The so-called Ahl al-Hadith are playing a terrible game of rejecting the hadith for the sake of the madhhab! 6862776919

May Allah accept you. Our dua will always be with you inshallah. The answer to the question can be understood by looking at the type of question the person is asking. He does not have the slightest idea about Madhhab. He asked the above questions out of ignorance and stupidity. But he did not provide any answer or proof of what is to be observed as Sunnah in favor of his opinion. But he should have proven the Hanafi Madhhab wrong on the basis of evidence. Proving that the Hanafi Madhhab is a fabricated doctrine, and the Sunnah is contrary to it. But he only blamed. But he did not give any evidence for his opinion. Alas, if he knew the meaning of Madhhab. What did Madhhab know? Then he would not have shown such stupidity. Madhhab is the name of following the Quran and Sunnah. How did he make Madhhab an opponent of Sunnah? Surprise event! Each of the above is a school of thought proven by hadiths. Not a made-up doctrine. He is actually a hadith denier. He gave the name Sunnat Anusaran to cover his dirty face. However, all the issues of Madhhab agree with the Sunnah. See proof-

1. Sunnah proof that marriage without guardian is valid عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ; أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم, قَالََ: «الْأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا. Narrated by Hazrat Abdullah Bin Abbas RA. The Prophet (peace and blessings of Allah be upon him) said that a daughter has more rights than her guardian over her personal affairs. (Muatta Malik, Hadith No-888, Sahih Muslim, Hadith No-1421, Musnad Ahmad, Hadith No-1888, Sunan Abu Dawud, Hadith No-2098, Sunan Darimi, Hadith No-2234, Sunan Tirmidhi, Hadith No-1108, Sunan Nasa’i, Hadith No-3260, Sahih Ibn Hibban, Hadith No-4084, Sunan Darakutani, Hadith No-3576) ُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, فَقَالَتْ: يَا رَسُولَ اللَّهِ, إِنَّ أَبِي وَنِعْمَ الْأَبُ هُوَ, خَطَبَنِي إِلَيْهِ عَمُّ وَلَدِي فَرَدَّهُ, وَأَنْكَحَنِي رَجُلًا وَأَنَا كَارِهَةٌ. فَبَعَثَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى أَبِيهَا, فَسَأَلَهُ عَنْ قَولِهَا, فَقَالَ: صَدَقَتْ, أَنْكَحْتُهَا وَلَمْ آلُهَا خَيْ رًا. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا نِكَاحَ لَكِ, ذْهَبِي فَانْكِحِي مَنْ شِئِ» Narrated by Hazrat Salama bint Abdur Rahman RA. He said, once a girl came to the Prophet. He came and said, O Messenger of God! My father! What a good father! My cousin proposed to me and she turned him down. And wanting to marry a boy whom I dislike. When the Prophet asked his father about this, the father said, the girl has told the truth. I am marrying her to a man whose family is not good. Then the Prophet (PBUH) said to the girl, "This marriage will not happen, you go, marry whomever you want." (Sunan Saeed Bin Mansoor, Hadith No-568, Musnaf Abdur Razzaq, Hadith No-10304, Musannaf Ibn Abi Shaiba, Hadith No-15953, Diraya Fi Takhriji Ahadisil Hidaya, Hadith No-541) 2469 – حَدَّثَنَا حُسَيْنٌ, ح َدَّثَنَا جَرِيرٌ, عَنْ أَيُّوبَ, عَنْ عِكْرِمَةَ, عَنِ ابْنِ عَبَّاسٍ: ” أَنَّ جَارِيَةً بِكْرًا أَتَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, فَذَكَرَتْ أَنَّ أَبَاهَا زَوَّجَهَ ا وَهِيَ كَارِهَةٌ فَخَيَّرَهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ” عصناده صحيح على شركت Bukhari. واخرجه ابو داود ۞, وابن ماجه ۞, والنسائي في “الكبري” ۞, وابو يعلى ۞, والطحاوي 4/365, والدارقتني 3/234-235, والبيهقي 7/117 من ترقيق حسين بن محمد المروذي, بنسام