HanafiProofs

Allah mentions four categories of those whom He has especially favoured in the Qur'an. In Sūrah al-Fātiḥah, we ask: “Guide us to the straight path — the path of those whom You have favoured.” (1:6–7). In another verse (4:69), Allah explains who these favoured ones are: the Prophets (nabiyyīn), the truthful (ṣiddīqīn), the martyrs (shuhadā’), and the righteous (ṣāliḥīn).

The highest rank is unquestionably that of the Prophets. After them come the ṣiddīqīn — among whom is Abu Bakr (raḍiyallāhu ʿanhu) — followed by the martyrs and then the righteous. Whatever level a person attains among these three categories, they remain below the rank of the Prophets.

Since the Shīʿī Imams are not Prophets, they must fall under one of the remaining three categories. Therefore, claiming that they are superior to the Prophets contradicts the clear Qur’anic hierarchy

and they have no proof from the Qur’an or Sunnah for placing their Imams above the Prophets.

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HanafiProofs

Sahil Adeem (A self-proclaimed scholar in Pakistan) is causing serious confusion, and many people follow speakers without proper scrutiny. Unfortunately, some individuals accept what they hear without critical evaluation.
When learning Islam, it is essential to verify who we are taking knowledge from. Allah mentions in the Qur’an that revelation came through Jibrīl (ʿalayhi as-salām) to the Prophet ﷺ, and He describes who Jibrīl is. This highlights the importance of the source and transmission of knowledge.
Islamic knowledge has always been preserved through chains of transmission (isnād). A teacher should have studied under qualified scholars, with a connected chain that traces back through reliable authorities to the Prophet ﷺ. This linkage ultimately connects back to Jibrīl and to Allah. Without such grounding, there is a serious risk of misguidance.
Therefore, Muslims must exercise due diligence and ensure they learn their dīn from properly trained and authenticated scholars.

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HanafiProofs

The repository of the dīn is the Qur’an and the Sunnah. The madhāhib are structured pathways to tafaqquh fī al-dīn — deep, disciplined understanding of the religion.
Fiqh must be grounded in the manāṭāt of the rulings —(illat) identifying the precise operative context and effective cause. It is governed by established qawāʿid (legal maxims) and oriented by the maqāṣid (higher objectives of the Sharīʿah).

The Qur’an and Sunnah are the foundational sources of the dīn. All rulings ultimately derive from them.
The madhāhib are structured legal methodologies that enable disciplined tafaqquh fī al-dīn. They systematise how revelation is interpreted and applied — they are not alternatives to revelation.
Fiqh requires identifying the operative cause (ʿillah) and verifying its presence in real cases (taḥqīq al-manāṭ). Rulings are not applied mechanically.
Legal reasoning is regulated by established qawāʿid fiqhiyyah (legal maxims), ensuring coherence and consistency.
The law is guided by the maqāṣid al-Sharīʿah (higher objectives), which provide wisdom and direction without overriding textual evidence.
In short: Revelation is the source, the madhhab is the method, ʿillah analysis ensures correct application, qawāʿid regulate reasoning, and maqāṣid provide overarching purpose.

3 days ago (edited) | [YT] | 10

HanafiProofs

Look into the books of history and you will find that whenever the earlier generations firmly adhered to following their legal school, defining their path, and committing themselves to authentic Islamic ideas and perspectives, their authority increased, their stature grew, and their light shone forth—despite what is today labelled as “narrow vision.”
Then compare that with the condition of the Muslim community in these days. You will see that the more the scope of conciliatory compromise, intellectual “enlightenment,” and expansiveness of thought and imagination has widened, the more the circle of national glory, Islamic dignity, and the honour of Islam and the Muslims has constricted.
If accommodation, flattery, and broad-minded tolerance were truly signs of honour and advancement, then Muslims today would have attained even greater glory, prestige, and strength than their predecessors—whom some contemporary Muslims describe as narrow-chested and limited in outlook. Yet the reality is the opposite of what would be expected: despite all this claimed intellectual openness and generosity of spirit, Muslims remain in a state of weakness and continual decline.

