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1️⃣4️⃣ One of the Founders of the Salafī/Ahl-e-Ḥadīth, Nawāb Ṣiddīq Ḥasan Khān Bhopālī رحمه الله (d. 1307 AH), states: ❝Among the foundational beliefs of Ahl al-Sunnah is affirming the Karāmāt of the Awliyāʾ and the extraordinary occurrences that Allah brings about at their hands, including various forms of knowledge, Kashf, and extraordinary effects. Such incidents have been transmitted concerning the Salaf and Imāms of this Ummah, the previous nations in Sūrat al-Kahf, Sūrat Maryam, and elsewhere, and the earliest generations of this Ummah among the Ṣaḥābah, the Tābiʿīn, and all subsequent generations. These Karāmāt will continue to exist within this Ummah until the Day of Resurrection.❞ 📚 [Qaṭf al-Thamar fī Bayān ʿAqīdat Ahl al-Athar, pg. 167] 1️⃣5️⃣ Salafī/Ahl-e-Ḥadīth scholar, Mawlānā Abū Bakr Ghaznawī, writes: ❝We do not deny Kashf. Rather, we affirm that some of the Ṣaḥābah experienced Kashf, some of the Tābiʿīn experienced Kashf, and the fourteen-hundred-year history of the Awliyāʾ bears witness that some of the Awliyāʾ experienced Kashf. A person who denies Kashf is spiritually blind [...] Whoever claims that the Awliyāʾ of Allah neither experience Kashf nor can possibly experience it is a denier of the Ḥadīth of the Messenger of Allah ﷺ.❞ 📚 [Qurbat kī Rāheṅ, pg. 70–71] ✅ This book is endorsed by Shaykh al-Ḥadīth of the Salafīs/Ahl-e-Ḥadīth, Mawlānā ʿAbdullāh Nāṣir Raḥmānī (Amīr of Markazī Jamiʿat Ahl-e-Ḥadīth Hind). 📌 Final Conclusion Therefore, the reality of Kashf is well established from the Ṣaḥābah and this is why it is from the fundamental beliefs of Ahl al-Sunnah wa al-Jamāʿah to affirm the Karāmāt of the Awliyāʾ, which includes Kashf. The evidences presented clearly demonstrate that Allah can disclose hidden matters to His chosen servants without granting them His exclusive and absolute attribute of ʿIlm al-Ghayb. Hence, rejecting every occurrence of Kashf, ridiculing the authentic accounts of the Awliyāʾ, or declaring such incidents to be means of Shirk, Kufr or Bidʿah is an extreme and baseless approach that contradicts the established beliefs of Ahl al-Sunnah wa al-Jamāʿah. In the next post, we will present further evidences for the reality of Kashf from the statements and experiences of the Scholars of the Ummah, and from the own Scholars of the Salafīs/Ahl-e-Ḥadīth. Stay Tuned! ••••••••••••••••••••••••••••••••••••• 🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲 ✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀 📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan 🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch 📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices 💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices 📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N 💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices

7️⃣ ʿUrwah ibn Ruwaym رحمه الله narrates concerning Sayyidunā al-ʿIrbāḍ ibn Sāriyah رضي الله عنه: ❝Sayyidunā al-ʿIrbāḍ ibn Sāriyah رضي الله عنه was an elderly Companion of the Messenger of Allah ﷺ who wished for his soul to be taken. He would supplicate: “O Allah, my age has advanced and my bones have become frail, so take me back to You.” He said: “One day, while I was in the mosque of Damascus, a young man of exceptional beauty appeared wearing green garments. He asked: ‘What is this supplication you are making?’ I asked: ‘How should I supplicate, O son of my brother?’ He replied: ‘Say: O Allah, beautify my deeds and allow me to reach my appointed time.’ I asked: ‘Who are you, may Allah have mercy upon you?’ He replied: ‘I am [Angel] Rībāʾīl, the one who removes sorrow from the hearts of the believers.’”❞ 📚 [Majmaʿ al-Zawāʾid, 10/187] 8️⃣ The angels would greet ʿImrān ibn Ḥuṣayn رضي الله عنه, and while Salmān al-Fārisī رضي الله عنه and Abū al-Dardāʾ رضي الله عنه were eating from a dish, the dish, or the food contained within it, would glorify Allah. 📚 [Al-Furqān bayna Awliyāʾ al-Raḥmān wa Awliyāʾ al-Shayṭān, pg. 301-302] 9️⃣ Imām Fakhr al-Dīn al-Rāzī al-Shāfiʿī رحمه الله (d. 606 AH) states: ❝Incidents of this nature [of Kashf] from the Ṣaḥābah are numerous.❞ 📚 [Tafsīr al-Kabīr, 21/90] 🔟 Imām al-Qurṭubī al-Mālikī رحمه الله (d. 671 AH) states: ❝Such incidents [of Kashf] have been transmitted in abundance from the Ṣaḥābah and the Tābiʿīn.❞ 📚 [Tafsīr al-Qurṭubī, 12/236] 1️⃣1️⃣ Imām Ibn Taymiyyah al-Ḥanbalī رحمه الله (d. 728 AH) writes: ❝Among the foundational beliefs of Ahl al-Sunnah is affirming the Karāmāt of the Awliyāʾ and the extraordinary occurrences that Allah brings about at their hands, including various forms of knowledge and Kashf, as well as extraordinary abilities and effects. Such incidents have been transmitted concerning the previous nations in Sūrat al-Kahf and elsewhere, and concerning the earliest generations of this Ummah among the Ṣaḥābah, the Tābiʿīn, and the other generations of the Ummah. These Karāmāt will continue to exist within this Ummah until the Day of Resurrection.❞ 📚 [al-ʿAqīdah al-Wāsiṭiyyah, pg. 27-28] 1️⃣2️⃣ Imām Jalāl al-Dīn al-Suyūṭī al-Shāfiʿī رحمه الله (d. 911 AH): ❝Among the proofs establishing Karāmāt are [many] reports transmitted concerning the Ṣaḥābah, Tābiʿīn and those after them [then quotes many incidents of Kashf].❞ 📚 [al-Ḥāwī li-l-Fatāwī, 2/248-249] 1️⃣3️⃣ Salafī Scholar, Shaykh ʿAbd al-Raḥmān ibn Nāṣir al-Barrāk حفظه الله (who studied under Shaykh Ibn Bāz رحمه الله for 50 years) states: ❝Among the foundational beliefs of Ahl al-Sunnah is affirming the Karāmāt of the Awliyāʾ and the extraordinary occurrences that Allah brings about at their hands, including various forms of knowledge, Kashf, extraordinary abilities, and effects. Examples of these have been transmitted concerning the previous nations in Sūrat al-Kahf and elsewhere, as well as concerning the earliest generations of this Ummah among the Ṣaḥābah, the Tābiʿīn, and all subsequent generations. Such Karāmāt will continue to exist within this Ummah until the Day of Resurrection.❞ 📚 [Tawḍīḥ Maqāṣid al-ʿAqīdah al-Wāsiṭiyyah, 1/268]

📌 Evidences of Kashf from Other Ṣaḥābah 1️⃣ Sayyidunā Anas ibn Mālik رضي الله عنه narrates: ❝My uncle, Anas ibn al-Naḍr رضي الله عنه, met Sayyidunā Saʿd ibn Muʿādh رضي الله عنه [during the Battle of Uḥud]. He said: “O Saʿd ibn Muʿādh! By the Lord of al-Naḍr, Paradise! Indeed, I can smell its fragrance coming from before Mount Uḥud.”❞ 📚 [Ṣaḥīḥ al-Bukhārī, 2805] 2️⃣ The father of Sayyidunā Jābir ibn ʿAbdullāh رضي الله عنهما was granted foreknowledge that he would be martyred in the Battle of Uḥud. Thereafter, events occurred exactly as he had foretold, and he attained martyrdom. 📚 [Ṣaḥīḥ al-Bukhārī, 1351] ✅ Imām Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī رحمه الله (d. 852 AH) comments: ❝This contains a Karāmāh of Jābir’s father, because the matter occurred exactly as he had stated.❞ 📚 [Fatḥ al-Bārī, 3/217] 3️⃣ Sayyidunā Saʿd ibn Abī Waqqāṣ رضي الله عنه narrates: ❝On the Day of Uḥud, I saw two men dressed in white garments on the right and left sides of the Messenger of Allah ﷺ. I had neither seen them before that day nor after it. They were Jibrīl and Mīkāʾīl عليهما السلام.❞ 📚 [Ṣaḥīḥ Muslim, 2306] 4️⃣ Sayyidunā ʿAbd Allāh ibn ʿAbbās رضي الله عنهما narrates: ❝One of the Companions of the Prophet ﷺ pitched his tent over a grave without realising that it was a grave. He then heard a person inside it reciting Sūrat al-Mulk until he completed it. He informed the Messenger of Allah ﷺ, who said: “It is the Preventer and the Deliverer; it saves him from the punishment of the grave.”❞ 📚 [Jāmiʿ al-Tirmidhī, 2890] ✅ Imām al-Tirmidhī رحمه الله (d. 279 AH) declared it Ḥasan Gharīb. 5️⃣ Sayyidunā ʿAbdullāh ibn ʿUmar رضي الله عنهما narrated: ❝Once, while I was returning from the expedition of al-Abwāʾ, I passed by some graves. Suddenly, a man emerged from a grave and came towards me. He was engulfed in fire and had a chain around his neck which he was dragging. He said: “O ʿAbdullāh! Give me water to drink; may Allāh give you water.” By Allāh, I do not know whether he called me ʿAbdullāh because he recognised me, or whether he merely addressed me as one person addresses another by saying: “O servant of Allāh!” Thereafter, a black man emerged behind him carrying a thorny branch. He said: “O ʿAbdullāh! Do not give him water, for he is a disbeliever.” He then seized him by his chain and struck him with the branch until he took him back into the grave. I continued watching them until they disappeared inside the grave.❞ 📚 [Kitāb al-Rūḥ, pg. 93–94] ✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh Zubayr ʿAlī Zaʾī رحمه الله declared this report authentic. 📚 [Ithbāt ʿAdhāb al-Qabr, 232] 6️⃣ Sayyidunā Sahl ibn Saʿd رضي الله عنه narrates: ❝Sayyidunā Abū Usayd رضي الله عنه said to me: “O son of my brother! Were you and I now at Badr and Allah restored my sight, I would certainly show you the mountain pass from which the angels emerged before us, without any doubt or uncertainty.”❞ 📚 [Majmaʿ al-Zawāʾid, 6/84]

