![fawaaidscom's tweet photo. As for the al-nasīhah of the common people [ʿāmmah] of the Muslims, its sum is: teaching them what they are ignorant of regarding the matter of religion; guiding them to their interests; commanding them to the right and forbidding them from the wrong, compassion for them; respecting their elder; being merciful toward their young; and tending to them with good exhortation like what Allāh guided to in His saying:
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
“Call to the way of your Lord with wisdom and good exhortation, and argue with them in the way that is best” [Sūrat al-Nahl: 125]](https://pbs.twimg.com/media/HTxKNfGXcAAHMHb.jpg)
![fawaaidscom's tweet photo. Sh., Muhaddith Yāsir al-Fathī said:
"...nothing is established regarding counting [dhikr] with date-stones or pebbles, whether a hadīth or an āthār [report].
Nor is the doing of it established from a single Companion.
Rather, what is established is Ibn Masʿūd's denunciation [inkār] of it, and he is one of the scholars and jurists of the Companions.
Not to mention that the misbahah [prayer beads] is an intruder [i.e. something that entered] among the people of Islām, which was not known at all, neither in the Prophetic era nor in the era of the Companions after the Prophet (ﷺ).
Rather, it is an ancient Indian Buddhist innovation [bidʿah] that the Sūfīs introduced to the people of Islām."
https://t.co/7J3DQIBlH0](https://pbs.twimg.com/media/HTn1ftkX0AAyOqJ.jpg)
![fawaaidscom's tweet photo. Imām, Hāfidh Ibn Abī Shaybah said in al-Musannaf:
"The Book [i.e. chapter] of the Refutation of Abū Hanīfah
This is what Abū Hanīfah opposed of the narrations that came from the Messenger of Allāh (ﷺ):...
...21 - Marriage without a walī [guardian]
(37270) Muʿādh ibn Muʿādh narrated to us, saying: Ibn Jurayj informed us, from Sulaymān ibn Mūsā, from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: The Messenger of Allāh (ﷺ) said: "Any woman whom the guardian, or the guardians has not given in marriage her nikāh is bātil [invalid]." He said it three times.
"If he has been intimate with her then she has her mahr [bridal gift] for what he took of her. If they quarrel then the one in authority is the walī of whoever has no walī." [Sahīh, Ibn Jurayj stated explicit hearing as in al-Mustadrak of al-Hākim and Sunan al-Dāraqutnī]
(37271) Abū al-Ahwas narrated to us, from Abū Ishāq, from Abū Burdah, who said: The Prophet (ﷺ) said: "There is no nikāh except with a walī." [Mursal]
(37272) Yazīd ibn Hārūn narrated to us, from Isrāʾīl, from Abū Ishāq, from Abū Burdah, from his father, who said: The Messenger of Allāh (ﷺ) said: "There is no nikāh except with a walī." [Sahīh]
- And it is mentioned that Abū Hanīfah used to say: It is permissible if the husband is an equal."](https://pbs.twimg.com/media/HTkdBnYXAAAA6qz.jpg)
![fawaaidscom's tweet photo. Imām, Hāfidh Ibn Abī Shaybah said in al-Musannaf:
"The Book [i.e. chapter] of the Refutation of Abū Hanīfah
This is what Abū Hanīfah opposed of the narrations that came from the Messenger of Allāh (ﷺ):...
...21 - Marriage without a walī [guardian]
(37270) Muʿādh ibn Muʿādh narrated to us, saying: Ibn Jurayj informed us, from Sulaymān ibn Mūsā, from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: The Messenger of Allāh (ﷺ) said: "Any woman whom the guardian, or the guardians has not given in marriage her nikāh is bātil [invalid]." He said it three times.
"If he has been intimate with her then she has her mahr [bridal gift] for what he took of her. If they quarrel then the one in authority is the walī of whoever has no walī." [Sahīh, Ibn Jurayj stated explicit hearing as in al-Mustadrak of al-Hākim and Sunan al-Dāraqutnī]
(37271) Abū al-Ahwas narrated to us, from Abū Ishāq, from Abū Burdah, who said: The Prophet (ﷺ) said: "There is no nikāh except with a walī." [Mursal]
(37272) Yazīd ibn Hārūn narrated to us, from Isrāʾīl, from Abū Ishāq, from Abū Burdah, from his father, who said: The Messenger of Allāh (ﷺ) said: "There is no nikāh except with a walī." [Sahīh]
- And it is mentioned that Abū Hanīfah used to say: It is permissible if the husband is an equal."](https://pbs.twimg.com/media/HTkdBIXWwAAzWod.jpg)
![fawaaidscom's tweet photo. Who are Ashāb al-Ra'ī (the people of opinion) - Imām Ahmad
"And [as for] the Ashāb al-Raʾī [people of opinion], they are misguided innovators, enemies of the Sunnah and the āthār (narrations).
They invalidate the hadīth and reject [the words of] the Messenger (ﷺ).
They take Abū Hanīfah, and whoever says what he says, as an imām, and adhere to their religion.
