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Post by Deoband on Jul 16, 2016 9:24:26 GMT
Brother Deoband, 1.Please explicitly show references that state that holding belief of Tajseem is کفر دون کفر ? 2.And what is criteria for things to be included in کفر دون کفر ? as u included Tajseem in it, so u would know its criteria. Please enlighten me as i want to know more about it. Jazakallaho Khaira I've learnt this from the Ulama I follow. Pointing out someone's Kufr such as Tajseem does not automatically entail Takfeer. It appears to be a well-accepted principle. I've also confirmed this with Mufti Zameelur. I've never bothered asking for Dalaa-il regarding this principle. You may ask the Ulama you follow for the Dalaa-il regarding this. You seemed to have missed the following question to you which requires a simple Yes or No answer
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Post by Deoband on Jul 16, 2016 9:04:30 GMT
SALAFI and MODERNIST FATWAS LEGALIZING MASS-GENOCIDE OF WOMEN, CHILDREN, BABIES, etc. Important Note:
The chaotic standards used by Salafis to measure who is *no takfeer* and who is Muslim, usually determined by political expediencies, results in there being absolutely no restriction in who can potentially become Mubaahud Dam or Waajibul Qatl i.e. a legitimate target. Thus the fatwas/statements below are not only used to justify the targeting of non-Muslim civilians. Muslims can be instantly transformed into non-Muslims on the spur of an ijtihaadi moment. Shaykh Ibn Uthaymin’s Famous Ruling Allowing Equal Retaliation in Slaughtering Women and Children This is a well-known ruling quoted by many Salafi Jihadis. In Shaykh Ibn Uthaymins explanation of Bulugh al-Maram Tape 3, side 2 is found the following extract: Such is the subjective nature of ijtihaad today, that for every Salafi who attempts to brush the above ruling off as just ‘a slip’, or with some other stupid reasoning, there will be another Salafi who will agree completely with Shaykh Ibn Uthaymin’s fatwa and use of dalaa-il (evidences). Quotes from Shaykh Ibn Uthaymin’s direct students confirming the existence of, and agreeing with the fatwa and the use of dalaa-il, will be produced here soon insha-Allah. Tbc...
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Post by Deoband on Jul 16, 2016 9:01:35 GMT
“ISIS is a true product of Salafism, and we must deal with it with full transparency.”
[Shaykh Aadil al-Kalbani, a Salafi scholar and former Imam of the Haram Shareef in Makka]
Salafi Fatwas Encouraging Slaughter of Civilians [Note: The article below was written a number of years ago, well before the advent of ISIS, Boko Haram, the salafi-influenced Pakistani Fake Taliban (as opposed to the Afghan Taliban who are still largely rigid Hanafis), and other salafi-influenced groups whose “Jihad” closely resembles the “Jihad” of the Father-Figure and inspiration of ALL Salafi sects today, Muhammad Ibn Abdul Wahhab. A future article will reveal descriptions of the “Jihad” of Muhammad ibn Abdul Wahhab, from the writings of his direct students, which will give an accurate portrayal of the brutality, mass-takfeer, and massacres that characterised Ibn Abdul Wahhab’s “Jihad”, and which will also make clear that Salafi groups such as ISIS, Boko Haram, Shabab, etc. are actually the most faithful adherents to the sect founded or “revived” by their Father-Figure. During rare moments of lapses from their normal mode of Taqiyyah (deception and covering up of true beliefs), prominent Salafis have admitted that Salafism itself is the source of all the abominations committed by groups such as ISIS. For example, Shaykh Aadil al-Kalbani, a Salafi scholar and former Imam of Makka, recently let slip that, “ISIS is a true product of Salafism, and we must deal with it with full transparency.”] THE SALAFI AND MODERNIST GENOCIDE OF THE DEEN
THE RESULT OF ABANDONMENT OF RIGID ADHERENCE (TAQLEED) TO THE FOUR MADH-HABS INTRODUCTION
