[PaulRyansew]

Give the ahadith reference number and book name form ahadith..............is it that hard for ahl hadith.

Like I said, all three types of Sunnah are proven by the authentic Ahadeeth.

Let's go one by one:

1. Qawli (saying)

The Prophet صلى الله عليه وآله وسلم said: "There is no prayer for the one who did not recite the Opening of the Book." [Bukhaari and Muslim]

This is an example of the saying of the Prophet صلى الله عليه وسلم, and I have quoted a direct Hadeeth as evidence.

2. Fa'ili (action)

'Abdullaah ibn 'Umar رضى الله عنه narrates: I saw that whenever the Messenger of Allaah صلى الله عليه وسلم stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbeer for bowing and on raising his head from it and used to say, "Sami Allaahu Liman hamidah". But he did not do that (i.e. raising his hands) in prostrations. [Saheeh al Bukhaari: Kitaab Siffaat us Salat]

This is an example of an action of the Prophet صلى الله عليه وسلم.

3. Iqraar (approval)

A (Jewish) Rabbi came to the Messenger of Allaah صلى الله عليه وسلم and he said, "O Muhammad! We learn that Allaah will put all the heavens on one Finger, and the earths on one Finger, and the trees on one Finger, and the water and the dust on one Finger, and all the other created beings on one Finger. Then He will say, 'I am the King.' Thereupon the Prophet صلى الله عليه وسلم smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then the Messenger of Allaah صلى الله عليه وسلم recited: 'No just estimate have they made of Allah such as due to Him.' (39.67) [Saheeh al-Bukhaari]

This is an example of the Prophet صلى الله عليه وسلم approving a statement of creed. Therefore, the belief of Muslims is that Allaah has Five Fingers on His Hand, because the Prophet صلى الله عليه وسلم approved of this belief as evidenced by the above-quoted authentic Hadeeth.

Which madhhab do you follow, if none how did you resolve the contradictions between the Quran and ahadith, how did you deal with the abrogated verses, how did you deal with the general and specific verses in the quran, how did you sift through all the ahadith and pick which ones are for rulings and which are advice. how did you grade the ahadith and deal with conflicts in grading between various authorities, which order was the Quran revealed in why did you prefer some verses to others in that order, which verses did you give precedence over others and why. Where you more literal in your understanding or less, did you consider the actions of sahabah, do you accept their ijma, their analogies. What about the amal of the people of madina did you prefer that or negate it comepletly when you couldnt understand the sources for it. I am not a scholar, and I take knowledge from the scholars of the Sunnah, based on the evidences they present from the Quraan and Sunnah. I don't believe any ayah of the Quraan or any Hadeeth is abrogated, unless I see a clear evidence. I don't blindly follow anyone in this regard.

Ijmaa' is from our Religion, as the Prophet صلى الله عليه وسلم said: "Verily, my community will never collect upon an error." This is the basis for Ijmaa'. And by the way, the Ijmaa' of the Sahaabah is to put their feet together, foot to foot, in the Salaat, as it is narrated that when the Iqamah was made, and the Prophet صلى الله عليه وسلم said: "Straighten your rows, for verily I can see you from my back." Then all of the Sahaabah would straighten their rows by joining their shoulders and feet together. Thus to join the feet and shoulders in the prayer is proven from the Sunnah and Ijmaa' of the Companions (may Allaah be pleased with them).

As for the blind-followers, they say that there should be at least a span of four fingers between everyone standing in the Salaat...but they do not have a single authentic Hadeeth to prove this.

If no answer is found in the Quran and sunnah literally what principals did you establish for doing ijtihad so your reasoning is consistant with the reasoning of Allah and his prophet and why. You should know about the Hadeeth when the Prophet صلى الله عليه وسلم was sending Mu'adh ibn Jabal to Yaman, and he told him to judge by the Quraan and the Sunnah, and Mu'adh ibn Jabal رضى الله عنه asked that if he cannot find the answer in either Quraan or Sunnah, what should he do, so the Prophet صلى الله عليه وسلم told him to use his Ijtihaad. So this is a proof that Ijtihaad is part of our Religion, but it has a condition, as stipulated in this Hadeeth. The condition is that first we need to examine the Quraan and the Hadeeth, if there is nothing there, then someone who is qualified or knowledgable (like Mu'adh ibn Jabal رضى الله عنه) and has the qualifications to be a judge can make ijtihaad and use his own reasoning.

However, no one's Ijtihaad can overrule something from the Quraan and Sunnah. Qiyaas, which falls under Ijtihaad, is therefore allowed, but it can never overrule Quraan and Sunnah. The first place is always for Quraan and Sunnah.


give the difference between sunnah and ahadeeth. Ahadeeth is a container of Sunnah.

Who gives the sanads to ahadeeth that they are authentic? As Allaah says in the Quraan that if a wicked person comes to you with some news, then investigate the matter. [49:6] Based on this, the Muhadditheen investigate all the people who narrate the Ahadeeth to verify if they are authentic or not. This is known as 'Ilm ul Rijaal or the science of Jarh wa't-Ta'deel.

Similarly, Allaah says in the Quraan that the witness testimony of four people is an evidence in the case of a woman accused of lewdness. [4:15] Based upon these Quraanic principles, the witness testimony is a type of evidence. Therefore, believing in the Hadeeth narrated by a thiqah (trustworthy) person is not taqleed, but it is following the evidence. The definition of taqleed is to accept someone's opinion (not witness testimony) without evidence.

Now I would like to clarify a few things about the importance of following the evidence, the Quraan and Sunnah, and not blindly following someone when it opposes the evidence.

For example, when a group of people declared 'Ali ibn Abi Taalib رضى الله عنه as "God", he ordered that a trench be dug, and that they be thrown in it and burnt alive. When 'Abdullaah ibn Abbaas رضى الله عنه heard this, he corrected 'Ali رضى الله عنه and narrated to him the Hadeeth that the Prophet صلى الله عليه وسلم said: "None has the right to burn with fire except the Lord of Fire."

Similarly, once Malik ibn Anas, who is regarded as the Imaam of the Maliki school of thought, gave a verdict that washing in between the toes of the foot in Wudhoo' is not from the Sunnah. Ibn Wahb, however, corrected Malik ibn Anas and narrated the Hadeeth of the Prophet صلى الله عليه وسلم to prove that it is the Sunnah.

So this proves that blind following and ignoring the clear evidence of the Sunnah is not the way of the Salaf.