The Path of Paradise Known as the Way to Jannah

• Tawheed (Monotheism)

  We testify with heart, tongue, and actions that لَا إِلٰهَ إِلَّا اللّٰهُ. Allah alone is the true God, the Supreme Ruler, and the Lawgiver. We accept all His attributes as بِلَا کیف، بِلَا تمثیل اور بِلَا تعطیل.

• He is established on His mighty Throne, کما یلیق بشأنہ. His knowledge and power encompass everything.

Prophethood of Muhammad ﷺ

• We testify with heart, tongue, and actions that Muhammad, the Messenger of Allah ﷺ, is the Seal of the Prophets, the best of mankind, and must be followed. His prophethood will remain until the Day of Judgment, and complete adherence to him leads to success in both worlds.

Quran, Hadith, and Ijma (Consensus)

• We consider the Quran and authentic Hadith as the proof of truth because the Ummah will never agree upon error.
  Reference: (Al-Mustadrak: 1/116, Hadith 399)

  Therefore, we also accept the consensus of the Ummah as proof, but it should be remembered that there is no consensus against authentic Hadith.

Sahabah and Tabi‘in

• All the Companions of the Prophet (may Allah be pleased with them) are considered just and beloved. They are all regarded as the friends of Allah. Following their path is part of faith. Love is also held for the Tabi‘in, Tabi‘ al-Tabi‘in, and the Imams of the Muslims
  Reference: (Imam Malik, Shafi‘i, Ahmad, Abu Hanifa, Bukhari, Muslim, Tirmidhi, Abu Dawood, Nasa’i, Ibn Majah, and others, may Allah have mercy on them)

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Faith and Predestination

• Complete belief is held in predestination, monotheism, prophethood, and the prophethood and mission of previous Prophets and Messengers.
• They also believe in the increase and decrease of faith (یَزِیْدُ وَیَنْقُصُ).
• They believe in the creed of Ahl al-Sunnah as stated by the early scholars, such as Ibn Khuzaymah, Ibn Manda, Ibn Qudamah, Ibn Taymiyyah, Ibn al-Qayyim, and others.

• Authentication and Weakening of Hadith

  The authenticity or weakness of any hadith depends on the research of the noble muhaddithin.

• A hadith on whose authenticity the muhaddithin agree is certainly authentic. A hadith on whose weakness there is agreement is certainly weak.
• Where there is disagreement and no reconciliation is possible, the research of the majority of expert muhaddithin in the field will be preferred.

Research in Disputed Issues

• Keeping these principles in mind, this brief book presents research on some important disputed issues. We pray to Allah to keep us alive on the Book and Sunnah and grant us death upon the same. Ameen.

• The Quranic Title ‘Muslim’ and the Technical Title of Hadith ‘Ahl al-Hadith’

  The Muslim Ummah is fundamentally called Muslim, but the group that has scholarly and practical passion for the Hadith of the Prophet ﷺ has used the title “Ahl al-Hadith” for themselves.

• Titles such as Ahl al-Sunnah and Ahl al-Hadith, etc., are established from numerous Imams of the Muslims
  Reference: (for example, Ibn Sirin, Ibn al-Madini, Bukhari, Ibn al-Mubarak, etc.)

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The Victorious Sect

• All authentic scholars have identified the famous Hadith of the Victorious Sect as referring to “Ahl al-Hadith.”
  Reference: (Sunan al-Tirmidhi: 4/505, Hadith 2229)
• Amir al-Mu’minin in Hadith, Imam Bukhari (may Allah have mercy on him), said regarding the Hadith of the Victorious Sect: “That is, Ahl al-Hadith.”
  Reference: (Masa’il al-Ihtijaj bil-Shafi’i: 35)

• The Noble Hadith Scholars Were Mujtahids, Not Followers

  Ibn Taymiyyah (may Allah have mercy on him) was asked whether Bukhari, Muslim, Abu Dawood, Tirmidhi, Nasa’i, Ibn Majah, Ibn Khuzaymah, etc., were mujtahids or followers. He replied that Bukhari and Abu Dawood were mujtahids in jurisprudence, and the rest of the hadith scholars were not followers of anyone.