In this day and age of ignorance, flagrant desires, and impiety, the natural consequence of ‘opening the doors of ijtihaad’ (directly formulating rulings using Quran, Sunnah and other evidences) for the scholars of today, and avoiding rigid adherence to one of the four accepted madh-habs (accepted schools of thought formulated over a millenium ago), is countless permutations or versions of ‘Deen’ (religion). An ominous example that portrays vividly the catastrophic consequences of the modernist and Salafi methodologies that allow the pure Deen (religion) to become subject to re-interpretation, is the increasing number of fatwas legitimising the murder of innocent men, women, and even children and babies. The horrific worldwide genocide perpetrated against hundreds of millions of Muslims world-wide in recent times, has naturally resulted in innumerable victims, along with those who empathize with them, seeking legitimacy for reprisals of the same nature. The Salafi and modernist methodologies provide them that very scope to overturn hitherto immutable aspects of the religion, including overturning the categorical prohibition on targeting civilians, transmitted by the four madh-habs over a millenium ago. Below is a sample of fatwas/statements by some of the scholars who have adopted the Salafi and modernist methodologies of “Direct interpretation of Qur’an and Sunnah” or “Pick n Mix Taqleed” to justify the merit of the numerous atrocities being committed today in the pure name of Jihaad. The new growing breed of hybrid modernist/Salafi “Deobandis” tend also to be enamoured by such scholars, or the methodologies (part-time Taqleed) that lead to such abominations. These fatwas which are well-known and well-accepted in many Salafi and modernist “Jihadi” circles where, at worst, they are tolerated as ‘valid ikhtilaaf’, serve to tarnish and desecrate the pure name of Jihaad and Islam. The Kuffaar enemies of Islam who gleefully orchestrate and instigate many of these atrocities, all of which serve their imperialistic motives, do not even need to dirty their own hands. In a number of previously classified documents that were leaked by whistleblowers, gullible ‘Jihadis’ are often manipulated to serve the Kuffaar agenda. Such easily-led ‘Jihadis’ are often labelled with the term “patsies” or “useful idiots.” In reality, Salafism and modernism allow the production of a tailor-made ‘Deen’ to cater for every person’s unique taste-buds. Due to its inherent malleability and flexibility, a Salafi or modernist ‘Deen’ (religion) is really the product of the inclinations, temperament and desires of each individual’s unique and chaotically varying intellects which is constantly being shaped and moulded by one’s circumstances and environment. Those who attempt to open the Pandora’s Box of ijtihad for themselves using such slogans as “strongest daleel”, “Quran & Sunnah”, “changing times, changing needs”, “pick ‘n mix from the madh-habs”, etc., have absolutely no right to hypocritically condemn others who employ the very same methodologies whilst arriving sincerely at a radically different version of ‘Deen’ Tbc..... reliablefatwas.com/salafimodernist-genocide-deen/
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Post by Deoband on Jul 11, 2016 11:28:06 GMT
Brother Shaukat, I've made my stance very clear: Pointing out that someone holds dangerous beliefs of Kufr such as Tajseem does not necessarily equate to Takfeer. I'll quote later in this thread some of those dangerous beliefs straight from the books of Ibn Taymiyyah which are currently being propagated by the Salafis today, and which even someone with a bit of knowledge can understand to be Tajseem.
Please clarify your contention more. Are you claiming that accusing someone of Tajseem is necessarily equivalent to calling that same person a Kaaafir? For example, when Shaykh Husain Ahmad Madani expressed certainty that Ibn Taymiyyah was guilty of Tajseem (anthropomorphism), after having read some of Ibn Taymiyyah's unpublished treatises, then is that Takfeer? Yes or no? In other words, by affirming Tajseem for Ibn Taymiyyah, did Shaykh Husain Ahmad Madani declare Ibn Taymiyyah to be outside the fold of Islam?
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Post by Deoband on Jul 9, 2016 10:14:40 GMT
Here is an excerpt from as-Sawaa-iq ul-ilaahiyyah in which Shaykh Sulayman ibn Abdul Wahhab addresses his brother informing him that his Takfeer based on the shirk of the Muslims has no precedence from the scholars of the past:
The True Ulama have never hesitated to use the words "bid'ah", "kufr" and "shirk" wherever it occurs. However, none had ever resorted to the Mass-Takfeer and Mass-slaughter which Ibn Abdul Wahhab had embarked on.
