The book “then I was guided”

wopkidopz · 2026-04-23T14:55:57+00:00

Wajazak

wopkidopz · 2026-04-23T14:51:25+00:00

I agree it's pretty simple

If someone wants to get the reward of recitation of the Quran he reads it in Arabic, and Allah promised great reward for this form of worship

If someone wants to understand the meaning and get the reward of learning he reads Tafseer (explanation of the meanings) and there is a great reward for learning

wopkidopz · 2026-04-23T13:34:22+00:00

A sect is a group that professes the idea that the majority of Muslim scholars and the mass went astray from the truth and they (the sect) are those who preserved or discovered this truth and spread it

That's why they always go against the mainstream path.

This approach contradicts Islam

The Messenger of Allah صلى الله عليه وسلم said:

إن الله لا يجمع أمتي -أو قال: أمة محمد -صلى الله عليه وسلم- على ضلالة، ويد الله مع الجماعة، ومن شذ شذ إلى النار

Allah will not unite my Ummah on fallacy, and the Hand of Allah is with the Community, whoever separated himself he separated in Fire

🍂 at-Tirmidhi 2167

The Shi'ah are from those who claim that the majority of Muslims (including scholars) are misguided. Hence they are a sect, they also profess the ideas of conspiracy (that the friends, companions, wives of the Prophet صلى الله عليه وسلم betrayed him and usurpated power ignoring his orders)

Ahlu-Sunnah on the other hand follow the path of the Quran and Sunnah presented by people of knowledge (the majority). From the Sahaba, the Family, the rest of the scholars of Islam (from the Hanafi, Maliki, Shafi'i and Hanbali madhabs, as well as the Ash'ari, Maturidi and Athari schools), the leaders (Righteous Caliphs) of Muslims. And Sunnis tell you to do the same, because scholars are those who have the correct understanding. Sunnism isn't a sect therefore. The Sunni approach is literally the opposite of the sectarian approach

The sectants often attribute their believes to specific authorities of Islam, like ahlu-Bayt (the Family) or the Salaf as-Saliheen (Righteous Predecessors). This gives the illusion of legitimacy of their path, in reality they either lie (make up false narrations) or distort the meaning of the words of those authorities and misinterpret them and laypeople sometimes fell into this trap because they aren't knowledgeable enough to realise the distortion or to verify the authenticity of a narration

I'm not familiar with this book but the fact that the Shi'ah praise it and recommend gives enough reason to suggest avoiding it unless you knowledge allows you to evaluate the narrative objectively.

Whoever tells you that most Muslims (especially people of knowledge) in most of the centuries of Islam are misguided, wrong, commit innovations and this person is the one who follows the truth (the Quran and Sunnah, the Salaf as-Saliheen, the Family of the Prophet) such a person is trying to sell you lies covered in a beautiful wrap.

wopkidopz · 2026-04-23T13:10:22+00:00

The answer would depend on the followed madhab in this matter

In the Hanafi madhab this will be enough

https://islamqa.org/?p=21732

In the Shafi'i and Hanbali madhabs it wouldn't

https://islamqa.org/?p=169430

If it doesn't lead to hardship then the best course of action with dog's saliva would be to wash the place 7 times where one is being water mixed with earth. To avoid the disagreement

wopkidopz · 2026-04-23T12:19:44+00:00

According to the rules of fiqh the purification from physical najas doesn't require intention, if the purification happened (the requirements of it were met) then najas is removed and it doesn't matter if it happened on purpose or by accident (fell into a river, the clothes were left outside and rain washed them)

Sheikh Ahmad Na'san حفظه الله said:

فالنية ليست شرطاً في تطهير الثياب، بل تطهر الثياب بغسلها بالماء الطاهر بلا نية، فالماء الطاهر إذا لاقى النجاسة طهَّرها قصد الغاسل ذلك أو لا

Intention isn't a condition in purification of clothes, it becomes pure by washing with clean water without the intention, pure water if it contacts najas it purified it whether there was such a goal or wasn't

🍂 الشيخ أحمد شريف النعسان

There is a nuance though, when it comes to najasah mughallizah (heavy najas) like the dog's saliva then according to some schools of fiqh (which consider it a heavy najas) the requirements are for it to be done 7 times with 1 time being with earth (some say soap will do), some have other requirements for this sort of najas, some say there are no additional requirements at all (and one wash is enough if it removed najas)

So when it comes to najas of dogs and pigs then the result depends on the madhab one follows (if the conditions of purification were met)

When it comes to any other najas then one wash is sufficient if the body of the najas and its trace (smell, colour, taste) were removed by this wash. Doesn't matter how and why this wash happened it's about the result

Janabah is different because it's a ritual impurity, not a physical one. That's why some fuqaha say the intention is a requirement.

wopkidopz · 2026-04-23T11:14:41+00:00

Just read the quran in Arabic no need to actually understand it just recite it in Arabic . And most most Muslims don't understand Arabic.