And what misguidance is clearer than that of one who says this, abandons the saying of the Messenger (ﷺ) and his Companions, and follows the saying of [Abū Hanīfah] and his companions?
It suffices as a ruinous deviation and as transgression."
(Tabaqāt al-Hanābilah 1/71)](https://pbs.twimg.com/media/HTfHiORWsAAtt6s.jpg)
![fawaaidscom's tweet photo. Ibn Qutaybah [student of Imām Ishāq ibn R��hawayh] said:
"And I have not seen anyone more persistent in mentioning the people of Raʾī (opinion), disparaging them, and prompting [others] towards [recognising] their hideous statements, and drawing attention to them, than Ishāq ibn Ibrāhīm al-Handhalī, known as Ibn Rāhawayh.
He used to say: "They [the people of Raʾī] have cast aside the Book of Allāh, The Most-High, and the practices (sunan) of His Messenger, and have [instead] adhered fast to analogy (qiyās)"...
Ishāq — that is, Ibn Rāhawayh — related to us, saying: Wakīʿ related to us: that Abū Hanīfah said: "What is the matter with him, raising his hands at every rising and lowering — does he intend to fly?" So ʿAbdullāh ibn al-Mubārak said to him: "If he intends to fly when he opens [the prayer] with the takbīr, then he [likewise] intends to fly when he lowers and raises [his hands elsewhere]."
He said: "This, together with his [Abū Hanīfah's] arbitrary judgments in the religion — such as his saying: 'I amputate [the hand] for [stealing] teak-wood and spear-shafts, but I do not amputate for [stealing] ordinary timber or firewood; and I amputate for [stealing] quicklime, but I do not amputate for [stealing] pottery or glass!!'" — as though pottery and glass were not [considered] property, and as though ebony were not [a kind of] wood!!
And Ishāq ibn Rāhawayh said: and he — meaning Abū Hanīfah — was asked about drinking from a vessel with silver, and he said: "There is no harm in it — it is merely like the ring on your finger: your hand enters the water, and you then drink by means of it."
And he [Ishāq] used to enumerate matters from this sort that would lengthen the book — and even greater ones besides, contradicting the Book of Allāh, as though they had never recited it..." (Ta'wīl Mukhtalif al-Hadīth pg. 104-106)](https://pbs.twimg.com/media/HOf-ojAW8AAwqkr.jpg)
![fawaaidscom's tweet photo. Ibn Qutaybah [student of Imām Ishāq ibn R��hawayh] said:
"And I have not seen anyone more persistent in mentioning the people of Raʾī (opinion), disparaging them, and prompting [others] towards [recognising] their hideous statements, and drawing attention to them, than Ishāq ibn Ibrāhīm al-Handhalī, known as Ibn Rāhawayh.
He used to say: "They [the people of Raʾī] have cast aside the Book of Allāh, The Most-High, and the practices (sunan) of His Messenger, and have [instead] adhered fast to analogy (qiyās)"...
Ishāq — that is, Ibn Rāhawayh — related to us, saying: Wakīʿ related to us: that Abū Hanīfah said: "What is the matter with him, raising his hands at every rising and lowering — does he intend to fly?" So ʿAbdullāh ibn al-Mubārak said to him: "If he intends to fly when he opens [the prayer] with the takbīr, then he [likewise] intends to fly when he lowers and raises [his hands elsewhere]."
He said: "This, together with his [Abū Hanīfah's] arbitrary judgments in the religion — such as his saying: 'I amputate [the hand] for [stealing] teak-wood and spear-shafts, but I do not amputate for [stealing] ordinary timber or firewood; and I amputate for [stealing] quicklime, but I do not amputate for [stealing] pottery or glass!!'" — as though pottery and glass were not [considered] property, and as though ebony were not [a kind of] wood!!
And Ishāq ibn Rāhawayh said: and he — meaning Abū Hanīfah — was asked about drinking from a vessel with silver, and he said: "There is no harm in it — it is merely like the ring on your finger: your hand enters the water, and you then drink by means of it."
And he [Ishāq] used to enumerate matters from this sort that would lengthen the book — and even greater ones besides, contradicting the Book of Allāh, as though they had never recited it..." (Ta'wīl Mukhtalif al-Hadīth pg. 104-106)](https://pbs.twimg.com/media/HOf-oKiWcAAwfKc.jpg)
![fawaaidscom's tweet photo. Ibn Qutaybah [student of Imām Ishāq ibn R��hawayh] said:
"And I have not seen anyone more persistent in mentioning the people of Raʾī (opinion), disparaging them, and prompting [others] towards [recognising] their hideous statements, and drawing attention to them, than Ishāq ibn Ibrāhīm al-Handhalī, known as Ibn Rāhawayh.
He used to say: "They [the people of Raʾī] have cast aside the Book of Allāh, The Most-High, and the practices (sunan) of His Messenger, and have [instead] adhered fast to analogy (qiyās)"...