Today, the many children (salafi subsects) of Ibn Abdul Wahhab, continue to regard the Barelwis, other pseudo-sufis, and when convenient, even their own siblings (other salafi subsects), as *no takfeer*s, Mushrikeen, Murtadeen, Mubaahud Dam, Waajibul Qatl, etc. Salafi Groups such as ISIS, al-Qaida, Boko Haram, ash-Shabab, Pakistani Fake Taliban are in fact the most faithful adherents to the "Deen" of their Father-Figure, Ibn Abdul Wahhab
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Post by Deoband on Jul 9, 2016 9:21:18 GMT
Can you explain it further and give references from Fiqh and Aqaid Books related it ? This difference between Kufr that expels one from Islam, and Kufr that does not, is from the Salaf-us-Saaliheen who refrained from doing Takfeer of deviant groups such as the Khawarij and Mu'tazilites despite such groups holding clear beliefs of Kufr. The following article by Allamah Zafar Ahmad Uthmani explains why the shirk of the Muslim grave-worshippers does not cause them to become Kuffaar Mushrikeen. www.deoband.org/2013/01/aqida/allah-and-his-attributes/the-peak-of-comprehension-on-the-categories-of-polytheism/A good book to read on this topic is as-Sawaa-iq ul-Ilaahiyyah by Shaykh Sulayman ibn Abdil Wahhab, which is a refutation and condemnation against the mass-takfeer and massacres committed by his own brother, Muhammad ibn Abdil Wahhab. He demonstrates in this book that this distinction between the two types of Kufr or two types of Shirk was recognised by even scholars whom Muhammad ibn Abdil Wahhab regards to be Imams (and Muslims), such as Ibn Taymiyyah and Ibnul Qayyim. Here is an excerpt from Ibnul Qayyim's book, Kitab al-Salah wa Ahkam Tarikiha, which explains this difference using the sayings of the Salaf-us-Saaliheen as proof: Having said this, there are reliable scholars of the past, such as Allamah Alauddin al-Bukhari (d. 841 AH) who deemed that Ibn Taymiyyah's abhorrent beliefs were enough to expel him from Islam.
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Post by Deoband on Jul 8, 2016 8:34:33 GMT
Bhai Shaukat, if a person is not from the Ahlus sunnah, that would not automatically put him outside the fold of Islam. If you look at what our akaabir say about Maududi, they agree that he is a muslim but definitely out of the Ahlus sunnah wal jamaah. Same reasoning could apply to other personalities, and Allah ﷻ knows best. Yes i agree with you that sometimes a person would be out of Ahlus sunnah wal jamaah but not automatically Kafir as u have mentioned. I just wanted to add those lines because reliablefatwas.com and many others say that Sheikh Ibn Taymiyyah r.a and his school of thought and his followers are Mushriks like Mujasimas (معاذاللہ). And when and where any Muhaqqiq scholar has said that Sheikh Ibn Taymiyyah r.a is not from Ahlus sunnah wal jamaah ? And is not it obvious from writing of Mufti Taqi Usmani DB that it is incorrect to criticize Sheikh Ibn Taymiyyah r.a from having slightly varied view from Ahlus sunnah wal jamaah ( i am talking only this specific issue not others like 3 Talaqs etc) What does it mean ? I think he is including Sheikh Ibn Taymiyyah r.a in fold of Ahlus sunnah wal jamaah. And as you says that Mododi Sahib was not from Ahlus sunnah wal jamaah, It is obvious from writings of almost all Deobandi Scholars that he gone wrong in having opposed views from Salaf and no Scholar quote Mododi Sahib writings / Quotes in their fatwas or writings as Mododi Sahib was not reliable. واللہ اعلم بالصواب Nowhere on reliablefatwas is Ibn Taymiyyah branded a mushrik or non-muslim. Holding beliefs of Kufr or Shirk does not necessarily expel someone from Islam. As for whether Ibn Taymiyyah is from Ahlus Sunnah or not, if propounding such beliefs as Allah having a body, direction and size, Allah having several limits from various sides, Allah being able to sit on the back of a mosquito, Hell-fire ending even for the disbelievers, and going against Ijma' in dozens of other issues etc. is not enough to expel someone from Ahlus Sunnah, then there is nothing that can expel someone from Ahlus Sunnah i.e. there