Tirmidhi

Benefits and Issues:
➊
If, within a major undertaking, several subsidiary vows are made, it is permissible.
The reward and recompense are according to the intentions.
Thus, visiting scholars, visiting the sick, and seeking knowledge are all virtuous deeds; therefore, according to the occasion, place, and circumstances, all these actions should be performed.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) used to give lessons after the prayers as needed.
It is permissible to weep upon hearing admonition from the Book and Sunnah.

➌
The only key to erasing the differences of the Ummah and to salvation and success is exclusively the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam) and the Rightly Guided Caliphs (radi Allahu anhum).
It should be noted that these are not two separate Sunnahs, but rather one and the same Sunnah.
If, hypothetically, any difference is perceived, then the only proof is the statement and action established from the Messenger of Allah (sallallahu alayhi wa sallam).

➍
Obedience to the leader of the Muslims—that is, the one who has been chosen as their leader through consultation—is obligatory, regardless of his name, lineage, or appearance, provided that he is a follower of the Shari‘ah in his leadership.

➎
Innovations (bid‘ah) in the religion are absolute misguidance and a cause of division and tribulation in the Ummah.
Whereas the Sunnah is a cause of unity and agreement, and a guarantee of salvation.

Commentary:
(1)
It is Sunnah to offer advice and make a bequest at the time of departure.

(2)
The Importance of Taqwa:
Taqwa means to avoid evil deeds in order to protect oneself from Allah’s displeasure, so that one may be saved from the punishment of Hell.

(3)
Obedience to the legitimate Islamic ruler is obligatory, except if he gives a command that is clearly contrary to the Shariah.

(4)
The Prophet sallallahu alayhi wa sallam said that there would be many disagreements within the Ummah, and indeed, it happened that many religious and political differences arose among the Muslims.
The Prophet’s sallallahu alayhi wa sallam foretelling of this beforehand is a proof of his Prophethood.

(5)
In matters of disagreement, the decisive authority is the Qur’an and Hadith.
The importance of the Prophetic Sunnah is also established from the Noble Qur’an.
Allah the Exalted says:
﴿فَإِن تَنازَعتُم فى شَىءٍ فَرُ‌دّوهُ إِلَى اللَّهِ وَالرَّ‌سولِ إِن كُنتُم تُؤمِنونَ بِاللَّهِ وَاليَومِ الٰاخِرِ‌ ذلِكَ خَيرٌ‌ وَأَحسَنُ تَأويلًا﴾ (an-Nisa: 59)
“If you disagree about anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and yields the best outcome.”

(6)
The lives of the Rightly Guided Caliphs (Khulafa’ Rashidun) are also a shining example of acting upon the Qur’an and Hadith.
They acquired the teachings of Islam directly from the Messenger of Allah sallallahu alayhi wa sallam, so their understanding of the religion is trustworthy.
Especially because the Prophet sallallahu alayhi wa sallam himself declared these individuals to be rightly guided.

(7)
The Rightly Guided Caliphs and other noble Companions radi Allahu anhum acted upon the Qur’an and Sunnah and avoided innovations (bid‘ah), therefore it is necessary to avoid innovations.

(8)
It is not correct to divide innovation (bid‘ah) into “good” (hasanah) and “evil” (sayyi’ah) and to declare some innovations as good and permissible. However, those inventions that are not related to religion, but are permissible worldly matters, are not considered innovations in the Shariah, so their use is permissible.

Commentary:
(1)
Turning away from the Shari‘ah rulings leads to destruction.

(2)
A believer follows the Shari‘ah rulings, even if they appear difficult. The believer is likened to a camel because it walks according to its owner's command, even if the journey is difficult.

(3)
Among the far-reaching reforms Islam introduced regarding slavery, and the way it gradually granted them all human rights, is also this: that on the basis of their superior abilities, they can be appointed to the highest of positions. In such circumstances, Muslims are instructed not to look down upon them, but rather to acknowledge the status they have attained due to their intellectual and mental abilities.

(4)
According to the statement of the Messenger of Allah (sallallahu alayhi wa sallam), after the first three generations (the best generations), there arose widespread differences within the Ummah of Muhammad, and new sects and misguided groups emerged. Each one appointed its own imam and leader to refer to in times of disagreement, and they forgot the bequest of the Messenger of Allah (sallallahu alayhi wa sallam), even though he had advised that in times of disagreement, follow my Sunnah and the Sunnah of the Rightly Guided Caliphs.