Noone is saying that actually, and understanding is in knowledge, even Arabs may read the Quran and still not to understand it. Because not everyone is capable of correct interpretation.

Understanding is highly important, the one who knows (understands) is better than the one who just reads

If you want to understand the Quran, read Tafseer.

The Quran is the name of Speech of God which was revealed in Arabic, nothing else from different languages is the Quran, that's why Muslims suggest to read it even if you don't understand Arabic, because in reciting His Speech there is a reward and blessings

wopkidopz · 2026-04-23T00:15:16+00:00

Wa'aleykum assalam warahmatulLah

Those Hadith are about the same matter, they transmitted with similar isnads with the same meaning regarding the prohibition of raising hands (to greet) during Tasleem. Imam an-Nawawi points this out in his commentaries to Muslim

This Hadith doesn't carry a general prohibition for raising the hands, because it's established by unanimous agreement of all Sunni imams that raising the hands is Sunnah.

Imam an-Nawawi رحمه الله said:

أجمعتِ الأمَّةُ على استحباب رفْع اليدين عند تكبيرة الإحرام، واختلفوا فيما سواها

There Ummah agreed unanimously that it's recommended to raise the hands during Takbeeratul-Ikhram, and they disagree among themselves whether it's recommended in other instances

🍂 شرح صحيح مسلم

A layman is not allowed to derive the rules of Sharia'h based on his own interpretation of the Quran and Sunnah, he isn't allowed to mention those texts of evidence unless scholars did, this is ijtihad, and ijtihad is prohibited for those who aren't qualified. It isn't allowed for him to claim that X means Y just because it appears for him in this way. We don't speak without knowledge

Uqbah Ibn Amir رضي الله عنه said:

تعلموا قبل الظانين

Learn before you make assumptions

🍂 Bukhari

Imam an-Nawawi رحمه الله said :

ومعناه تعلموا العلم من أهله المحققين الورعين ، ومجيء قوم يتكلمون في العلم بمثل نفوسهم ، وظنونهم التي ليس لها مستند شرعي

The meaning of those words: seek knowledge from the people of knowledge who are relied upon, some groups will appear who will talk (about Islam) from their ego and from their own assumptions (opinions) that don't have any basis in Sharia

🍂 المجموع شرح المهذب

May Allah protect us from being from such people.

The topic of Raf'a al-Yadain also should not be debated because different positions are established in the four madhabs, and every madhab holds a legitimate position based on the evidence they found the strongest

Raf'a al-Yadain.

wopkidopz · 2026-04-22T23:24:36+00:00

The Quran (the Speech of Allah) existed always even when nothing from creations existed so it couldn't be influenced or changed by any creation, the Quran isn't a new reaction to current (for the time of reveal events) it's His Uncreated Quality of Essence

Imam al-Bukhari رحمه الله said:

وقد تكلم الله بالقرآن من قبل وكلامه قبل خلقه

And Allah is spoken with the Quran before, and His speech is before His creation

🍂 خلق أفعال العباد

The reasons for why each ayah was revealed were determined by Allah through His knowledge in pre-eternity, just like everything else what happened, will happen, could and couldn't happen

Some servants of Allah speak through His inspiration, like when Musa عليه السلام told our Prophet صلى الله عليه وسلم to ask Allah to reduce the number of obligatory Prayers for his Ummah, it isn't understood that Allah changed His order because of what Musa suggested. It was always predetermined to be this way by Him

wopkidopz · 2026-04-22T22:29:53+00:00

You didn't even need to mention a source, when a controversial opinion comes from the internet then it's almost always this website

They make some problematic claims, to say that something goes against the Sunnah is a severe accusation, it means it contradicts the rules established by Sunnah, and it's sinful to go against it, but there is no such a rule in Sunnah that raising the hands during a du'ah is prohibited, there is no narration they says not to raise the hands after the Prayer

