“Ayatul Bayinat” of Nu’man Al-Alusi

Adapted from “Ayatul Bayinat” of Nu’man Al-Alusi, son of Mahmud Al-Alusi Al-Hanafi author of “Ruh ul-Ma’ani”, with the notes of Shaykh Albani.

Allamah Hasakafi said in his “Durul Mukhtar Sharh Tanwir Al Absar” in the chapter of oath in beating, killing and others:

“…”And the matter that is specific to life” that is every action that brings pleasure, harm, sadness and joy like insulting or kissing “it will be restricted to it (life).” Then he detailed this: “If someone says “If I beat you or put clothes on you or talk to you or I come to you, or I kiss you, then these matters will be” all of them “restricted to life”. If the person puts the condition that he will divorce or free (a slave) after these actions, then doing this with the dead (beating him, kissing him…), will not be break his oath…”

Allamah At-Tahtawi says in the explanation: “His saying “Or talk to you”, then this is restricted to life, because the aim of speech is to make understand (Ifham), and death negates this, because the dead can neither hear nor understand. It has been reported that the Prophet (saw) said to the dead of the ditch of Badr: “Has the promise of Your Lord come true?” …

This has been answered that it is not established from the point of view of his meaning, else it is the “Sahih”. And this because Aishah (rad) rejected it with His saying (Ta’ala): “You cannot make hear the one who is in the grave” [ Fatir: 22] and “You cannot make dead hear” [ Naml: 80 ]…

And it is written in “Nahr” (of ibn Nujaym Al-Misri): “The best answer to it is that it is a miracle for him (saw)“” [“Hashiyah Tahtawi ‘ala Durul Mukhtar” vol 2 p 381-382]

(Shaykh Al-Albani said this Hadith is authentic as a group of Sahabah reported it and agreed with words of ibn ‘Umar)

’Allamah Ibn ‘Abidin said in his Sharh of “Durul Mukhtar” called “Rad Al Muhtar”:

“As for speech (Kalam), this is because the aim of it is to make understand (Ifham), and death negates this. And this is not opposed to what is narrated from his saying in the “Sahih” to the people of the ditch of Badr…Indeed our Mashaykh have answered that it is not proven from the point of view of the meaning, and this because ‘Aishah (rad) rejected it…”

(Shaykh Albani said this answer is false as the Hadith is authentic and Abul Hasan As-Sindi Al-Hanafi denied any weakness in this Hadith in his “Hashiyah ‘ala Sunnan Nassai”),

(Ibn ‘Abidin said after): “The Prophet only (saw) said this as a lesson for the living … or It is particular to him (saw) as a miracle. They also have difficulty what is in “Muslim”: “Verily, the dead hears the noise of shoes when they leave”, except that they restricted this to the beginning state of the grave when the body is put inside and before the questions (of the angels) in a way to gather between it and the two verses of the Quran… And the meaning of the first answer is that even if it is authentic according to the Isnad, it is Ma’lul (defective) in meaning with a defect showing it is not established from him (saw) and this is opposition to the Quran…This is the conclusion of what he (ibn Humam) mentioned in “Fath (ul Qadir)” here and in the chapter of funerals” [“Darul Muhtar » vol 3 p 180 ]

Allamah ‘Ayni in his “Kanz Daqaiq” in the chapter of oath said similarly that the speech after death will not break oath because:

The aim of the speech is to make understand (Ifham) and death negates this.” [“Sharh Kanz Daqaiq” vol 1 p 225 ]

In “Hashiya Tahtawi ‘ala Maraqi ul Falah” of Tahtawi (explanation of the book of Shurunbulali Al-Hanafi), in the chapter “Prayer on the funeral” p 341:

“His saying “One should intend the dead with the people in the two salam”, then it has been clarified in “Az-Zahiriyah” that the dead should not be intended, and similarly has been said by Qadhi Khan. And in “Johirah”: He (ibn Nujaym) said in “Bahr”: “This is evident, because the dead is not addressed with the salam, as he is not qualified for Khitab (to be addressed)”. Some of the nobles said that there is observation upon this, because it is reported that he would send Salam on the people of graves, end of his words (“Johirah”). (Tahtawi:) But the meaning of it is Du’a (for the dead) and not Khitab (talking to them).”

In “Dur Al-Muhtar” (vol 1 p 817), Ibn ‘Abidin said similarly that the dead is not intended by the Salam.