الإسناد. واخرجه ابن ماجه ۞, والنسائی ۞, والدارقتني 3/235 من ترقيق مُعمر بن سليمان, عن زيد بن حبان, والدارقتني 3/235 من ترقيق عيوب بن سويد, عن سفيان الثوري, both of them عن ايوب السختياني, به. Narrated by Hazrat Ibn Abbas RA. The virgin girl came to the Prophet SAW and said, My father married me despite my dislike, then the Rasool SAW gave her the right (to marry whomever she wants or to keep this marriage). (Musnad Ahmad, Hadith No-2469, Sunan Ibn Majah, Hadith No-1875, Sunan Abu Dawud, Hadith No-2096, Sunanul Kubra Nasa’i, Hadith No-5366, Sunan Dara Qutani, Hadith No-3566) عَنِ ابْنِ بُرَيْدَةَ, عَن ْ أَبِيهِ, قَالَ: جَاءَتْ فَتَاةٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, فَقَالَتْ: ” إِنَّ أَبِي زَوَّجَنِي ابْنَ أَخِيهِ, لِيَرْفَعَ بِي خَسِيسَتَهُ قَالَ: فَجَعَلَ الْأَمْرَ إِلَيْهَا, فَقَالَتْ: قَدْ أَجَزْتُ مَا صَنَعَ أَبِي, وَلَكِنْ أَردْتُ أَنْ تَعْلَمَ النِّصَاءُ أَنْ لَيْسَ إِلَى الْابَاءِ م ِنَ Alْأَمْرِ شَيْءٌ “Narrated by Hazrat Buraidah He said, "A woman came to the Prophet (peace be upon him) and said, 'My father has given me in marriage to his nephew, so as to increase his status.' Rabi said, then the Prophet (peace and blessings of Allah be upon him) entrusted the matter to the daughter's discretion, (meaning she can keep the marriage if she wants, she can break it off if she wants) Then the woman said, I accept what my father has done. My intention was for girls to know that fathers do not have the right to (final) opinion on marriage (Sunan Ibn Majah, Hadith No. 1874, Musnad Ishaq bin Rahuah, Hadith No. 1359, Sunan Dara Qutni, Hadith No. 3555). Besides, there are many hadiths, which clearly prove that the decision of the adult girl, not the guardian, is the final decision in the matter of marriage. In this case the father or guardian has no right to intervene. So if an adult woman gets married without a guardian, it will be done. What is the answer to the opposite hadith? Muhaddiseen Keram and Fuqbahee Keram have given many answers to those hadiths which imply that marriage is not consummated without a guardian. We have not seen the hadith mentioned in the question, then it will be convenient to answer عَنْ عَائِشَةَ, قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَيُّمَا امْرَأَةٍ نَكَحَتْ بِغَيْرِ إِذنِ مَوَالِيهَا ,, Narrated by Hazrat Ayesha. The Prophet (peace and blessings of Allah be upon him) said, the woman whose guardian did not marry her, her marriage is void, her marriage is void, her marriage is void. If the husband then has intercourse with her, she will be entitled to the mahr due to the husband's intercourse with her (in a halal manner). And if there is a difference between them, then whoever has no guardian, the king will be considered as his guardian. (Sunan Abu Dawud, Hadith No-1879, Sunan Tiramiji, Hadith No-1102, Sunan Ibn Majah, Hadith No-1879) Comments on the hadith Imam Bukhari said, the hadith is untrue. (Alilalul Kabir-257) Imam Tirmidhi said, Hasan. (Sunan Tirmidhi, Hadith No. 1102) Imam Tahawi said, the hadith is corrupt. (Sharhu Maanil Asar-3/7) Ibn Kattan said, the hadith is hasan. (Al-Wahmu Walihamu-4/577) Answer No. 1 We prefer the hadith narrated to us in terms of strength. Regarding the hadith narrated by Hazrat Aisha Siddiqa, Imam Bukhari and Imam Tahabi say that it is falsified. So we don't act on it. On the other hand, the narration of Sahih Muslim and Muatta Malik mentioned above is Sahih. Answer No. 2 It is clear from the hadith that annulment of marriage is not intended here. Because at the end of the hadith it is