• Imam Bayhaqi has dedicated a chapter against blind following in his book “Al-Sunan Al-Kubra.”
• For Ahl al-Hadith, it is an honor enough that their greatest Imam is only the Holy Prophet ﷺ.
  Reference: (Tafsir Ibn Kathir, Vol. 3, p. 52)

• Sahih Bukhari and Sahih Muslim

  There is consensus among the Ummah that all the musnad marfu’ ahadith in Sahih Bukhari and Sahih Muslim are authentic and definitively established.

• Shah Waliullah Dehlawi states that these two books consist of continuous and marfu’ ahadith. Whoever does not honor their greatness is an innovator.

• Definition and Ruling

  Accepting the statement of any scholar or Imam without evidence is called “Taqlid” (imitation).

  Reference: (Muslim Al-Thuboot p.289; Al-Ahkam by Ibn Hazm p.836)
• Believing in the Quran, Hadith, and Ijma (consensus) is not Taqlid, because these are themselves evidence.
• Considering anyone as an authority over Allah and His Messenger ﷺ is Shirk in Risalah (associating partners in the message).
• The Companions of the Prophet and the Four Imams (Malik, Abu Hanifa, Shafi’i, Ahmad) all forbade Taqlid.

Taqlid and Ignorance

• A Muqallid (one who practices Taqlid) is only called so if he is not a Mujtahid (one qualified to derive rulings), therefore the research of a Muqallid can be defective or ignorant.
• The Imams of the Muslims wrote books rejecting Taqlid; however, there is no authentic book establishing the obligation of Taqlid.

• Obligation of Prayer

  When the Messenger of Allah ﷺ sent Mu’adh ibn Jabal رضي الله عنه to the people of Yemen, he instructed him to first invite them to Tawheed (monotheism), then inform them about the obligation of five daily prayers during the day and night.

  Reference: (Sahih Bukhari:1458)
• The method of obligatory prayers was taught by the Prophet ﷺ himself, who said:

  صَلُّوْا كَمَا رَأَيْتُمُونِي أُصَلِّي

  نماز ایسے پڑھو جیسے مجھے نماز پڑھتے دیکھا ہے۔

  Reference: (Sahih Bukhari:631)
• The original method of prayer is established from the Ahadith. Actions contrary to Hadith should be abandoned.

• Hadith of Jibril

  One day, Jibril (peace be upon him) led the Prophet (peace be upon him) in the Zuhr prayer after midday and in the Asr prayer at the time of a shadow equal to one length… The next day, he led the Zuhr prayer at the time of a shadow equal to one length and the Asr prayer at the time of a shadow equal to two lengths, and said that the time for prayer is between these two times.

  Reference: (Tirmidhi:149; Athar al-Sunan p.122)
• There is no explicit evidence that the time for Zuhr prayer lasts until the shadow is twice the length.
  Reference: (Athar al-Sunan p.816, Hadith 199)

• Intention is the resolve of the heart

  The Prophet ﷺ said: “Actions are judged by intentions.”

  Reference: (Sahih Bukhari:6689, Sahih Muslim:1907)
• Intention refers to the resolve of the heart; words of intention from the tongue are not established.
  Reference: (Zad al-Ma’ad 1/201)

• Consensus of the Companions (Sahabah) [RA]

  There is consensus among the Companions (may Allah be pleased with them) on the permissibility of wiping over socks.

  Reference: (Al-Mughni 1/181)
• It is authentically proven with sound chains from Sayyidina Ali, Umar, Ibn Mas’ud, Bara ibn Azib, Anas ibn Malik, Abu Umamah, and others (may Allah be pleased with them) that wiping over socks is valid.
• Imam Abu Hanifa (may Allah have mercy on him) initially denied this, then later accepted the opinion of the two Sahihs (Bukhari and Muslim).
  Reference: (Al-Hidayah 1/61)

• Arguments

  Halb al-Tai رضي الله عنه says that I saw the Messenger of Allah ﷺ placing his right hand over his left hand on his chest.