End of quotes of “Ayatul Bayinat”

“Shifa us Sudur” and “Nida e Haqq” of Neylwi Deobandi Mamati

Muhammad Husayn Neylwi Deobandi said in his book “Shifa Us Sudur fi Tahqiq ‘Adm Sima’ man fil Qubur” p 61

“Imam Abu Hanifah saw someone coming to graves of pious people giving them Salam and addressing to them and talking to them and saying: “O people of good, have you got any news, have you got any narration, I came to you… and called you and there is nothing in my question except du’a, did you understand or did you became absentminded (Ghafil)?” Abu Hanifah heard him saying this address (Khitab) to them, and he said: “ Did they answer you ?” he answered: “ No” and he said: “Suhqan and may your hand perish, how do you talk to bodies that can not answer, and they do not possess anything and do not hear any voice”, and he read (the verse): “And you cannot make those in graves to hear” (“Gharaib fi Tahqiq Al Mazhaib” as quoted from “Tafhim ul Masail” p 91 of Muhammad Bashir ud Din Al Qanuji)

I (Neylwi ) say: Our Imam Abu Hanifah Nu’man ibn Thabit clearly affirmed lack of hearing of dead

Question: If you say this narration of Abu Hanifah is Shaz (contradicting more authentic saying), it is not narrated in book of Usul of Imam Muhammad like “Jami’ us Saghir”, “Jami’ ul Kabir”, “Sayr us Saghir”, “Sayr ul Kabir”, “Mabsut” and “Muhit”.

The answer: I say: the Muhaqiq Ibn Nujaym said in “Bahr ur Raiq Sharh Kanz Daqaiq” v 2 p 82-83 in chapter of Qadha of Fawait that if an issue is not mentioned in apparent (Zahir) narrations and is established in other narrations, then turning to them is what is chosen, end of his words.

I say: the same here, turning to this narration is the what is chosen, and if we accept that this narration is Shaz, then we say: Do people have an affirmative narration, even Shaz from Abu Hanifah establishing dead hearing, if not then no (this narration is not Shaz) rather the narration Al-Masturah mentioned showing dead cannot hear is clear, and a great group of our leading great complete and expert Shuyukh took a proof from it, may Allah have large Mercy on them.

Question: If you say that Shaykh of Shuyukh Maulana Al Muhadith Al Muhaqiq Al Faqih An Nabih Rasheed Ahmad Gangohi affirmed that the narration of Abu Hanifah in “Gharaib” is Shaz and not established, and the case is a matter of difference between the noble Sahabah, and the same for scholars after them.

Answer: Rather the Shaykh or our Shuyukh said in “Lataif ur Rasheediyah” and “Kokab Ad-Duri” clearly that the Madhab of The Imam is lack of hearing from dead, and the same is said by Maula Nidhar Muhammad Manzur An Nu’mani in “Sitah Dharuriyah” p 36, and Maula Siraj Ahmad Sahsawani in “ Sirajul Iman” p 21 and the Maula Mufti Azizu Rahman Ad-Deobandi in “Fatawa Dar ul Ulum Deoband” v 5-6 p 172 and Nawab Qutbudin Ad-Dehlawi in “Tafsir Jami ut Tafasir” and others that the Madhab of Imam Abu Hanifah is lack of hearing from dead. These great intelligences from scholars affirmed and proved with words leaving no doubts.

As for the saying of Shaykh Gangohi that this narration is shaz, and the matter is a matter of difference between the Sahabah, then it is his previous saying (Qawl Qadim). As for his most correct and verified saying is the one he preferred and the one we showed that Abu Hanifah opted for lack of hearing from dead, and this is the truth and most correct, and if you want confirmation of my saying then look at his Fatawa ordered in new way arranged by Shaykh Al Mufti Al A’zam of Pakistan Muhammad Shafi’ Ad-Deobandi.

And Molvi Muhammad Ibrahim Ad-Dehlawi said that dead hearing is not established in Hanafi Madhab (“Kashf ul Mughaltat” p 2) and the author of “Tafsir Mawahib ur Rahman” said in Tafsir of Surah Rum that Imam Abu Hanifah, his two students and all Hanafi Fuqaha and a great group from scholars said that dead do not hear. (“Mawahib ur Rahman” p 47)…” End of Neylwi’s words

Also on p 66 Neylwi said that Anwar Shah Kashmiri said: “We know from Imam Abu Hanifah not saying about Talqin (telling to recite Shahadah) after death that hearing of death is not from his Madhab, else he would not make extrapolation (Taweel) of the Hadith.” (“Urf Shazi” p 342)

Then Neylwi will quote many proves from the Fatawa of Abu Hanifah that clearly shows dead cannot hear, like Talqin to the dead, Karahah (forbiddance) of reading Quran on graves, what to say while burying, the topic of oath (masalah Yamin), Taslim in the prayer of Janazah.