3️⃣ It is mentioned that a group from the tribe of Madhḥij came before Sayyidunā ʿUmar رضي الله عنه, among whom was Mālik al-Ashtar. After looking at him carefully, Sayyidunā ʿUmar رضي الله عنه asked: ❝Who is this man?❞ The people replied: ❝He is Mālik ibn al-Ḥārith.❞ Sayyidunā ʿUmar رضي الله عنه then said: ❝May Allah destroy Mālik ibn al-Ḥārith. I foresee great tribulation befalling the Muslims because of him.❞ Years later, this prediction came true exactly as stated, as Mālik al-Ashtar became one of the principal leaders among those involved in the fitnah surrounding the martyrdom of Sayyidunā ʿUthmān رضي الله عنه. 📚 [Tafsīr al-Qurṭubī, 12/236] ✅ Imām Ibn al-Qayyim al-Ḥanbalī رحمه الله (d. 751 AH) cites this incident as evidence for the occurrence of Kashf. 📚 [Kitāb al-Rūḥ, pg. 672] 👉 Now, will the extremists apply their ignorance to the great Ṣaḥābī, Sayyidunā ʿUmar رضي الله عنه? Will they also call this ʿIlm al-Ghayb now? Naʿūdhu billāh! 4️⃣ It is narrated that a man came into the presence of Sayyidunā ʿUthmān رضي الله عنه after his gaze had unintentionally fallen upon a non-Maḥram woman on the way. Sayyidunā ʿUthmān رضي الله عنه looked at him and said: ❝One of you comes to me while the traces of zinā are still visible in his eyes.❞ The man was astonished and asked: ❝Does revelation still descend after Rasūlullāh ﷺ?❞ Sayyidunā ʿUthmān رضي الله عنه replied: ❝No. Rather, it is insight (Baṣīrah), clear proof (Burhān), and truthful Firāsah.❞ 📚 [Bustān al-ʿĀrifīn, pg. 388; Kitāb al-Rūḥ, pg. 675; Iḥyāʾ ʿUlūm al-Dīn, 3/23-24; Tafsīr al-Qurṭubī, 12/236; Tafsīr al-Kabīr, 21/89] ✅ Imām al-Ghazālī al-Shāfiʿī رحمه الله (d. 505 AH) cites this incident as evidence for Kashf. ✅ Imām Ibn al-Qayyim al-Ḥanbalī رحمه الله (d. 751 AH) cites this incident as evidence for Kashf. ✅ Imām al-Qurṭubī al-Mālikī رحمه الله (d. 671 AH) cites this incident as evidence for Kashf. ✅ Imām Fakhr al-Dīn al-Rāzī al-Shāfiʿī رحمه الله (d. 606 AH) cites this incident as evidence for Kashf. 📚 [Iḥyāʾ ʿUlūm al-Dīn, 3/23-24; Kitāb al-Rūḥ, pg. 675; Tafsīr al-Qurṭubī, 12/236; Tafsīr al-Kabīr, 21/89] 👉 There is a famous narration which the extremists commonly object regarding Imām Abū Ḥanīfah رحمه الله and his Kashf of seeing sins wash away during Wuḍūʾ. Herein lies the answer, just as Sayyidunā ʿUthmān رضي الله عنه recognized the effect of a person’s sin through Firāsah and Kashf, Imām Abū Ḥanīfah رحمه الله recognizing sins being washed away during Wuḍūʾ. 👉 Now, will the extremists apply their ignorance to the great Ṣaḥābī, Sayyidunā ʿUthmān رضي الله عنه? Will they also call this ʿIlm al-Ghayb now? Naʿūdhu billāh! 5️⃣ Imām Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī رحمه الله (d. 852 AH) mentions a narration from Harthamah ibn Salmā رحمه الله: ❝We set out with Sayyidunā ʿAlī رضي الله عنه, and he continued travelling until he reached Karbalāʾ. He stopped near a tree and offered Ṣalāh facing it. He then took some soil from the ground, smelled it and said: “How remarkable are you, O soil! A people shall be killed upon you who will enter Jannah without reckoning.”❞ Later, the martyrdom of Sayyidunā Ḥusayn رضي الله عنه took at that very place. 📚 [Tahdhīb al-Tahdhīb, 2/348] ✅ Imām al-Haythamī al-Shāfiʿī (d. 807 AH) declared the narrators of a similar version to be trustworthy. 📚 [al-Maṭālib al-ʿĀliyah, 18/248] 👉 Now, will the extremists apply their ignorance to the great Ṣaḥābī, Sayyidunā ʿAlī رضي الله عنه? Will they also call this ʿIlm al-Ghayb now? Naʿūdhu billāh!

🧵 Tasawwuf Series: Evidences for the Reality of Kashf (Spiritual Unveilings) from the Ṣaḥābah 📌 Background One of the common objections raised today, often by certain extremist Salafī/Ahl-e-Ḥadīth individuals, Engineer Mirza and his followers, and other modernist or liberal Muslims, is directed against Kashf (spiritual unveilings). They reject the reality of its occurrence and claim that it contradicts the Qurʾān and Sunnah. Furthermore, some of these extremists equate Kashf with ʿIlm al-Ghayb (knowledge of the unseen) to confuse the masses. They also accuse the incidents of Kashf experienced by the pious Awliyāʾ of being a means of Shirk, Kufr and Bidʿah. All such allegations are completely absurd and baseless. In the previous post, we already proved the reality of Kashf through evidences from the Qurʾān and Aḥādīth of Prophet ﷺ. In this post, we will provide evidences from the Ṣaḥābah to support the belief that affirming the Karāmāt of the Awliyāʾ, which includes Kashf, is among the established beliefs of Ahl al-Sunnah wa al-Jamāʿah. 📌 Evidences of Kashf from the Khulafāʾ Rāshidīn 1️⃣ It is mentioned that during the final illness of Sayyidunā Abū Bakr al-Ṣiddīq رضي الله عنه, he said to Sayyidah ʿĀʾishah رضي الله عنها: ❝Besides you, I have two sons and two daughters among my heirs.❞ At that time, Sayyidah ʿĀʾishah رضي الله عنها had only one known sister, namely Sayyidah Asmāʾ رضي الله عنها. However, the wife of Sayyidunā Abū Bakr رضي الله عنه was pregnant, and after his demise, she gave birth to a daughter. 📚 [Iḥyāʾ ʿUlūm al-Dīn, 3/23; Muwaṭṭaʾ Imām Mālik, 2/1089; al-Sunan al-Kubrā lil-Bayhaqī, 6/280–281] ✅ Salafī Scholar, Shaykh Ṣāliḥ al-ʿUthaymīn رحمه الله mentioned this incident as an example of Karāmāh. ✅ Salafī Scholar, Shaykh Ṣāliḥ al-Fawzān cites this incident as an example of Karāmāh. ✅ Imām Shāh Walīullāh al-Ḥanafī رحمه الله (d. 1176 AH) mentions this as the Kashf of Sayyidunā Abū Bakr al-Ṣiddīq رضي الله عنه, through which Allah Taʿālā disclosed hidden matters to him. 📚 [Sharḥ al-ʿAqīdah al-Wāsiṭiyyah of Shaykh ʿUthaymīn, 2/304; Sharḥ al-ʿAqīdah al-Wāsiṭiyyah of Shaykh Fawzān, pg. 189; Izālat al-Khafāʾ, 3/77] 👉 Now, will the extremists apply their ignorance to the great Ṣaḥābī, Sayyidunā Abū Bakr al-Ṣiddīq رضي الله عنه? Will they also call this ʿIlm al-Ghayb now? Naʿūdhu billāh! 2️⃣ Imām Nāfiʿ reports from Ibn ʿUmar رضي الله عنهما: ❝Once, ʿUmar delivered a sermon in Madīnah and suddenly shouted: “O Sāriyah, the mountain! Whoever shepherds wolves commits oppression.” People began asking him: “You are speaking about Sāriyah, whereas he is in Iraq.” People asked ʿAlī رضي الله عنه: “Did you not hear ʿUmar saying, ‘O Sāriyah,’ while delivering a Khuṭbah on the pulpit?” ʿAlī رضي الله عنه replied: “Woe to you! Leave ʿUmar, because he does not enter anything except by coming out from the same.” Meaning, he would not have done so without a reason. Not long thereafter, Sāriyah returned and confirmed: “I heard ʿUmar’s voice, so I ascended the mountain, and Allah granted us victory.”❞ 📚 [Usd al-Ghābah, 2/364-365; Kanz al-ʿUmmāl, 6/333] ✅ Salafī Scholar, Shaykh Ṣāliḥ al-Fawzān cites this incident as an example of Kashf. ✅ Salafī Scholar, Shaykh Ṣāliḥ al-ʿUthaymīn رحمه الله mentioned this incident as an example of Kashf. ✅ Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī رحمه الله has declared the chain to be Ḥasan. ✅ Imām al-Ghazālī al-Shāfiʿī رحمه الله (d. 505 AH) also cites this incident while proving the reality of Kashf. ✅ Imām Ibn al-Qayyim al-Ḥanbalī رحمه الله (d. 751 AH) cites this incident as evidence for the occurrence of Kashf. ✅ Mullā ʿAlī al-Qārī al-Ḥanafī رحمه الله (d. 1014 AH) mentions this as the Kashf of Sayyidunā ʿUmar رضي الله عنه. 📚 [Sharḥ al-ʿAqīdah al-Wāsiṭiyyah of Shaykh Fawzān, pg. 189-190; Sharḥ al-ʿAqīdah al-Wāsiṭiyyah of Shaykh ʿUthaymīn, 2/304; al-Iṣābah fī Tamyīz al-Ṣaḥābah, 3/5; Mirqāt al-Mafātīḥ, 5954; Iḥyāʾ ʿUlūm al-Dīn, 3/23; Kitāb al-Rūḥ, pg. 672] 👉 Now, will the extremists apply their ignorance to the great Ṣaḥābī, Sayyidunā ʿUmar رضي الله عنه? Will they also call this ʿIlm al-Ghayb now?

