Practicing On The Ahaadeeth Without The Supervision Of A Teacher

If someone feels that he is capable of practicing the Qur’aan and Ahaadeeth without an ustaad after having studied a little Arabic or after residing for a while in an Arab country and learning elementary Arabic, or due to him having a good ability of understanding and reasoning, then he has fallen into deception. This is irrational and foolish. It is imperative to study under the guidance of an ustaad. There are so many Ahaadeeth that cannot be understood without an ustaad (teacher).

For example, it appears in one hadeeth that Nabi Sallallahu Alaihi Wa Sallam said, ” An excellent person is he who does not possess a flourishing business, unknown to others and engages in ‘ibaadah (worship) in seclusion and in the open.” Thereafter the narrator said, “Nabi Sallallahu Alaihi Wa Sallam tested the quality of the coin.”

One will unable to understand the meaning of testing the quality of the coin without professional guidance. The Ustaad will explain in ancient times people used to place the coin between the thumb and middle finger and click their fingers causing the coin to give off a sound, through which the quality of the coin would be understood. In the similar manner, Nabi Sallallahu Alaihi Wa Sallam clicked his fingers, indicating the speedy departure of the this person from the world. Only a few will cry over him and he has a very small estate. (Mishkaat Vol.2 Pg 442)

Similarly, in the past there was no tradition of placing nuqtaa (dots for the alphabets). The names of several narrators are such that when written without dots they appear identical. For example, one narrators name is حبّاط Habbaat. A second narrators name is خيّاط Khayyat and a third’s name is حنّاط Hannat.

When these names are written without dots, they all appear identical . How will one be able to differentiate between them without the guidance of an ustaad? There are some names that will be confusing even if dots are placed. One narrator’s name is أسيد – Aseed. A second narrator’s name is أسيد – Usayd and a third’s name is أسيّد Usayyad. The names seem alike despite the dots being placed and only through the ustaad (teacher), will one be able to identify the name.

Pg 138, Malfoozat Of Faqeehul-Ummah

Do not become despondent when faced with a calamity


Is the following Hadith authentic?

“Our Lord marvels at His servants who lose hope when their situation is about to improve.”


Imam Ibn Majah and Imam Ahmad (rahimahumallah) have recorded this Hadith.

Sayyiduna Abu Razin (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) said: “Our Rabb marvels at his servant who loses hope [when tested with something which is minor at times] whereas Allah is close to changing his condition…”

(Sunan Ibn Majah, Hadith: 181, Musnad Ahmad, vol. 4 pg. 11, Hadith: 16187. Refer: Hashiyatus Sindhi ‘ala Sunan Ibn Majah, vol. 1 pg. 77-78)

The chain is acceptable. ‘Allamah Sindhi (rahimahullah) has declared the Hadith sound (hasan).

(Refer: Zawaid Ibn Majah, Hadith: 45, Kitabuth Thiqat of Imam Ibn Hibban, vol. 5 pg. 496 and Taqribut Tahdhib: 7415)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

The example of a Believer is that of a bee


Is the Hadith where a Believer is compared to the bee authentic?


This Hadith has been recorded in several Hadith collections with differences in the wording.

Imam Nasai (rahimahullah) has recorded the following version and Imam Ibn Hibban (rahimahullah) has declared it authentic:

Sayyiduna Abu Razin (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) said: “The example of a Believer is that of a bee. It only eats pure and wholesome and produces wholesome [i.e. honey]”

(As Sunanul Kubra of Imam Nasai, Hadith: 11214, Sahih Ibn Hibban; Al Ihsan, Hadith: 247)

In Musnad Ahmad, the following version appears:

Sayyiduna ‘Abdullah ibn ‘Amr reported that he heard Rasulullah (sallallahu ‘alayhi wa sallam) say: “…I take an oath in that Being in whose control lies the life of Muhammad (sallallahu ‘alayhi wa sallam), the example of a Believer is that of a bee, It eats wholesome, produces wholesome and when it lands on anything, it does not break nor ruin it [i.e. A Believer should be gentle]…”

(Musnad Ahmad, vol. 2 pg. 199, Hadith: 6872. Also see: Shu’abul Iman, Hadith: 5381 and 5382 and Majma’uz Zawaid, vol. 10 pg. 295, Hadith: 18065 and 18066)

The commentators explain the following reasons for this simile and qualities of a bee which a believer should adopt:

  1. A bee is skillful/proficient and intelligent.
  2. A bee rarely causes harm.
  3. A bee is usually deemed insignificant i.e. A Believer should be living a simple life.
  4. A bee is content with little.
  5. A bee works at night i.e. A Believer should be engaging in ‘ibadah at night.
  6. A bee stays away from dirt and is not attracted to repulsive things [like some other insects].
  7. A bee only eats from flowers that are pure and wholesome.
  8. A bee does not scavenge and consume the food of other bees i.e. A Believer should be eating from his own earnings.
  9. A bee is subservient to the queen bee i.e. A Believer should be subservient to the Muslim ruler.
  10. A bee sometimes faces challenges and is encountered difficulties [like inclement weather etc.] Similarly, a Believer will certainly face challenges in his life; spiritual challenges as well as worldly challenges and trials.