Neylwi further quoted in his “Shifa” these Hanafi scholars:

Shihab ud Din Al-Khafaji Al-Hanafi said: “The Majority of our Mashaykh say that the dead does not hear” (“Khafaji ‘ala Baydawi” v 7 p 128)

Bashir Ahmad Al-Qanuji Al-Hanafi, student of Shah Muhammad Ishaq, son of daughter of Shah Abdel Azeez ibn Shah Waliullah said in his book “Tafhim ul Masail” p 45 that dead not hearing is agreed upon.

And he wrote this book in refutation of Fadl Rasul Al-Badayooni, the teacher of Ahmad Raza Khan Bralwi, who wrote a book refuting Shah Ishaq. Fadl Rasul tried to say that Ahnaf denied physical hearing from dead, not spiritual (Ruhani), and Bashir Ahmad answered him they denied both, else they would say it.

Also one should see that Fuqaha Ahnaf denied understanding (Ifham wa Tafhim) from the dead of the alive person’s speech, so there is no spiritual listening.

Khuram Ali Hanafi said in “Ghayat ul Awtar”, translation of “Durul Mukhtar” p 292 under explanation of Hadith: “Sleep like sleeping of married (‘uroos)”: the apparent meaning (Zahir) of this Hadith shows that the complete believer is detached from this world, like the sleeping man is detached from it, and he does not hear any speech (from the world), and generally we are people of Taqlid, and we did not reach level of ijtihad, and the Fuqaha of whom we make Taqlid, affirmed with clear sayings that dead has no understanding and no hearing (of this world)” end of his words.

Here are some quotations of v 3 of “Nida e Haqq” of Neylwi, which is a three volume book in refutation of “Taskin us Sudur” and “Sama Mawta”, both of Sarfraz Khan Safdar Hayati Deobandi.

Abdallah As-Samarqandi Al-Hanafi said in “Nahj”: “Istimdad (seeking help) from (people of) graves is Haram”

Abdur Rahman, author of “Tafsir Fath ur Rahman” said: “ Isti’anah (seeking help) from the dead is Makruh (Haram)”

Abul A’la Ismail Qurshi said in “Rawdat ul Hidayah”: “It is not permissible to do Istia’anah with Awliya and pious people after their death”

Shah Muhammad Ishaq in “Miatu Masai”l p 46 showed Fatawa from “Kafi”, “Fath ul Qadir”, “Kifayah” and others to prove that majority of Ahnaf deny listening from dead.

Muhammad Ibrahim Ad-Dehlawi said in “Kashf ul Mughaltat” p 16 that listening from dead is not established in Hanafi Madhab.

Rasheed Ahmad Gangohi was asked by Mufti Azizu Rahman about the contradiction between the verse: “You cannot make dead hear” and the Hadith of the Well of Badr, and Gangohi answered:

“The case of dead hearing is a matter of difference in the first generations, so there is no possibility of judgment, but with Taqlid, if one turns to his Mujtahid’s choice there is no problem. Then the view of Aisha Siddiqah is similar to the way of Imam Abu Hanifah … then the verse: “You cannot not make dead hear” is Qat’i Khas (certain and particular) and how can its Takhsis (particularization) with Zanni Akhbar Ahad of dead listening be permissible?

(Ahlul Hadith declare that Khabar Ahad are not Zanni (speculative), rather they bring certain knowledge when attached to signs, specially those of the Sahih. Also, even if some late Shafii and other scholars declared Khabar Ahad to be Zanni, yet they all accept to do Takhsis of the Quran with it)

Then there is an Isti’arah (comparison) in this verse, disbelievers are compared to dead and deaf, and the meaning of Wajah Tashbih is real in Musta’arah minhu, then it is clear that dead and deaf do not have ability to hear, this is why how can it be permissible to take the metaphorical meaning of absence of answer in Mushabah Bihi (dead), yes in Mushabah (Kufar) this meaning is true (Lack of answer). This is why according to rules, the correct position is lack of listening (from dead)…the conclusion is that the strongest Madhab is lack of Sama’ according to rules, so Taweel in Ahadith of (dead) listening is appropriate”