📌 Evidences for Wiping Hands on Face After Duāʾ 1️⃣ Sayyidunā ʿUmar ibn al-Khaṭṭāb رضي الله عنه reports: ❝When Rasūlullāh ﷺ would spread out his hands in supplication (duʿāʾ), he would not leave them down until he wiped them on his face.❞ 📚 [Sunan al-Tirmidhī, 3386] ✅ Ḥāfiẓ Ibn Ḥajar رحمه الله stated that there are various other narrations that support this and that this ḥadīth is ḥasan (soundly authentic). 📚 [Bulūgh al-Marām, 1554-1555; Also see Faḍḍul-Wiʿā by ʿAllāmah al-Suyūṭī رحمه الله] 2️⃣ Imām ʿAbd al-Razzāq narrates from Imām Maʿmar, who narrates from Imām al-Zuhrī رحمهما الله: ❝Rasūlullāh ﷺ would raise his hands up to his chest when making duʿāʾ. Thereafter, he would wipe them on his blessed face.❞ 📚 [Muṣannaf ʿAbd al-Razzāq, 3234, 3235] ✅ Imām ʿAbd al-Razzāq added: ❝I have seen my teacher Imām Maʿmar رحمه الله doing so, and I also do so.❞ 3️⃣ ʿAbdullāh ibn ʿAbbās رضي الله عنهما narrated that the Prophet ﷺ said: ❝Ask Allah with your palms and do not ask Him with the back of your hands, and when you complete your duʿāʾ, wipe your face with your palms.❞ 📚 [Abū Dāwūd, 1485] 👉 Allāmah Abū al-Fatḥ Muḥammad ibn al-Imām رحمه الله (d. 745 A.H.) remarked: ❝Those ʿulamāʾ who refuted this act have done so because they were not aware of these Aḥādīth.❞ 📚 [Silāḥ al-Muʾmin, 157] 4️⃣ Yazīd ibn Saʿīd al-Kindī رضي الله عنه narrated: ❝When the Prophet ﷺ made supplication (duʿāʾ) to Allah, he would raise his hands and wipe his face with his hands.❞ 📚 [Abū Dāwūd, 1492] 5⃣ Imām al-Bukhārī رحمه الله recorded a similar narration in al-Adab al-Mufrad with an acceptable chain: Abū Nuʿaym Wahb said: ❝He saw both Sayyidunā ʿAbdullāh ibn ʿUmar and Sayyidunā Ibn al-Zubayr رضي الله عنهم wipe their palms over their faces while making supplication.❞ 📚 [al-Adab al-Mufrad, 609] ✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh Zubayr ʿAlī Zaʾī رحمه الله said: ❝The chain of this narration is Ḥasan. The criticism of some people regarding it is rejected.❞ The footnote states: ❝This Ḥadīth establishes wiping the face with the hands after Duʿāʾ.❞ 📚 [Hadiyyat al-Muslimīn, pg. 61] 📌 Conclusion To classify this practice as an innovation after being made aware of the aḥādīth that support it is incorrect. In fact, the narration from Muṣannaf ʿAbd al-Razzāq establishes that this was a consistent practice (taʿāmul) among the ʿUlamāʾ of the ummah. ••••••••••••••••••••••••••••••••••••• 🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲 ✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀 📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan 🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch 📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices 💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices 📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N 💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices

1️⃣1️⃣ Sayyidunā Abū Hurayrah narrates that the Messenger of Allah ﷺ said: ❝A man visited his brother in another town, so Allah appointed an angel to wait for him along his way. When the man reached him, the angel asked: “Where do you intend to go?” He replied: “I intend to visit a brother of mine in this town.” The angel asked: “Have you done him any favour for which you are seeking repayment?” He replied: “No, except that I love him for the sake of Allah, the Exalted and Glorious.” The angel then said: “I am a Messenger from Allah to inform you that Allah loves you just as you love him for His sake.”❞ 📚 [Ṣaḥīḥ Muslim, 2567] 👉 Now how did these Ṣaḥābā hear heavenly orders and angels? Isn't this from the unseen? Now, will the extremists apply their ignorance and call this ʿIlm al-Ghayb? 📌 Final Conclusion Therefore, the reality of Kashf is well established from the Aḥādīth of Prophet ﷺ and this is why it is from the fundamental beliefs of Ahl al-Sunnah wa al-Jamāʿah to affirm the Karāmāt of the Awliyāʾ, which includes Kashf. The evidences presented clearly demonstrate that Allah can disclose hidden matters to His chosen servants without granting them His exclusive and absolute attribute of ʿIlm al-Ghayb. Hence, rejecting every occurrence of Kashf, ridiculing the authentic accounts of the Awliyāʾ, or declaring such incidents to be means of Shirk, Kufr or Bidʿah is an extreme and baseless approach that contradicts the established beliefs of Ahl al-Sunnah wa al-Jamāʿah. In the next post, we will present further evidences for the reality of Kashf from the incidents of the Ṣaḥābah رضي الله عنهم, statements and experiences of the Scholars of the Ummah, and from the own Scholars of the Salafīs/Ahl-e-Ḥadīth. Stay Tuned! ••••••••••••••••••••••••••••••••••••• 🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲 ✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀 📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan 🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch 📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices 💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices 📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N 💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices

7️⃣ Barāʾ ibn ʿĀzib رضي الله عنه and others narrate: ❝A man from the Anṣār brought al-ʿAbbās ibn ʿAbd al-Muṭṭalib رضي الله عنه as a prisoner after the Battle of Badr. At that time, al-ʿAbbās رضي الله عنه had not yet openly declared his Islām and had therefore accompanied the disbelievers. Al-ʿAbbās رضي الله عنه said: “O Messenger of Allah ﷺ, this man did not capture me. Rather, I was captured by a man whose head was bald and whose appearance was such-and-such.”❞ The Prophet ﷺ said to the Anṣārī: ❝Allah assisted you through a noble angel.❞ 📚 [Musnad Aḥmad, 14/192] ✅ All the narrators of the chain, including Abū Aḥmad al-Zubaydī, Sufyān al-Thawrī and Abū Isḥāq al-Sabīʿī are trustworthy. ✅ This narration is further corroborated through another route from Sayyidunā ʿAlī ibn Abī Ṭālib رضي الله عنه. 📚 [Taqrīb al-Tahdhīb, 2445, 5065, 6017; Musnad Aḥmad, 2/17] 👉 Now how was a Ṣaḥābī able to see and interact with angels? Isn't this from the unseen? Now, will the extremists apply their ignorance and call this ʿIlm al-Ghayb? 8️⃣ Sayyidunā Usayd ibn Ḥuḍayr رضي الله عنه said: ❝While I was praying one night, I saw something like lamps, a Nūr (light) descending from the sky. When I saw that, I fell into prostration. I mentioned this to the Messenger of Allah ﷺ, and he said: “Why did you not continue?” I said: “I was not able to, as I fell into prostration.” The Messenger of Allah ﷺ said: “Had you continued, you would have seen wonders.”❞ 📚 [Ḥilyat al-Awliyāʾ, 9/237] 9️⃣ Sayyidunā Ibn ʿAbbās narrates that during the Battle of Badr, a Muslim was pursuing a polytheist when he heard the sound of a whip above him and the voice of a rider saying: ❝Advance, Ḥayzūm!❞ He then saw the polytheist fall, with marks upon his face resembling the strike of a whip. The Anṣārī informed the Messenger of Allah ﷺ, who said: ❝You have spoken the truth. That was assistance from the third heaven.❞ 📚 [Ṣaḥīḥ Muslim, 1763] 👉 Now how did these Ṣaḥābā see heavenly light and heavenly angels? Isn't this from the unseen? Now, will the extremists apply their ignorance and call this ʿIlm al-Ghayb? 🔟 Sayyidunā Abū Hurayrah narrates that the Messenger of Allah ﷺ said: ❝While a man was in the wilderness, he heard a voice from a cloud saying: “Irrigate the garden of so-and-so.” The cloud then moved aside and poured its water upon stony ground. The water collected in one of the channels, and the man followed it until he found another man standing in his garden, redirecting the water with a spade. He asked him: “O servant of Allah, what is your name?” He replied: “So-and-so,” and it was the very name that he had heard from the cloud.❞ 📚 [Ṣaḥīḥ Muslim, 2984]

✅ Imām al-Tirmidhī رحمه الله (d. 279 AH), after narrating this Ḥadīth, reports that Imām Sufyān ibn ʿUyaynah رحمه الله (d. 198 AH) explained Muḥaddathūn as: ❝Those who are made to understand.❞ 📚 [Sunan al-Tirmidhī, 6/64-65] 3️⃣ A famous incident of the Ṣaḥābī Usayd ibn Ḥuḍayr رضي الله عنه is narrated that while reciting Qurʾān at night, he saw something like a canopy filled with lights rising upwards. The Prophet ﷺ explained: ❝Those were angels who came near due to your voice.❞ 📚 [Ṣaḥīḥ al-Bukhārī, 5018; Ṣaḥīḥ Muslim, 796] 👉 Now how was a Ṣaḥābī able to see angels with his naked eyes? Isn't this from the unseen? Now, will the extremists apply their ignorance and call this ʿIlm al-Ghayb? 4️⃣ Sayyidunā Abū Saʿīd al-Khudrī رضي الله عنه narrates that the Messenger of Allah ﷺ said: ❝Beware of the Firāsah of a believer, for indeed, he sees with the Light of Allah.❞ He ﷺ then recited from the Qurʾān: ❝Surely! In this are signs for those who see.❞ 📚 [Ḥilyat al-Awliyāʾ, 6/118; Jāmiʿ al-Tirmidhī, 3127] ✅ This Ḥadīth is corroborated through different chains. ✅ All the narrators in the chain of Ḥilyat al-Awliyāʾ are Ṣadūq or trustworthy, except ʿAṭiyyah al-ʿAwfī and Muḥammad ibn Kathīr al-Kūfī, both of whom have been criticised. However, Muḥammad ibn Kathīr al-Kūfī is corroborated by the Ṣadūq narrator Muṣʿab ibn Sallām who is present in the chain of Tirmidhī. ✅ The narrator Muṣʿab ibn Sallām is declared Ṣadūq by Imām Yaḥyā ibn Maʿīn, Imām Ibn Ḥajar, and Imām Abū Ḥātim al-Rāzī. ✅ For the narrator ʿAṭiyyah al-ʿAwfī, Imām Ibn Ḥajar, Imām al-Nawawī, Imām Badr al-Dīn al-ʿAynī, and Ibn ʿIrāq al-Kinānī affirmed that his narrations may be accepted or graded Ḥasan when corroborated by supporting chains. ✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh al-Albānī declared the Ḥadīth of ʿAṭiyyah al-ʿAwfī to be Ṣaḥīḥ through the combined strength of its various routes. 📚 [Taqrīb al-Tahdhīb, 6690; Tārīkh Baghdād, 13/109-110; al-Jarḥ wa al-Taʿdīl, 8/307-308; Tuḥfat al-Labīb, 1/564; Khulāṣat al-Aḥkām, 1/572; Nukhb al-Afkār, 11/92; Tanzīh al-Sharīʿah, 2/305-306; Silsilat al-Aḥādīth al-Ṣaḥīḥah, 3/346] 5️⃣ Sayyidunā Abū Umāmah رضي الله عنه narrates that the Prophet ﷺ said: ❝Beware of the Firāsah of a believer, for indeed, he sees with the Light of Allah.❞ 📚 [Tārīkh Ibn Abī Khaythamah, 1/317–318; al-Muʿjam al-Kabīr, 8/102; al-Muʿjam al-Awsaṭ, 3/312] ✅ Imām al-Haythamī al-Shāfiʿī رحمه الله (d. 807 AH) declared its chain to be Ḥasan. ✅ Imām Jalāl al-Dīn al-Suyūṭī al-Shāfiʿī رحمه الله (d. 911 AH) declared it as Ḥasan. ✅ Imām Ibn ʿIrāq al-Kinānī رحمه الله (d. 963 AH) declared it as Ḥasan. ✅ Some object regarding the narrator, Abū Ṣāliḥ ʿAbd Allāh ibn Ṣāliḥ, however, Imām Ibn Ḥajar al-ʿAsqalānī mentions that Imām Yaḥyā ibn Maʿīn has narrated from him authentic narrations, just like in the present case. 📚 [Majmaʿ al-Zawāʾid, 10/268; al-Laʾālī al-Maṣnūʿah, 2/279; Tanzīh al-Sharīʿah, 2/305-306; Hady al-Sārī Muqaddimat Fatḥ al-Bārī, 1/414] 6️⃣ Sayyidunā Anas ibn Mālik رضي الله عنه narrates that the Messenger of Allah ﷺ said: ❝Indeed, Allah has servants who recognise people through Firāsah.❞ 📚 [Tafsīr al-Ṭabarī, 14/94; Musnad al-Bazzār, 6935] ✅ Imām al-Haythamī al-Shāfiʿī رحمه الله (d. 807 AH) declared its chain to be Ḥasan. ✅ Imām al-Sakhāwī al-Shāfiʿī رحمه الله (d. 902 AH) also declared its chain to be Ḥasan. ✅ Imām ʿAbd al-Raʾūf al-Munāwī al-Shāfiʿī رحمه الله (d. 1031 AH) also declared this Ḥadīth to be Ḥasan. ✅ Salafī/Ahl-e-Ḥadīth Scholar Shaykh al-Albānī رحمه الله (d. 1420 AH) also declared this Ḥadīth to be Ḥasan and answered the objections raised against its chain. 📚 [Majmaʿ al-Zawāʾid, 10/268; al-Maqāṣid al-Ḥasanah, pg. 59-60; Fayḍ al-Qadīr, 2349; Silsilat al-Aḥādīth al-Ṣaḥīḥah, 4/267]

