Відео

God is wise, sometimes things that you may think is good for you isnt and so out of mercy that thing isnt given to you Like a child asking for too much chocolate and mother says no due to his teeth going bad etc God is the Most merciful and thats evident in the fact that we sleep and wake up, we breathe, we have clothes, we are healthy, we have food, we have a roof under us, eyes, hands etc Issue with us is we dont think of it like that because we are so accustomed to having all this and then start acting ungrateful and act out expecting more when we are not even deserving of what we have already As servants of Allah, we should be grateful, humble, content with whatever we have, submit to Him and not expect anything in return because He created us and we are nothing compared to Him, we should be grateful that He lets us live, look at human masters and the way they treat their slaves and how our Master Allah treats us and then youll realise that He is the most merciful Look at your Mother and Father and remember He created them partly to look after you out of love for you God says He answers all prayers, that doesnt mean it will be answered immediately and this answering of prayers is with conditions which we see in hadith 'One of you may be answered so long as he is not hasty and says, i made dua, but i got no response' (Bukhari and Muslim) The Messenger of Allah, may Allah bless him and give him peace, said, “Call upon Allah with certainty that he will answer you. Know that Allah will not answer the supplication of a heart that is negligent and distracted.” [Tirmidhi] The Messenger of Allah, may Allah bless him and give him peace, said, “A person’s duas will continue to be answered so long as he does not pray for something sinful or for the breaking of family ties.” [Muslim] Try not to eat haram too and be patient with dua, if it doesnt get accepted (maybe because its not good for you etc) then Inshallah you will get reward in Jannah The Prophet, peace and blessings be upon him, said, “There is no Muslim who calls upon Allah, without sin or cutting family ties, but that Allah will give him one of three answers: He will quickly fulfill his supplication, He will store it for him in the Hereafter, or He will divert an evil from him similar to it.” They said, “In that case we will ask for more.” The Prophet said, “Allah has even more.” Source: Musnad Aḥmad 11133 Grade: Sahih (authentic)

@User48392ur answer me honestly. Do you want to be born in this cruel world?

who cares

he was catholic

They asked their questions directly from Mohammad PBUH or Kholafa Al Rashideen. But after spreading of Islam and later generations after Sahaba Muslims couldn’t easily find answers for their questions or sometimes they would get multiple answers so therefore the scholars did lots of research and studies to collect Hadith to solve this issue which created madhab.

In addition to the response above, the “madhabs” had, in a way, already been developed by the time of the 2nd generation of muslims. There were no “capitals” of scholarship then- Macca+Medinah and Iraq. M+M: ahlul hadith (people of harith)- had more access to hadith and so developed an understanding based on that and local customs which were assumed to be correct due to the Prophet’s existence being so recent. Iraq: ahlul ra’i (people of analogy)- more based on critical analysis of quran and what hadiths they had access to. This led to the schools of Imams Malik, Shafi’i and Ahmed (Hanbal, even though he was originally from Iraq but later went to Medinah if I’m not mistaken). And both were considered to be on the truth. i.e. it’s not so much the resulting fatwas that matter, but rather the soundness of the methodology. This led to the Hanafi school. Imam Abu Hanifa was the first to establish the science of fiqh. His level of intelligence with analysis of evidence was essentially unheard of, and the disrespect his madhab sometimes gets is illegitimate considering his method influenced Imam Shafi’i as well. There is also a story that one of the other imams (probably Shafi’i) visited Hanifa’s grave and when he prayed there, he didn’t raise his hands (although the Shafi’i madhab preaches it) out if respect for Hanifa and his madhab not including that. It showed that he didn’t see the differences between madhabs to be significant. Even Imam Malik I think once made a statement that if Hanifa were to show him an item and tell him it’s not what he sees in front of him, he could convince him; that is how highly regarded Hanifa’s analysis of evidence was. Considering none of us have mastery of Arabic, quran, tafseer and hadiths (all together), let alone being able to establish right/wrong in rulings, the need to follow a madhab is the result of our insufficiencies. We have to follow a madhab for the assurance of having a methodology that the scholarly consensus agrees is on the haqq. At least we won’t be sinful or arrogant (thinking we know more ourselves).

You spoke the truth

I think 40 minutes is a bit too long for you

@@striving4deen Yes, I'll prefer learning Qur'an and Hadith from the Ahlul-Hadith scholars over it.