said that the wife will be entitled to dowry. If the marriage was not pure, then why is the dowry necessary? Dowry is required by marriage. The Arabic word Aqra is used for monetary penalties for non-marriage. But it is used here. seal word which is related to marriage. So it is understood that here indeed the marriage is annulled, it is not intended. Rather, the intention is to threaten. So that girls do not get married without informing their parents. Answer No. 3 أَنَّ عَائِشَةَ, زَوْجَ النَّبِيِّ صلى الله عليه وسلم, زَوَّجَتْ حَفْصَةَ بِنْتَ عَبْدِ الرَّحْمنِ, الْمُنْذِرَ بْنَ الزُّبَيْرِ. وَعَبْدُ الرَّحْمنِ غَائِبٌ بِالشَّأْمِ. For example, the hadith of Hazrat Ayesha Siddiqa that a woman cannot be married without a guardian mentioned in the question. But Aisha herself married her brother Abdur Rahman's daughter Hafsa without her guardian Abdur Rahman to Munzir bin Jubair. (Muatta Malik, Hadith No-2040, Tahabi Shareef, Hadith No-4255, Sunanus Sagheer Lilbayhaqi, Hadith No-2374, Marefatus Sunan Wal Asar, Hadith No-13522, Sunan Kubra Lilbayhaqi, Hadith No-13653, Musannaf Ibn Abi Shaiba, Hadith No-15955) So it was understood that Hazrat Aisha, who narrated herself through the said Hadith, herself did not understand that marriage is not pure. Rather, it means that marriage is incomplete without a guardian. Because it is incomplete to get married without informing the guardian who nurtured the girl. Therefore it is said that it is cancelled. Cancel means incomplete. As in another hadith- فَهُوَ عَاهِرٌ» Translation - Narrated by Hazrat Jaber Bin Abdullah RA. He said, the Prophet (peace be upon him) said that a slave who marries without the permission of his master is an adulterer. (Sunan Abu Dawud, Hadith No-2078, Musnad Ahmad, Hadith No-14212, Sunan Darami, Hadith No-2279, Sunan Tirmidhi, Hadith No-1111, Tahabi Sharif, Hadith No-2705) Will a slave be an adulterer? Nobody says that. As everyone here says, its intended to be intimidating. Likewise, it is warned that a girl should not marry without her guardian, because the girl, being a human being, may make a mistake in determining the husband, so it is tantamount to annulment of her marriage. For example, slave marriage is equivalent to Jina. Actually not Jina. Answer No. 4 is actually considered invalid by the hadith, if the girl marries outside the Kufu, then her guardian can come and annul the marriage. As such, his marriage has been annulled. Answer No. 5 By annulment it is meant that if a minor or insane girl marries, her marriage is annulled. Thus we can act on both hadiths. For details, read - Ilaus Sunan-11/65-70, Makataba Ashrafiyyah Deoband.Mirkatul Mafatih-6/265-274, Makataba Ashrafia Deoband.Tuhfatul Almai-3/515-518, Maktaba Hejaz Deoband. So how did we follow the Madhhab and follow the Sunnah in this issue? In fact, the man is the enemy of hadith. But the lover of circumcision is dressed. The mask of circumcision has fallen. In fact, the hadith and the sunnah are rejecting. Witr prayer three rakat (1) Narrated by Abu Salama Ibn Abdur Rahman, he is Hazrat Ayesha. Who asked how the Prophet's prayer was in Ramadan? He replied, "The Messenger of Allah, may God's prayers and peace be upon him, did not pray more than eleven rak'ahs in Ramadan and outside of Ramadan." Do not ask about the beauty and length of the first four rakats! After that, he used to read four more rakats, the beauty and length of which is needless to say! Then he would pray three Rakat (Witar).