(Refer: Faydul Qadir, Hadith: 8147 and 8153)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

Islam and the Folly of Women in Politics

By Hud Lesprit -November 1, 2022

The Prophet ﷺ said in an authentic hadith:

“Never will succeed a nation that makes a woman their ruler.” [Bukhari]

Consider Sarah Palin, Hillary Clinton, and Nancy Pelosi. If you’re unfamiliar with American Politics, consider Angela Merkel, Margaret Thatcher, and Queen Elizabeth II of England—who passed away just last month.

What do all of these political women have in common?

They all have short hair and try to look like boys.

Isn’t it surprising how all of these ‘women in politics’ role models adopt the look of masculine tomboys and look nothing like the average female?

If you feel like the examples I’ve given above are anecdotal, please consider the following list:

  • Jennifer Granholm
  • Christine Todd Whitman
  • Madeleine Albright
  • Janet Reno
  • Barbara Boxer
  • Dianne Feinstein
  • Geraldine Ferarro
  • Sandra Day
  • Madeleine Junin
  • Patricia Harris
  • Theresa May

The list just goes on and on. 

Within the contemporary political sphere, long-haired feminine women being in vital positions is something of an anomaly. The most notable exceptions are Melania Trump and Michelle Obama, and they only became famous due to their relationships with important men. It had nothing to do with their own personal accomplishments.

This fascinating observation regarding women in politics raises some interesting questions such as:

“Why is it that all of these women try so hard to embody masculine features?”

Feminists claim that it is due to the rampant misogyny within the political sphere. They say that women feel pressured into adopting a masculine code of conduct so they will be accepted by their peers. Politics is somewhat misogynistic. Earlier this year for example, elected official Cécile Duflot (French housing minister) decided to attend the French National Assembly wearing a floral dress. How did the male ministers react?

The Guardian reports:

It wasn’t Duflot causing the commotion, but rather the male ministers who wolf-whistled and shouted: “Phwoarr!


It comes as no surprise that both these men, and many others who wolf-whistled, leered and phwoarred, are in the opposing Union for a Popular Movement party. What they did wasn’t appreciation, or even a joke, it was cold political strategy – using a woman’s gender against her.

RELATED: What Muslim Feminists Fail to Understand About Feminism

Feminists however, have this unfortunate habit of seeing patriarchy as the cause of every evil. Their analysis of short hair and pants in politics might be a little convincing, but it is also somewhat victimizing and naïve. Another commonsensical explanation is that these masculine qualities are actually essential for exercising power and leadership.

Masculinizing politics is therefore a necessity. And stating this is not being misogynistic.

Negotiation, persuasion, leadership, delegation and loyalty require a person to have qualities such as high stature, confidence, charisma and sometimes even aggressiveness. Likewise, handling the affairs of millions of people is an extremely stressful ordeal. Enduring this level of pressure, while effectively making the best decisions, requires stress management and cold thinking. In relation to all of these points, women are generally inferior to men.

Women in politics act masculine because politics itself makes you manly. They try to look like men because they wish to be imposing like men. This simple explanation is the most evident, but it will never be a satisfactory answer for modern feminists. Acknowledging this simple fact undermines the West’s policy over the past seventy years of integrating women.

If you consider all of this from an economic standpoint, the Western policy of parity and positive discrimination is one of the most absurd decisions that one could make in appointing a leader within any community.

RELATED: Hijab Burnings in Iran and the Liberal Muslim’s Hatred for Islam

Some might argue that women are only generally inferior in terms of political qualities, and the fact that some women can be better leaders than some men is sufficient to argue in favor of giving women a chance in politics—since some elected women will be capable of doing a better job than some elected men.

This is completely fallacious. Nobody cares about who may or may not be potentially better on average. It is an undeniable fact that the top 100 best leaders are all men. Nobody grants political power to the average citizen. It just makes sense to take the best of the nation and to elect him as the leader.

The fact of the matter is that when it comes to political qualities, all the elites of the nation are men.

Why then take the risk of assigning such roles to women?

The inevitable consequence of forcing women into politics is the bringing about of a less efficient parliament and a less effective government for matters that are crucial and vital for everyone.

Alhamdulillah, Islam does not fall into this bottomless pit because it prohibits women from being given positions of leadership.

RELATED: How To Be a Good Muslim Wife



This simple, two-ingredient recipe is your key to getting a great night’s sleep. It will help your body relax and regroup from the day, and prepare itself for the next morning.

All you need is:

👉5 teaspoons of organic raw honey

👉1 teaspoon of pink Himalayan sea salt

Mix these two ingredients together and store it in a glass jar.

You can make as much or as little as you want, but a 5:1 ratio works the best. Just put a little bit of this mixture under your tongue every night before you go to sleep and let it dissolve naturally.

Himalayan Salt & Honey
Himalayan sea salt contains more than 80 minerals and elements that your body needs for different processes, aiding your body in recovering from the day. Honey contains glucose with aids in supplying our body’s cells with energy.