Actually there are many...in general my experience with them they have good adab...unlike barelvies who are constantly fighting and name calling and condemning other as jahannami or bad mazhab...I have no problem with barelvies though and I do like several of their scholars and I even have teachers among them..also there are bad apple among deoband scholars too

​@@tazboy1934 barelwis are a joke deobandi are good but they usually focus more on dawah to muslim

😂

no need sound effects

Dear God....please think before writing a comment

@@rosenbaumquartz what was wrong in what I said that made u think that I dint think before commenting

@irfanlokhandwala4823 a hanafi is someone who follows the school of Abu Hanifa, how can he follow his own school when he founded it to begin with? think about it for a moment your comment is nonsensical and also deobandis and barelwis are tied to the subcontinent, central Asia, Iran, and the countries of the former Ottoman Empire are all Hanafis but they have nothing to do with Indian deobandis and barelwis, those two don't define the Hanafi madhab

@@rosenbaumquartz imam Abu hanifa was salafi why then his followers are hanfi Imam Abu hanifa made it clear by saying if anything he says opposes the prophet leave his word and hold onto the prophets word People in later generations who became blind followers of. Imam Abu hanifa called themselves hanfis and rejected yeh words of the prophet over imam Abu hanifa s words

Regarding "when a hadith is authentic, that is my madhab". I have seen time and time again people taking this statement of the Imams out of context. Apparently, it was epidemic enough at the time of the eminent Hadith Master, Jurist, Shaykh al-lslam Muhyiddeen al-Nawawi al-Shafii (may Allah have mercy on his soul) that he addressed the question in the introduction of his masterpiece in 25 volumes called “Al-Majmoo’ ” which is worth its weight not in gold but in diamonds. Al-Nawawi says (vol 1/105-106): “It is true that Al-Shafii said ‘if you find in my book what goes against the saying of the Messenger of God (peace be upon him), leave my statement [aside] and give verdict according to the hadith’. Or he is reported to have said ‘If my statement contradicts an authentic hadith, leave my verdict and act upon the hadith’ or ‘If my statement contradicts an authentic hadith, then the hadith becomes my way.’” Al-Nawawi continues: “This statement of Al-Shafii doesn’t mean that every Tom, Dick and Harry who comes across an authentic hadith can say this is the way of Al-Shafii and follows the literal meaning of the hadith. Al-Shafii was addressing those who reached a level of expertise whereby they are qualified to issue independent verdicts within the Shafii School (mujtahidfi al-madhhah). The prerequisites of such an individual (mujtahid) have previously been listed. Once a qualified expert in the Shafii school (mujtahid) comes across a hadith that contradicts the statement of Al-Shafii, he must make sure that Al-Shafii never saw the particular hadith or that he wasn’t aware of its authenticity [before he can replace Al-Shafii’s verdict with the hadith] . How can someone fulfill the above condition unless and until he goes through the books of Al-Shafii, those of his students until he reads all the major books in Shafii School. Indeed this is a very tough condition and those who can fulfill this requirement are very few in number [among the specialists of the Shafii School let alone the ordinary people]. The reason for the above condition is that Al-Shafii did not act according to the literal meaning of many hadith that he saw and he knew. [The reason he did not act upon them] is because he had evidence that indicated a defect in the hadith, or the hadith was abrogated (mansookh), or the hadith was applicable to a very specific context (takhsees), or his information supported a particular interpretation (ta’weel) of the hadith and the like..." Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhab: “The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93)

