum) who directly witnessed and participated in the blessed Taraweeh congregation of Rasulullah (sallallahu alayhi wasallam) lounge about and wait around for a couple of hundred years for the compilations of the Muhadditheen in order to acquire a solitary Hadeeth narration before implementing what they had witnessed directly from Rasulullah (sallallahu alayhi wasallam), or were the Sahabah (radhiyallahu anhum) the kind to diligently and fervently implement the Sunnah number of raka’ts immediately, en masse, which the subsequent generations would then have witnessed directly from them in Tawaatur (mass-transmission) manner, to then become the unanimous practice of the whole Islamic Empire which was witnessed, recorded and transmitted by all the Imams of the Salaf-us-Saaliheen?

It is absolutely impossible and inconceivable that the Most Superior of Generations including the Sahabah (radhiyallahu anhum) – the very generations whom we rely on exclusively to have transmitted to us every dot of the Qur’an in perfect fashion – could somehow have lost their bearings all at once simultaneously, en masse, and lost count of the number of raka’ts they had witnessed first-hand and been taught to pray by Rasulullah (sallallahu alayhi wasallam) directly, or by the Sahabah (radhiyallahu anhum) directly, and the supposed 8 raka’ts of Taraweeh – as supposed by the Salafis – had miraculously transformed all over the Ummah simultaneously, during one very strange night, into the minimum of 20 raka’ts that was then subsequently witnessed and recorded by all the Imams of the Salaf-us-Saaliheen.

In light of the absolute Ijma’ of the Salaf-us-Saaliheen that Taraweeh consists of a minimum of 20 raka’ts, as conclusively demonstrated earlier, it is a laughable absurdity that each one of the numerous Salafi mutations that have mushroomed in recent times claim to regard the Salaf-us-Saaliheen as the standard and benchmark for understanding the Qur’an and Hadeeth, and claim to be the truest representatives today of the Salaf-us-Saaliheen, hence their adopted misnomer “Salafis”. This issue in itself is sufficient in demonstrating that those who are the firmest adherents to the 4 Madh-habs are the most faithful representatives of the Salaf-us-Saaliheen, whilst similar claims made by Salafi sects are merely dastardly lies designed to dupe and rope in the ignorant masses.

Since the direct eye-witness testimonies of the Imams of the Salaf-us-Saaliheen quoted in this article testify irrefutably to the fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous practice of the Salaf-us-Saaliheen, and that not even a fringe group had existed during that blessed era who had adopted the stupid Salafi Bid’ah of 8 raka’ts, in abject desperation the Salafi sects of this age have been constrained to seek refuge behind a handful of opinions from Ulama of the Khalaf eras (hundreds of years after the blessed era of the Salaf-us-Saaliheen) from which support is painstakingly squeezed out for their Bid’ah.

Just observe here carefully the abject slavery of the Nafs (base desires) in spectacularly full motion. That the Salafis who profess to abhor Taqleed and who proudly profess to prefer the Salaf-us-Saaliheen over the Khalaf, are constrained to exhibit the satanic trait of quoting anomalous and isolated opinions of the Khalaf which conflict with the Ijma of the Salaf-us-Saaliheen, thoroughly exposes the Salafis’ pathetically servile Taqleed of their One and True Imam i.e. Shaykh-us-Salafism Imam Nafsaniyyat (bestial desires). Such isolated errors of the Khalaf which invariably stem from even reliable Ulama attempting to interpret the Qur’an and Ahadeeth in a manner that conflicts with the Four Madh-habs, and which are then invariably scavenged for and clung onto, in ravenous desperation, by Ahlul Bid’ah wa l-Hawaa groups such as Salafis, fall squarely under the purview of the deathly threats sounded by Authorities of the Salaf-us-Saaliheen such as the following fatal warning by Imam Awza’ee (88 – 157 H):

من أخذ بنوادر العلماء فقد خرج من الإسلام

“One who takes the marginal opinions of scholars, has surely come of Islam!” [Related in al-Sunan al-Kubra of Imam Bayhaqi with a Saheeh sanad.]