–(Sahih Bukhari 1/154, Hadith 1147; Sahih Muslim 1/254, Hadith 738; Sunan Nasa’i 1/248, Hadith 1697; Sunan Abu Dawud 1/189, Hadith 1335; Musnad Ahmad 6 /36, Hadith 24073) (2) Sa'd Ibn Hisham Rah. Said, Hazrat Ayesha. He was told that the Messenger of Allah, may God's prayers and peace be upon him, did not return salam in the two rak'ahs of Witr. -(Sunan Nasa'i 1/248; Hadith 1698; Muatta Muhammad 151 (Babus Salam Fil Witar) Musannaf Ibn Abi Shaiba 4/494, Hadith 6912; Sunan Darakutani 2/32, Hadith 1565; Sunan Kubra Baihaqi 3/31) This hadith is Imam Hakeem Abu Abdullah also narrated in the book 'Mustadrak Alas Sahihain'. Its Arabic text is - كان رسول الله صلى الله عليه وسلم لا يسلم في الركعتين الأوليين من الوتر means that the Messenger of Allah, may God bless him and grant him peace, did not return the salam in the first two rak'ahs of Witr. After narrating it, Imam Hakeem (RA) said - هذا حديث صحيح على شرط الشيكين i.e. the hadith is Sahih according to the conditions of Bukhari and Muslim. Imam Shamsuddin Zahabi. In 'Talkhisul Mustadarak' Hakeem supports the decision of Rah. -(Mustadrak Alas Sahihain 1/304, Hadith 1180) This hadith proves on the one hand that the Messenger of Allah, may God bless him and grant him peace, used to pray three rakats of Witr as a general rule, and it also proves that he would sit for Tashahhud in the second rakat of the three rakats, but return the salam. no Salam would be returned at the end of the third rak'ah. If there was no rule of sitting in the second rak'ah then the question of salam or not salam would not have come up. Because greetings are returned.Imam Ibn Hazm Jaheri. In the book of 'Muhalla', among the different methods of witr, he also mentions the discussed method. He said, three rakats of witr will be read. In the second rak'ah one will sit and (reciting the Tashahhud) stand without returning the salam. The third rakat will be recited while sitting, Tashahhud will be recited and salam will be returned, as in the Maghrib prayer. This is according to Iman Abu Hanifa. The proof of this is the hadith narrated by the sources of Saad Ibn Hisham, in which Ummul Mu'minin Hazrat Ayesha. Said that the Messenger of Allah, may God bless him and grant him peace, did not return the salam in the two rak'ahs of Witr. -(Muhalla Ibn Hazm 2/89)The tradition of Saad Ibn Hisham is narrated in another chain, the Arabic text of which is as follows - كان رسول الله صلى الله عليه وسلم يوتر بثلاث لا يسلم إلا في اخرههن means that the Messenger of Allah صلى الله عليه وسلم used to pray three rakats of Witr and return salam only in the last rakat. Hakem Rah. After this narration, Ameerul Mu'minin Hazrat Umar Ibnul Khattab RA also used to read witr in this way and according to his source the people of Madinah accepted it. -(Mustadrak Alas Sahihain 1/304, Hadith 1181) (3) Abdullah Ibn Abi Qais said - قلت لعيشة : بكم كان رسول الله صلى الله عليه وسلم يوتر? She said: There were four and three, six and three, and eight and three, and eight and three. That is, I asked Hazrat Ayesha, how many rakats the Prophet used to pray after Witr? He replied, four and three, six and three, eight and three, ten and three. He used to pray not less than seven rakats and not more than thirteen rakats in witr. -Sunan Abu Dawud 1/193, Hadith 1357 (1362); Tahabi Sharif 1/139; Musnad Ahmad 6/149, Hadith 25159Think about it, the Messenger of Allah, may God bless him and grant him peace, used to pray Tahajjud sometimes four rakats, sometimes six rakats, sometimes eight rakats, sometimes ten rakats; But the main witr was always three rak'ahs.Imam Ibn Hajar Askalani rah. Fatah