Qari Tayyib rahimahullah

6 days ago | [YT] | 5

HanafiProofs

Imitating others (non muslims) is a deadly germ; when a nation is infected by it, it gnaws at its very foundations and weakens its strength until it completely uproots and destroys it.
Qari Tayyib rahimahullah

6 days ago | [YT] | 11

HanafiProofs

The book “Selected Fatwas of Dar al-Uloom Deoband”, published by the Dar al-Ifta of Dar al-Uloom Deoband in 1438 AH.
Statements issued by: the respected muftis of the Dar al-Ifta at Dar al-Uloom Deoband.
Under the direction of: Mufti Abu al-Qasim Nu‘mani.
Reviewed by: Mufti Muhammad Amin Palanpuri.
Compiled and edited by: Muhammad Hibban al-Qasimi.
Publisher: Maktabat Dar al-Uloom Deoband.
The book states:
Question:
What is the view of the scholars of Deoband regarding the scholar Ibn Taymiyyah?
Was his creed concerning the Essence and Attributes of Allah sound? Did he believe that Allah is above the Throne in His very essence? Did he oppose the consensus of the Ummah in many issues? Please clarify.
Answer:
The scholar Ibn Taymiyyah was a learned man who followed the Hanbali school. However, he held independent positions in a number of matters of creed and worship in which he differed from the majority of the scholars of the Ummah. Because of this, many leading scholars strongly refuted and criticised him, such as Ibn Hajar al-‘Asqalani, Ibn Hajar al-Haytami, Taj al-Din al-Subki, Wali al-Din al-‘Iraqi, Taqi al-Din al-Subki and others.
As for his creed regarding the Essence and Attributes of Allah, it was not correct, and likewise what he held concerning the Throne was not correct. In addition, he adopted independent views in various issues in which he departed from what the majority of the Ummah had agreed upon.

1 week ago | [YT] | 5

HanafiProofs

Some Muslim women want to work and use Khadījah (raḍiyallāhu ʿanhā) as their example, but they do not want to follow her in how she gave her wealth in support of her husband, the Prophet ﷺ. They also want to follow Western women in working full-time jobs, but they do not want to follow them when it comes to contributing to household expenses. Instead, they remember the Islamic ruling that it is the husband’s duty to provide, but forget that Islam also speaks about a wife’s duties in the marriage, such as serving her husband and not leaving the home without his permission. They refer to Islam when it suits them.

2 weeks ago | [YT] | 9

HanafiProofs

A Balanced Approach to the Madhāhib.

All of the recognised madhāhib are upon ḥaqq, meaning none of them are upon bāṭil. However, a follower of a particular madhhab should hold that his own madhhab is correct (ḥaqq) in its ijtihād, while considering the differing view of another madhhab to be a khataʾ fī al-ijtihād (an error in juristic reasoning), not bāṭil. At the same time, he must acknowledge the genuine possibility that his own madhhab may be mistaken in a given masʾalah, and that the opposing view may in fact be correct.
This principle is established by the statement of the Prophet ﷺ: “When a qualified scholar exercises ijtihād and is correct, he receives two rewards; and if he errs, he receives one reward.” This clearly indicates that an error in ijtihād does not invalidate the scholar, nor does it render his position bāṭil.
Therefore, it is impermissible to disparage or attack other madhāhib. Each madhhab may be correct or mistaken in a particular issue, yet as structured schools of law rooted in the Qurʾān, Sunnah, and the understanding of the early generations, all of the madhāhib are upon ḥaqq as a whole.
This balanced approach fosters unity and mutual respect among the madhāhib, in contrast to the attitude of some contemporary individuals who denounce or belittle those who follow a madhhab other than their own.

3 weeks ago | [YT] | 8

HanafiProofs

The night of the 15th of Shaʿbān has virtue, and it is recommended to spend at least part of the night in acts of worship such as voluntary ṣalāh, tasbīḥ, recitation of the Qurʾān, duʿāʾ, and charity.
However, fasting on the following day (the 15th of Shaʿbān) is not established through any authentic evidence. The narration that specifically encourages fasting on that day is very weak and cannot be relied upon.
That said, one may fast on that day without assigning it any special significance beyond the general virtue of fasting in Shaʿbān. The intention should be that the Prophet ﷺ used to fast abundantly in Shaʿbān, more than in any other month besides Ramaḍān, rather than fasting due to a specific virtue attached to that particular day.

3 weeks ago | [YT] | 11

HanafiProofs

Madhāhib are meant to develop naturally and organically. One should not proselytise for a particular madhhab or attempt to impose it on others. Especially in regions where a specific madhhab is already established, it is inappropriate to try to convert people to another. Rather, to preserve unity and avoid discord, one should adopt the local madhhab. This approach was also advocated by Ibn Taymiyyah (raḥimahullāh).

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