Regarding the Salaf-us-Saaliheen being the standard and benchmark, and their superior status, we agree wholeheartedly on the following points which the Salafis also claim to uphold:

(1) We agree 100% with the Salafis – as claimed by them – that any understanding of Qur’an and Hadeeth that differs with the understanding of the Salaf-us-Saaliheen, especially one upheld by the Ijma’ of the Salaf-us-Saaliheen, is a satanic deviation.

(2) We agree 100% with the Salafis that any Ibaadah, or any manner of executing an act of Ibaadah, or any ikhtilaaf pertaining to an act of Ibaadah that was not found and accepted amongst the Salaf-us-Saaliheen is a manifest Bid’ah.

(3) We agree 100% with the Salafis that in respect to acts of Ibaadah, there is no such thing as Bid’ah “Hasanah” (beautiful innovation) in its technical meaning. All Bid’ah in relation to Ibaadah is Sayyi’ah (pure evil). Bid’ah Hasanah is valid only in its literal sense, never in its technical sense, similar to how a good, Islamic business partnership may be hypothetically called “Shirk Hasan” (a good partnership) with its literal meaning, but never with the technical meaning of Shirk. Hazrat Umar’s (radhiyallahu anhu) use of the word Bid’ah for Taraweeh prayers was purely in a literal sense – an act that was new again after Rasulullah (sallallahu alayhi wasallam) had halted the original congregational practice due to the fear that it might become obligatory -significantly highlighting another categorical difference with the Tahajjud prayers whose obligatory nature was explicitly abrogated many years earlier. Hazrat Umar’s (radhiyallahu anhu) use of the word Bid’ah was never a permission to institute any new Salaat at whim with any number of Raka’ts, such as the Salafi 8 raka’ts Taraweeh-Tahajjud Hybrid Bid’ah. Any Ibaadah or any number of raka’ts that is instituted which is not found amongst the Salaf-us-Saaliheen is a satanic and evil Bid’ah.

To illustrate this point more clearly, if another deviant modernist group today were to introduce a fast-track 2 raka’ts instant “Taraweeh” in mosques throughout the world, catering for part-time Muslims, or another deviant Salafi mutation were to institute a 4 raka’ts “Taraweeh”, stupidly citing as their Daleel the narration of 4 raka’ts that applies to Salat-ud-Duha, just like how present-day breeds stupidly cite the narration of 8 raka’ts that applies exclusively to Tahajjud, then such 2 raka’ts or 4 raka’ts “Taraweeh” would be branded a Bid’ah Sayyi’ah (an evil and satanic innovation) by the Shariah. Never can such despicable innovations be described with the term “Hasanah” regardless of how beautiful they may appear to part-time Muslims and Bidatees.

(4) We agree 100% with the Salafis that Bid’ah should never be downplayed or shelved to one side as unimportant due to “greater priorities” in the Ummah. Rather, we say with emphasis, that there is no greater priority in the Ummah then eliminating Bid’ah and other such transgressions, which according to the indication of clear Nusoos (Qur’an and Hadeeth), is one of the primary causes of Allah’s Wrath and Punishment which today is afflicting this downtrodden Ummah in the form of brutal Kuffaar tyrants and armies, natural disasters, droughts, poverty, etc.

(5) We agree 100% with some Salafis – not the new fast-growing breed of modernist liberal, hippy, airy fairy, “love for all deviations” Salafi mutations – that according to the Ijma’ (consensus) of the Salaf-us-Saaliheen, dissociation (Baraa) from Bid’atees is Waajib (obligatory). There never existed amongst the Most Superior of Generations any of the stupid calls for unity with Ahlul Bid’ah made by the hippy, liberal modernists of today.

In light of the aforementioned points which many or even most Salafis also claim to agree with, this one issue – i.e. the number of raka’ts of Taraweeh – is sufficient in exposing the Salafis as pure, wholesale Bid’atees. The fact that this satanic group and ideology has been able to displace the Ijma’ of the Salaf-us-Saaliheen on the number of raka’ts of Taraweeh prayers, and dilute the huge emphasis (Mu’akkadah) the Taraweeh Salaat is supposed to have, in many places throughout the world, amply portrays their status as amongst the worst of Bid’atees. In fact, such is the crystal-clear and glittering Ijma’ of the Salaf-us-Saaliheen on this one issue, that it dispenses the need for laymen to delve into the innumerable other issues in which Salafis have been responsible for causing much confusion and deviation today, in order to identify their status as prime Bid’atees.