Ishāq — that is, Ibn Rāhawayh — related to us, saying: Wakīʿ related to us: that Abū Hanīfah said: "What is the matter with him, raising his hands at every rising and lowering — does he intend to fly?" So ʿAbdullāh ibn al-Mubārak said to him: "If he intends to fly when he opens [the prayer] with the takbīr, then he [likewise] intends to fly when he lowers and raises [his hands elsewhere]."
He said: "This, together with his [Abū Hanīfah's] arbitrary judgments in the religion — such as his saying: 'I amputate [the hand] for [stealing] teak-wood and spear-shafts, but I do not amputate for [stealing] ordinary timber or firewood; and I amputate for [stealing] quicklime, but I do not amputate for [stealing] pottery or glass!!'" — as though pottery and glass were not [considered] property, and as though ebony were not [a kind of] wood!!
And Ishāq ibn Rāhawayh said: and he — meaning Abū Hanīfah — was asked about drinking from a vessel with silver, and he said: "There is no harm in it — it is merely like the ring on your finger: your hand enters the water, and you then drink by means of it."
And he [Ishāq] used to enumerate matters from this sort that would lengthen the book — and even greater ones besides, contradicting the Book of Allāh, as though they had never recited it..." (Ta'wīl Mukhtalif al-Hadīth pg. 104-106)](https://pbs.twimg.com/media/HOf-n0pW4AAji5j.jpg)
![fawaaidscom's tweet photo. Who are the Khawārij? - Imām Ahmad
"As for the Khawārij, they exited [clean through] the religion, separated from the community of faith (millah), broke away from Islām, and deviated from the congregation (jamāʿah).
They strayed from the path and from guidance, rose up against the ruler, and drew the sword against the Ummah, deeming their blood and their wealth lawful.
They rejected whoever opposed them, except one who said what they said, held a view like theirs and their opinion, and remained steadfast with them in the abode of their misguidance.
They revile the Companions of Muhammad (ﷺ) and his in-laws and his relatives by marriage, disavow them, and charge them with disbelief and with grave [enormities]. They hold a view contrary to theirs in the laws of Islām.
They do not believe in the punishment of the grave, nor in the pool (al-hawd), nor in intercession (shafāʿah), nor in anyone coming out of the Fire.
They say: whoever tells a lie, or commits a minor or a major sin, and dies without repentance, is in the Fire, abiding therein eternally and forever. They say what the Bakriyyah say about the grain and the qīrāt.
They are Qadariyyah, Jahmiyyah, Murjiʾah and Rāfidah.
They do not regard the congregational prayer (jamāʿah) as valid except behind their own imām.
They hold that prayer may be delayed beyond its time; they hold fasting before the sighting of the crescent and breaking the fast before sighting it; they hold marriage without a walī and without a sultān to be valid; and they regard mutʿah (temporary marriage) as permitted in their religion. They hold one dirham for two dirhams, hand to hand, to be permissible.
They do not regard praying in leather socks as valid, nor wiping over them.
They do not hold that the ruler is owed obedience by them, nor that Quraysh holds the khilāfah over them, along with many other things in which they oppose Islām and its people.
It suffices as misguidance for a people [that] this be their opinion, their madhhab and their religion.
They are not part of Islām in any aspect."
(Tabaqāt al-Hanābilah 1/68-69)](https://pbs.twimg.com/media/HTe9ki1WwAA_20d.jpg)
![fawaaidscom's tweet photo. Who are the Khawārij? - Imām Ahmad
"As for the Khawārij, they exited [clean through] the religion, separated from the community of faith (millah), broke away from Islām, and deviated from the congregation (jamāʿah).
They strayed from the path and from guidance, rose up against the ruler, and drew the sword against the Ummah, deeming their blood and their wealth lawful.
They rejected whoever opposed them, except one who said what they said, held a view like theirs and their opinion, and remained steadfast with them in the abode of their misguidance.
They revile the Companions of Muhammad (ﷺ) and his in-laws and his relatives by marriage, disavow them, and charge them with disbelief and with grave [enormities]. They hold a view contrary to theirs in the laws of Islām.
They do not believe in the punishment of the grave, nor in the pool (al-hawd), nor in intercession (shafāʿah), nor in anyone coming out of the Fire.
They say: whoever tells a lie, or commits a minor or a major sin, and dies without repentance, is in the Fire, abiding therein eternally and forever. They say what the Bakriyyah say about the grain and the qīrāt.
They are Qadariyyah, Jahmiyyah, Murjiʾah and Rāfidah.
They do not regard the congregational prayer (jamāʿah) as valid except behind their own imām.
They hold that prayer may be delayed beyond its time; they hold fasting before the sighting of the crescent and breaking the fast before sighting it; they hold marriage without a walī and without a sultān to be valid; and they regard mutʿah (temporary marriage) as permitted in their religion. They hold one dirham for two dirhams, hand to hand, to be permissible.
They do not regard praying in leather socks as valid, nor wiping over them.
They do not hold that the ruler is owed obedience by them, nor that Quraysh holds the khilāfah over them, along with many other things in which they oppose Islām and its people.