(“Lataif ur Rashidiyah”, published by Dar ul Ma’arif Gujran Wala p 15)

In comparison, we have Mushabah (compared one), Mushabah bihi (the one to whom we compare) and Wajah Tashbih (reason of resemblance). In the example: “Zayd is like a lion”, Zayd is the Mushabah, lion Mushabah bihi, and Wajah Tashbih is courage. So in the verse disbelievers are compared to dead and deaf, so disbelievers are Mushabah, dead and dead are Mushabah bihi and the Wajah Tashbih is not hearing. If we say that Wajah Tashbeeh is metaphoric and does not mean “not hearing” but means “not answering”, then it makes the comparison weak

Gangohi said in his Sharh of “Sahih ul Bukhari” entitled “Lami’ Ad-Durari” v 1 p 124-125 about the Hadith of the ditch of Badr:

“And the answer is that the meaning of listening is knowledge, as listening is one of his cause (Sabab), then with this explanation, the meaning of his words: “But they don’t answer” is they cannot answer when angels bring them my words, and because of the difficulty of the situation there are in.” (So Gangohi said that the dead of the ditch of Badr did not hear the Prophet (saw), rather angels transmitted to them the saying of the Prophet (saw). This explanation is weak, and real one is that this was a miracle granted to the Prophet (saw) to make his enemies hear, else this cannot happen)

In his Sharh of “Sunnan Tirmidhi” (“Kokab Ad Duri” v 1 p 219) about the same Hadith, Gangohi said:

“Aishah made Tafsir with that (knowledge) so it is not proof of hearing (from dead), and the apparent meaning is negation of hearing’, and it is the most authentic for us”

Mufti Azizu Rahman Uthmani Deobandi has many fatwa denying dead hearing.

He said: “The hearing of the dead is a matter of difference. Hanfiyah reject hearing from the dead, and this is also the Madhab of Aishah Siddiqah, and the verse of the Quran is a proof for that” (“Fatawa Darul Ulum” Tartib Zafir ud Din Deobandi v 5 p 441)

He said in “Fatawa Darul Ulum Azizu Fatawa Deoband” v 3 p 14: “The hearing of the dead (Sima’ mawta) is not established for Abu Hanifah”

And he said in v 3 p 96 of same book: “And it is clear that things that go over limits become forbidden, as the Ta’zim of graves nowadays until people put cloth on them, and these things are leading to shirk and are calling to shirk as it is seen, and hearing of the dead is not established, rather there is a Qat’i nass on absence of hearing…and the Hadith of Badr as been answered in “Fath” (of ibn Humam) and others and the Hadith of dead hearing shoes has been interpreted as being particular to the beginning when being put in the grave only”

Shabeer Ahmad Uthmani said in “Fath ul Mulhim” v 2 479:

“The Ahadith only establish hearing in some matters and in some times, so it is obligatory to limit hearing to things proven by texts (sam’), and we should not go over it, and this meaning has been given by Shaykh Anwar, that the rule ( Dhabit) is lack of hearing but exceptions in this chapter are many”

Mufti Kifayatullah said in his “Kifayat ul Mufti” v 4 p 39 in chapter of Janaiz:

“Question: Do dead people in their grave hear people calling them and do they answer?

Answer: Dead people in their grave do not hear people calling them nor do they answer

Question: Is Talqin of dead permissible after burying , what is the position of Ahle Sunnah and that of Mu’tazilah?

Answer: Hanfiyah do not say of Talqin of dead, because hearing is not established for them, people who say about hearing, then Talqin is useful according to them”

Nawab Qutb ud Din Ad-Dehlawi said in his Tafsir “Jami ut Tafasir” in Surah Al-Fatir: “You should know, that although some scholars differed on the hearing of the dead, but the Madhab of Imam A’zam and texts of Mashaykh is absence of hearing with the proof of the verse:You cannot make dead hear

Mufti Muhammad Shafi’ Deobandi said in his Fatawa “Imdad ul Muftiin” p 291-292:

“Tawassul with Buzurgan (saints) with this type is permissible, but addressing the grave with the belief of hearing of the dead, then it is not correct, and if it is only with level of possibility (that dead might hear it) then there is no problem, although precaution and avoiding is better”

