الحمد لله رب العالمين والصلوة والسلام على رسوله الأمين، أما بعد:
A Barelvi named Abbas Rizvi has asked twelve (12) questions from Ahl al-Hadith (Ahl al-Sunnah). A man named Hafiz Waleed Rana sent these questions from Multan yesterday for answers, and today their answers along with the questions are presented:
Barelvi Question No. 1: Clear, explicit, mursal, and unambiguous hadiths are required regarding the following issues:
Did the Prophet Muhammad (peace be upon him) raise his hands in supplication after bowing in Witr prayer like a general dua, or did he command it?
Answer: According to Ahl al-Hadith (Ahl al-Sunnah), the Quran, authentic hadiths, and established consensus (Ijma’) are authoritative proofs. Ijtihad based on hadiths is permissible; therefore, for Ahl al-Hadith, every question can be answered through the three proofs (Adillah Thalatha) and ijtihad. There are various types of ijtihad, such as analogy on the text, reasoning from general evidence, preference of the more appropriate, consideration of public interest (Masalih Mursalah), and the practices of the pious predecessors (Athar al-Salaf al-Salih).
This methodology of Ahl al-Hadith has been repeatedly clarified in the monthly magazine Al-Hadith Hazro, for example see
In contrast to this methodology of Ahl al-Hadith, both Barelvis and Deobandis consider blind and baseless imitation as authoritative. Ahmad Raza Khan Barelvi wrote a treatise: اجلي الاعلام ان الفتوى مطلقا على قول الامام The great investigation that fatwa is always based on the statement of the Imam.
Ahmad Yar Khan Naeemi Badayuni writes: “Now I present a decisive answer. It is that our proofs are not these narrations. Our main proof is the statement of Imam Azam Abu Hanifa (may Allah be pleased with him). We present these verses and hadiths to support the issues. The hadiths or verses are proofs of Imam Abu Hanifa (may Allah be pleased with him).”
It is understood that whether the issue is of creed or rulings, it is necessary for Barelvis to first present the authentic statement of Imam Abu Hanifa (may Allah be pleased with him) with sound chain and then present reasoning from the four proofs through Imam Abu Hanifa (may Allah be pleased with him). If they cannot do so, then their claim of imitation is false.
“Through Imam Abu Hanifa” means that whatever hadith they present, it must be through the chain of Imam Abu Hanifa because these people are not followers of Yusuf or Shaybani but claim to follow only Imam Abu Hanifa, and taking hadith from the great muhaddithin is considered imitation by them!
Ahl al-Hadith are bound to answer according to their creed and methodology from the four proofs through the great muhaddithin and true scholars (considering the understanding of the pious predecessors).
Now, in relation to the question, some clarifications are presented:
1. A hadith that is Hasan Lidhatihi (good in itself) is also a proof like an authentic hadith.
2. Every answer need not be explicit; if there is no specific opposing evidence, reasoning from general evidence is permissible.
3. A mursal hadith is a continuous proof, but reasoning from the sayings of the companions (Mawquf Athar) is also permissible provided there is no explicit opposing evidence.
4. The condition of “non-improbability” is useless because each party finds some probability or possibility in the other’s evidence; in fact, Barelvism and Deobandism are based on probabilities, corrupt interpretations, and blind imitation of elders.
After this necessary preface, the answer to the first question and then the counter-question of Ahl al-Hadith are presented:
When seventy (70) companions of the Prophet (peace be upon him) were martyred, he recited Qunoot in the morning prayer for one month, as is established from the hadith narrated by Sayyiduna Anas bin Malik (may Allah be pleased with him). See Sahih Bukhari
Sayyiduna Anas (may Allah be pleased with him) said: فقد رأيت رسول الله صلى الله عليه وسلم كلما صلى الغداة رفع يديه يدعو عليهم
“Indeed, I saw the Messenger of Allah (peace be upon him) when he prayed the morning prayer, he would raise both hands and supplicate against them (the disbelievers).”
From this hadith, raising hands in Qunoot like supplication is established; therefore, those Ahl al-Hadith who raise hands in Qunoot of Witr do so based on this hadith and other reports.