al-Bari 8/21 باب كيف صلاة الليل, كتاب التهجد)- هذا أصح ما وقفت عليه من ذلك, وبه يجمع بين اختلف عائشة عائشاي من ' والله أعلم To my knowledge this is the most important matter of related subject. Hazrat Ayesha said in this regard. It is possible to coordinate between the variations that are observed among the narrators of the Hadith narrated. (3) Hazrat Abdullah bin Abbas said to witness the Tahajjud and distribution of the Prophet (peace and blessings of Allaah be upon him). One night his aunt, Ummul Muminin, stayed in the house of Hazrat Maimuna. Described what he saw. His disciples have described the details in different words. I am quoting a tradition from the book of Nasai and other hadiths in Sunnah here: 'Muhammad ibn Ali from his father, he is his father Abdullah bin Abbas. From the narration that the Messenger of Allah (।) got up from the bed at night, then the messwalk, then the two rak'ats were read, and then slept. Then he left the bed again, made the mess, did Ayu and read two rak'ats; Thus completed six rak'ats. Then three rak'ats were distributed. Then read two rakats. حتى صلى ستا أوتر بثلاث وصلى ركعتين-(Sunnah Nasai 1/21, Hadith 1; Musnad Ahmad 1/3, Hadith 122; Tahbi Sharif 9/22222) (1), who is the Imam of Ibn Jubai. The prominent disciple, he is Abdullah bin Abbas. Narrated from: ثالثة قل هو الله أحد. The Prophet (peace and blessings of Allaah be upon him) used to read three rak'ats, in the first rak'ah 'Sabbihisma Rabbikal Ala', 'Kul Yu Ayuhal Kafirun' in the second rak'ah and 'Kul Huallah Ahad' in the third rak'ah. -Sunan Darami 1/3, Hadith 1; Jame Tirmizi 1/3, Hadith 12; Sunan Nasai 9/21; Hadith 12; Tahabi Sharif 1/21, Musannaf bin Abi Shaiba 1/12, Hadith 1 Imam Nawabi Rah. In the book 'Alkhulasa', the Hadith certificate is called Sahih. -Nasbur Rahah, Jamaluddin Jalai Zaili 2/3 of the three rak'ats of the three Surahs, one Surah in one rak'ah, one Surah, one of the disciples about reading. Each tradition proves that the prayer of the dispute is three rak'ats. After all, there is a lot of evidence of Hadith and Sunnah about the three rak'ats of the dispute, and most of the Companions and Tabei's deeds were the same. Here is another Hadith- عن ثابت قال: قال أنس: سلم عن الله, العشاء, ثم صلى سب ركعات يسلم بين الركعتين ل) The famous Tabei Sabet Bunni Rah. Said, O Abu Muhammad! (Subit-Sin of Sabet RA) Learn from me. I took it from the Messenger of Allah (।). And He has taken from Allah Almighty. You won't get anyone more reliable than me to learn. Saying that he took me to Isha prayer. Then the six rak'ats were read, such as the one who returned to every two rak'ats. Then three rak'ats were distributed and finally returned to Salam. -Musnad Ruani, Tarikhe bin Asakir; Imam Suyuti Rah. The Hadith rabbis are reliable (Kanjul Ummal 1/1-5, Hadith 202 'Albitru Min Kitabis Salat, Kisamul Afal) Bitr prayer is also the Hanafi Sunnah Sunnah. How did he make the opponent of Sunnah there in the madhhab Hanafi? This is called the devil in the good tune. In the context of reading two rak'ats before the obligatory Maghrib after the Azan, عَن عَبد اللَّهِ بُرَيدة, عَن أَبيهِ, رَضِي اللَّهُ عَنْهُ, أَنَّ النَّ النَّ صَلَّ اللَي اللَي اللَي لَلَي لَلَي الَي لَلَي لَلَي لَي اللَلَلَلَي لَلَلََا الَي لَي الَلَي لَي لَلَي لَي الَلَََََ ।।. ه وَسَلَّم قَالَ: بين أَذَانَيْنِ صَلاةٌ إلاَّ الَمْغَرِبَ. Hadrat Abdullah bin Baridah narrates from his father that the Prophet (peace be upon him) said that the prayer between the two Azan (Azan and Iqamat) is except the Maghrib prayer. (Musnadul Bajjar, Hadith