And a little after he answered to another question: “The most just among sayings and most authentic and chosen view is that wherever listening from dead is established, then without doubt we can say with certitude (that the dead hear), and for general speech and adress, there is no rule that they must hear, but not listening also is not a must, if Allah wants He can make his hear, this situation is not like this life where hearing is common, hearing is a must, and this is the verification (Tahqiq)”

So for him, dead hearing is also a miracle, only when Allah wants, and not a common rule

Manzur Nu’mani said in “Sittah Dharuriyah” p 36: “Hadhrat Imam Abu Hanifah was a denier of hearing of dead (Sima mawta)…nowadays the people of innovation, though they claim to be Hanafi, because they affirm dead hearing, they have invented the saying that Hazrat Imam Abu Hanifah and Mashaykh Hanafiyah affirm hearing of the dead, and these affirmations are pure ignorance…, else the books of Hanfiyah are full of sayings (denying this)”

Abdul Hay Al-Luknawi affirmed in his “Majmu Fatawa” v 4 p 334: “Akthar (of our Fuqaha) affirm absence of hearing, this is why hearing of the dead is not established in “Fath ul Qadir”, “Mustalkhis”, “Kifayah” and “Durul Mukhtar” and many other Fatawa in chapters of Iman, it is clearly affirmed, so whoever wants to check can have a look, and it must be clear that it is the fatwa of the majority of our scholars, and it is appropriate for our times, because there is precaution in it”

Neylwi answered to some Hayati’s claim that Al-Luknawi in his “Sharh Wiqayah” did Taweel of Hadith and favored dead hearing, and Neylwi showed that his Muhaqaq Fatwa was with the majority of Ahnaf

Ahmad Sa’id Subhan ul Hind, Nazim ‘Ala Jami’ah Ulema Hind, said in his “Kashf ur Rahman” p 254: “Hadhrat Aishah took a proof with the verse “You cannot make dead hear” for dead not hearing and this is also the view of the majority of Mashaykh Hanafiyah”

Ahmadeen Bagwi said in ‘Daleel ul Mushrikin”: “And the truth is that one who rejects Istimdad (seeking help) on graves denied hearing, and one who affirmed it, affirmed (Istimdad), and Ahnaf are saying first (not hearing)”

Al-‘Ayni quoted in his Sharh of “Sahih ul Bukhari” that Abu Layth As-Samarqandi also denied dead hearing, saying as you cannot make dead hear, same way you cannot make disbelievers hear

Sayid Amir Ali said in his Tafsir “Mawahib ur Rahman” in Surah Rum after making clear that Abu Hanifah and Ahnaf deny dead hearing:

“People who are Hanafi nowadays and who go to the extremity of Takfir through Taqlid, it is very strange that they go to domes of saints and address to them their talks, Imam Abu Hanifah and all Imams of Ahnaf are totally opposed to this, and on this place they became certain Ghayr Muqalid…” (Meaning some Quburis are extreme Muqalid to the extent that they will do Takfir of the one not doing Taqlid and on this issue, they will leave Taqlid without any shame)

Neylwi quoted many Ahnaf interpreting the Hadith of Badr saying it was a miracle and it is particular to this event:

Ibn Humam in “Fath ul Qadir”, chapter Janaiz
Al-Khawarzami in “Kifayah Sharh Hidayah”
“‘Inayah Sharh Hidayah”
Sa’d Chalpi in “Hashiyah” of “‘Inayah”
Al-‘Ayni in “Sharh Kanz” in chapter of Yameen (oath)
Ibn Abidin Ash-Shami in chapter of Yameen
Abu Su’ud Al-Hanafi in “Hashiyah Mulla Miskin Sharh Kanz Daqaiq” in chapter of Yameen
Abdul Hakim Ad-Dimashqi in “Kashf Haqaiq sharh Kanz Daqaiq”
“Mustalkhis sharh Kanz Daqaiq”
Ash-Shurunbulali in “Maraqi Falah” in chapter of Janaiz
The author of “Nahr Faiq”

And Neylwi quoted many other Hanafi scholars like Ibn Nujaym, Shashi and others denying dead hearing. And he attacked Sarfraz Safdar Khan for saying in his book “Sama Mowta” that the Madhab of majority of Ahnaf and Salaf is that the dead hear, even claiming that for Abu Hanifah without any proof except that Abu Hanifah said when the Hadith is authentic then it is my Madhab