This honey and salt combination works to increase serotonin as well, helping us to distress naturally, and allowing us to get the best sleep possible. So try out this natural sleep aid, and rest easy knowing your body will be ready to face the day.

and dua from hadith

Duas for Insomania (The sleeplessness)

Khalid bin Walid (radiAllahu anhu) reported that once he suffered from insomnia. The Prophet (salAllahu alayhi wasalam) said to him, “Shall I teach you words that will make you go to sleep when you say them? Say (the below)”:

[abu Dawud 4:12, at-Tabrani in his Al-Kahir and Al-Awsat]

اللَّهُمَّ رَبَّ السَّموَاتِ السَّبْعِ وَمَا أَظَلَّتْ وَ رَبَّ الْأَرضِين وَ مَا أقَلَّتْ وَ رَبِّ الشَّياطِينِ وَمَا أَضَلَّتْ كُنْ لِى جَارًا مِنْ شَرِّ خَلْقِكَ أَجْمَيِنَ أَنْ يَفْرُطَ عَلَىَّ أَحَدٌ مِنْهُمْ أَوْ أَنْ يَطْغَى ، عَزَّ جَارُكَ ، وَ تَبَارَكَ اسْمُكَ

Allahumma Rabbas Samawaatis-Sab’i, wa ma adhal-lat, wa Rabbal-aradina, wa ma aqal-lat, wa Rabbash-Shaiateena, wa ma adhal-lat kun li jaran min sharri khalqika ajma’een ay-yafruta ‘alaya ahad-um-minhum, aw ay-yatgha. Azza jaruk, wa tabarakasmuk

“O Allah! Lord of the seven Firmaments and whatever they cover, Lord of the seven earths and whatever they contain, Creator of the devils and whoever they mislead, Be my Protector from the evil of all Your Creatures lest some of them may hasten with insolence against me or transgress the bounds. Honoured is he who is in Your Protection and Blessed is Your Name.”

To be recited when having difficulty obtaining sleep

اللَّهُمَّ غَارَتِ النُّجُومُ وَهَدَأَتِ الْعُيُونُ وَأَنْتَ حَيٌّ قَيُّومٌ * لَا تَأْخُذُكَ سِنَةٌ وَلَا نَوْمٌ يَا حَيُّ يَا قَيُّومُ أَهْدِئْ لَيْلِي وَأَنِمْ عَيْنِي

“O Allah the stars have gone far away and the eyes are rested. You are Alive and Infinite, You do not slumber nor does sleep overtake You. Oh Alive and the Everlasting One, grant me rest tonight and let my eyes sleep (close).

In a report by Ibn Al-Sunni on the authority of Zayd Ibn Thabit, that he said, “I complained to the Prophet of my inability to sleep; then he told me to read these words:

“Allaahumma ghaarat al-nnujum, wa hada’at al-`uyun wa anta hayyun qayyoom, laa ta’khudhuka sinatun wa laa nawm; ihdi laylee wa ‘anim `aynee.

O Allah, stars have set, eyes have rested, You alone are the Ever-Alive, and the Self-Subsisting Source of all beings; neither slumber nor sleep overtakes You. Make my night comforting for me, and bring sleep unto my eyes.”

Zayd, may Allah be pleased with him said, ‘When I said these words, I was cured of my condition.’

What to say if you are afraid to go to sleep or feel lonely and depressed

“أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ”.

113. ‘A’oothu bikalimaatil-laahit-taammaati min ghadhabihi wa ‘iqaabihi, wa sharri ‘ibaadihi, wa min hamazaatish-shayaateeni wa ‘an yahdhuroon.

I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves and from the taunts of devils and from their presence.

Reference: Abu Dawud 4/12. See also Al-Albani, Sahih At- Tirmithi 3/171

اللَّهُمَّ إنِّي أعُوذُ بكَ مِنَ الكُفْرِ والفَقْرِ، اللَّهُمَّ إنِّي أعُوذُ بكَ مِنْ عذابِ القَبْرِ لا إلهَ إلاَّ أنتَ

Prophet’s Guidance on curing Fear and Insomnia

روى الترمذىُّ في (جامعه) عن بُريدةَ قال : شكى خالدٌ إلى النبىِّ صلى الله عليه وسلم ، فقال : يا رسول الله ؛ ما أنام الليل مِن الأرَقِ ، فقال النبىُّ صلى الله عليه وسلم : إذا أوَيْتَ إلى فِرَاشِكَ فَقُلْ : اللَّهُمَّ رَبَّ السَّمَواتِ السَّـبْع وَمَا أظَلَّتْ ، ورَبَّ الأرَضِينَ ، وَمَا أَقَلَّتْ ، وربَّ الشَّيَاطينِ وما أضَلَّتْ ، كُنْ لَى جاراً مِنْ شَرِّ خَلْقِكَ كُلِّهِمْ جميعاً أنْ يَفْرُطَ علىَّ أحدٌ مِنْهُمْ ، أَوْ يَبْغىَ عَلَىَّ ، عَزَّ جَارُك ، وجَلَّ ثَنَـاؤُكَ ، ولا إلهَ غَيْرُك

Tirmizi narrated in his Sunan that Khalid once complained to Prophet Muhammad Sallallaho Alaihe Wasallam that he does not sleep well at night, our beloved Prophet said :

“When you go to the bed, say, O Allah ! The Lord of seven heavens & whatever is under them, the Lord of the earths & whatever they carry, Lord of the devils & whoever they misguide, Be my Supporter against the evil of all of Your creations, Preventing any of them to cause me any harm or injustice. Mighty indeed are those whom You Support, honorable indeed is Your praise, and there is no deity worthy of worship except You”.