It suffices as misguidance for a people [that] this be their opinion, their madhhab and their religion.
They are not part of Islām in any aspect."
(Tabaqāt al-Hanābilah 1/68-69)](https://pbs.twimg.com/media/HTe9kDXWUAAPPqg.jpg)
![QadriMurid's tweet photo. Are the Khawārij Muslims? - 🧵
In this thread, I will be looking specifically at whether the Khawārij are regarded as Muslims rather than apostates, including:
‣ The position of Ibn Taymiyyah (d. 728 AH)
‣ The position of Ibn al-Mundhir (d. 318 AH)
‣ The position of al-Khaṭṭābī (d. 388 AH)
‣ The relied-upon position of the Ḥanbalī madhhab
‣ The relied-upon position of the Shāfiʿī madhhab
‣ The relied-upon position of the Mālikī madhhab
1. Shaykh al-Islām Ibn Taymiyyah
In Majmūʿ al-Fatāwā, 3/282, he says:
“The renegade Khawārij whom the Prophet ﷺ commanded to be fought... ʿAlī b. Abī Ṭālib, Saʿd b. Abī Waqqāṣ and other Companions did not declare them disbelievers. Rather, they regarded them as Muslims despite fighting them... He fought them to repel their injustice and rebellion, not because they were disbelievers. Hence, he did not enslave their women nor seize their property.”
In Minhāj al-Sunnah, he likewise says concerning the Khawārij:
“They adhere to the religion of Islam, inwardly and outwardly.”
[1/6]](https://pbs.twimg.com/media/HSVcqYbXYAAOJDP.png)
![QadriMurid's tweet photo. Are the Khawārij Muslims? - 🧵
In this thread, I will be looking specifically at whether the Khawārij are regarded as Muslims rather than apostates, including:
‣ The position of Ibn Taymiyyah (d. 728 AH)
‣ The position of Ibn al-Mundhir (d. 318 AH)
‣ The position of al-Khaṭṭābī (d. 388 AH)
‣ The relied-upon position of the Ḥanbalī madhhab
‣ The relied-upon position of the Shāfiʿī madhhab
‣ The relied-upon position of the Mālikī madhhab
1. Shaykh al-Islām Ibn Taymiyyah
In Majmūʿ al-Fatāwā, 3/282, he says:
“The renegade Khawārij whom the Prophet ﷺ commanded to be fought... ʿAlī b. Abī Ṭālib, Saʿd b. Abī Waqqāṣ and other Companions did not declare them disbelievers. Rather, they regarded them as Muslims despite fighting them... He fought them to repel their injustice and rebellion, not because they were disbelievers. Hence, he did not enslave their women nor seize their property.”
In Minhāj al-Sunnah, he likewise says concerning the Khawārij:
“They adhere to the religion of Islam, inwardly and outwardly.”
[1/6]](https://pbs.twimg.com/media/HSVcqYWWUAAum1r.png)
Olivia
Online
Abū Zakariyā Al-Albānī
@fawaaidscom
Qur'ān | Authentic Sunnah | Knowledge based benefits
Joined May 2024
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https://t.co/ugT4CJOQYU
“The religion is al-nasīhah for Allāh, His Book, His Messenger, leaders of Muslims and the common people” – hadīth explanation by Imām Qiwām al-Sunnah al-Asbahānī
"The religion is al-nasīhah" - hadīth explanation by Imām Qawām al-Sunnah al-Asbahānī🧵
From Tamīm al-Dārī (رضي الله عنه) that the Prophet (ﷺ) said: "Religion is al-nasīhah for Allāh, for His Messenger, for the leaders [aʾimmah] of the Muslims and for their common people."
(Sahīh Muslim #55, Sahīh al-Bukhārī as Mu'allaq Chapter 42, authenticated by al-Bukhārī in al-Tārīkh as mentioned by Ibn Hajr in al-Fath 1/211)
![fawaaidscom's tweet photo. "The religion is al-nasīhah" - hadīth explanation by Imām Qawām al-Sunnah al-Asbahānī🧵
From Tamīm al-Dārī (رضي الله عنه) that the Prophet (ﷺ) said: "Religion is al-nasīhah for Allāh, for His Messenger, for the leaders [aʾimmah] of the Muslims and for their common people."