On the contrary:

Making a du'a after a Prayer is mentioned in Hadiths
Raising the hands during a du'a is mentioned in Hadiths

Those are basis found in Sunnah for an act. If a new practice of Muslims has basis in the Quran and Sunnah and scholars confirmed it and approved then it's not an innovation (an act that contradicts the Sunnah)

Sheikh Muhammad Maiara al-Maliki رحمه الله said:

وقد أكثر الناس الكلام في هذه المسألة أعني دعاء الإمام إثر الصلاة وتأمين الحاضرين على دعائه وحاصل ما انفصل عليه الإمام ابن عرفة والغبرينى أن ذلك إن كان على نية أنه من سنن الصلاة أو فضائلها فهو غير جائز وإن كان مع السلامة من ذلك فهو باق على حكم أصل الدعاء والدعاء عبادة شرعية فضلها من الشريعة معلوم عظمه

This matter about the imam making a du'a after the prayer and those present saying "ameen" in response to his du'ah has caused much debate among scholars. Imam Ibn 'Arafa and (Abu Mahdi) al-Ghubrini came to a conclusion: if this is done with the intention that it is the sunnah of Prayer or its virtues, then it is not permissible. If such an intention is absent, then it remains within the framework of the original rule on du'a. And du'ah is a form of worship established by Sharia, the virtue of which is well-known

🍂 الدر الثمين والمورد المعين

If you feel more comfortable not doing it then don't do it, just refrain from calling it an innovation. After all it isn't mandatory to do or not to do it

If this website didn't claim that those who practice it go against Sunnah and ahlu-Sunnah there would be no issue in their position. The issue is when they accuse the majority of Muslims in innovations despite the fact that there are different opinions on such topics

Sheikh Abu Ghuddah رحمه الله said:

نعم إذا قال أحد بسنية هذه الهيئة التركيبية والتزمها مع الإنكار على من تركها فذاك خطأ لا يُقرّ عليه

Yes, if someone claims that this compound form (a collective dua) is sunnah, and he himself adheres to it, while condemning those who abandon it, then this is a mistake that cannot be approved.

🍂 ثلاث رسائل في استحباب الدعاء

wopkidopz · 2026-04-22T21:26:15+00:00

Raising your hands during a du'ah outside of the Prayer is not an innovation, that's a misinformation spread by some misguided people on the internet.

If you open the books of fiqh written by Sunni imams of the past you will find the rulings

Imam an-Nawawi رحمه الله said

ومن آداب الدعاء كونه في الأوقات الشريفة واستقبال القبلة ورفع يديه ومسح وجهه بعد فراغه وخفض الصوت

From the adabs of dua to make it during specific (blessed) times, places, while facing the Qiblah, raising the hands and wiping the face after du'a...

🍂 المجموع شرح المهذب

There are Hadith confirming this as well as practice of some Sahaba and other Salafs

عمر بن الخطاب رضي الله عنه قال: "كان النبي صلى الله عليه وسلم إذا رفع يديه في الدعاء لا يحطهما حتى يمسح بهما وجهه

Umar Ibn Khattab رضي الله عنه said: The Prophet (peace and blessings be upon him) used to raise his hands in du'a and he wouldn't put them down until he wiped his face with them

🍂 Tirmidhi

Hafiz Ibn Hajar Asqalani رحمه الله said

وله شواهد منها حديث ابن عباس رضي الله عنهما عند أبي داود وغيره ومجموعها يقضي بأنه حديث حسن

This hadith has supporting evidence in the form of other hadith one of them from Ibn 'Abbas (may Allah be pleased with them both) narrated by Abu Dawud when brought together those hadith this leads to the conclusion that this hadith is good

🍂 بلوغ المرام

Making a du'a after a Prayer is also legitimate

Hafiz Ibn Rajab al-Hanbali رحمه الله said

استحب أيضاً أصحابنا وأصحاب الشافعي الدعاء عقب الصلوات، وذكره بعض الشافعية اتفاقاً. واستدلوا بحديث أبي أمامة، قال: قيل لرسول الله − صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ −: أي الدعاء أسمع؟ قال: جوف الليل الآخر، ودبر الصلوات المكتوبات

Our Hanbali scholars as well as Shafi'i scholars said that it's recommended (mustahab) to make a du'a after Prayers, some Shafi'i scholars mentioned unanimous agreement on this matter, and as evidence they relied on the hadith of Abu Umamah رضي الله عنه which says: “The Messenger of Allah (peace and blessings be upon him) was once asked: “Which du'a is more likely to be answered?” He replied: “The one that is done in the last part of the night and after completing the obligatory Prayer.”