وفيه أيضاً : عن عمرو بن شُعيب ، عن أبيه ، عن جده أنَّ رسولَ اللهِ صلى الله عليه وسلم ، كان يُعَلِّمُهم مِنَ الفَزَعِ : أعُوذُ بِكَلِمَاتِ اللهِ التامَّةِ مِنْ غَضِبهِ ، وعِقَابِهِ ، وَشرِّ عِبَادِه ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ ، وأعُوذُ بِكَ رَبِّ أنْ يَحضُرُونِ

Also Tirmizi narrated that the Messenger of Allah used to teach his companions these words when they faced fear. “I seek refuge with Allah’s perfect Words from His anger and torment, and from the evil of His slaves and the whisperings of the devils, I seek refuge with You, my Lord from their presence”.

Ibn Umar Radi Allaho Anh used to teach these words to his children and would even write them for those who were not able to memorize them. There is no doubt that such words are suitable and effective in removing & repelling all types of harm.



In some regions in proximity to the North Pole, e.g. Norway, the times in relation to the rest of the world are abnormal. Some days after sunset and even before disappearance of shufuq abyadh (the whitish glow in the western horizon after the redish glow), the sun rises. Thus, the time of Isha does not set in. In some regions the sun remains above the horizon for six months, and in some places it is night for six months.

       The classical Fuqaha had discussed and elaborated on this issue. According to one group of Fuqaha, Isha and all other Salaat remain obligatory and have to be performed in view of the command of five Fardh Salaat daily, which is substantiated by the Sunnah.

       The Sunnah has not excluded any land from this obligation. These Fuqaha base their ruling on the Hadith which says that during the era of Dajjal there will be a day the equivalent of one year. It will be a long day. The Sahaabah queried the performance of Salaat on that day. Will only five Salat be performed in that marathon day of a year? Rasulullah (sallallahu alayhi wasallam) explained that the times of Salaat will be calculated. That is: Five Salaat for every 24 hours.

       According to the other Fuqaha, the five Salaat are conditional with their five specific times. If the incidence of a specific Salaat time does not develop in a region, then that particular Salaat is waived. They present the analogy of Wudhu which has Four Fardh acts according to the Hanafi Math-hab. If both feet have been amputated, the fardh of washing the feet falls away. Similarly, the Fardh Salaat will be waived if its time does not develop in many regions.

       Regarding the Hadith pertaining to the era of Dajjaal, these Fuqaha are of the opinion that since it is in conflict with Qiyaas (Analogical Reason), it may not be presented as a basis for a ruling. In terms of the Usool of Fiqh, the Khilaaf-e-Qiyaas narration shall be confined to its original purpose and not be used as a basis for extrapolation for extending the ruling to another issue.

       Shaikh Akbar Muhayyuddeen Ibn Arabi (rahmatullah alayh) has elucidated this issue in his Futuhaat.  According to him, the event of the long day during the era of Dajjaal will in reality not be one year literally. The times of Salaat will be normal. However, due to the deception of Dajjaal people will not observe the movement of the sun, sunrise and sunset. The people will perceive this day to be as long as a year.

Download booklet



COFFEE AND TEA — Along With that caffeine boost you think you need, you are ingesting other substances (theobromine, theine and tannin) completely alien to the blood. These toxic elements enter the bloodstream and are carried to the brain, heart, pancreas, spleen and other organs and glands. The liver and kidneys try valiantly to cleanse and detoxify the contaminated blood and often end up overtired, overworked and exhausted by their efforts. If you usually consume a lot of coffee and/or tea but doubt they are addictive, try eliminating them from your diet abruptly. You’ll probably experience withdrawal symptoms ranging from violent headaches to nausea or the shakes. If your health is important to you, it’s worth going through the Withdrawal period. Science confirms that simply eliminating coffee and tea (plus cocoa and soft drinks) from one’s diet results in a healthy reduction of blood pressure, reduces the load on the heart and reopens the arteries supplying the brain.



CARCINOMA OF THE STOMACH — When Mr. William Y. (42 years of age, husband and father of three) began suffering from chronic indigestion, he chalked it up to the stress of his job as prominent officer of the local bank. He took over-the-counter antacid compounds to relieve his distress and ignored the problem. The condition persisted and his wife began urging him to see a doctor, but he stubbornly refused. He soon began vomiting half-digested food after eating and noticed streaks of blood in his stool after a bowel movement. Frightened and worried by these developments, Mr. Y. visited his doctor, who immediately rushed him to the hospital for tests. His worst fears were realised when his doctor informed him that it appeared he had a malignant tumour growing in his digestive tract. Fortunately for Mr. Y., there was as yet no involvement of the lymph gland. (Because this gland travels swiftly through the body, any involvement of the lymph nodes means that the malignancy can spread very quickly to other sites. In the case of lymph-gland cancer, prognosis is extremely poor.)

Mr. Y. underwent an operation to surgically remove (excise) the cancerous growth, which appeared to be totally enclosed within its outer membrane. However, because of the possible danger of the bloodstream carrying minute cancer cells to other parts of the body, Mr. Y. was placed on a programme of advanced chemotherapy on an out-patient basis. He suffered all the classic side effects of this toxic treatment, including violent vomiting and retching, progressive physical weakness and almost complete loss of hair. The exhausted and nauseated Mr. Y. complained that the “cure” was almost too terrible to bear.