  Reference: (Musnad Ahmad 5/226, Hadith 22313, chain is Hasan)
• There is no authentic or weak hadith proving that hands should be tied below the navel.

• Obligation of Al-Fatiha

  The Messenger of Allah ﷺ said:

  لَا صَلٰوۃَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَۃِ الْکِتَابِ

  Whoever does not recite Surah Al-Fatiha, his prayer is invalid.

  Reference: (Sahih Bukhari: 756, Sahih Muslim: 394)
• In authentic hadiths, it is obligatory to recite Al-Fatiha in both audible and silent prayers.
• Except for some weak narrations, there is not a single authentic hadith prohibiting reciting Al-Fatiha behind the Imam.

Statements of the Companions رضي الله عنهم

• Sayyiduna Umar, Ali, Ibn Abbas, Ubayy bin Ka’b, Abu Hurairah, and Ubada bin As-Samit رضي الله عنهم believed in reciting Al-Fatiha in both audible and silent prayers.
• Imam Tirmidhi states that most scholars used to act upon this.
  Reference: (Tirmidhi: 311)

• Hadiths and Reports

  Wa’il bin Hujr رضي الله عنه narrates that when the Prophet ﷺ recited {وَلَا الضَّآلِّیْن}, he would say “Ameen” aloud.

  Reference: (Abu Dawood: 932, Dar Qutni: 1/334)
• Ibn Zubair رضي الله عنه and his followers said Ameen so loudly that the mosque echoed.
  Reference: (Sahih Bukhari before Hadith 780)
• There is no evidence from any companion that Ameen was said softly.

• Mutawatir Sunnah

  Multiple companions have narrated from the Prophet ﷺ the raising of hands before and after Ruku, such as Ibn Umar, Malik bin Huwayrith, Wa’il bin Hujr, Abu Bakr, Ali, and others, may Allah be pleased with them.

• Anwar Shah Kashmiri Deobandi writes that raising hands is mutawatir both in chain and practice, and there is no established abrogation of it.
  Reference: (Neel al-Farqadain p.24)

Raising Hands in Eid Prayers and Funerals

• Raising hands with the Takbeers of the two Eids is established.
  Reference: (Abu Dawood: 722, Ahmad: 6175)
• Raising hands with every Takbeer in the funeral prayer is also established from multiple companions and followers.

• Before and After Salam

  Sujood al-Sahw is sometimes established before Salam

  Reference: (Sahih Bukhari: 1224)

  and sometimes after Salam

  Reference: (Sahih Bukhari: 1226)

  .

• There is no evidence for turning Salam to one side only.

• Importance of Dua

  The Messenger of Allah ﷺ said: الدُّعَاءُ هُوَ الْعِبَادَۃُ دعا ہی عبادت ہے۔

  Reference: (Tirmidhi: 3247, Abu Dawood: 1479)
• Duas after obligatory prayers are established, but there is no established obligation for the Imam and followers to make collective dua together after every prayer.
  Reference: (Fatawa Ibn Taymiyyah 1/184)

• If missed?

  It is not correct to pray Sunnah prayers after Iqamah, but a companion Qais bin Qahd رضي الله عنه prayed the Sunnah after Fajr after the Salam, and the Prophet ﷺ did not say anything.

  Reference: (Sahih Ibn Khuzaymah 2/164, Hadith 1116)

• During travel

  The Messenger of Allah ﷺ combined Dhuhr and Asr, and Maghrib and Isha during travel.

  Reference: (Sahih Muslim: 704)
• Combining without a valid excuse is not established.
• Both combining by advancing (Jama’ Taqdeem) and delaying (Jama’ Ta’khir) are permissible.