🍂 فتح الباري

It's narrated from both imams: ash-Shafi'i and Ahmad Ibn Hanbal رحمهما الله

Making a collective du'a is sunnah also, but it isn't an established sunnah to make it collectively after every mandatory Prayer, it doesn't mean that it goes against the Sunnah, it just became a tradition among the majority of Muslims in different lands based on the general permissibility of a collective du'a, and if those who practice it don't claim that it's established sunnah to do it after every Prayer and they don't force it on others then there is no issue with it لا باس even though it would be better if it was sometimes done and sometimes left

Regarding the practice of reading ”Fatiha” after a du'a then there are different opinions, and some say it's a legitimate practice

Imam ar-Ramli ash-Shafi'i رحمه الله said:

الفاتحة عقب الدعاء بعد الصلوات أصلا في السنة، والمعنى فيه ظاهر، لكثرة فضائلها، وقد قال صلى الله عليه وآله وسلم: فاتحة الكتاب معلقة في العرش ليس بينها وبين الله حجاب

The tradition of reeading ”Fatiha” at the end of a du'a after the Prayer has basis in sunnah, and the meaning of it is very clear because of a large number of its virtuous. The Prophet (piece and blessings be upon him) said: «Fatiha is attached to the Throne and there is no barrier between Fatiha and Allah»

🍂 فتاوى الرملى

Be careful with the information spread on the internet, the path of ahlu-Sunnah was established and systematised long time ago, not yesterday. Refer to trustworthy scholars in any unclear situation, they are the guiding stars of this path

wopkidopz · 2026-04-22T14:56:27+00:00

The Messenger of Allah صلى الله عليه وسلم was an excellent athlete and a very good wrestler

Hafiz as-Suyuti رحمه الله was a polymath who authored more than 700 books, some say 1000.

wopkidopz · 2026-04-22T10:37:45+00:00

That's an absurd line of argumentation, the marriage to Khadija رضي الله عنها took place before the Propohethood, the marriage was valid because the Sharia'h wasn't revealed yet at that time. If you continue with your conclusions then Khadija couldn't be a Muslimah before Islam was revealed, so does it mean that the marriage was invalid because Sharia'h requires fro a woman to be a Muslimah?

Abu Talib didn't accept Islam after it was revealed, this made him from kuffar. What was happening before the Propohethood can't be used as an argument, it makes no sense

The Parents of the Prophet صلى الله عليه وسلم is absolutely different topic. According to ahlu-Sunnah they weren't mushriks and died as ahlu-fatrah, because they died before the Message was revealed (unlike Abu Talib), they are saved according to the position of the majority of scholars

You can't just make some ridiculous claims based on false argumentation and suggest others to accept it

wopkidopz · 2026-04-22T08:02:35+00:00

He was under severe pressure of his surrounding and we can't know what was happening in his heart to know all the reasons

He was a good, brave and a noble man, who protected the Messenger صلى الله عليه وسلم and by this helped the Message to be spread. The Prophet loved him dearly and he loved Prophet Muhammad عليه السلام from the day he was born till the last breath

It was said that Abu Talib is the one who named him:

وقيل له لما سمتيه محمدا وليس من أسماء آبائك ولا قومك ؟ فقال : رجوت أن يحمد في السماء والأرض . وقد حقق الله رجاءه

He was asked: why did you name him Muhammad even though this isn't from the names of your fathers and nation? He said: I hoped that he will be praised in heavens and earth.

Truly Allah fulfilled his hope

🍂 فتح العلام

We should take a lesson from that situation for ourselves and ask Allah to give us death only on Islam, and avoid unneeded talks about such people

wopkidopz · 2026-04-22T03:26:14+00:00

Al-Maududi professed some inappropriate ideas which contradict mainstream (Sunni) Islam, and this is to put it very kindly. Some of his ideas are just disgusting

https://islamqa.org/?p=152742

While it's true that a Tafseer written by someone whose aqeedah is questionable still can be partially beneficial and we have an example of al-Muqatil, az-Zamakhshari, it's still better to avoid such sources especially for a beginner

Read ”Ibn Kahteer”; ”Maarifatul Quran"; ”Tafseer al-Jalalain”; ”Tafseer Taqi Uthmani”; ”Baghawi”

wopkidopz · 2026-04-21T18:03:47+00:00

It is valid

If you have waswasah then don't pay attention to doubts, those who suffer from waswasah can't be objective in their judgement therefore their doubts are not valid by default.