Finally, a sympathetic friend brought Mrs. Y. some printed material that told in detail of the success of linseed oil and enriched protein in cases similar to that of her husband. The desperate wife and mother purchased some cottage cheese and a vial of raw, cold-processed, unrefined linseed oil and coaxed Mr. Y. to have it as his lunch every day. Beginning by choking down just a few small spoonfuls daily, Mr. Y. progressed to the point where he was able to enjoy the entire amount. At this writing, Mr. Y. has returned to his employment as a bank officer and is once again able to support his family. He has completely regained his former robust health. As a preventive measure, the entire family now takes a salad of linseed oil and cottage cheese flavoured with a variety of flavourful herbs daily.

By William L.Fisher – An authority on natural health and nutrition

22 Safar 1444 – 19 September 2022


Author’s Foreword
The book “I’tikaf Course” which is a priceless gift for the Mu’takifeen1 is in your hands. There were two primary reasons for its compilation:
1- Many Muslims perform the Ibadah2 of I’tikaf in the last ten days of Ramadan. The blessed moments of Ramadan, the remembrance of Allah and His worship, in the blessed environs of the Masjid, has its own natural resplendence, but due to ignorance of the rules of I’tikaf, innumerable errors occur, to the extent that, at times, even the I’tikaf becomes invalid. For this reason, a great need was perceived to compile the essential rulings of I’tikaf in a concise manner.
2- The combination of ten days of seclusion and the spiritual environment of the Masjid creates an extremely valuable opportunity for the Mu’takif’s intellectual and practical reformation. When a person devotes himself to anything with determination, then, undoubtedly, it will penetrate his heart. For this reason, the need arose to compile such a course, which in keeping with ten days of I’tikaf, will be concise and effective.

1 Mu’takifeen is the plural of Mu’takif. A Mu’takif is a person in I’tikaaf (confining oneself to the Masjid for the sake of Allah).
2 Ibaadah = a form of worship.
For these reasons, this course has been compiled, comprising of: essential rulings of I’tikaf, specific practices of I’tikaf, some fundamental principles, and realities and a collection of 40 Ahadith on different topics.
Every effort has been made to keep this course as brief as possible for ease in its learning and teaching. Accordingly, Masail are stated without the evidences they are based on.
Achieving maximum benefit from the Course
One method of benefitting from this course is for the Imam or an Alim linked to the Masjid to set one time in which to, daily, teach the course to the Mu’takifeen and wherein they may discuss the same. A second time is set for the lesson to be repeated wherein the Alim will listen to the course being explained by the Mu’takifeen. To simplify matters, the course has been divided into 9 or 10 parts so that one part may be discussed every day.
Another manner of benefitting from the course is to divide the 9 or 10 parts amongst the Mu’takifeen for their personal study. They will in turn revert to the Imam or an Alim for any areas that require clarification. However, the first method is easier and has greater benefit.
Give great importance to making Dua during your I’tikaf and make special Dua for the safety of the Muslim world. Kindly remember this incapable one in your Duas as well, that Allah Ta’ala may use him for His Deen and grant him a death on Iman.
Was Salam
Muhammad Ilyas Ghuman
Markaz Ahlus Sunnah wal Jama’ah, Khanqah Hanfia, Sarghoda


Question: A student mufti in an article comments as follows on the Ahaadith which appear in Hidaayah:

“In brief, there is no doubt that al-Hidaya contains narrations that are extremely weak and often untraceable. It was for this reason that scholars such as ‘Allamah al-Zayla’i penned books in locating, grading and consolidating those reports, like Nasb al-Raya. Furthermore, ‘Allamah Zayla’i, in many instances was compelled to throw the towel in as well, confessing his inability to locate some of those narrations. Thereafter, when Hafiz lbn Hajar wrote his abridgment of Nasb al-Raya, al-Dirayah, he located many reports that ‘Allamah Zayla’i failed to, but he as well was unsuccessful in numerous places. Shortly after, ‘Allamah Qasim ibn Qutlubugha wrote a book entitled, Munya al-Alma’, as a completion in locating further reports, and amazingly he found approximately forty such reports. Very important to note that ‘Allamah Qasim mentions that many people claim that Ali al-Marghinaani (Sahib al-Hidaya) mentioned reports that are not found, however many of these reports are found in the works of the early Mujathids, like lmam Muhammad in his al-Asl, with Asaaneed.

In the al-Jawahir wa al-Durar of ‘Allamah al-Sakhawi there is one place where Hafiz lbn Hajar was asked regarding such books of fiqh which contain reports that we cannot find nowadays or very weak narrations, so he replied that there are three possibilities: 1. it is authentic according to him 2. The books containing those narration were destroyed during the Tatar invasion. l can’t remember the third answer he wrote, but you get the point. Finally, you should read al-Ajwiba al-Fadila of ‘Abd al-Hayy al-Laknawi he addresses a similar issue.”


The character who wrote the rubbish regarding Hidaayah is a moron. In Islamic parlance such morons who pose as ‘muftis’ are termed ‘mufti maajin’. Shaami dubs deviates and morons of this ilk, Haatibul Lail (gatherer of wood in the darkness of the night). Without the slightest hesitation we can safely contend that shaitaan has colonized the brains of this moron who dared to write his khuraafaat against the illustrious Mujtahid, Saahib-e-Hidaayah. Before having embarked on his exercise of satanism, he should have supplicated for thorns to grow on his tongue. That would have been infinitely superior than the shaitaani drivel which he has uttered.