Imam of Ahl al-Sunnah, Imam Ahmad ibn Hanbal and Imam Ishaq ibn Rahwayh both were proponents of raising hands in Qunoot of Witr. See Masa’il Abi Dawood
and Masa’il Ahmad wa Ishaq
Ahl al-Hadith Question No. 1: Regarding Qunoot of Witr, Ahmad Raza Khan Barelvi wrote: “If a person forgets Qunoot and goes into Ruku, it is not permissible for him to return to Qunoot; rather the ruling is to finish the prayer and then perform Sajda Sahw at the end.”
From which hadith or proof is this ruling that one who forgets Qunoot should perform Sajda Sahw established? Prove with authentic chain through Imam Abu Hanifa (may Allah be pleased with him)!
Note: The difference between Ahl al-Hadith and Barelvis and Deobandis is in faith and beliefs, but currently, in the answer to the first question, the same question is presented as was asked from Ahl al-Hadith.
Barelvi Question No. 2: “Did the Prophet Muhammad (peace be upon him) command raising hands (Raf’ al-Yadain) in all Takbirs of the funeral prayer, or did he himself raise hands with all the Takbirs of the funeral prayer?”
Answer: It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with him) that: إن النبى صلى الله عليه وسلم كان إذا صلى على جنازة رفع يديه فى كل تكبيرة و إذا انصرف سلم
“Indeed, when the Prophet (peace be upon him) prayed the funeral prayer, he raised his hands with every Takbir and when he finished, he said Salaam.”
The narrator of this hadith, Sayyiduna Abdullah bin Umar (may Allah be pleased with him), also raised hands at every Takbir of the funeral prayer.
Ahl al-Hadith Question No. 2: In comparison to our mentioned mursal hadith and the companion’s practice, Barelvi and Deobandi gentlemen do not raise hands at all Takbirs of the funeral prayer. What is your proof for this practice? Present it through Imam Abu Hanifa!
Barelvi Question No. 3: “On whose martyrdom did the Prophet (peace be upon him) perform a funeral prayer in absentia?”
Answer: It is narrated from Sayyiduna Uqbah bin Amir (may Allah be pleased with him) that صلي رسول الله صلى الله عليه وسلم على قتلى أحد بعد ثماني سنين the Messenger of Allah (peace be upon him) performed funeral prayer for the martyrs of Uhud after eight years.
Ahl al-Hadith Question No. 3: Muhammad Amjad Ali Barelvi writes about funeral prayer: “If one wali (saint) has prayed, then other walis cannot repeat it.”
It is understood that according to Barelvis, if a wali prays the funeral prayer, it cannot be repeated. Also see Fatawa Razawiyya
Ahmad Raza Khan Barelvi wrote: “It has become as clear as the sun that the funeral prayer in absentia and repetition of funeral prayer are both impermissible in our religion and every impermissible act is a sin, and no one should follow a sin.”
Present the proof through Imam Abu Hanifa (may Allah be pleased with him) in which the Prophet (peace be upon him) declared repetition of funeral prayer impermissible and sinful or forbade repetition of funeral prayer.
Barelvi Question No. 4: “Present an authentic, explicit, mursal hadith that the Imam recites supplications aloud in the funeral prayer and the followers only say Ameen Ameen?”
Answer: It is narrated from Sayyiduna Awf bin Malik al-Ashja’i (may Allah be pleased with him) that سمعت النبى صلى الله عليه وسلم وصلى على جنازة – يقول: اللهم اغفر له وارحمه I heard the Prophet (peace be upon him) praying the funeral prayer, he was saying: اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ
The supplication that is recited aloud is the one that is heard; therefore, from this authentic hadith, reciting the supplication aloud is established.
In one hadith, it is mentioned that the Prophet (peace be upon him) used to recite Qunoot (Dua al-Qunoot) and people behind him would say Ameen.
From this hadith, it is understood that if the supplication is aloud, the followers say Ameen.