🧵 Tasawwuf Series: Evidences for the Reality of Kashf (Spiritual Unveilings) from the Aḥādīth of Prophet ﷺ 📌 Background One of the common objections raised today, often by certain extremist Salafī/Ahl-e-Ḥadīth individuals, Engineer Mirza and his followers, and other modernist or liberal Muslims, is directed against Kashf (spiritual unveilings). They reject the reality of its occurrence and claim that it contradicts the Qurʾān and Sunnah. Furthermore, some of these extremists equate Kashf with ʿIlm al-Ghayb (knowledge of the unseen) to confuse the masses. They also accuse the incidents of Kashf experienced by the pious Awliyāʾ of being a means of Shirk, Kufr and Bidʿah. All such allegations are completely absurd and baseless. In the previous post, we already proved the reality of Kashf through evidences from the Qurʾān. In this post, we will provide evidences from the Aḥādīth of Prophet ﷺ to support the belief that affirming the Karāmāt of the Awliyāʾ, which includes Kashf, is among the established beliefs of Ahl al-Sunnah wa al-Jamāʿah. 📌 Evidences from the Aḥādīth of Prophet ﷺ 1️⃣ It is narrated from Abū Hurayrah رضي الله عنه that the Prophet ﷺ said: ❝A man from Banī Isrāʾīl called Jurayj, while he was offering prayer, his mother came and called him. He said to himself: “Should I answer her or continue praying?” He continued praying and did not answer her. His mother said: “O Allah, do not let him die until he sees the faces of prostitutes.” While he was in his hermitage, a woman came and attempted to seduce him, but he refused. She then went to a shepherd and committed unlawful intercourse with him. Later, she gave birth to a child and claimed that it belonged to Jurayj. The people came to him, demolished his hermitage, dragged him out, and abused him. Jurayj performed Wuḍūʾ, offered prayer, then approached the child and asked: “O child, who is your father?” The child replied: “The shepherd.”❞ 📚 [Ṣaḥīḥ al-Bukhārī, 3436] 👉 Now how did Jurayj know that the child was going to speak? Also, how did the child know who his father was? Now, will the extremists apply their ignorance and call this ʿIlm al-Ghayb? Naʿūdhu billāh! 2️⃣ Sayyidunā Abū Hurayrah رضي الله عنه narrates that the Messenger of Allah ﷺ said: ❝There were among the nations before you people who were Muḥaddathūn. If there is anyone among my Ummah who is such a person, it is certainly ʿUmar ibn al-Khaṭṭāb رضي الله عنه.❞ 📚 [Ṣaḥīḥ al-Bukhārī, 3689; Ṣaḥīḥ Muslim, 2398] ✅ Salafī/Ahl-e-Ḥadīth Scholar, Qāḍī al-Shawkānī رحمه الله (d. 1250 AH) used this narration as evidence for Kashf. 📚 [Qaṭr al-Walī ʿalā Ḥadīth al-Walī, pg. 112] ✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh ʿAbd al-Raḥmān al-Mubārakpūrī رحمه الله (d. 1353 AH) writes in the explanation of this Ḥadīth: ❝Some Scholars state that it means the angels speak to such people. This is supported by the narration of Sayyidunā Abū Saʿīd al-Khudrī رضي الله عنه, in which the Messenger of Allah ﷺ was asked: “How will the Muḥaddathūn be spoken to?” He replied: “The angels will speak upon their tongues.”❞ 📚 [Tuḥfat al-Aḥwadhī, 10/25] ✅ Imām Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī رحمه الله (d. 852 AH) writes in the explanation of this Ḥadīth: ❝There is a difference of opinion concerning the meaning of Muḥaddathūn. Most Scholars state that it refers to Ilhām (a form of Kashf). They further explain that it refers to a person who is granted truthful and correct thoughts, meaning that such a person is inspired through the angels.❞ 📚 [Fatḥ al-Bārī, 8/50] ✅ Imām al-Nawawī al-Shāfiʿī رحمه الله (d. 676 AH) writes in the explanation of this Ḥadīth: ❝There are different interpretations of the word Muḥaddathūn. Ibn Wahb said that it refers to Ilhām (a form of Kashf). Some said that it refers to a person whose thoughts are always correct; when such a person thinks, it is as though someone has spoken to him, and he therefore thinks accordingly. Others said that it means the angels speak to them.❞ 📚 [al-Minhāj Sharḥ Ṣaḥīḥ Muslim, 15/162]

6️⃣ Allah mentions in the Qurʾān: ❝Allah is not to inform you of the unseen. But Allah selects from His Messengers whom He wills.❞ 📚 [Qurʾān, 3:179] 👉 Imām al-Khafājī al-Ḥanafī رحمه الله (d. 1069 AH) writes in the Tafsīr of this verse: ❝Allah does not inform everyone; rather, He chooses whomever He wills and grants him knowledge of the unseen. This is among the signs which some people of Kashf may attain through Firāsah and Divine inspiration (Ilhām).❞ 📚 [Ḥāshiyat al-Shihāb ʿalā Tafsīr al-Bayḍāwī, 3/168] 7️⃣ Allah mentions in the Qurʾān: ❝Muḥammad ﷺ is not the father of any of your men, but he is the Messenger of Allah and the last of the Prophets. And Allah is Ever All-Aware of everything.❞ 📚 [Qurʾān, 33:40] 👉 Imām al-Ālūsī al-Ḥanafī رحمه الله (d. 1270 AH) writes in the Tafsīr of this verse: ❝Allah may grant Kashf to some of His servants, through which they see what other people do not see.❞ 📚 [Rūḥ al-Maʿānī, 11/217] 📌 Final Conclusion Therefore, the reality of Kashf is well established from the Qurʾān and this is why it is from the fundamental beliefs of the Ahl al-Sunnah wa al-Jamāʿah to affirm the Karāmāt of the Awliyāʾ, which includes Kashf. The Qurʾānic evidences presented above clearly demonstrate that Allah can disclose hidden matters to His chosen servants without granting them His exclusive and absolute attribute of ʿIlm al-Ghayb. Hence, rejecting every occurrence of Kashf, ridiculing the authentic accounts of the Awliyāʾ, or declaring such incidents to be means of Shirk, Kufr or Bidʿah is an extreme and baseless approach that contradicts the established beliefs of Ahl al-Sunnah wa al-Jamāʿah. In the next post, we will present further evidences for the reality of Kashf from the Aḥādīth of the Prophet ﷺ, incidents of the Ṣaḥābah رضي الله عنهم, statements and experiences of the Scholars of the Ummah, and from the own Scholars of the Salafīs/Ahl-e-Ḥadīth. Stay Tuned! ••••••••••••••••••••••••••••••••••••• 🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲 ✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀 📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan 🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch 📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices 💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices 📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N 💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices

4️⃣ Allah says in the Qurʾān: ❝He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a Messenger whom He has chosen. Then He appoints watching guards before him and behind him.❞ 📚 [Qurʾān, 72:26–27] 👉 Imām al-Rāzī al-Shāfiʿī رحمه الله (d. 606 AH) writes in the Tafsīr of this verse: ❝Know that it must be decisively affirmed that Allah does not intend by this verse that He informs no one of anything from the unseen except the Messengers [...] The evidence is that we witness this among those who receive truthful Ilhām, and this is not restricted to the Awliyāʾ [...] Thus, there remains no indication in the verse that Allah does not disclose anything from the unseen to anyone.❞ 📚 [Tafsīr al-Kabīr, 30/168–170] 👉 Imām al-Khāzin al-Shāfiʿī رحمه الله (d. 741 AH) writes in the Tafsīr of this verse: ❝It is the belief of Ahl al-Sunnah wa al-Jamāʿah that the Karāmāt of the Awliyāʾ are an established reality, contrary to the Muʿtazilah, and that they are possible and permissible. It is permissible and possible for Allah to grant Ilhām to some of His Awliyāʾ regarding certain future events.❞ 📚 [Tafsīr al-Khāzin, 4/353] 👉 Imām al-Biqāʿī al-Shāfiʿī رحمه الله (d. 885 AH), a student of Imām Ibn Ḥajar al-ʿAsqalānī رحمه الله, writes in the Tafsīr of this verse: ❝Knowledge of the unseen is received by an angel and conveyed to whomever the angel has been permitted to inform. Sometimes, it is conveyed in the form of Waḥy to the Prophets عليهم السلام, and sometimes in the form of inspiration and Ilhām to the Awliyāʾ.❞ 📚 [Naẓm al-Durar fī Tanāsub al-Āyāt wa al-Suwar, 20/501] 👉 Imām Zādah al-Ḥanafī رحمه الله (d. 951 AH) writes in the Tafsīr of this verse: ❝The fact that this verse refers to Allah informing His chosen Prophets عليهم السلام of certain matters from the unseen without the intervention of an angel does not negate Allah granting inspiration to the Awliyāʾ regarding certain matters from the unseen by means of Ilhām.❞ 📚 [Ḥāshiyah Shaykh Zādah ʿalā Tafsīr al-Bayḍāwī, 8/371] 👉 Imām al-Ṣāwī al-Mālikī رحمه الله (d. 1241 AH) writes in the Tafsīr of this verse: ❝This verse does not negate the Karāmāt of the Awliyāʾ which occur through the power of Kashf. This verse concerns Allah informing the Prophets through Waḥy, and Waḥy is far stronger than Allah informing His Awliyāʾ through Ilhām.❞ 📚 [Ḥāshiyah al-Ṣāwī ʿalā Tafsīr al-Jalālayn, 6/185] 👉 Imām al-Ālūsī al-Ḥanafī رحمه الله (d. 1270 AH) writes in the Tafsīr of this verse: ❝This verse does not contradict the Karāmāt of the Awliyāʾ, which occur through an angel inspiring knowledge of certain unseen matters into the heart of a person.❞ 📚 [Rūḥ al-Maʿānī, 15/108] 5️⃣ Allah mentions in the Qurʾān: ❝We have been your friends in the worldly life and will remain so in the Hereafter. Therein, you shall have whatever your souls desire, and therein, you shall have whatever you ask for.❞ 📚 [Qurʾān, 41:31] 👉 Imām Fakhr al-Dīn al-Rāzī al-Shāfiʿī رحمه الله (d. 606 AH) writes in the Tafsīr of this verse: ❝The meaning of the angels befriending the believers is that the angels produce effects within the souls of these believers through Ilhām and Kashf [...] This is a well-known reality experienced by the people of Kashf and Mushāhadah.❞ 📚 [Tafsīr al-Kabīr, 27/124]