Allaamah Zayla-ee (rahmatullah alayh) is a peanut in comparison with Saahib-e-Hidaayah. His kitaab, Nasbur Raya, has no pedestal in relation to Hidaayah.

Be assured that every Hadith which Saahib-e-Hiddayah cites as the Mustadal for any mas’alah, is a confirmed Saheeh Hadith. The illustrious Fuqaha are not subservient to the Hadith classification science of the Muhadditheen. The Fuqaha were Muhadditheen in their own right, and the Muhadditheen were subservient to them in practical implementation of the ahkaam of the Shariah. It was not the other way around.

Moron ‘muftis’ are agents of Iblees. Shaitaan has harnessed them into his nefarious plot to dismantle the Deen with the aid of juhala who have suddenly become ‘muftis’. These jaahil ‘muftis’ suffering from the hallucination of being mujtahids lack the ability of even reciting correctly the texts of the kutub. They halaalize alcohol, carrion and riba with hollow and deceptive arguments by means of which they dupe the Toms, Dicks, Harrys, Jills, Janets, and Janes. They are the wolves leading the ignorant masses to Jahannam with their corrupt ‘academic’ expertise.

Allaamah Zayla-ee’s “throwing in of the towel” is a clear admission of his knock-out defeat, and lying ignominously sprawled at the illustrious and mubaarak feet of Saahib-e-Hidaayah. If Allaamah Zayla-ee had to be reborn, he would not reach the mubaarak toes of Saahib-e-Hidaayah. His inability to locate the sources of the Ahaadith which constitute the Mustadallaat of Hidaayah, speaks volumes for his mediocrity in the stupendous field of Ilm in which Saahib-e-Hidaayah excelled and operated.

This miserable mufti maajin is too darn stupid to understand that the appearance of a Hadith in Hidaayah is by itself the highest degree of authenticity. The fact that a Hadith found its way into Hidaayah, is clear testification for its authenticity. But stultified brains are incapable of comprehending this simple fact stated by the illustrious Fuqaha. He lacks understanding of the concept of Talaqqi bil Qubool. This fellow should concentrate on gaining better expertise in the masaa-il pertaining to the rudimentary acts of Istinja.

He has not yet set foot in the kindergarten of Ilm at the higher level, yet his jahl constrains him to wag his insolent and najis tongue against a Waarith-e-Nabi of the lofty status of Saahib-e-Hidaayah.

The inability of Ibn Hajar to locate the sources of the Ahaadith casts no aspersion on the integrity of Saahib-e-Hidaayah nor detracts from the authenticity of the Ahaadith of Hidaayah. On the contrary, it illustrates the deficiency if the research of Ibn Hajar (rahmatullah alayh). It is a monstrous stupidity to fault a Hadith on the basis of one’s deficient research or inability to locate specific information. If an authority says that “I did not or I cannot locate it”, it does no flow from this confession of ‘throwing in the towel’ that the Ahaadith cited by Saahib-e-Hidaayah are Daheef or Maudhoo’. If Zayla-ee and Ibn Hajar did not succeed in discovering the sources of the Ahaadith which Saahib-e-Hidaayah had ascertained and confirmed centuries prior to their appearance, it will then be only a moron who will contend that th Ahaadith in Hidaayah are ‘weak’ or ‘fabricated’.

Both possibibilities postulated by Allaamah Sakhaawi fully vindicate the authenticity of the Ahaadith of Hidaayah, and explain the reasons for the gross inability of the later critics in locating the sources of the Ahaadith narrated in Hidaayah.

May Allah Ta’ala save the Ummah from the villainy and shaitaaniyat of these cardboard maajin ‘muftis’ who are today available two for a cent. They are churned out like sausages.

[Mujlisul Ulama]


‘Allāmah ‘Abd al-Rashīd al-Nu‘mānī (d. 1420 H) writes:

That which our Fuqahā’ – may Allāh have mercy on them – cited of hadīths and narrations in their works without describing a sanad or a source, as al-Sarakhsī (d. 490 H) does in al-Mabsūt, al-Kāsānī (d. 587) in al-Badā’i‘ and al-Marghīnānī (d. 593 H) in al-Hidāyah, these are hadīths and narrations which they found in the books of our early Imāms like al-Imām al-A‘zam (d. 150) and his two students [Abū Yūsuf and Muhammad], Ibn al-Mubārak (d. 181 H), al-Hasan al-Lu‘lu’ī (d. 204 H), Ibn Shujā‘ al-Thaljī (d. 267 H), ‘Īsā ibn Abān (d. 221), al-Khassāf (d. 261 H), al-Tahāwī (d. 321 H), al-Karkhī (d. 340 H) and al-Jassās (d. 370 H) – may Allāh (Exalted is He) have mercy on them.

Then those who sourced al-Hidāyah, al-Khulāsah and so on appeared, and they searched for these narrations in the records [of hadīths] compiled after [the year] 200 by the scholars of hadīth, and when they did not find [them] in them, they assessed them to be ‘strange’.