Ahl al-Hadith Question No. 4: In the authentic book Fatawa Shami of Barelvis and Deobandis, it is written: “من صلى وفي كمه جرو تجوز صلاته وقيده الفقيه أبو جعفر الهندواني بكونه مشدود الفم” “Whoever prays and has a (dog’s) puppy in his sleeve, his prayer is valid, and the jurist Abu Ja’far al-Hindwani set the condition that his mouth should be covered.”
Present the proof through Imam Abu Hanifa (may Allah be pleased with him) from which the permissibility of praying with a dog is established.
Also, has Abbas Rizvi or any Barelvi ever practiced this issue of Barelvi fiqh?
Note: Presenting references against Ahl al-Hadith from Waheed al-Zaman, Noor al-Hasan, and Nawab Siddiq Hasan Khan is wrong because we are free from these references and they are not our Mufti Baha. When we are bound to present only their Mufti Baha’s statements against all imitation, why do they present non-Mufti Baha statements against us?
Barelvi Question No. 5: “Present an authentic, explicit, mursal hadith that the Imam recites the Dua al-Qunoot aloud after Ruku in Witr prayer and the followers only say Ameen Ameen?”
Answer: The Messenger of Allah (peace be upon him) recited Qunoot for one month in Zuhr, Asr, Maghrib, Isha, and Fajr prayers, and those praying behind him said Ameen Ameen. See Sunan Abi Dawood
and answer No. 4.
From this hadith, both the Imam reciting Qunoot aloud and the followers saying Ameen are established. Praise be to Allah.
Ahl al-Hadith Question No. 5: In the accepted and authentic book Fatawa Alamgiri of Barelvis and Deobandis, it is written: “ولو ترك وضع اليدين والركبتين جازت صلاته بالاجماع” “And if (in prostration) both hands and both knees are not placed on the ground, the prayer is valid.”
The claim of consensus is false; however, present the proof of this issue through Imam Abu Hanifa with your accepted evidence, and has anyone among you ever practiced this issue?
Barelvi Question No. 6: “Did the Prophet Muhammad (peace be upon him) command that hands be folded on the chest in prayer, or did he himself fold hands on the chest in prayer?”
Answer: It is narrated from Sayyiduna Sahl bin Sa’d (may Allah be pleased with him) that كان الناس يؤمرون أن يضع الرجل يده اليمنى على ذراعه اليسرى فى الصلوة people were commanded that every person should place his right hand on his left forearm in prayer.
The forearm (Zira’) is from the elbow to the tip of the middle finger. See Al-Qamus al-Wahid
If the right hand is placed on the entire left forearm, it naturally comes on the chest; therefore, it is established that hands should be folded on the chest in prayer. It is narrated from Sayyiduna Hilb al-Tai (may Allah be pleased with him) that: يضع هذه على صدره the Prophet (peace be upon him) used to place his hands on his chest.
Ahl al-Hadith Question No. 6: Ahmad Raza Khan Barelvi wrote: “Giving Adhan in the mosque is disrespect and insolence to the mosque and the Divine Court.”
Present the proof from the four proofs through Imam Abu Hanifa that giving Adhan in the mosque is disrespect to both the Divine Court and the mosque, and also explain the ruling on one who disrespects the Divine Court and mosque?
Remember that the majority of Barelvis give Adhan in mosques, and thus according to Ahmad Raza Khan, they commit disrespect to the mosque and Divine Court.
Barelvi Question No. 7: “Did the Prophet Muhammad (peace be upon him) place his right hand on his left elbow in prayer?”
Answer: It is narrated from Sayyiduna Wa’il bin Hujr (may Allah be pleased with him) that: ثم وضع يده اليمنى على ظهر كفه اليسرى والرسغ والساعد Then he (peace be upon him) placed his right hand on the back of his left palm, wrist, and forearm (the part from elbow to palm / Al-Qamus al-Wahid
).
Ahl al-Hadith Question No. 7: In the authentic Barelvi book Fatawa Shami, regarding the conditions of Imamat, it is written: “ثم الأحسن زوجة” “Then he (becomes Imam) whose wife is the most beautiful.”