is no such thing as Ahlul Bid'ah. The 72 sects must all necessarily be vacant. Such perverted beliefs of Ibn Taymiyyah that have surfaced only relatively recently in a manner that leaves absolutely no doubt as to their attribution to Ibn Taymiyyah, mainly due to the mass-propagation of his books by the Salafis of this age, confirm conclusively the correctness of the innumerable "Jarh Mufassar" made against Ibn Taymiyyah by Ulama during his age and afterwards, who all condemned Ibn Taymiyyah severely, some even going as far as declaring him to be outside the fold of Islam. Such severe and detailed criticism overrides any praise of Ibn Taymiyyah by Ulama who may quite possibly have been ignorant of many of Ibn Taymiyyah's perverted beliefs. Shaykh-ul-Islam Husain Ahmad Madani expressed certainty that Ibn Taymiyyah was guilty of Tajseem (anthropomorphism) only after having read some of his works which had not been published yet: “I am certain, having read his unpublished treatises, that he was guilty of innovation in beliefs, tajsīm and so on.” (Anwār al-Bārī, Idārah Ta’līfāt Ashrafiyyah, 13:362) As for this age, the publication and mass-propagation of his works by the Salafis have lifted the veil of ambiguity from his beliefs.
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Post by Deoband on Jun 24, 2016 4:10:39 GMT
THE SALAFI DEAD HORSE
Since a sufficient number of eye-witness accounts have been quoted now from undisputed Authorities of the Salaf-us-Saaliheen, testifying to the fact that the Taraweeh Prayers of the Salaf-us-Saaliheen of Makkah, Madinah, Iraq, – the spiritual and academic headquarters of the whole Ummah – consisted of the minimum base of 20 Raka’ts, there is no need to produce the innumerable quotes that can be cited from the Fuqaha of the Madh-habs which simply re-iterate the same Ijma’ position of the Salaf-us-Saaliheen.
It will be an exercise in redundancy to beat this Salafi Dead Horse any further, whose horrendously bloated Kibr (satanic pride and arrogance) permits him (i.e. the Salafi Dead Horse) to hallucinate that his feeble understanding of a smattering of Hadiths pertaining to this particular issue, and in many other issues too, supersedes the understanding of the Salaf-us-Saaliheen and the Fuqaha.
The eye-witness testimonies and rulings of undisputed Authorities of the Salaf-us-Saliheen confirm without the shadow of the slightest doubt, that the minimum base of 20 raka’ts was the unanimous practice of the Salaf-us-Saliheen – a practice that was mass-transmitted from generation to generation before being recorded in detail in the authoritative books of Fiqh of all Four Madh-habs.
NEVERTHELESS, PART TWO AND THREE TO COME WITH MORE DALEEEL, AKHEEE
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Post by Deoband on Jun 14, 2016 11:55:30 GMT
IMAM AHMAD: “THE SUNNAH OF THE MUSLIMEEN IS MORE BELOVED TO ME” At this point, it is worth quoting another ruling on the Taraweeh prayers which Imam Abu Dawud narrates directly from Imam Ahmad ibn Hanbal in his “Masaa-il al-Imam Ahmad”:
“I heard Ahmad being asked, ‘Should the standing i.e. Taraweeh, be delayed till the last portion of the night? He [Ahmad] replied, ‘No, the Sunnah of the Muslimeen is more beloved to me.’”
Observe carefully the Daleel (evidence) being cited here by Imam Ahmad ibn Hanbal, who is reported to have committed to memory around a million Ahadith – which is approximately a million more than what is memorized and (mis)understood by any of the countless self-appointed “Mujtahids” today whose satanic pride and desperate craving to concoct a tailor-made “Deen” lead them to labour under the self-deception that they are able to interpret the Qur’an and Sunnah better than the Imams of the Salaf-us-Saaliheen. The Great Imam does not cite any Qur’anic verse or Hadith narration to substantiate his position here. When the Most Superior and Blessed of Generations have adopted a particular practice en masse, then the “Sunnah of the Muslimeen” is the strongest possible Daleel. Hence, this absolute Master of Hadith and Fiqh cites as his Daleel the “Sunnah of the Muslimeen.”