So it is a shock to see Sarfraz Khan leaving all sayings of Ahnaf and lying to people about Hanafi Fuqaha’s position

Rasheed Ahmad Gangohee said: “The people who denied (hearing of dead people) among them Aishah, Ibn Abbas, and among them the Imam (Abu Hanifah) took proof from His Saying: “You cannot make dead people to listen” as He compared disbelievers with dead people in lack of listening, so it is known that dead do not listen, if not then the comparison (Tashbeeh) is not authentic…” ( Kokab Ad Duree p 139 Hijriyah, vol 2 p 197 Jadeed)

Muhammad Hussein Neylwi Deobandi said about the story of Uzayr in Surah Baqarah 259 where Allah made him to die for 100 years then resurrected him: “It is known from this…that Uzayr did not know anything in this long period, he did not see the sun raising nor disappearing, …nor storm nor cloud, he did not feel rain nor did he listen sound of thunder nor any natural sound, and he did not feel the passing of day and succeeding of nights, nor felt heart and cold, and if we say he felt it would lead to deny (Quran)” (“Shifa Us Sudur”)

Ghulamullah Khan Deobandi Mamati said in his Tafsir: “Allah made the Prophet Uzayr to die so he can be witness of how Allah brings back life to dead, and 100 years passed on him and he remained on the surface of earth without being in a grave, and when Allah resurrected him, He asked him how much did he remain there, and he answered with Zann (doubt) and approximation : I remained one day or part of a day, as he did not know that 100 years passed, and it is known from that this great Prophet did not have perception of difference of night and day, and he did not know the time changing in this period. If he knew this then he would make it clear he remained 100 years and would not have said: I remained one day or part of a day.

And it is known from this great event that dead do not hear, because the Prophet Uzayr (aley Salam) did not feel all changes that occurred in this period, and he did not know in these 100 years the night from the day, as he did not hear in this long period any sound from sounds that happened, despite that he was not in a grave but on surface of earth…as it is known from this important event that souls of Prophets are not in their saints body after their death, and that there death is real, and there life in grave is Barzakhi and not Duniyawi Nasawi (life of this world)” (“Jawahirul Quran” v 1 p 127)

Note: Neylwi despite some good sayings and being a sword for Quburis, has many big mistakes, as told by Dr Shams Al-Afghani in his “Juhud ul Ulema Al-Hanaifiyah”, and among them saying that Khabar Ahad are not taken in creed and rejecting some Ahadith with the rule of Ahnaf that narrations of Abu Hurayrah or others Ghayr Faqih Sahabah opposing Qias should not be taken and call to blind Taqlid.

Shaykh Albani mentioned in introduction of third edition of the book of Allamah Nu’man Alusi “Ayatul Bayyiniat fi ‘adm sama’ il Amwat inda Al Hanafiyati Sadat” the contradiction of the Hanafi Muhammad ‘Awammah on this topic

‘Awammah called to blind Taqlid of Imams in his book “ Atharul Hadith Ash Sareef” and accused the Salafis of having a bad opinions of the Imams, that they think they are more knowledgeable than them (by acting on Hadith), and he called not to act on Sahih Hadith but on the saying of the Imams

And the same man, when his Madhab opposes his desire, then he turns to Sahih Hadith, saying on p 37 that the Madhab of Ahnaf is that dead hears, because our Imam A’zam said: “When the Hadith is authentic, it is my Madhab”

So this shameless person said that acting on Hadith was bad thinking of Imams and imputing ignorance to them, and then he contradicts his Madhab for authentic Hadith

Also the Hayati Deobandis, with being Muqalid of Abu Hanifah deny the saying of their Madhab and Imam, because of the sayings of their Sufi Shuyukh, the same way they turned from the Aqeedah of their Imam and Salaf because of the science of Kalam and Maturidism

At the end, it is clear that real followers of Imams are not Muqalid, but those acting on Hadith. The Imams said to leave their saying when Hadeeth is authentic, and Muqalid said no, the Hadith might be abrogated or might have another meaning, we do not have the capacity of Ijtihad, we remain of Taqlid of our Imam. So they leave what is established with knowledge and that is the authentic Hadith, for Zann that this Hadith might be abrogated or the Imam might know another Hadith or other doubts.

May Allah send Salah and Salam on the Prophet (saw), his household, Companions and those who follow them.

Compiled by Ali Hassan Khan.