Present the authentic hadith through Imam Abu Hanifa in which this issue is written.
Barelvi Question No. 8: “Present an authentic, explicit, mursal hadith that the Prophet (peace be upon him) commanded the call to Tahajjud prayer for the whole year, and that this Adhan is not for Suhoor in Ramadan but for praying Tahajjud throughout the year.”
Answer: The Messenger of Allah (peace be upon him) said: إن بلالا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم Indeed, Bilal gives the Adhan at night, so eat and drink until Ibn Umm Maktum gives the Adhan.
From this hadith, it is understood that giving the night Adhan before Fajr is permissible. If someone uses this hadith to give the night Adhan all year round, it is permissible, and according to other evidences, even if he does not give this Adhan and only gives the morning Adhan, it is also permissible.
Ahl al-Hadith Question No. 8: Apart from prayer questions, it is stated that Ahmad Raza Khan said: “The event of the Battle of the Confederates (Ahzab) occurred. The Lord Almighty wanted to help His beloved and commanded the northern wind to decrease and destroy the disbelievers. It said الحلائل لا يخرجن بالليل Women do not go out at night فأعقمها الله تعاليٰ so Allah made her barren. For this reason, water never falls from the northern wind.”
In which authentic hadith is the denial of the wind by the command of Allah written?
Answer with reference and authentic chain, and also explain this issue that if Allah commands the wind, does the wind refuse to obey? What is the meaning of كن فيكون?
Barelvi Question No. 9: “Present an authentic, explicit, mursal hadith that the Prophet (peace be upon him) commanded reciting Bismillah al-Rahman al-Rahim aloud in congregational prayer or recited it himself aloud?”
Answer: It is narrated from Na’im al-Mujmir (may Allah have mercy on him) that I prayed behind Abu Hurairah (may Allah be pleased with him), and he recited Bismillah al-Rahman al-Rahim, then Surah Al-Fatiha, until when he reached ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾, he said Ameen and the people also said Ameen, and he said Allahu Akbar at every prostration and when rising from the two Rak’ahs’ Tashahhud, and when turning Salaam, he said: “By the One in Whose hand is my soul, I am most similar to the prayer of the Messenger of Allah (peace be upon him).”
From this hadith, it is established that sometimes following بسم الله الخ بالجهر occurs as Hafiz Ibn Hibban (may Allah have mercy on him) explicitly stated. See Sahih Ibn Hibban
Remember that reciting Bismillah al-Rahman al-Rahim silently in prayer is also permissible and even better. See my book Mukhtasar Sahih Namaz Nabawi
The Messenger of Allah (peace be upon him) commanded following his and the rightly guided caliphs’ Sunnah. See Sunan al-Tirmidhi (96/2 ح 2676 وقال: هذا حدیث حسن صحیح وسندہ صحیح)
Among the rightly guided caliphs, Sayyiduna Umar (may Allah be pleased with him) prayed behind Abdul Rahman bin Abzi (may Allah be pleased with him) فجهر بسم الله الرحمن الرحيم who recited Bismillah al-Rahman al-Rahim aloud.
Ahl al-Hadith Question No. 9: In the authentic Barelvi book Fatawa Alamgiri, it is written: ويجوز بيع لحوم السباع والحمر المذبوحة فى الرواية الصحيحة “And in authentic narration, selling the meat of wild beasts and slaughtered vultures is permissible.”
Present the proof of your fatwa based on authentic narration with Quran, Hadith, and legal proofs through Imam Abu Hanifa, and has Abbas Rizvi himself ever practiced this authentic narration?
Barelvi Question No. 10: “Present an authentic, explicit, mursal hadith that the Prophet (peace be upon him) raised his hands in prayer until his death عند الركوع وبعد الركوع.”
Answer: It is established from authentic hadith that the Messenger of Allah (peace be upon him) raised his hands before and after Ruku. For example, see Sahih Bukhari
The narrator of this hadith, Sayyiduna Abdullah bin Umar (may Allah be pleased with him), also raised hands before and after Ruku.