No. 122, Almujamul Ausat, Hadith No-122, Sunnah Dara Qutani, Hadith No-1, Sunnan Kubra Bayhaqi, Hadith No-12) Muhaddis Bajar Rah. Who is the mahur. Which has no problem. (Albahur Yukhar-1/3) تُ أَحَدًا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيهِمَا يُصَلِّيهِمَا. He said that there was any prayer before the Maghrib (before the obligatory and after the Azan). He said: I have not seen anyone praying at this time from the time of the Prophet. (Sunan Abu Dawood, Hadith No-1221, Musnad Abd bin Humaid, Hadith No-1, Sunnah Kubra Bayhaqi, Hadith No. 1) Allama Badruddin Legal Rahh said that the certificate of Hadith is Sahih. (Umdatul Qari-1/1) Allama ibn al-Mulakkin Rahh said, "This is Hasan." (Albadarul Munir-1/212) The Hanafi scholars are also agreed in this Masala. Which is proved by the hadith. What does the ignorant brother who questioned the Hadith by rejecting the wash of the madhhab and refusing? Hadith or Hadith? In fact, the Hadith is not denying the madhhab. In the context of prayer during the Asr prayer, أَبُو هُرَيْرَةَ: َ ظِلُّكَ ۞ مِثْلَيْكَ. Hadrat Abu Huraira said, "I tell you that when your shadow is equal to you, then prayer Zuhr, and when it is doubled, then prayer." (Mu'atta Malik, Hadith No.12, 1, Musanaf Abdur Razzak, Hadith No.25, Kanjul Ummal, Hadith No.25) Prove that the Hadith of the Hanafi madhhab is not just the Majhabi. Rather, it is like a hadith. Is it a madhhab to mock the opinion of the Hadith, to mock the Hadith of the madhhab? What do we really have to do without praying for the guidance of the person who treats the hadith in such a distress. The brother said that the brother of the madhhab said in the game of rejecting the hadith. No statement of the madhhab is its own statement. It is the essence of the Qur'an and the Sunnah. Therefore, the scholars of the Qur'an and Hadith are refusing. Our question to the nephew to unveil a mask of a lie will he be able to show this subcontinent of Fitna and Bhade, the subcontinent of the four scholars, and India, India, Pakistan, Pakistan? We just want a proof. Where there has been conflict between the two scholars in this subcontinent. Just a proof. So where can he see this conflict? In his imagination. In his dream! And he is deceiving people to tell people about his imaginary and dreams. Mislead people. But all these opponents are the main temptations. Creating the original difference. Before the English came to this subcontinent, there was no conflict in the mosque with the prayer of prayer. There was never a distinction with Tarabi. But the British came and gave birth to Queen Victoria, the poison tree called Ahl Hadith. The English are gone. But these alleged Ahl al -Hadiths are coming to the mosque and creating conflicts in the mosque. Fights are interrupting with the prayer masala. However, there was no quarrel between the followers of the madhhab in this subcontinent with the prayer of prayer. There was no dispute. They have begun the quarrel. They have made Tarabeeh the center of dispute. But no one imagined that it could be a quarrel before the English came. So what's up? The thief says the saint is a thief. They are fighting themselves, they are doing Fitna, and the blame is putting the madhhab in the house of the followers. But there was never a dispute between the followers of the madhhab. No dispute Why steal themselves and tell the thieves the thieves named Ahl al -Hadith? To cover your own theft. Nothing else. May Allaah protect the Muslim from the hands of these deceitors. amen 3259255186