(Sahīh Muslim #55, Sahīh al-Bukhārī as Mu'allaq Chapter 42, authenticated by al-Bukhārī in al-Tārīkh as mentioned by Ibn Hajr in al-Fath 1/211)](https://pbs.twimg.com/media/HTxKEPXXIAAgwPx.jpg)
As for the al-nasīhah of the common people [ʿāmmah] of the Muslims, its sum is: teaching them what they are ignorant of regarding the matter of religion; guiding them to their interests; commanding them to the right and forbidding them from the wrong, compassion for them; respecting their elder; being merciful toward their young; and tending to them with good exhortation like what Allāh guided to in His saying:
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
“Call to the way of your Lord with wisdom and good exhortation, and argue with them in the way that is best” [Sūrat al-Nahl: 125]
![fawaaidscom's tweet photo. As for the al-nasīhah of the common people [ʿāmmah] of the Muslims, its sum is: teaching them what they are ignorant of regarding the matter of religion; guiding them to their interests; commanding them to the right and forbidding them from the wrong, compassion for them; respecting their elder; being merciful toward their young; and tending to them with good exhortation like what Allāh guided to in His saying:
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
“Call to the way of your Lord with wisdom and good exhortation, and argue with them in the way that is best” [Sūrat al-Nahl: 125]](https://pbs.twimg.com/media/HTxKOCkWgAA5Rxx.jpg)
Difference Between a Ṣāḥib al-Bidʿah (Person of Innovation) and a Mubtadiʿ (Innovator)
Sh., Muhaddith Yāsir al-Fathī said:
"...nothing is established regarding counting [dhikr] with date-stones or pebbles, whether a hadīth or an āthār [report].
Nor is the doing of it established from a single Companion.
Rather, what is established is Ibn Masʿūd's denunciation [inkār] of it, and he is one of the scholars and jurists of the Companions.
Not to mention that the misbahah [prayer beads] is an intruder [i.e. something that entered] among the people of Islām, which was not known at all, neither in the Prophetic era nor in the era of the Companions after the Prophet (ﷺ).
Rather, it is an ancient Indian Buddhist innovation [bidʿah] that the Sūfīs introduced to the people of Islām."
https://t.co/7J3DQIBlH0
![fawaaidscom's tweet photo. Sh., Muhaddith Yāsir al-Fathī said:
"...nothing is established regarding counting [dhikr] with date-stones or pebbles, whether a hadīth or an āthār [report].
Nor is the doing of it established from a single Companion.
Rather, what is established is Ibn Masʿūd's denunciation [inkār] of it, and he is one of the scholars and jurists of the Companions.
Not to mention that the misbahah [prayer beads] is an intruder [i.e. something that entered] among the people of Islām, which was not known at all, neither in the Prophetic era nor in the era of the Companions after the Prophet (ﷺ).
Rather, it is an ancient Indian Buddhist innovation [bidʿah] that the Sūfīs introduced to the people of Islām."
https://t.co/7J3DQIBlH0](https://pbs.twimg.com/media/HTn1gUEWUAEaJE1.jpg)
Imām, Hāfidh Ibn Abī Shaybah said in al-Musannaf:
"The Book [i.e. chapter] of the Refutation of Abū Hanīfah
This is what Abū Hanīfah opposed of the narrations that came from the Messenger of Allāh (ﷺ):...
...21 - Marriage without a walī [guardian]
(37270) Muʿādh ibn Muʿādh narrated to us, saying: Ibn Jurayj informed us, from Sulaymān ibn Mūsā, from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: The Messenger of Allāh (ﷺ) said: "Any woman whom the guardian, or the guardians has not given in marriage her nikāh is bātil [invalid]." He said it three times.
"If he has been intimate with her then she has her mahr [bridal gift] for what he took of her. If they quarrel then the one in authority is the walī of whoever has no walī." [Sahīh, Ibn Jurayj stated explicit hearing as in al-Mustadrak of al-Hākim and Sunan al-Dāraqutnī]
(37271) Abū al-Ahwas narrated to us, from Abū Ishāq, from Abū Burdah, who said: The Prophet (ﷺ) said: "There is no nikāh except with a walī." [Mursal]
(37272) Yazīd ibn Hārūn narrated to us, from Isrāʾīl, from Abū Ishāq, from Abū Burdah, from his father, who said: The Messenger of Allāh (ﷺ) said: "There is no nikāh except with a walī." [Sahīh]
- And it is mentioned that Abū Hanīfah used to say: It is permissible if the husband is an equal."
![fawaaidscom's tweet photo. Imām, Hāfidh Ibn Abī Shaybah said in al-Musannaf:
"The Book [i.e. chapter] of the Refutation of Abū Hanīfah
This is what Abū Hanīfah opposed of the narrations that came from the Messenger of Allāh (ﷺ):...
...21 - Marriage without a walī [guardian]
(37270) Muʿādh ibn Muʿādh narrated to us, saying: Ibn Jurayj informed us, from Sulaymān ibn Mūsā, from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: The Messenger of Allāh (ﷺ) said: "Any woman whom the guardian, or the guardians has not given in marriage her nikāh is bātil [invalid]." He said it three times.
"If he has been intimate with her then she has her mahr [bridal gift] for what he took of her. If they quarrel then the one in authority is the walī of whoever has no walī." [Sahīh, Ibn Jurayj stated explicit hearing as in al-Mustadrak of al-Hākim and Sunan al-Dāraqutnī]
(37271) Abū al-Ahwas narrated to us, from Abū Ishāq, from Abū Burdah, who said: The Prophet (ﷺ) said: "There is no nikāh except with a walī." [Mursal]
(37272) Yazīd ibn Hārūn narrated to us, from Isrāʾīl, from Abū Ishāq, from Abū Burdah, from his father, who said: The Messenger of Allāh (ﷺ) said: "There is no nikāh except with a walī." [Sahīh]
- And it is mentioned that Abū Hanīfah used to say: It is permissible if the husband is an equal."](https://pbs.twimg.com/media/HTkdCCyXIAAjxHK.jpg)
The Hanafi school's position that marriage is valid without a 'wali', though not ideal, can save many young people from 'Zina', especially when they are already in a relationship or don't have a 'wali' to represent them. There's always a solution.