2️⃣ Allah mentions in the Qurʾān: ❝Then they found one of Our servants whom We had blessed with mercy from Us and whom We had taught knowledge from Our Own presence.❞ 📚 [Qurʾān, 18:65] 👉 Imām al-Baghawī al-Shāfiʿī رحمه الله (d. 516 AH) writes in the Tafsīr of this verse: ❝“Whom We had blessed with mercy from Us,” meaning a blessing, “and whom We had taught knowledge from Our Own presence,” meaning inward knowledge through Ilhām (about al-Khiḍr).❞ 📚 [Tafsīr Baghawī, 5/188] 👉 Imām al-Khāzin al-Shāfiʿī رحمه الله (d. 741 AH) writes in the Tafsīr of this verse: ❝The statement: “Then they found one of Our servants whom We had blessed with mercy from Us,” meaning a blessing, “and whom We had taught knowledge from Our Own presence,” meaning inward knowledge through Ilhām (about al-Khiḍr).❞ 📚 [Tafsīr al-Khāzin, 3/171] 👉 Imām al-Maḥallī al-Shāfiʿī رحمه الله (d. 864 AH) writes in the Tafsīr of this verse: ❝“And We taught him from Our Own presence knowledge,” meaning knowledge of matters from the unseen.❞ 📚 [Tafsīr al-Jalālayn, 1/390] 3️⃣ Allah says in the Qurʾān: ❝And Allah has cited for the believers the example of the wife of Firʿawn, when she said: “My Lord, build for me, near You, a house in Paradise, and save me from Firʿawn and his deeds, and save me from the unjust people.”❞ 📚 [Qurʾān, 66:11] 👉 Imām Ibn al-Jawzī al-Ḥanbalī رحمه الله (d. 597 AH) writes in the Tafsīr of this verse: ❝Allah unveiled her house in Paradise to her through Kashf, until she saw it before her death.❞ 📚 [Zād al-Masīr, 8/85] 👉 Imām Ibn Kathīr al-Shāfiʿī رحمه الله (d. 774 AH) writes in the Tafsīr of this verse: ❝The veil was lifted for the wife of Firʿawn, revealing her dwelling, rank, and honour in Paradise, until she saw it.❞ 📚 [Tafsīr Ibn Kathīr, 8/198] 👉 Imām al-Ālūsī al-Ḥanafī رحمه الله (d. 1270 AH) writes in the Tafsīr of this verse: ❝Allah unveiled to her [wife of Firʿawn] through Kashf, her house in Paradise.❞ 📚 [Rūḥ al-Maʿānī, 14/358]

📌 Evidences from the Qurʾān 1️⃣ Allah says in the Qurʾān: ❝Surely! In this are signs for those who see.❞ 📚 [Qurʾān, 15:75] 👉 The Messenger of Allah ﷺ mentioned the Tafsīr of this verse: ❝Beware of the Firāsah of a believer, for indeed, he sees with the Light of Allah.❞ 📚 [Ḥilyat al-Awliyāʾ, 6/118; Jāmiʿ al-Tirmidhī, 3127] ✅ The above Ḥadīth is corroborated through different chains. ✅ All the narrators in the chain of Ḥilyat al-Awliyāʾ are Ṣadūq or trustworthy, except ʿAṭiyyah al-ʿAwfī and Muḥammad ibn Kathīr al-Kūfī, both of whom have been criticised. However, Muḥammad ibn Kathīr al-Kūfī is corroborated by the Ṣadūq narrator Muṣʿab ibn Sallām who is present in the chain of Tirmidhī. ✅ The narrator Muṣʿab ibn Sallām is declared Ṣadūq by Imām Yaḥyā ibn Maʿīn, Imām Ibn Ḥajar, and Imām Abū Ḥātim al-Rāzī. ✅ For the narrator ʿAṭiyyah al-ʿAwfī, Imām Ibn Ḥajar, Imām al-Nawawī, Imām Badr al-Dīn al-ʿAynī, and Ibn ʿIrāq al-Kinānī affirmed that his narrations may be accepted or graded Ḥasan when corroborated by supporting chains. ✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh al-Albānī declared the Ḥadīth of ʿAṭiyyah al-ʿAwfī to be Ṣaḥīḥ through the combined strength of its various routes. 📚 [Taqrīb al-Tahdhīb, 6690; Tārīkh Baghdād, 13/109-110; al-Jarḥ wa al-Taʿdīl, 8/307-308; Tuḥfat al-Labīb, 1/564; Khulāṣat al-Aḥkām, 1/572; Nukhb al-Afkār, 11/92; Tanzīh al-Sharīʿah, 2/305-306; Silsilat al-Aḥādīth al-Ṣaḥīḥah, 3/346] 👉 Sayyidunā ʿAbd Allāh ibn ʿAbbās رضي الله عنهما, used to explain this verse as: ❝Mutawassimīn meaning those who possess Firāsah and Sayyidunā ʿUmar ibn al-Khaṭṭāb رضي الله عنه used to say: “The Firāsah of a believer is certainly true.”❞ 📚 [Tafsīr al-Qurʾān min al-Jāmiʿ li-Ibn Wahb, 1/56; Tanwīr al-Miqbās, pg. 219] ✅ All the identified narrators in this chain are trustworthy. ✅ There is an unnamed narrator between Khālid ibn Ḥumayd and Imām Mujāhid. Nevertheless, it is authentically established from Imām Mujāhid, who repeatedly studied Tafsīr under Sayyidunā ʿAbd Allāh ibn ʿAbbās رضي الله عنهما, that he interpreted al-Mutawassimīn as the people of Firāsah. Therefore, this interpretation is also supported through the Tafsīr transmitted from Ibn ʿAbbās رضي الله عنهما. ✅ Furthermore, another connected supporting narration reports that Sayyidunā Ibn ʿAbbās رضي الله عنهما interpreted al-Mutawassimīn as the people of Firāsah. Hence, this report is supported by corroborating evidence and is Maqbūl for Iḥtijāj. 📚 [Tanwīr al-Miqbās, pg. 219] 👉 Imām Mujāhid رحمه الله (d. 104 AH) states regarding this verse: ❝The meaning of al-Mutawassimīn in this verse is the people of Firāsah.❞ 📚 [Tafsīr al-Ṭabarī, 14/94] ✅ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh Abū ʿAmr al-Wakīl, declared its chain to be Ṣaḥīḥ. 📚 [Tafsīr al-Ṭabarī, 17/191] 👉 Imām al-Khāzin al-Shāfiʿī (d. 741 AH), writes in the Tafsīr of this verse: ❝Firāsah is of two types. The first is [...] which Allah places within the hearts of His Awliyāʾ, through which they become aware of the conditions of people by way of a type of Karāmah, accurate intuition, observation, supposition and careful discernment. The second type is acquired through indications derived from experience, physical characteristics and moral qualities, through which the conditions of people may also be recognised.❞ 📚 [Tafsīr al-Khāzin, 3/60]

🧵 Tasawwuf Series: Evidences for the Reality of Kashf (Spiritual Unveilings) from the Qurʾān 📌 Background One of the common objections raised today, often by certain extremist Salafī/Ahl-e-Ḥadīth individuals, Engineer Mirza and his followers, and other modernist or liberal Muslims, is directed against Kashf (spiritual unveilings). They reject the reality of its occurrence and claim that it contradicts the Qurʾān and Sunnah. Furthermore, some of these extremists equate Kashf with ʿIlm al-Ghayb (knowledge of the unseen) to confuse the masses. They also accuse the incidents of Kashf experienced by the pious Awliyāʾ of being a means of Shirk, Kufr and Bidʿah. All such allegations are completely absurd and baseless. In this post, we will establish the reality of Kashf through evidences from the Qurʾān and demonstrate that affirming the Karāmāt of the Awliyāʾ, which includes Kashf, is among the established beliefs of Ahl al-Sunnah wa al-Jamāʿah. 📌 Definition and Meaning of Kashf 1️⃣ In the most famous, comprehensive, and widely consulted classical Arabic dictionary, Imām Ibn Manẓūr رحمه الله (d. 711 AH) defined it as: ❝Kashf means removing from something that which conceals and covers it.❞ 📚 [Lisān al-ʿArab, 9/300] 2️⃣ In the earliest foundational and systematically arranged dictionary of the Arabic language, Imām al-Farāhīdī رحمه الله (d. 170 AH) defined it as: ❝Kashf means removing from something that which conceals and covers it, just as a covering is removed from an object.❞ 📚 [Kitāb al-ʿAyn, 5/297] 3️⃣ In one of the most authoritative and extensive classical Arabic dictionaries, which later became one of the principal sources of Lisān al-ʿArab, Imām Ibn Sīdah رحمه الله (d. 458 AH) defined it as: ❝Kashf means removing from something that which conceals and covers it.❞ 📚 [al-Muḥkam wa al-Muḥīṭ al-Aʿẓam, 6/689] 4️⃣ In the renowned and widely accepted dictionary of Islamic scholarly and technical terminology, Imām al-Jurjānī رحمه الله (d. 816 AH) defined it as: ❝Kashf, linguistically, means the lifting of the veil. Technically, it means becoming acquainted with what lies beyond the veil of unseen meanings and real matters, in terms of existence and direct witnessing.❞ 📚 [al-Taʿrīfāt, pg. 184] 5️⃣ In one of the respected specialized works concerning Qurʾānic vocabulary, meanings and expressions, Imām al-Fayrūzābādī رحمه الله (d. 817 AH) defined it as: ❝Kashf means removing from something that which conceals and covers it.❞ 📚 [Baṣāʾir Dhawī al-Tamyīz fī Laṭāʾif al-Kitāb al-ʿAzīz, 4/354] 6️⃣ In one of the earliest and most important authoritative manuals on Taṣawwuf and its technical terminology, Imām al-Sarrāj al-Ṭūsī رحمه الله (d. 378 AH) defined Kashf as: ❝Kashf is the clarification of that which remains concealed from one’s understanding; it is unveiled to the servant as though he were seeing it with his own eyes.❞ 📚 [al-Lumaʿ fī al-Taṣawwuf, pg. 422]