It is authentically recorded from Imam Ash-Shafi’i (radiya Allahu ‘anhu) that he said, إذا صح الحديث فهو مذهبي “If the hadith is authentic, that is my Madhhab.” It is also recorded that he said إذا صح الحديث خلاف قولي، فاعملوا بالحديث واتركوا قولي “If an authentic hadith contradicts my opinion [in fiqh], act upon the hadith and abandon my opinion.”1 Imam An-Nawawi commented upon the first statement, “What Imam Ash-Shafi’i said does not mean that everyone who sees a Sahih hadith should say “This is the madhhab of Al-Shafi’i,” applying the purely external or apparent meaning of his statement. What he said most certainly applies only to such a person as has the rank of ijtihad in the madhhab. It is a condition for such a person that he be firmly convinced that either Imam Al-Shafi’i was unaware of this hadith or he was unaware of its authenticity. And this is possible only after having researched all the books of al-Shafi’i and other similar books of the companions of al-Shafi’i, those who took knowledge from him and others similar to them. This is indeed a difficult condition to fulfill. Few are those who measure up to this standard in our times [2] What we have explained has been made conditional because Imam Al-Shafi’i had abandoned acting purely on the external meaning of many proofs for criticism of the hadith or its abrogation or specific circumstances or interpretation and so forth. Shaykh Abu ‘Amr [Ibn Al-Salah] said: “It is no trivial matter to act according to the literal meaning of what Imam Al-Shafi’i said. For it is impermissible for every faqih - let alone an ordinary person (‘ammi) - to act independently with what he takes to be a proof from the hadith… Therefore, any Shafi’i that finds a hadith that contradicts his School must examine whether he is absolutely accomplished in all the disciplines of ijtihad, or in that particular topic, or specific question. [If he is,] then he has the right to apply it independently. If he is not, but finds that contravening the hadith bears too heavily upon him - after having researched it and found no justification for contravening it - then he may apply it if another independent Imam other than Al-Shafi’i applies it. This is a good reason for him to leave the madhhab of his Imam in such a case.” [3] [Translation taken from “The Four Imams and their Schools” by Shaykh Gibril Fouad Haddad published by Muslim Academic Trust pp. 225-226, and reproduced here with the permission of Shaykh Gibril for Shafiifiqh.com] The great Shafi’i Imam, Shaykh ul Islam Al-Din Al-Subki wrote a wonderful treatise explaining this statement of Imam Ash-Shafi’i titled, “Ma’na Qawl Al-Imam Al-Muttalibi Idha Sahha Al-Hadithu Fahuwa Madhhabi” (The meaning of the statement of the Imam, the Muttalibi, ‘If the hadith is authentic, that is my madhhab’) that is recommended for students to read. qawli is translated here as ‘my opinion’ as that is what is meant here, though it literally means ‘my statement’ [↩]I.e. al-Nawawi’s times, a fortiori ours. Among those who lived in Al-Nawawi’s centure were Al-Fakhr Al-Razi, Ibn al-Salah, Al-Mundhiri, Ibn ‘Abdus-Salam, Al-Qurtubi, Ibn Al-Qattan, Al-Diya’ Al-Maqdisi, Ibn Qudama, and Ibn Daqiq Al-’Id! [↩]Al-Nawawi, Al-Majmu‘ Sharh Al-Muhadhdhab (1:64), citing Ibn Al-Salah’s Fatawa wa Masai’l (1:54, 1:58-59). Cf. Al-Tahanawi, I’la‘ Al-Sunan (2:290-291).

Adding to the comments in this chain, I think the challenge is knowing if the hafith you think you’ve just found that contradicts your madhab, was already considered my your madhab’s imam. Imam Malik and Hanifa (example) took a lot of knowledge from the hadith as well as the actions of the narrator, i.e. if the narrator didn’t act upon the hadith, it would be considered as an exception, and not the rule itself. So, as someone above has already said it, if you want to use the statement of taking a sahih hadith over your madhab’s ruling, you need to first research the roots of the ruling in your madhab and check if that particular hadith had already reached them and they CHOSE to ignore it as an exception to the rule. Considering Imam Shafi’i learned from both the above madhabs as well as others, and had access to a more extensive compilation of hadiths (the science of authenticating hadiths had begun in his time), and Imam Ahmed based his madhab off of 27,000 or so hadiths, if you want to claim that you’ve found a sahih hadith and you think it applied more than the madhab, you’ll have to analyse the ENTIRE basis of yhe rulings and ALL the hadiths that led to it. Good luck 😅 I hope to gain this much knowledge someday but considering I’m not even arab, I’m not naive enough to think that I’ll be able to draw much of a conclusion myself…

I have a genuine question What does that mean? Just trying to get knowledge

@@rahmuhashim thanks for asking: labbaik is a term implying: I answer to your call. If anyone calls you eg your parents, you can respond with labbaik

@@farahmo4519 You think Hussein can answer your call?

@@alphauno6614 it's the other way round, we are the ones answering to his call 🤲

@@farahmo4519 Ah got it. thx

Cope harder little boy😂😂😂😂😂

Allah refutes you in Surah Nisa, verse 59 where he says: "O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end." If you are truly sincere, you will change your ways and come back to Islam.

ua-cam.com/video/OAlG8J4w3Sw/v-deo.htmlsi=OvlCfTWOiQuGljTN