Who are Ashāb al-Ra'ī (the people of opinion) - Imām Ahmad
"And [as for] the Ashāb al-Raʾī [people of opinion], they are misguided innovators, enemies of the Sunnah and the āthār (narrations).
They invalidate the hadīth and reject [the words of] the Messenger (ﷺ).
They take Abū Hanīfah, and whoever says what he says, as an imām, and adhere to their religion.
And what misguidance is clearer than that of one who says this, abandons the saying of the Messenger (ﷺ) and his Companions, and follows the saying of [Abū Hanīfah] and his companions?
It suffices as a ruinous deviation and as transgression."
(Tabaqāt al-Hanābilah 1/71)
![fawaaidscom's tweet photo. Who are Ashāb al-Ra'ī (the people of opinion) - Imām Ahmad
"And [as for] the Ashāb al-Raʾī [people of opinion], they are misguided innovators, enemies of the Sunnah and the āthār (narrations).
They invalidate the hadīth and reject [the words of] the Messenger (ﷺ).
They take Abū Hanīfah, and whoever says what he says, as an imām, and adhere to their religion.
And what misguidance is clearer than that of one who says this, abandons the saying of the Messenger (ﷺ) and his Companions, and follows the saying of [Abū Hanīfah] and his companions?
It suffices as a ruinous deviation and as transgression."
(Tabaqāt al-Hanābilah 1/71)](https://pbs.twimg.com/media/HTfHisuWYAEdLO9.jpg)
Ibn Qutaybah [student of Imām Ishāq ibn R��hawayh] said:
"And I have not seen anyone more persistent in mentioning the people of Raʾī (opinion), disparaging them, and prompting [others] towards [recognising] their hideous statements, and drawing attention to them, than Ishāq ibn Ibrāhīm al-Handhalī, known as Ibn Rāhawayh.
He used to say: "They [the people of Raʾī] have cast aside the Book of Allāh, The Most-High, and the practices (sunan) of His Messenger, and have [instead] adhered fast to analogy (qiyās)"...
Ishāq — that is, Ibn Rāhawayh — related to us, saying: Wakīʿ related to us: that Abū Hanīfah said: "What is the matter with him, raising his hands at every rising and lowering — does he intend to fly?" So ʿAbdullāh ibn al-Mubārak said to him: "If he intends to fly when he opens [the prayer] with the takbīr, then he [likewise] intends to fly when he lowers and raises [his hands elsewhere]."
He said: "This, together with his [Abū Hanīfah's] arbitrary judgments in the religion — such as his saying: 'I amputate [the hand] for [stealing] teak-wood and spear-shafts, but I do not amputate for [stealing] ordinary timber or firewood; and I amputate for [stealing] quicklime, but I do not amputate for [stealing] pottery or glass!!'" — as though pottery and glass were not [considered] property, and as though ebony were not [a kind of] wood!!
And Ishāq ibn Rāhawayh said: and he — meaning Abū Hanīfah — was asked about drinking from a vessel with silver, and he said: "There is no harm in it — it is merely like the ring on your finger: your hand enters the water, and you then drink by means of it."
And he [Ishāq] used to enumerate matters from this sort that would lengthen the book — and even greater ones besides, contradicting the Book of Allāh, as though they had never recited it..." (Ta'wīl Mukhtalif al-Hadīth pg. 104-106)
![fawaaidscom's tweet photo. Ibn Qutaybah [student of Imām Ishāq ibn R��hawayh] said:
"And I have not seen anyone more persistent in mentioning the people of Raʾī (opinion), disparaging them, and prompting [others] towards [recognising] their hideous statements, and drawing attention to them, than Ishāq ibn Ibrāhīm al-Handhalī, known as Ibn Rāhawayh.
He used to say: "They [the people of Raʾī] have cast aside the Book of Allāh, The Most-High, and the practices (sunan) of His Messenger, and have [instead] adhered fast to analogy (qiyās)"...
Ishāq — that is, Ibn Rāhawayh — related to us, saying: Wakīʿ related to us: that Abū Hanīfah said: "What is the matter with him, raising his hands at every rising and lowering — does he intend to fly?" So ʿAbdullāh ibn al-Mubārak said to him: "If he intends to fly when he opens [the prayer] with the takbīr, then he [likewise] intends to fly when he lowers and raises [his hands elsewhere]."
He said: "This, together with his [Abū Hanīfah's] arbitrary judgments in the religion — such as his saying: 'I amputate [the hand] for [stealing] teak-wood and spear-shafts, but I do not amputate for [stealing] ordinary timber or firewood; and I amputate for [stealing] quicklime, but I do not amputate for [stealing] pottery or glass!!'" — as though pottery and glass were not [considered] property, and as though ebony were not [a kind of] wood!!