Also, worth noting from the above ruling is the fact that the “Sunnah of the Muslimeen” with regards to the timing of Taraweeh was NOT during the last part of the night. Furthermore, it is known by Ijma’ (consensus) that the most favoured part of the night during which Rasulullah (sallallahu alayhi wasallam), the Sahabah and all the Salaf-us-Saaliheen would pray the Tahajjud Salaat, was the final part of the night. These facts in themselves are enough to demonstrate that Imam Ahmad ibn Hanbal, along with the Salaf-us-Saaliheen – i.e. those referred to by the term “Sunnah of the Muslimeen” – all understood Taraweeh to be a completely separate and distinct prayer to Tahajjud salaat.
There was absolutely no confusion amongst the Most Superior of Generations with regards to the narrations of 8 raka’ts which applied to Tahajjud Salaat and which was normally prayed in the final part of the night, and the narrations of 20 raka’ts which applied to Taraweeh prayers and which was normally prayed in the earlier part of the night.
Relevant to the Daleel, “Sunnah of the Muslimeen”, used here by Imam Ahmad ibn Hanbal, let us quote again the explicit statement of Ameerul Mu’mineen fi’l Hadith, Ishaq ibn Rahwayh, regarding the minimum number of raka’ts for Taraweeh:
“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”
In substantiation of this ruling, this Leader of the Believers in the field of Hadith, does not cite a single Hadith narration nor a single Qur’anic verse. Rather, he relates the age-old unanimous practice of the people of Madinah and the people of Iraq:
“…considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.”
Similarly, Imam Malik, another undisputed master of Hadith and Fiqh, does not quote any Hadith in substantiation of his own position that the Taraweeh prayers are 36 raka’ts i.e. 16 extra raka’ts on top of the minimum 20 rakat’s. He merely states as his Daleel:
“This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.”
And similarly, Imam ash-Shafi’i, the Imam of Makkah Mukarramah, while citing the practice of Hadhrat Umar (radhiyallahu anhu) also uses as his Daleel the practice of the people of Makkah:
“And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.”
It is obvious from the statements above, that when an Ijma’ (consensus) is so emphatic as the Ijma’ on such clearly visible aspects of the Taraweeh prayers, which was taught directly and practically to the whole Ummah just a generation prior to them by none other than the Sahabah (radhiyallahu anhum) who themselves were the ONLY direct witnesses and mass-transmitters of Rasulullah’s (sallallahu alayhi wasallam) Taraweeh practice, then the Daleel of the “Sunnah of the Muslimeen” is more than sufficient substantiation for such undisputed masters of Hadith and Fiqh cited above, who all were literally a million times superior – in terms of knowledge, memory, understanding, intellect, piety,and sanity – than the whole glut of self-appointed paper “Mujtahids” appearing today whose satanic hobby is to play around with verses of the Qur’an and the Hadith in order to conjure up tailor-made versions of the “Deen” for themselves and their army of blind Muqallids.
Any “Deen” that is even slightly at variance with the pure Deen of the Salaf-us-Saaliheen, such as the innumerable tailor-made versions of the numerous Salafi and modernist sects that have appeared in recent times, is a deviated imposter of a “Deen” that has nothing to do with Islam.
Despite Imam Abu Hanifah, Imam Ahmad ibn Hanbal, Imam Shafi’i, Imam Malik, Imam Abu Hanifah, Imam Ishaq ibn Rahwayh, and many others, all being aware of the narration of 8 raka’ts of Tahajjud, having recorded the narration(s) in their own Hadith compilations, not even a trace of discussion or debate exists in any of their books, or in the books of their students, which remotely resembles the stupid controversy and debate created by Salafi and modernist groups today regarding a hybrid Taraweeh-Tahajjud Bid’ah “Salaat” consisting of 8 raka’ts which today has caused, in many mosques throughout the world, the complete displacement of the Sunnah of Salaf-us-Saaliheen which is nothing other than the Sunnah of the Khulafa-e-Rashideen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).