Hadith Authentication
The chain of narration for this hadith is authentic.
In addition to Imam Tirmidhi, Hafiz Ibn Hibban [الاحسان : 5، الموارد : 102], Al-Hakim [المستدرك 1؍95، 96 ح329], and Al-Dhahabi have declared it authentic.
◄ Hafiz Baghawi said:
«هذا حديث حسن» [شرح السنه 1؍205 ح102]
Two Tabi‘in heard this hadith from Sayyiduna ‘Irbad bin Sariyah radi Allahu anhu:
① ‘Abdur Rahman bin ‘Amr bin ‘Absah al-Sulami is trustworthy (saduq). See: [الكاشف للذهبي 2؍158]
In fact, considering the majority’s authentication, the preferred opinion is that he is reliable (thiqah).
② Hajar bin Hajar al-Kala‘i has only been declared reliable by Hafiz Ibn Hibban, so in the preferred opinion, he is of unknown status (majhul al-hal). However, note that in this hadith he is not alone; rather, ‘Abdur Rahman bin ‘Amr, who is trustworthy and saduq, has corroborated him.
From both these Tabi‘in, Khalid bin Ma‘dan al-Shami rahimahullah, a trustworthy Tabi‘i, heard this hadith, and explicit mention of hearing (sama‘) is present, even though the preferred opinion is that Khalid bin Ma‘dan is free from the accusation of tadlis. See my book: [الفتح المبين فى تحقيق طبقات المدلسين ص38 ت46؍2]
From Khalid bin Ma‘dan, Thawr bin Yazid [ثقه وصحيح الحديث/ ديكهئے ميري كتاب ”نماز ميں هاته باندهنے كا حكم اور مقام“ ص22] and Buheir bin Sa‘d [ثقه ثبت/ تقريب التهذيب : 640] narrated this hadith. In summary, this hadith is authentic. «والحمدلله»

Jurisprudence of the Hadith:
➊ During an admonition (wa‘z), keeping in mind the Shari‘ah etiquettes, it is permissible to ask the preacher a question when needed, provided the intention is not to cause discord or mischief.
➋ It is obligatory to obey such Muslim rulers who implement Islam and judge according to the Book and Sunnah. It is neither permissible to revolt against such rightly-guided Muslim rulers nor to openly criticize them from the pulpits.
➌ The Sunnah of the Messenger of Allah sallallahu alayhi wa sallam is a binding proof in all circumstances and at all times.
Hafiz Ibn Hibban states:
“The statement of the Messenger of Allah sallallahu alayhi wa sallam: ‘So hold fast to my Sunnah. When there will be differences in my Ummah,’ clearly indicates that whoever holds firmly to the Sunnahs (ahadith) and gives fatwa accordingly, and does not pay attention to opinions (personal views and analogies), then he will be among the saved sect (firqatun-najiyah) on the Day of Judgment. We ask Allah, by His grace, to include us among them.” [الاحسان بترتيب صحيح ابن حبان 1؍180 ح5]
➍ By the rightly-guided Caliphs (Khulafa’ al-Rashidin) are meant Sayyiduna Abu Bakr al-Siddiq, Sayyiduna ‘Umar bin al-Khattab, Sayyiduna ‘Uthman bin ‘Affan, and Sayyiduna ‘Ali bin Abi Talib radi Allahu anhum, as is established by the hasan li-dhatihi hadith narrated by Sayyiduna Safinah radi Allahu anhu. See: [مشكوٰة المصابيح بتحقيقي 5395], Sunan Abi Dawud [4646], and Sunan al-Tirmidhi [2226], etc.
◄ In light of this hadith, the scholars of Ahl al-Sunnah hold the belief that the rightly-guided Caliphs are four. For brevity, two major Sunni scholars’ references are presented:
① Imam Ahmad bin Hanbal rahimahullah believed that Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radi Allahu anhum ajma‘in are among the Caliphs (i.e., the rightly-guided Caliphs). See: [مسائل عبدالله بن أحمد بن حنبل ج3 ص1319، فقره : 1832، مسائل ابي داود ص277، السنة للخلال ص419 فقره : 626 وغيره]
② Imam Abu Ja‘far Muhammad bin Jarir bin Yazid al-Tabari al-Sunni rahimahullah said:
«وكذلك نقول فأفضل أصحابه صلى الله عليه وسلم الصديق أبوبكر رضى الله عنه ثم الفاروق بعده عمر ثم ذوالنورين عثمان بن عفان ثم أمير المؤمنين وإمام المتقين على بن أبى طالب رضوان الله عليهم أجمعين»
“And likewise we say: Among the companions of the Prophet sallallahu alayhi wa sallam, the most virtuous is Abu Bakr al-Siddiq radi Allahu anhu, then ‘Umar al-Faruq radi Allahu anhu, then Dhu al-Nurayn ‘Uthman bin ‘Affan radi Allahu anhu, then the Commander of the Faithful and Leader of the God-fearing ‘Ali bin Abi Talib radi Allahu anhu. May Allah be pleased with them all.” [صريح السنه ص24 فقره : 24]
Immediately after this, Ibn Jarir al-Sunni, in his book Sarih al-Sunnah, deduced from the hadith of Sayyiduna Safinah radi Allahu anhu regarding the rightly-guided Caliphs.
➎ What is meant by the Sunnah of the rightly-guided Caliphs? It has three parts:
First:
That which the rightly-guided Caliphs agreed upon, or is established from one Caliph and not contradicted by the others.
Second:
That upon which the rightly-guided Caliphs differed among themselves.
Third:
That which is established from one of the rightly-guided Caliphs, but other Companions differed with him. In the mentioned hadith, only the first is intended. Note that anything that clearly contradicts the Qur’an and Hadith is rejected, no matter who says it, but not everyone has the right to declare something as a contradiction; rather, one must refer to the pious predecessors (salaf salihin) for this.
➏ Some followers of taqlid (blind adherence) continue to propagate against the Ahl al-Hadith (the scholars of hadith and their followers) that they are against the rightly-guided Caliphs. In this context, a person named Palan Gujarati wrote a book titled “The Ahl al-Hadith Sect’s Disagreement with the Rightly-Guided Caliphs,” in which, persisting in lies, slander, and fallacies, he tried to prove that the Ahl al-Hadith are against the rightly-guided Caliphs. In this regard, eleven references are presented in which the followers of taqlid have clearly opposed the rightly-guided Caliphs:

Example ①:
Sayyiduna ‘Umar radi Allahu anhu wrote that the time for Zuhr prayer is from when the shadow is one cubit until it is equal to a man’s height. [الاوسط لابن المنذر ج2 ص328 وسنده صحيح]
It is clear that, according to Sayyiduna ‘Umar radi Allahu anhu, the time for ‘Asr begins when the shadow is equal to one’s height, but contrary to this fatwa, the followers of taqlid give the adhan for ‘Asr after the shadow is twice the height.

Example ②:
Sayyiduna ‘Umar radi Allahu anhu instructed Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu to perform the Fajr prayer while the stars are still clearly visible. [موطأ امام مالك ج1 ص6 ح6 وسنده صحيح]
It is clear that Sayyiduna ‘Umar radi Allahu anhu used to perform Fajr prayer in darkness, but contrary to this Faruqi instruction, the followers of taqlid perform Fajr prayer in full daylight.

Example ③
Sayyiduna ‘Ali radi Allahu anhu urinated, then performed ablution (wudu), and wiped over his socks (jurabayn). [الاوسط لابن المنذر ج1 ص462 وسنده صحيح]
Contrary to this action of Sayyiduna ‘Ali radi Allahu anhu, the followers of taqlid say that wiping over socks is not permissible.

Example ④
Sayyiduna ‘Umar radi Allahu anhu said: “Whoever performs the prostration (of recitation) has done well, and whoever does not, there is no sin upon him.” And ‘Umar radi Allahu anhu did not perform the prostration. [صحيح بخاري : 1077]
Whereas the followers of taqlid say that the prostration of recitation is obligatory.

Example ⑤
Sayyiduna ‘Ali radi Allahu anhu said: “Witr prayer is not definite (obligatory and necessary) like the obligatory prayers, but it is Sunnah, so do not abandon it.” [مسند أحمد ج1 ص107 ح842 وسنده حسن]
Whereas, according to the followers of taqlid, Witr is obligatory.

Example ⑥
It is narrated from ‘Abdur Rahman bin Abza radi Allahu anhu that he prayed behind ‘Umar radi Allahu anhu, and he recited Bismillah aloud (jahran). [مصنف ابن ابي شيبه 1؍412 ح7857، شرح معاني الآثار للطحاوي 1؍137، وسنده صحيح]
Whereas the followers of taqlid never recite Bismillah aloud in prayer.

Example ⑦
Sayyiduna ‘Umar radi Allahu anhu recited Surah al-Hajj and performed two prostrations in it. [مصنف ابن ابي شيبه 2؍11 ح4288، السنن الكبريٰ للبيهقي 2؍317 وسنده صحيح]
Whereas the followers of taqlid only accept one prostration in this surah and call the second prostration «السجدة عند الشافعي»!