In view of Salafism being single-handedly responsible for proliferating this byte-size 8 raka’ts, perfectly optional, Taraweeh-Tahajjud Hybrid Bid’ah “Salaat”, it should be of no surprise that the Salafi “Deen” in many other issues too is in violent conflict with the pure Deen of the Salaf-us-Saaliheen which has been mass-transmitted to us reliably only through the vehicle of the Four Madh-habs.

It should be of no surprise that Ibn Taymiyyah, the absolute champion of Salafi methodology in Aqeedah and Fiqh, was able to go against the Ijma’ of the whole Ummah in dozens of other issues, including propounding such depraved beliefs as Allah possessing several limits from various sides, Allah being actually able to sit upon the back of a mosquito, Allah having a direction and size, Hell-fire ending for the disbelievers, and numerous other beliefs of unadulterated Kufr which are currently being rabidly disseminated by Salafi sects around the world.

It should be of no surprise that Ibn Abdul Wahhab, another champion and “Mujaddid” of the Salafi methodology, was able to declare as Kuffaar and massacre countless Muslims throughout the Hijaaz in the pure name of Jihaad, as documented by his own students and historians, as well as the fact that even “mainstream” Salafi scholars today such as Ibn Uthaymin and his teacher Hamoud bin Uqla – leave aside authentic followers of Ibn Abdul Wahhab who are branded as khawarij by other Salafis/khawarij – have been able to explicitly state that it is perfectly permissible to slaughter women, children, and babies for Jihaad, hence, all over the world today, the “Jihaad” of groups influenced by the Salafi “Qur’an and Sunnah” ideology, such as ISIS, al-Qaida, Boko Haram, Pakistani Fake Taliban (as opposed to the Afghan Taliban who are still largely rigid Hanafis), etc. is characterised by brutality, mass-takfeer and massacres of civilian populations, and which is revealingly reminiscent of the atrocities of Ibn Abdul Wahhab who remains, till this day, the role-model and inspiration of ALL Salafi sects that have cancerously multiplied and spread ever since his blood-soaked crusade.

It should be of no surprise that in regards to (dis)respect and “veneration” (desecration) of the Auliya, the Qur’an Kareem, and the sacred heritage and symbols of Islam; in regards to the laws pertaining to Halalized prostitution (misyar “marriage”) and making into a religious pastime the marrying and dumping of multiple wives every other day; in regards to allowing countless couples to live in a perpetual state of zina (adultery) with the Salafi-Trinity maths of equating three divorces to one; in regards to Halaalizing the meat of the Kuffaar with simple invocations of “bismillah” and “yummy yum yum”; in regards to Tahaarah (purity) and an extreme allergy to washing smelly feet that are barely covered by hole-ridden tights which Salafis hallucinate to be the ‘Jawrabayn’ of the Sahabah (radhiyallahu anhum) (impervious, shoe-like “socks” worn on rough terrain by the Sahabah (radhiyallahu anhum)); in regards to using the same smelly feet to persistently ram into and pollute the freshly washed feet and concentration of other Musallis during Salaat; and in regards to countless other issues, Salafism and modernism have been responsible for granting Deeni (religious) legitimization to innumerable other abominations, in these worst of times, close to the Hour, during which the pure Deen of the Salaf-us-Saaliheen has already becoming Ghareeb (strange, lone, forlorn), exactly as prophesized by Rasulullah (sallallahu alayhi wasallam).

In short, Salafism, modernism, and all other ideologies that allow one to escape the inflexibility of Rigid Taqleed (tightly binding oneself) to the immutable rulings of the Four Madh-habs, provide a wide enough scope and flexibility to facilitate religious justification for just about any perverted abomination in the pure name of Islam.

“IN REALITY, WE STRIKE THE HAQQ ON TO BAATIL, THEN IT (THE HAQQ) SMASHES OUT ITS (BAATIL’S) BRAINS. THEN SUDDENLY IT (BAATIL) VANISHES. AND FOR YOU THERE IS WAIL (RUIN AND JAHANNUM), FOR THAT WHICH YOU FABRICATE.”
(AL-QUR’AN AL-KAREEM)