Sayyiduna Ibn Umar’s noble son, Imam Salim bin Abdullah bin Umar (may Allah have mercy on him), also raised hands before and after Ruku.
It is understood that raising hands عند الركوع وبعد الركوع was continuously practiced during the Prophetic era, the era of the companions, and the era of the Tabi’in; therefore, the claim that raising hands was abrogated or abandoned is false.
There is no authentic hadith proving the abandonment or abrogation of raising hands عند الركوع وبعد الركوع; therefore, it is automatically established that the Prophet (peace be upon him) raised hands until his death.
To explain this issue, an example is presented:
It is established that the Prophet (peace be upon him) folded his hands in prayer, and there is no proof that he prayed without folding hands; therefore, it is automatically established that the Prophet (peace be upon him) folded hands in prayer until his death.
Ahl al-Hadith Question No. 10: It is narrated that (Sayyiduna) Uqbah bin Amir (may Allah be pleased with him / companion) said: Whoever gestures in prayer, for every gesture he receives one good deed or one rank.
This gesture refers to raising hands before and after Ruku. See Ma’rifat al-Sunan wal-Athar by Al-Bayhaqi
Remember this hadith is mursal by ruling and explicitly mursal as well. See Al-Silsilah al-Sahihah by Al-Albani
Is there any hadith proving any reward for not raising hands? Present an authentic or Hasan hadith through Imam Abu Hanifa!
Barelvi Question No. 11: “Present an authentic, explicit, mursal, and unambiguous hadith that the command to pray with a bare head while having a cloth is in the hadith?”
Answer: If there is a cloth, it is better to cover the head while praying. See my book
and
If there is no cloth, it is permissible for a man to pray bareheaded. Sayyiduna Umar bin Abi Salmah (may Allah be pleased with him) said:
أن النبى صلى الله عليه وسلم صلى فى ثوب واحد، قد خالف بين طرفيه
Indeed, the Prophet (peace be upon him) prayed in one cloth, and he placed its two ends on opposite shoulders.
Note: In the answer, only Sahih Bukhari was relied upon, and the reference to Sahih Muslim was omitted. Regarding praying bareheaded, Ahmad Raza Khan Barelvi said: “If one prays bareheaded with the intention of humility, there is no harm.”
Ahl al-Hadith Question No. 11: Ahmad Raza Khan Barelvi wrote: “When a bride is brought after marriage, it is recommended to wash her feet and sprinkle water at the four corners of the house; this water should also be pure enough for ablution. If the bride was in a state of ablution or immature, these are her previous actions, not acts of worship, although intention of following them brings closeness. Allah knows best.”
Present the proof from Quran and Hadith through Imam Abu Hanifa that washing the bride’s feet and sprinkling water at the four corners of the house after marriage brings blessing and is recommended.
Barelvi Question No. 12: “Present an authentic, explicit, mursal hadith that commands standing in prayer with feet two feet apart?” [Questions ended.]
Answer: The Messenger of Allah (peace be upon him) said: أقيموا صفوفكم وتراصوا “Straighten your rows and stand close to each other.”
Following this hadith, one should place his foot next to the shoulder and foot of the follower praying with him as the companions (may Allah be pleased with them all) used to do. See Sahih Bukhari
Praise be to Allah, Ahl al-Hadith follow this hadith, and as for the two feet apart, this is the mockery and ridicule of the Barelvi questioner, from which Ahl al-Hadith are free.
Ahl al-Hadith Question No. 12: Present an authentic or Hasan hadith through Imam Abu Hanifa in which it is written that followers behind the Imam should not place their feet next to each other or shoulders next to each other.
The series of questions and answers and counter-questions has ended. Finally, it is stated that the Barelvi questions have been fully copied and answers written according to them, and only that answer will be acceptable which copies the entire content and answers each question accordingly.
Remember that the writer had answered the questions of Ahl Deoband along with counter-questions, which have not been answered till today; the Deobandis have been scared, and it is unknown what will scare the Barelvis. Allah knows best.
The answer started today and finished today. (13 Ramadan 1429 AH corresponding to 14 September 2008 CE)