Example ⑧
A Tabi‘i asked Sayyiduna ‘Umar radi Allahu anhu about reciting behind the imam: so he said: «اِقرأ بفاتحة الكتاب» Recite Surah al-Fatihah. He said: Even if you are reciting aloud? He replied: Even if I am reciting aloud, still recite. [المستدرك للحاكم ج1 ص230 وصححه الحاكم والذهبي، نيز ديكهئے كتاب الكواكب الدريه ص84 تا 90]
Contrary to this Faruqi instruction, the followers of taqlid say that Surah al-Fatihah should not be recited behind the imam.

Example ⑨
Sayyiduna ‘Ali radi Allahu anhu said: Any woman who marries without a guardian (wali), her marriage is invalid, etc. [السنن الكبريٰ للبيهقي ج7 ص111، وقال : هذا إسناده صحيح]
Whereas the followers of taqlid say that marriage without a guardian is valid.

Example ⑩
Sayyiduna ‘Uthman radi Allahu anhu performed only one rak‘ah of Witr and said: This is my Witr. [السنن الكبري للبيهقي ج3ص25وسنده حسن]
Whereas the followers of taqlid say that one rak‘ah of Witr is not permissible.

Example ⑪
Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu used to raise his hands (raf‘ al-yadayn) before and after bowing (ruku‘) in prayer. See: [السنن الكبري للبيهقي ج2ص73و سنده صحيح]
Regarding this hadith, Imam al-Bayhaqi rahimahullah said: «رواته ثقات» Its narrators are trustworthy. [ج2ص37]
Three objections are raised by the followers of taqlid against this hadith:
SA ① Muhammad bin ‘Abdullah al-Saffar did not explicitly mention hearing (sama‘), and no one else narrated this report. EA Answer: It is not established that Muhammad bin ‘Abdullah al-Saffar was a mudallis, and he is narrating from his teacher, so this narration is considered based on hearing. The aforementioned al-Saffar is trustworthy, so his being alone in narrating is not harmful.
SA ② There is criticism against Abu Isma‘il Muhammad bin Isma‘il al-Sulami. EA Answer: This criticism is invalid because the majority of hadith scholars have declared him trustworthy. About him, Hafiz Ibn Hajar said: He is trustworthy and a hafiz; the statement of Abu Hatim’s son about him is not clear. [تقريب التهذيب : 5738]
SA ③ Abu al-Nu‘man Muhammad bin Fadl’s mind deteriorated in his old age. EA Answer: There are two answers to this:
First: Hafiz al-Dhahabi said: «تغير قبل موته فما حدث» He suffered mental decline before his death, but he did not narrate any hadith in that state. [الكاشف ج3ص79ت5197]
Second: In the mentioned narration, Imam Muhammad bin Isma‘il al-Sulami said: I prayed behind Muhammad bin Fadl, etc. [السنن الكبري 237]
This shows that this hadith is from before his mental decline, for who would appoint someone as imam whose mind is impaired? Only someone whose own mind is impaired would pray behind such a person.
In summary, it is established that Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu used to perform raf‘ al-yadayn, and it is not established that he did not, whereas contrary to this Siddiqi ruling, the followers of taqlid say that raf‘ al-yadayn should not be done because it is abrogated or abandoned. Subhan Allah!
Palan Deobandi tried to prove, by entering through the door of Qiyam Ramadan (i.e., Tarawih), that the Ahl al-Hadith are against the rightly-guided Caliphs, but what happened is that Palan himself got caught in his own trap, because from the rightly-guided Caliph Sayyiduna ‘Umar radi Allahu anhu, eleven rak‘ahs are established, and there is no trace of twenty rak‘ahs with an authentic and connected chain, and secondly, the followers of taqlid have opposed many issues established from the rightly-guided Caliphs, as has been proven with references.
➐ Every innovation (bid‘ah) in religion is misguidance and rejected.
➑ The Messenger of Allah sallallahu alayhi wa sallam used to deliver extremely eloquent and articulate admonitions, which had a great effect on the Companions radi Allahu anhum. Allah Almighty sent His Messenger perfected in every virtue.
Hasan, you have the breath of ‘Isa and the radiant hand... Whatever beauties all possess, you alone possess.
➒ When needed, it is permissible to deliver an admonition after prayer.
➓ Allah Almighty informed His Messenger of many matters of the unseen (ghayb) through revelation, among which is this hadith, and this news of the unseen was fulfilled exactly as stated. Therefore, this hadith is among the many proofs that establish that the Messenger of Allah sallallahu alayhi wa sallam is the true and rightful Messenger of Allah. «فداه أبى و أمي و روحي»
O Allah! Grant us a place at the feet of the Noble Prophet sallallahu alayhi wa sallam on the Day of Judgment and make us worthy of his intercession. O Allah! Protect us from the punishment of the grave and the hardships of the Day of Resurrection. «آمين يا رب العالمين»