• Number of Rak’ahs

  From the Prophet ﷺ, one, three, five, etc. forms are established.

  Reference: (Abu Dawood: 1422, Ibn Hibban: 2403)
• If praying three, pray two rak’ahs then say Salam, then pray one rak’ah separately.
• Praying three continuous rak’ahs with one Tashahhud like Maghrib is prohibited.

• Travel distance

  Sayyiduna Anas رضي الله عنه says that the Prophet ﷺ would shorten the prayer for a journey of three miles (or three farsakhs).

  Reference: (Sahih Muslim: 691)
• As a precaution, shortening should be done at a minimum of nine miles to comply with all hadiths.

• Eight Rak’ahs Sunnah

  The Holy Prophet ﷺ did not pray more than eleven rak’ahs (Tahajjud + Witr) in Ramadan and outside Ramadan.

  Reference: (Bukhari:2013)
• Hazrat Umar رضي الله عنه also ordered to pray eleven rak’ahs.
  Reference: (Muwatta Imam Malik p.98)
• The narration of twenty rak’ahs is weak and there is consensus on this.
  Reference: (Al-‘Urf Ash-Shadhi p.166)

• Seven Takbirs in the first rak’ah, five in the second

  The Messenger of Allah ﷺ said:

  التکبیر في الفطر سبع في الأولیٰ وخمس في الآخرۃ والقراءۃ بعدھما

  In Eid al-Fitr, there are seven takbirs in the first rak’ah and five takbirs in the second rak’ah, and after them, the recitation is done.

  Reference: (Abu Dawood:1151)
• Sayyiduna Abu Hurairah رضي الله عنه, Ibn Umar رضي الله عنه, and Ibn Abbas رضي الله عنه also held the same view.
• Raising the hands during the Takbirs of the two Eids is also established.
  Reference: (Abu Dawood 722, Bayhaqi 3/288)

• Obligatory on both urban and rural people

  It is clear from the explicit text of the Holy Quran {يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْا اِذَا نُوْدِيَ لِلصَّلٰوةِ مِنْ يَوْمِ الْجُمُعَةِ…} that Friday prayer is obligatory on everyone.

• The Prophet ﷺ said: Friday prayer is obligatory on every Muslim except a slave, woman, minor, and sick person.
  Reference: (Abu Dawood:1067)
• Umar رضي الله عنه ordered: “جمعوا حیث ماکنتم” (Wherever you are, perform Friday prayer).

• Surah Al-Fatiha and Durood

  Ibn Abbas (RA) recited Surah Al-Fatiha and another Surah loudly at a funeral and said: I did this so that you know this is Sunnah.

  Reference: (Sahih Bukhari:1335)
• Abu Umamah (RA) said that in the first Takbeer, Surah Al-Fatiha should be recited followed by Durood, and then a specific prayer for the deceased should be made.
  Reference: (Nasa’i:1991)

• Conveying the Quran and Hadith

  The Prophet (PBUH) said:

  بَلِّغُوْا عَنِّي وَلَوْ اٰيَةً

  Convey from me, even if it is one verse.

  Reference: (Sahih Bukhari:3461)
• The work of Dawah should be done with evidence and proof. Present the argument with the proof of the Book and Sunnah.

• Fighting in the Way of Allah

  Jihad is necessary for the exaltation of the Word of Allah. The Prophet (PBUH) said:

  وَاعْلَمُوْا اَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوْفِ 

  And know that Paradise lies under the shade of swords.

  Reference: (Bukhari:3025, Muslim:1742)
• In every era, the existence of a group is necessary that enjoins good, forbids evil, and performs legitimate jihad against those who create obstacles.

Dua

We pray to Allah Almighty that He makes our end in love and following of the Quran and Hadith, the Companions, the Followers, the Muhaddithin, and the Imams of the Muslims, and saves us from disgrace in this world and the Hereafter.

آمین ثم آمین

وَمَا عَلَیْنَا إِلَّا الْبَلَاغُ