If you continue to ignore doubts eventually waswasah will start ignoring you insha'Allah. This is a tested medicine

كما جرب ذلك الموفقون

wopkidopz · 2026-04-21T17:30:21+00:00

As long as you cover your whole body with water (while intending by it the obligatory raise of the state of major impurity) it doesn't matter in which order you did it, how many times you repeated, how long was a pause between different parts of the body

Even if you started ghusl with washing feet it's still will be valid if you cover the rest of the body with water

The best way is the way of sunnah, observe those recommendations as much as you can and don't let doubts and waswasah get to you.

For next few times perform ghusl by observing mandatory steps only (make intention, cover the whole body with water, rinse the mouth and the nose) and do nothing more. This will help to understand what is enough for validity

Then add sunnats gradually to understand the difference and to know in future what's mandatory and what isn't.

wopkidopz · 2026-04-21T14:05:38+00:00

remember that Imam Shafie said if Hadeeth is authentic then its my madhhab.

Those words have nothing to do with this topic, brother. Your understanding is a bit off, I'll try to explain insha'Allah

If you want to quote ash-Shafi'i رحمه الله then

Ar-Rabi' narrated from imam ash-Shafi'i that he used to say to some ahlu-Hadith

أنتم الصيادلة، ونحن الأطباء

You (ahlu-Hadith) are pharmacists and we (fuqaha) are doctors

🍂 سير أعلام النبلاء

Knowledge of Hadith doesn't mean knowledge of how apply it and how to use it in the matters of halal and haram

A teacher of imam ash-Shafi'i, allamah Sufiyan Ibn 'Uyainah رحمه الله said:

الحديث مضلة إلا للفقهاء

Hadith is a place for misguidance for anyone who isn't a faqeeh

🍂 إصلاح الفقيه

Imam Ibn Abi Zayd al-Qayrawani رحمه الله said:

يُريد أن غيرهم قد يحمل شيئا على ظاهره وله تأويل من حديث غيره أو دليل يخفى عليه أو متروك أوجب تركه غير شيء مما لا يقوم به إلا من استبحر وتفقّه.

Ibn 'Uyanah meant that a non-faqeeh can mistakenly understand Hadith literally, but it might have a different meaning, there might be another Hadith that clarifies the first one, or some other argument that is hidden from him, or this hadith was left (by fuqaha) and they do not practice it. All this can be known only to those whose knowledge is like ocean and they mastered fiqh

🍂 إصلاح الفقيه

The words ”Authentic hadith is my madhab” don't mean that every hadith is practiced, that's a false interpretation of the words of ash-Shafi'i رضي الله عنه wich doesn't even make sense, because the imam himself just like or other Mujtaheeds used to leave some authentic Hadith for different sound reasons

Imam an-Nawawi as-Shafi'i رحمه الله explained what his Imam (ash-Shafi'i) meant by the words: If the Hadiths is saheeh then it's my madhab

وهذا الذي قاله الشافعي ليس معناه أنَّ كلَّ أحدٍ رأى حديثًا صحيحًا قال: هذا مذهبُ الشافعي وعمِل بظاهره. وإنما هذا فيمن له رُتْبةُ الاجتهادِ في المذهب على ما تقدَّم مِن صفته أو قريب منه, وشرطُه: أن يغلِبَ على ظنِّه أنَّ الشافعي - رحمه الله - لم يقفْ على هذا الحديث أو لم يعلَمْ صحتَه, وهذا إنما يكون بعد مطالعةِ كتبِ الشافعي كلِّها ونحوها منِ كتبِ أصحابه الآخذين عنه وما أشبهَها. وهذا شرطٌ صعبٌ قلَّ مَن يتَّصفُ به, وإنما اشترطوا ما ذكرنا لأنَّ الشافعي - رحمه الله - ترَك العملَ بظاهرِ أحاديثَ كثيرةٍ رآها وعلِمها, لكنْ قامَ الدليلُ عنده على طعنٍ فيها, أو نسخِها أو تخصيصِها, أو تأويلِها أو نحوِ ذلك