Some hold a bad opinion about these Imāms of the Fuqahā’, and attribute to them little knowledge of hadīth, and far-removed are they from that! How many a suspended hadīth (ta‘līq) there is of al-Bukhārī in his Sahīh on which the like of Ibn Hajar said: ‘I did not find it’, so will that which is suspected of our Hanafī masters be suspected of al-Bukhārī?! Rather, al-Sarakhsī, al-Kāsānī and al-Marghīnānī relied in this subject on their Imāms who are recognised for [their] retention (hifz), trustworthiness (thiqah) and reliability (amānah), just as al-Baghawī relied in his Masābīh on the authors of the well-known collections.

The Hāfiz of his time, Qāsim ibn Qutlūbughā (802 – 879 H), said:

“The early ones from our [Hanafī] scholars – may Allāh have mercy on them – would dictate juristic rulings and their evidences from the prophetic hadīths with their chains, like Abū Yūsuf in Kitāb al-Kharāj and al-Amālī; Muhammad in Kitāb al-Asl and al-Siyar; and likewise al-Tahāwī, al-Khassāf, [al-Jassās] al-Rāzī, al-Karkhī except in the Mukhtasars. Then those who depended on the books of the early ones came and cited the hadīths in books without clarifying the chain or the source.” (Munyat al-Alma‘ī, p. 9)

Had we wished, we would have cited many examples for you from the examples of these hadīths which those that sourced them assessed them to be ‘strange,’ while they are found in the book al-Āthār, for example, but space does not allow it.” (Al-Imām Ibn Mājah wa Kitābuhu l-Sunan, pp. 73-4)


The hadīth master and faqīh, ‘Allāmah Qāsim ibn Qutlūbughā, compiled Munyat al-Alma‘ī as an index of hadīths which al-Zayla‘ī and/or Ibn Hajar al-‘Asqalānī could not locate in their respective works on sourcing the hadīths of al-Hidāyah, but which upon further inspection have been found to have a source. Here are a few examples:

The author of al-Hidāyah quoted the hadīth, “When the sun deviates [from its midpoint], then offer the Jumu‘ah prayer with the people.” Hāfiz al-Zayla‘ī said: “Strange”, meaning he could not locate it. Hāfiz Qāsim ibn Qutlūbughā replied: “Rather, Ibn Sa‘d narrated it in al-Tabaqāt from the hadīth of Mus‘ab ibn ‘Umayr.” (Munyat al-Alma‘ī, p 31)

The author of al-Hidāyah quoted the hadīth, “When you see anything of these horrors, take recourse to Allāh with supplication.” Hāfiz al-Zayla‘ī said: “Strange with this wording.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan narrated it in al-Asl from the mursal of al-Hasan [al-Basrī].” (Munyat al-Alma‘ī, p 32)

The author of al-Hidāyah quoted the hadīth, “There is no marriage except with witnesses.” Hāfiz al-Zayla‘ī said: “Strange,” and Hāfiz Ibn Hajar al-‘Aqalānī said: “I have not seen it with this wording.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan mentioned it as what reached him, and al-Khatīb narrated it from the hadīth of ‘Alī.” (Munyat al-Alma‘ī, p 40, 60)

The author of al-Hidāyah mentions that Sa‘īd ibn al-Musayyib narrated that the Messenger of Allāh (Allāh bless him and grant him peace) ordered the freeing of umm al-walads (female slaves who bore their masters’ children) and that they are not to be sold. Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan narrated it in al-Asl.” (Munyat al-Alma‘ī, p 61)

It is mentioned in al-Hidāyah that ‘Alī (may Allāh be pleased with him) gave the decree that if a woman besides one’s wife is brought to him and he is informed that this woman is his wife and he has intercourse with her, then there is no punishment on him but he must give her dowry. Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim replied: “‘Abd al-Razzāq [al-San‘ānī] narrated it.” (Munyat al-Alma‘ī, p. 61)

Describing the rank of the author of al-Hidāyah in hadīth, Mawlānā Nu‘mānī wrote in a private letter to his student, Muftī ‘Abdul Mālik of Bangladesh:

It is to be noticed that al-Laknawī counted the author of al-Hidāyah from the group that are strangers to the knowledge of hadīth, and that is incorrect. How [can this be so] when the author of al-Hidāyah compiled a list of his teachers [in hadīth] from which al-Qurashī quoted in al-Jawāhir al-Mudiyyah in many places, and I quoted them in the footnotes of al-Dirāsāt…There are many beneficial points in the biographies of the teachers of the author of al-Hidāyah in al-Jawāhir. There is the chain of the author of al-Hidāyah and a mention of his reading of the two Sahīhs, Jāmi‘ al-Tirmidhī, Sharh Ma‘ānī al-Āthār of al-Tahāwī, the Masānīd of al-Khassāf and other [hadīth collections] to his teachers.