And Ishāq ibn Rāhawayh said: and he — meaning Abū Hanīfah — was asked about drinking from a vessel with silver, and he said: "There is no harm in it — it is merely like the ring on your finger: your hand enters the water, and you then drink by means of it."
And he [Ishāq] used to enumerate matters from this sort that would lengthen the book — and even greater ones besides, contradicting the Book of Allāh, as though they had never recited it..." (Ta'wīl Mukhtalif al-Hadīth pg. 104-106)](https://pbs.twimg.com/media/HOf-o-vXIAAVeX_.jpg)
Who are the Khawārij? - Imām Ahmad
"As for the Khawārij, they exited [clean through] the religion, separated from the community of faith (millah), broke away from Islām, and deviated from the congregation (jamāʿah).
They strayed from the path and from guidance, rose up against the ruler, and drew the sword against the Ummah, deeming their blood and their wealth lawful.
They rejected whoever opposed them, except one who said what they said, held a view like theirs and their opinion, and remained steadfast with them in the abode of their misguidance.
They revile the Companions of Muhammad (ﷺ) and his in-laws and his relatives by marriage, disavow them, and charge them with disbelief and with grave [enormities]. They hold a view contrary to theirs in the laws of Islām.
They do not believe in the punishment of the grave, nor in the pool (al-hawd), nor in intercession (shafāʿah), nor in anyone coming out of the Fire.
They say: whoever tells a lie, or commits a minor or a major sin, and dies without repentance, is in the Fire, abiding therein eternally and forever. They say what the Bakriyyah say about the grain and the qīrāt.
They are Qadariyyah, Jahmiyyah, Murjiʾah and Rāfidah.
They do not regard the congregational prayer (jamāʿah) as valid except behind their own imām.
They hold that prayer may be delayed beyond its time; they hold fasting before the sighting of the crescent and breaking the fast before sighting it; they hold marriage without a walī and without a sultān to be valid; and they regard mutʿah (temporary marriage) as permitted in their religion. They hold one dirham for two dirhams, hand to hand, to be permissible.
They do not regard praying in leather socks as valid, nor wiping over them.
They do not hold that the ruler is owed obedience by them, nor that Quraysh holds the khilāfah over them, along with many other things in which they oppose Islām and its people.
It suffices as misguidance for a people [that] this be their opinion, their madhhab and their religion.
They are not part of Islām in any aspect."
(Tabaqāt al-Hanābilah 1/68-69)
![fawaaidscom's tweet photo. Who are the Khawārij? - Imām Ahmad
"As for the Khawārij, they exited [clean through] the religion, separated from the community of faith (millah), broke away from Islām, and deviated from the congregation (jamāʿah).
They strayed from the path and from guidance, rose up against the ruler, and drew the sword against the Ummah, deeming their blood and their wealth lawful.
They rejected whoever opposed them, except one who said what they said, held a view like theirs and their opinion, and remained steadfast with them in the abode of their misguidance.
They revile the Companions of Muhammad (ﷺ) and his in-laws and his relatives by marriage, disavow them, and charge them with disbelief and with grave [enormities]. They hold a view contrary to theirs in the laws of Islām.
They do not believe in the punishment of the grave, nor in the pool (al-hawd), nor in intercession (shafāʿah), nor in anyone coming out of the Fire.
They say: whoever tells a lie, or commits a minor or a major sin, and dies without repentance, is in the Fire, abiding therein eternally and forever. They say what the Bakriyyah say about the grain and the qīrāt.
They are Qadariyyah, Jahmiyyah, Murjiʾah and Rāfidah.
They do not regard the congregational prayer (jamāʿah) as valid except behind their own imām.
They hold that prayer may be delayed beyond its time; they hold fasting before the sighting of the crescent and breaking the fast before sighting it; they hold marriage without a walī and without a sultān to be valid; and they regard mutʿah (temporary marriage) as permitted in their religion. They hold one dirham for two dirhams, hand to hand, to be permissible.
They do not regard praying in leather socks as valid, nor wiping over them.
They do not hold that the ruler is owed obedience by them, nor that Quraysh holds the khilāfah over them, along with many other things in which they oppose Islām and its people.
It suffices as misguidance for a people [that] this be their opinion, their madhhab and their religion.
They are not part of Islām in any aspect."
(Tabaqāt al-Hanābilah 1/68-69)](https://pbs.twimg.com/media/HTe9lEUXsAA17cS.jpg)
Are the Khawārij Muslims? The Other Position With Their Evidence🧵
The Lajnah headed by Ibn Bāz also ruled that standing in honour of any flag or anthem is a bidʿah that contradicts tawḥīd.
Fatwa 2123.
Al-Mardāwī mentions in al-Insāf:
[Ibn Hamdān] said in al-Riʿāyah al-Kubrā: "The Khawārij are innovating rebels. They declare disbelief upon whoever commits a major sin — and for that reason they impugned the Imāms, split from the [main] community, and abandoned the Friday prayer.