9️⃣ Famous Salafī/Ahl-e-Ḥadīth Researcher, Prof. ʿAbd al-Raʾūf Ẓafar mentions: ❝Ḥasan li-Ghayrihī❞ to be among the two types of Ḥasan Ḥadīth. 📚 [al-Taḥdīth fī ʿUlūm al-Ḥadīth, pg. 167] 🔟 Prof. ʿAbd al-Raʾūf Ẓafar also defines Ḥasan li-Ghayrihī: ❝It is that Ḥadīth which does not possess intrinsic ḥusn dhātī, meaning that it is not Ḥasan in itself because some minor defect is found in its narrator or chain. However, external supporting evidences are found due to which that deficiency is compensated. Therefore, due to the combined support of corroborating narrations (Mutābiʿāt), it is declared Ḥasan. Just as a single thread alone is weak, but when many threads are joined together, they become a strong rope.❞ 📚 [al-Taḥdīth fī ʿUlūm al-Ḥadīth, pg. 168] 1️⃣1️⃣ Salafī/Ahl-e-Ḥadīth Scholar, Shaykh Sulṭān Maḥmūd Jalālpurī mentions: ❝Ḥasan li-Ghayrihī❞ to be among those which are accepted. 📚 [Iṣṭilāḥāt al-Muḥaddithīn, pg. 20] 1️⃣2️⃣ The book ❝Taysīr Muṣṭalaḥ al-Ḥadīth❞ by Dr. Maḥmūd al-Ṭaḥḥān, translated by Salafī/Ahl-e-Ḥadīth Scholars, Mawlānā ʿAbd al-Rashīd Ṭūnsī and reviewed by Muḥammad Isḥāq Bhaṭṭī, mentions: ❝[Ḥasan li-Ghayrihī] is among the accepted categories which are used as Ḥujjah (valid proof) for deriving evidence.❞ 📚 [Taysīr Muṣṭalaḥ al-Ḥadīth, pg. 53] 📌 Final Conclusion Therefore, it is well established that according to the Muḥaddithīn, Ḥasan li-Ghayrihī is accepted. In fact, the very own Scholars of the Salafī/Ahl-e-Ḥadīth movement also agree that Ḥasan li-Ghayrihī is accepted. Due to ignorance and a lack of depth in the sciences of Ḥadīth, there is a widespread misconception among the general masses about the authenticity of Ḥasan li-Ghayrihī. However, this is completely incorrect. The conditions for accepting a Ḥasan li-Ghayrihī Ḥadīth may differ among the Madhabs, but it cannot be rejected outright. This is why it is important to take knowledge from reliable scholars as per one’s respective Madhab. ••••••••••••••••••••••••••••••••••••• 🔍 𝗔𝗵𝗻𝗮𝗮𝗳 𝗦𝗲𝗿𝘃𝗶𝗰𝗲𝘀 𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲 ✍ 𝗦𝗼𝘂𝗿𝗰𝗶𝗻𝗴 𝗘𝘃𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗼𝗺 𝗥𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀 📜 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗦𝗰𝗮𝗻 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesscan 🔬 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗥𝗲𝘀𝗲𝗮𝗿𝗰𝗵 𝗖𝗲𝗻𝘁𝗿𝗲): https://t.me/ahnaafservicesresearch 📱 𝗜𝗻𝘀𝘁𝗮𝗴𝗿𝗮𝗺: https://www.instagram.com/ahnaafservices 💬 𝗫 (𝗧𝘄𝗶𝘁𝘁𝗲𝗿): https://x.com/ahnaafservices 📮 𝗪𝗵𝗮𝘁𝘀𝗔𝗽𝗽: https://whatsapp.com/channel/0029Vag9gaLIXnlhpduOpW2N 💻 𝗧𝗲𝗹𝗲𝗴𝗿𝗮𝗺 (𝗠𝗮𝗶𝗻 𝗖𝗵𝗮𝗻𝗻𝗲𝗹): https://t.me/ahnaafservices

📌 Evidences from Salafī/Ahl-e-Ḥadīth Scholars 1️⃣ Salafī/Ahl-e-Ḥadīth Scholar, Qāḍī al-Shawkānī رحمه الله (d. 1250 AH) writes: ❝Through this, you come to know that this Ḥadīth is from the category of Ḥasan li-Ghayrihī, and it is used as evidence according to the majority of scholars.❞ 📚 [Nayl al-Awṭār min Asrār Muntaqā al-Akhbār, 9/22] 2️⃣ Nawāb Ṣiddīq Ḥasan Khān Bhopālī رحمه الله (d. 1307 AH), one of the founders of the Salafī/Ahl-e-Ḥadīth movement, mentions: ❝And the weak Ḥadīth which, due to multiple chains, reaches the level of Ḥasan li-Ghayrihī, is also used as evidence (Muḥtaj-bihi).❞ 📚 [al-Ḥiṭṭah fī Dhikr al-Ṣiḥāḥ al-Sittah, pg. 125] 3️⃣ From the Ḥāshiyah of Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله (d. 1420 AH): ❝And al-Ḥāfiẓ Ibn Kathīr رحمه الله mentioned in al-Tafsīr [3/43] that the Aḥādīth regarding Tasmiyah strengthen one another, and they become from the category of Ḥasan li-Ghayrihī.❞ 📚 [Ḥāshiyah Samāḥat al-Shaykh ʿAbd al-ʿAzīz ibn ʿAbdullāh ibn Bāz ʿalā Kitāb Bulūgh al-Marām, pg. 85] 4️⃣ Shaykh al-Albānī رحمه الله (d. 1420 AH) mentions: ❝And its summary is that, according to me, this Ḥadīth is from the category of Ḥasan li-Ghayrihī.❞ 📚 [Irwāʾ al-Ghalīl fī Takhrīj Aḥādīth Manār al-Sabīl; pg. 334] 5️⃣ Shaykh al-Albānī رحمه الله mentions at another place: ❝It is well-known among the people of knowledge that when a Ḥadīth comes through multiple chains, then due to this it becomes strong and a proof (Ḥujjah), even if each individual chain on its own is weak.❞ 📚 [Tamām al-Minnah fī al-Taʿlīq ʿalā Fiqh al-Sunnah, pg. 47] 6️⃣ Shaykh Ṣāliḥ al-ʿUthaymīn رحمه الله (d. 1421 AH) mentions the category ❝Ḥasan li-Ghayrihī❞ and in the commentary it is mentioned: ❝The rank of Ḥasan li-Ghayrihī is lower than Ḥasan li-Dhātihī and higher than Ḍaʿīf, and the ruling of Ḥasan li-Ghayrihī is that it is an accepted (Maqbūl) and evidence-worthy (Qābil al-istidlāl) Ḥadīth.❞ 📚 [Iṣṭilāḥāt-e-Ḥadīth, pg. 24–25] 7️⃣ The famous and staunch Salafī/Ahl-e-Ḥadīth Scholar, Shaykh Wasiullāh ʿAbbās mentions in grading a Ḥadīth: ❝Its chain is Ḥasan li-Ghayrihī.❞ 📚 [Faḍāʾil al-Ṣaḥābah, pg. 562] 8️⃣ Salafī/Ahl-e-Ḥadīth Scholar, Abū Muḥammad Ḥāfiẓ ʿAbd al-Sattār writes: ❝If a Ḍaʿīf (weak) Ḥadīth has been narrated through different chains, then at times it reaches the level of Ḥasan li-Ghayrihī.❞ 📚 [Fatāwā Aṣḥāb al-Ḥadīth, pg. 95]