It is established that the author of al-Hidāyah only transmitted from the books of his predecessors from the muhaddithūn of the Hanafī Fuqahā’ as is clear from reading Munyat al-Alma‘ī. In al-Hidāyah there are hadīths from al-Asl of Imām Muhammad, and his Kitāb al-Āthār, and other books of the Imāms. [Some of] these books were not under the range of al-Zayla‘ī’s and Ibn Hajar’s reading.” (Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, Markaz al-Da‘wat al-Islāmiyyah, p. 103)


Jalāl al-Dīn al-Suyūtī said:

“The hadīth which al-Rāfi‘ī cited, we did not find a sanad for it. Nor is it found in the books of hadīth available now. The late Huffāz say of the like of this, “It has no basis.” The scrupulous [of them] suffice with their statement, “We did not find it,” which is better. It has reached me that Hāfiz Ibn Hajar was asked about these hadīths which our Imāms and the Hanafī Imāms cite in Fiqh [works] drawing evidence from them and are not known in the books of hadīth, so he answered: “Many of the books of hadīth, or most of them, have been lost in the eastern lands due to civil wars. Perhaps those hadīths were transmitted in them and they have not reached us.” (Quoted in Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, p. 93)

The Early Fuqaha Had Their Own Chains For The Hadith, Many Of Which May Not Have Reached Us

The jurist (faqih) may cite an evidence which is the evidence of the Imam himself, and it is reported in a hadith book of the later hadith scholars who came after the time of the Imams of the schools of law, such as the 4 Sunan, Masanid, Mujam works etc. The hadith scholar adjudges it to be weak based on its chain of narration, or perhaps even fabricated, thus it cannot be acted upon with this chain of narration.

However at the same time that this hadith has been reported by the Imam with his own specific chain of narration which is Sahih or can be relied upon, but this Sahih chain is not mentioned in the hadith collection you have in front of you.

So someone comes along in the twentieth century and analyses the hadith from the route of the muhaddithin in their books, and finds that the hadith cannot be relied upon, so he will hurry to criticize and find fault with the ruling in the madhab which is based on this hadith. But if he looks in the works of the Imams he will find that the very same hadith has reached us with a Sahih or Hasan chain of narration.

A Misunderstanding Which Leads To Harbouring Bad Opinion Of The Madhabs

The lack of comprehending the previous point has caused some to harbour a bad opinion of the madhahib for when they checked the hadith mentioned in the books they may see the scholars of hadith classifying many of the hadith as: ‘fabricated, weak or not known in a marfu form’.

Thus the they think that these ahadith are from the deductions of the Imam of the Madhab himself, which then leads to the doubt of: ‘How can we accept the leadership in religious matters and Ijtihad for someone who deduces from fabricated and weak narrations, and attributes to the Prophet (Allah bless him and give him peace) the statement which are actually the words of a companion (sahabi) of follower (tabiee)?’.

Example Of A Hanafi Ruling Which Has A Sahih Chain From The Imam But Was Only Discovered Later

An example to illustrate the above point is the following: Al-Marghinani mentions in al-Hidayah (4:139) with its commentary Fath al-Qadir the hadith:

“Ward off the legal punishments (hudud) due to doubts”.

He mentions that it is marfu, it was referenced by al-Zaylai in Nasb al-Rayah (3:333) in a mawquf form from Sayyidina Umar, Muadh ibn Jabal, Uqbah bin Amir, and in the chain of narration to them is Ibn Abi Farukh, and he is abandoned as a narrator, and from al-Zuhri, and he is follower (Tabi) whose words are not a proof.

Due to this weakness Ibn Hazm attacked these narrations in al-Muhalla, but the was refuted by Kamal Ibn al-Hummam in Fath al-Qadir, for he established for the hadith its meaning from another hadith mentioned in the two Sahih’s that:

“He (Allah bless him and give him peace) said to Maiz: perhaps you (only) kissed, perhaps you (only) touched, perhaps you (only) winked/signalled”.

The fine point Ibn al-Hummam is making here is that the first hadith which is supposedly weak is supported in meaning by this second hadith where the Prophet (Allah bless him and give him peace) is trying to ward off implementing the legal punishment. Thus Ibn al-Hummam established the authenticity of the first narration from the same meaning implicit in the second.

The Authentic Chain For This Hadith Found With Imam Abu Hanifah Although The Well Known Chains For It Are Weak, And Was Missed By Many Hadith Specialists

The hadith mentioned by al-Marghinani which al-Zaylai declared weak in marfu form is however narrated by Imam Abu Hanifah in his Musnad (p.32), its chain of narration being:

“From Miqasam from Ibn Abbas that he said: The Messenger of Allah (Allah bless him and give him peace) said…”.

Miqasam is trustoworthy (thiqah), he was declared trustworthy by Ahmad bin Salih al-Misri, al-Ijli, Yaqub bin Sufyan and al-Darqutni.

There is no other Sahih chain of narration for this hadith except this one of Imam Abu Hanifah. So from this example we learn that the Imams had their own specific chains of narrations which are not often referred to when referencing ahadith.

So look at this example and take note. The Hafidh of hadith al-Zaylai could not not find this Sahih chain, and Ibn al-Hummam who was a great hadith scholar himself did not abandon the position of his madhab just because he couldn’t find a Sahih chain for this narration, rather he tried to look and see if there was anything which could be used as a proof for the position of the Imam, he did not abandon the position of the madhab as some nowadays would have done, but rather stuck with the madhab and in the end was borne out as being correct, whilst the Hadith which Saahib al-Hidaya qouted which eluded ALL the later Muhaddithun (e.g. Hafiz Ibn Abd al-Hadi, 7th Century, branded it an outright fabrication) turned out to be completely Saheeh!