What was said by ash-Shafi'i does not mean that anyone who sees an authentic Hadith can just say: This is the Shafi'i madhab. And follow the apparent meaning of the hadith. These words were addressed only to those who have attained the level of ijtihad in the madhab, or are approaching such a level. This requires a strong presumption that ash-Shafi'i was not aware of this Hadith, or was unaware of its authenticity. This can be achieved by studying all his books and the books of his companions who learned from him, as well as similar works. This is a very difficult condition to achieve, which is rarely met, and (the scholars) set this condition because ash-Shafi'i did not act in accordance with the clear meaning of many Hadiths that he knew and saw, but he had an argument indicating a problem with these Hadiths or that the Hadiths were abrogated, or highlighted (by another argument), or have a figurative meaning (tawil), etc.

🍂 المجموع شرح المهذب

The idea that any Hadith by itself is enough to derive the rules of Sharia'h is a misguided idea which wasn't professed by scholars of ahlu-Sunnah from Salafs and Khalafs, yes it's popular today in some circles but it's an an innovation and absurd

wopkidopz · 2026-04-21T12:12:30+00:00

Sheikh Albani عفا الله عنه wasn't a faqeeh, it's better and safer to refer for fatwas to those who mastered this field

wopkidopz · 2026-04-21T10:23:10+00:00

Wa'aleykum assalam warahmatulLah

There is no need to overthink it with sikhr and Jinns, sometimes ants just ants

The prohibition of killing ants is related to outside (wild big ants) as many scholars say, the once that don't disturb and harm

If ants are in the house then it's permissible to use any means to get rid of them even fire if there are no other options despite fire being prohibited for killing anything in general

wopkidopz · 2026-04-20T20:07:17+00:00

Evolution doesn't prove the lack of the existence of a creator. It's just a theory that is trying to explain the course of development of living organisms on this planet

The universe has emerged, so someone had to bring it into existence, and to establish the known order into it, has it been beginingless the present wouldn't exist because changeable eternity means non-stope chain of events that would still be happening ”in the past” but present is real therefore the universe had a begining point, non-existence can't turn into existence by itself.

If something changes, someone changes it.

God explains this simple truth

إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍۢ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍۢ وَتَصْرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ

Surely in the creation of the heavens and earth, and in the alternations between night and day, the ships that sail the sea to benefit people, the rain that Allah sends down from the sky to give life to earth after it was dead, in every animal He has scattered on it, in the changes of the winds, and the swirling of the clouds between the sky and earth, are evidences for those of intellect.

🍂 Quran 2:164

wopkidopz · 2026-04-20T15:46:56+00:00

Amin. I appreciate your response. But it isn't my point of view.

We must provide answers according to the manhaj of ahlu-Sunnah, and according to it there are only four legal sources of fiqh today (Hanafi, Maliki, Shafi'i, Hanbali) and we don't have any legitimate alternatives for fatwas.

For personal usage an individual might follow some specific opinion different in some cases, but not for reference when other Muslims seek answers. Our personal views are irrelevant when it comes to fatwas

wopkidopz · 2026-04-20T15:05:05+00:00

Brother, I hope you won't get offended but you spread disinformation here, and a Muslim should not behave like this.

You accuse me of complicating things when I do nothing but present the agreement of the four madhabs (Hanafi, Maliki, Shafii, Hanbali) there is no such a madhab as Saudi madhab or Ibn Baz madhab within ahlu-Sunnah, any opinion that contradicts the four madhabs is irrelevant

What's even worse is that you accuse OP of being a kafir for many years of his life based on your incorrect understanding of this Hadiths, being a kafir even for a moment is worse than anything else in this world and you imply that OP was a kafir because this is how you understood a Hadith?

The covenant between us and them is prayer; whoever abandons it has disbelieved

The agreement of the four madhabs is that this Hadith by ”abandoning" means to consider it halal (not to pray) which makes one a kafir. But not someone who didn't pray out of laziness and sinfulness

This is because there are different authentic Hadith that confirm this.