Rasulullah (sallallahu alayhi wasallam) himself commanding firm adherence to the Sunnah of the Khulafa-e-Rashideen – since it is no different to his own Sunnah – states explicitly:
“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others)
The displacement of practices whose Ijma’ was so emphatic that the likes of Ishaq ibn Rahway or Imam Ahmad ibn Hanbal or Imam Malik could simply cite the “Sunnah of the Muslimeen” as their primary Daleel, is more than sufficient evidence to expose the satanism inherent in Salafism and modernism.
NEXT: THE SALAFI DEAD HORSE...
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Post by Deoband on Jun 6, 2016 9:17:20 GMT
The adopted position of Imam Ahmad ibn Hanbal was also 20 raka’ts, although according to him there is no problem if more raka’ts is added above and beyond the minimum of 20 raka’ts. Imam Ahmad’s direct student, Imam Abu Dawud (d. 275 AH), makes mention of 20 raka’ts in his compilation of Imam Ahmad’s rulings, “Masaa-il al-Imam Ahmad”. While relating Imam Ahmad ibn Hanbal’s position on the issue of resting between each Tarweehah (sets of 4 raka’ts), the number of Tarweehah is mentioned to be 5 (i.e. 5 x 4 = 20 raka’ts), as a matter of fact that needs no substantiation or even discussion:
“I heard [from] Ahmad [ibn Hanbal]: He was asked regarding a people who pray 5 Tarweehah (sets of 4 raka’ts) without resting in between. He (Ahmad ibn Hanbal) answered: ‘There is no harm in it [i.e. not resting in between]’” [Masaa-il al-Imam Ahmad]
Since Salafis, modernists, and other Slaves of their Nafs (bestial desires), love to have the option open for themselves to guilt-freely flit in and out of the measly 8 raka’ts which they have decided to adopt for their Taraweeh-Tahajjud Hybrid Bid’ah “Salaat”, often dropping out for a “brief” second or third iftaar, and even on some days opting out of their Hybrid “Salaat” altogether, it is worth mentioning that the great emphasis placed by the Hanbali Madh-hab on the Taraweeh prayers is identical to that of the other Madh-habs – an emphasis transmitted right from the Most Blessed of Eras. While narrating the position of the Salaf-us-Saaliheen with regards to the Taraweeh prayers, Allamah Ibn Qudamah mentions that Taraweeh is a Sunnah Mu’akkadah – an emphasized Sunnah the omission of which is blameworthy without a valid excuse:
“The prayer of the month of Ramadān is twenty raka’ts i.e. Salaat-ut-Taraweeh, and it is Sunnah Mu’akkadah. Rasulullah (sallallahu alayhi wasallam) was the first to make it a Sunnah…Taraweeh was only ascribed to Umar ibn al-Khattab because he gathered the people behind Ubayy ibn Ka‘b, so he would lead them in Salaat-ut-Taraweeh.”
In order to give some idea on the gravity of omitting a Sunnah Mu’akkadah practice – without a valid Shar’i excuse – in the eyes of Imam Ahmad ibn Hanbal and the Salaf-us-Saaliheen in general, we shall quote Imam Ahmad’s explicit statement with regards to the Witr prayer which is also Sunnah Mu’akkadah according to his Madh-hab. Allamah Ibn Qudaamah states in al-Mughni:
“Witr is not obligatory… [Imam] Ahmad [ibn Hanbal] said: ‘Whoever omits praying Witr deliberately is a villainous man, whose testimony should not be accepted.'”
Again, it should be noted that Imam Ahmad ibn Hanbal was undoubtedly aware of the narration regarding 8 raka’ts of night prayers, since it is recorded in his own Musnad. And again, it is obvious to all but Salafi morons that such narrations apply only to the Tahajjud Salaat which is a completely separate and distinct prayer to the 20 raka’ts Taraweeh prayer that was being prayed by Muslims all over the world during the blessed era of the Salaf-us-Saaliheen.
[EXCERPTS FROM "THE BID'AH OF 8 RAKATS OF TARAWEEH"]
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