📝 Note: If there is no other Ḥadīth present in the chapter, then according to Imām Aḥmad رحمه الله and Imām Abū Ḥanīfah رحمه الله, it will also be considered authoritative in legal rulings (Aḥkām). 📌 Causes for the Removal of Weakness (Injibār al-Ḍaʿf) in Ḥadīth 👉 The weakness present in a Ḥadīth can be removed through multiple causes and corroborating indications (Qarāʾin). However, among them, the most important cause and corroborating factor is the multiplicity of chains (Taʿaddud al-Ṭuruq), meaning that the Ḥadīth is established through other chains and routes of narration. 👉 Imām Ibn Taymiyyah al-Ḥanbalī رحمه الله (d. 728 AH) states: ❝Most of these Aḥādīth are such that if the chain of any one of them is separated individually, then that chain would not be free from some light or severe criticism. However, due to the multiplicity of chains and abundance of routes of narration, the benefit of predominant assumption (Ghalabat al-Ẓann) is attained regarding the establishment of those Aḥādīth in reality (i.e., in terms of the actual occurrence).❞ 📚 [Majmūʿ al-Fatāwā li-Ibn Taymiyyah, 6/403] 👉 In summary, multiplicity of chains (Taʿaddud al-Ṭuruq) is an important cause through which the weakness of a weak Ḥadīth is removed, and that Ḥadīth reaches the level of Ḥasan. 👉 This is the reason why, according to the Ḥanafī Madhab, in many issues, when a weak Ḥadīth is narrated through multiple chains (i.e., several sanad), then it becomes Ḥasan li-Ghayrihī, and in the absence of any authentic Ḥadīth opposing it, Ḥasan li-Ghayrihī becomes a proof (Ḥujjah) in that matter according to the Aḥnāf. 👉 For example, the issue of the virtues of Night of 15th Shaʿbān. In this matter, numerous Aḥādīth are narrated from about 12 Ṣaḥābah رضي الله عنهم, and here too, due to multiplicity of chains, these narrations have reached the level of Ḥasan li-Ghayrihī, and their weakness has been removed.

2️⃣ Imām Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī رحمه الله (d. 852 AH) states: ❝Whenever a narrator with poor memory is supported by a reliable supporting narrator, such as one who is above him or equal to him, not below him, and likewise a mixed-up narrator (Mukhtaliṭ) whose narrations are not distinguished, a Mastūr narrator, a Mursal chain, and likewise a Mudallis narrator when the omitted narrator is unknown, then their Ḥadīth becomes Ḥasan, not due to itself, rather its description as such is due to the combined support of the supporting and supported narrations. This is because each one of them carries the possibility of being correct or incorrect equally. So when a corroborating narration comes from reliable narrators agreeing with one of them, then one side of the two possibilities becomes stronger, and this indicates that the Ḥadīth is preserved. Thus, it rises from the level of suspension to the level of acceptance (Qabūl). However, despite rising to the level of acceptance, it still remains below the rank of Ḥasan li-Dhātihī.❞ 📚 [Nuzhat al-Naẓr, pg. 125–126] 👉 The summary of this passage is that when a narrator suffers from poor memory or Ikhtilāṭ (confusion in later life), and it is not distinguished whether his narration is from before or after the Ikhtilāṭ, then corroboration (Mutābaʿah) is sought for him. Likewise, corroboration is sought for a Mastūr al-Ḥāl narrator, a Mursal narration, and a Mudallis narrator, meaning that if the same narration comes through another chain, then their Ḥadīth becomes classified as Ḥasan li-Ghayrihī. And this ruling upon their Ḥadīth is based upon the combined support, because the weak narrator whose narration is corroborated, and the narrator who corroborates him, both equally carry the possibility of being correct or mistaken. So when agreement is found from another chain, then one of the two possibilities becomes stronger, and it becomes known that the Ḥadīth is preserved (Maḥfūẓ). Therefore, it rises from the level of suspension to the level of acceptance (Qabūl), however, it does not become Ḥasan li-Dhātihī. 👉 From this, it becomes known that Ḥadīth Munjabir al-Ḍaʿf is accepted (Maqbūl), and using it as evidence (Iḥtijāj) is correct and valid. 📌 Ḥadīth Munjabir al-Ḍaʿf Considered Authoritative? 👉 However, the question arises if a Ḥadīth Munjabir al-Ḍaʿf, supported by corroborating indications (Qarāʾin), accepted and authoritative in every chapter, or is its consideration only in specific subjects? 👉 Imām Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī رحمه الله (d. 852 AH) narrates the following statement of Imām Ibn al-Qaṭṭān al-Mālikī رحمه الله (d. 628 AH): ❝This entire category cannot be used as evidence. Rather, it may be acted upon concerning the virtues of deeds, while acting upon it in legal rulings is withheld unless its chains become numerous and it is supported by an established practice, agreement with an authentic corroborating narration, or the apparent meaning of the Qurʾān.❞ 📚 [al-Nukat ʿalā Ibn al-Ṣalāḥ, 1/402] 👉 From this, the following points are understood: 1️⃣ Ḥadīth Ḥasan li-Ghayrihī is not absolutely authoritative and accepted in every chapter without restriction. 2️⃣ Rather, it is considered authoritative in Faḍāʾil al-Aʿmāl. 3️⃣ However, if it gains further strength due to additional corroborating indications (Qarāʾin), then it is also considered in legal rulings (Aḥkām). 4️⃣ The additional Qarāʾin which strengthen it include, for example: (1) Multiplicity of chains (kasrat al-Ṭuruq), (2) Continuous practice upon it being transmitted generation after generation, (3) The existence of another authentic Ḥadīth with the same subject and meaning, and (4) Its agreement with the apparent meaning of the Qurʾān, etc. 👉 In summary, Ḥasan li-Ghayrihī and Ḥadīth Munjabir are authoritative in the chapter of Faḍāʾil in every circumstance, and in Aḥkām they are authoritative on the condition that they gain further strength through multiplicity of chains and other corroborating indications.

🧵 Uṣūl al-Ḥadīth Series: Evidences from Muḥaddithīn and Salafī/Ahl-e-Ḥadīth Scholars on Acceptance of Ḥasan li-Ghayrihī ​📌 Background ​Due to ignorance and a lack of depth in the sciences of Ḥadīth, there is a common misconception among the general masses about Ḥasan li-Ghayrihī. Many common people who are not well-versed with these terminologies undermine its value in Islamic jurisprudence. In this post, we will demonstrate with clear academic evidences from the Ḥadīth scholars (Muḥaddithīn) that Ḥasan li-Ghayrihī is accepted. Furthermore, we will also present from the very own Salafī/Ahl-e-Ḥadīth Scholars that Ḥasan li-Ghayrihī is accepted. It should be noted that although the conditions for accepting and acting upon a Ḥasan li-Ghayrihī Ḥadīth may differ among the Madhabs, the purpose of this post is only to establish that it cannot be rejected outright. 📌 What is a Ḥasan li-Ghayrihī Ḥadīth? 👉 Before discussing the scholarly opinions, it is essential to understand what the term ❝Ḥasan li-Ghayrihī❞ means in the terminology of the scholars of Ḥadīth. 👉 A Ḥasan li-Ghayrihī narration is a Ḥadīth which is weak (Ḍaʿīf), but since it has multiple chains of narration, then due to this multiplicity, its weakness is removed. 👉 Imām Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī رحمه الله (d. 852 AH) defines it as: ❝It is that whose ḥusn (soundness) is due to external support, such as the Ḥadīth of a Mastūr narrator when its chains become multiple.❞ 📚 [Nuzhat al-Naẓr, pg. 77] 👉 Imām Ibn Ḥajar رحمه الله states at another instance: ❝And if there exists an indication (Qarīnah) which gives preference to the side of accepting that narration in which there is uncertainty, then it becomes Ḥasan, not due to itself.❞ 📚 [Nuzhat al-Naẓr, pg. 68] 👉 In any case, it becomes clear that when supporting indications (Qarāʾin) are found, then even a weak Ḥadīth reaches the level of Ḥasan, and such a narration is called Ḥadīth Munjabir al-Ḍaʿf. And such a Ḥadīth is accepted (Maqbūl). 📌 Acceptance of Ḥasan li-Ghayrihī 1️⃣ Imām al-Suyūṭī al-Shāfiʿī رحمه الله (d. 911 AH) mentions: ❝There is nothing strange in using as evidence a Ḥadīth that has two chains, where if each of them were alone, neither would be a proof. Just as in the case of a Mursal narration, when it is transmitted through another connected chain (Musnad), or another Mursal narration supports it with its conditions.❞ 📚 [Tadrīb al-Rāwī, 1/174] 👉 From this, it becomes known that if a weak narration is transmitted through two chains, then using it as evidence (Iḥtijāj) is permissible. And it is obvious that Iḥtijāj is a branch of acceptance (Qabūl). Therefore, such a narration will be accepted (Maqbūl).