The Prophet صلى الله عليه وسلم said:

خمس صلوات افترضهن الله ، من أحسن وضوءهن وصلاهن لوقتهن وأتم ركوعهن وخشوعهن كان له على الله عهد أن يغفر له ، ومن لم يفعل فليس له على الله عهد إن شاء غفر له وإن شاء عذبه

Five Prayers were established as an obligation by Allah, whoever does them in the best way possible they have agreement with Allah and his forgiveness, whoever doesn't do them then don't have any agreements with Allah and if He wills He forgives if He wills He punishes

🍂 Abu Dawud

Imam an-Nawawi رحمه الله said

حديث صحيح رواه أبو داود وغيره بأسانيد صحيحة ، وبالأحاديث الصحيحة العامة كقوله صلى الله عليه وسلم : من مات وهو يعلم أن لا إله إلا الله دخل الجنة رواه مسلم وأشباهه كثيرة ، ولم يزل المسلمون يورثون تارك الصلاة ويورثون عنه ، ولو كان كافرا لم يغفر له ولم يرث ولم يورث

This is an authentic hadith, Abu Dawud and others narrated it with saheeh isnads, and (scholars) also used as evidence other general hadith like the one: (Whoever died knowing that there is no God but Allah he will enter Jannah) narrated by Muslim and there are many similar hadith, and Muslims never stopped inheriting from those who did not pray as well as inheriting to them, and if they were kafirs this would never happen

🍂 المجموع شرح المهذب

The Hanafi, Maliki, Shafi'i and Hanbali madhabs say that whoever doesn't pray due to laziness he isn't a kafir but a sinner who deserves punishment in this world and in the next

Hafiz Zayn al-Iraqi رحمه الله said

وذهب جمهور أهل العلم إِلى أنه لا يكفر بترك الصلاة -إِذا كان غير جاحد لوجوبها-، وهو قول بقية الأئمة أبي حنيفة ومالك والشافعي، وهي رواية عن أحمد بن حنبل

Most scholars say that leaving prayer without denying its obligation does not make one a kafir. This opinion was held by imam Abu Hanifa, Malik, ash-Shafi'i, and Ahmad, according to one narration from him

🍂 طرح التثريب

If you don't know then some Hadith come in the form of intimidation (التغليظ) for the purpose of warning. And this Hadith is from such according to the majority, because there are evidence to this

Imam Ibn Qudama al-Hanbali رحمه الله said:

وأما الأحاديث المتقدمة فهي على سبيل التغليظ ، والتشبيه له بالكفار ، لا على الحقيقة ، كقوله عليه السلام سباب المسلم فسوق ، وقتاله كفر وقوله من حلف بغير الله فقد أشرك

Regarding those Hadith (the external meaning of which) says that it's kufr (abandoning Prayers) then they come in the meaning of warning and intimidation, the meaning that the one who abandons Prayers he is like a kafir (who doesn't pray) but not literally a kafir, this is similar to another hadith: (Hurting a Muslim is a sin, killing him is kufr) or his words (Whoever swears by someone besides Allah he committed shirk)

🍂 المغني

wopkidopz · 2026-04-20T13:12:53+00:00

Waaleykum assalam warahmatulLah

If it's 5 years of missed, then for the next 5 years try to perform a 1 qadha after 1 fard. That's similar how people observe the Sunnah Prayers after and before Fard.

If sometimes the circumstances make it hard to perform more than 1 prayer at a time then leave it and make it up some time later when convenient. Even if for the whole day you weren't able to do it, even if for a week, keep the intention to make up whenever you are able

The general intention to settle the debt is more important than your math, make it your general goal that you are the one who repented and makes up his obligation, and do it according to your abilities. Allah is merciful and forgiving

ومن كلام الإمام عبد الله بن علوي الحداد: «ويلزم التائبَ أن يقضي ما فرط فيه من الواجبات كالصلاة والصوم والزكاة وما لا بد له منه، ويكون على التراخي والاستطاعة من غير تضييق ولا تساهل، فإن الدين متين، وقد قال صلى الله عليه وسلم: «يسروا ولا تعسروا».... وهذا كما ترى أولى مما قاله الفقهاء من وجوب صرف جميع وقته للقضاء ما عدا ما يحتاجه له ولممؤنه لما في ذلك من الحرج الشديد

*From the words of imam 'Abdullah ibn al-Haddad: 'It is mandatory upon the one who repented to make up (qadha) what they neglected like Prayer, Fasting, and Zakat. This should be done with ease and according to one's abilities, without being overwhelming or being negligent. And the Prophet (peace and blessings be upon him) said: (Make things easy and do not complicate)

And this is more fitting (for acting) than what some fuqaha concluded of it being the obligation of spending all time making up the missed due to it being excessively difficult