Among them are those who declared the Companions, Allāh be pleased with them, and the rest of the people of truth to be disbelievers, and deemed the blood and property of the Muslims lawful [to take].
And it is said: these are disbelievers like apostates, so it is permissible to kill them from the outset, to kill their captive, and to pursue their fleeing [remnant]; and whoever among them one is able to seize is asked to repent — if he repents, [he is spared]; otherwise he is killed. This is preferable." End [of quote].
I [al-Mardāwī] say: this is the correct view.
Al-Zarkashī said: "The Khawārij who declare disbelief on account of sin, who declare ʿUthmān, ʿAlī, Talhah, and al-Zubayr, Allāh be pleased with them, disbelievers, and who deem the blood and property of the Muslims lawful — regarding them there are two riwāyāt [narrations from Imām Ahmad], related by al-Qādī in his Taʿlīq: one, that they are disbelievers; the other, that their disbelief is not to be ruled upon."
![fawaaidscom's tweet photo. Al-Mardāwī mentions in al-Insāf:
[Ibn Hamdān] said in al-Riʿāyah al-Kubrā: "The Khawārij are innovating rebels. They declare disbelief upon whoever commits a major sin — and for that reason they impugned the Imāms, split from the [main] community, and abandoned the Friday prayer.
Among them are those who declared the Companions, Allāh be pleased with them, and the rest of the people of truth to be disbelievers, and deemed the blood and property of the Muslims lawful [to take].
And it is said: these are disbelievers like apostates, so it is permissible to kill them from the outset, to kill their captive, and to pursue their fleeing [remnant]; and whoever among them one is able to seize is asked to repent — if he repents, [he is spared]; otherwise he is killed. This is preferable." End [of quote].
I [al-Mardāwī] say: this is the correct view.
Al-Zarkashī said: "The Khawārij who declare disbelief on account of sin, who declare ʿUthmān, ʿAlī, Talhah, and al-Zubayr, Allāh be pleased with them, disbelievers, and who deem the blood and property of the Muslims lawful — regarding them there are two riwāyāt [narrations from Imām Ahmad], related by al-Qādī in his Taʿlīq: one, that they are disbelievers; the other, that their disbelief is not to be ruled upon."](https://pbs.twimg.com/media/HS4SVW7W0AAWyiW.jpg)
Are the Khawārij Muslims? The Other Position With Their Evidence🧵
Are the Khawārij Muslims? - 🧵
In this thread, I will be looking specifically at whether the Khawārij are regarded as Muslims rather than apostates, including:
‣ The position of Ibn Taymiyyah (d. 728 AH)
‣ The position of Ibn al-Mundhir (d. 318 AH)
‣ The position of al-Khaṭṭābī (d. 388 AH)
‣ The relied-upon position of the Ḥanbalī madhhab
‣ The relied-upon position of the Shāfiʿī madhhab
‣ The relied-upon position of the Mālikī madhhab
1. Shaykh al-Islām Ibn Taymiyyah
In Majmūʿ al-Fatāwā, 3/282, he says:
“The renegade Khawārij whom the Prophet ﷺ commanded to be fought... ʿAlī b. Abī Ṭālib, Saʿd b. Abī Waqqāṣ and other Companions did not declare them disbelievers. Rather, they regarded them as Muslims despite fighting them... He fought them to repel their injustice and rebellion, not because they were disbelievers. Hence, he did not enslave their women nor seize their property.”
In Minhāj al-Sunnah, he likewise says concerning the Khawārij:
“They adhere to the religion of Islam, inwardly and outwardly.”
[1/6]
![QadriMurid's tweet photo. Are the Khawārij Muslims? - 🧵
In this thread, I will be looking specifically at whether the Khawārij are regarded as Muslims rather than apostates, including:
‣ The position of Ibn Taymiyyah (d. 728 AH)
‣ The position of Ibn al-Mundhir (d. 318 AH)
‣ The position of al-Khaṭṭābī (d. 388 AH)
‣ The relied-upon position of the Ḥanbalī madhhab
‣ The relied-upon position of the Shāfiʿī madhhab
‣ The relied-upon position of the Mālikī madhhab
1. Shaykh al-Islām Ibn Taymiyyah
In Majmūʿ al-Fatāwā, 3/282, he says:
“The renegade Khawārij whom the Prophet ﷺ commanded to be fought... ʿAlī b. Abī Ṭālib, Saʿd b. Abī Waqqāṣ and other Companions did not declare them disbelievers. Rather, they regarded them as Muslims despite fighting them... He fought them to repel their injustice and rebellion, not because they were disbelievers. Hence, he did not enslave their women nor seize their property.”
In Minhāj al-Sunnah, he likewise says concerning the Khawārij:
“They adhere to the religion of Islam, inwardly and outwardly.”
[1/6]](https://pbs.twimg.com/media/HSVcqb-X0AAv5_5.png)
Shaykh ibn Bāz on the Khawarij
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