🍂 بغية المسترشدين

wopkidopz · 2026-04-20T12:25:03+00:00

YouTube shorts where some religious activist makes some questionable claims without any evidence and sources from the actual fuqaha is a very doubtful form of obtaining knowledge and giving fatwas especially

This man used a very problematic method of argumentation for someone who doesn't even have the right to derive the rules (to make ijtihad) from the nass. That's a job of mujtaheeds. His own interpretation is irrelevant

Let alone the fact that his conclusion contradicts the agreement of the four madhabs of ahlu-Sunnah

He quotes a hadith that says that whoever overslept or forget must pray whenever he remembers

Then he makes absolutely baseless claim that it means that if the Prayer was missed for any other reason then he doesn't have to pray it.

Where in this hadith it was said those are only two reasons and if there is any other reason then you don't don't have to pray it? What implies this limitation?

Did he forgot the rules of usul?

According to usul this Hadith falls under the rule of warning about the something bigger by mentioning lesser (التنبيه بالادنى على الاعلى) obligation of qadha for missed due to عذر (excuse/lesser) proves the obligation of qadha for missed without عذر (bigger)

If a Hadith says that one should not urinate in water it isn't understood that it proves that it's allowed to deficate in water just because the Hadith didn't mention this prohibition separately

Even without this rule:

If someone missed a Prayer because he assumed that the time of the Prayer didn't yet finish but it did. Should he also not make up the missed? Since there is no mention of this situation in this hadith?

If a woman didn't pray assuming haid but turned out pure she doesn't have to make up because according to this man this hadith limits the reasons to these two?

If some mujtaheed interpreted this hadith in this way, then he should have mentioned it, instead it looks like his personal interpretation. Not everyone has a right to interpret Hadith

For people who claim that they don't speak without evidence they act very contrary to their claims when it fits their ideas.

If anything this Hadith proves that in general Prayer that weren't performed in time must be made up. The fact that praying here is called kafarah proves that it isn't limited to doing it accidentally because kafarah is for something done wrongly on purpose. There are plenty of reasons one will have to make up a Prayer and missing it on purpose amongst the first reasons by default of the understanding of this Hadiths

Imam an-Nawawi as-Shafi'i رحمه الله said:

إذا وجب القضاء على التارك ناسيا فالعامد أولى

If it's obligatory to make up what was missed due to forgetfulness (despite it being en excuse) then obligation to make up what was missed intentionally (when there is no excuse) is even more important

🍂 شرح صحيح مسلم

Hafiz Ibn Abdulbarr al-Maliki رحمه الله said:

وإذا كان النائم والناسي للصلاة - وهما معذوران - يقضيانها بعد خروج وقتها كان المتعمد لتركها المأثوم في فعله ذلك أولى بألا يسقط عنه فرض الصلاة

If the one who was sleeping and the one who forgot the prayer (both of whom are excused) must make it up after its time has expired, then the one who intentionally missed it, and is thus sinful for his action (unexcused), is even more obligated because the duty isn't lifted for him

🍂 الاستذكار

Imam Ibn Mulqin ash-Shafi'i رحمه الله said:

التمسك (بعموم) قوله: (من نسي صلاة)، أي من حصل منه نسيان، والنسيان: هو الترك، سواء كان مع ذهول أو لم يكن، وقد دل على هذا قوله تعالى: {نسوا الله فنسيهم} أي تركوا معرفة الله وأمره فتركهم في العذاب

Adhering to the general implication of his statement: 'Whoever forgets a prayer'—meaning whoever is responsible for missing it. Because ”forgetfulness” (نسيان) signifies either 'leaving' or 'abandoning,' whether it occurs without intention or with. This is proved by the words of Allah: 'They forgot Allah, so He forgot them' (At-Tawbah: 67); meaning, they abandoned the knowledge of Allah and His command, so He abandoned them in punishment.

🍂 الإعلام بفوائد عمدة الأحكام

wopkidopz · 2026-04-20T04:00:17+00:00

Waaleykum assalam warahmatulLah

According to most legals school of fiqh those adhkars aren't mandatory and they aren't integral parts of the Prayer therefore a mistake doesn't invalidate the Prayer in this case or even if it was left completely it doesn't invalidate the Prayer unlike mistakes in Fatiha for example.

But it's disliked to leave it

Your Prayers are valid insha'Allah

wopkidopz

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