Question:for the Salafi Brothers and Sisters!!

[Abdullah Ali al Hanafi]

Asalamu Alaikum Warahmatullah.

my question for the Salafee brothers and sisters is :

Why dont you follow a Madhhab/Single Madhhab
didnt Imam Tahawi follow the Hanafi Madhhab , Imam Ibn Taymiyya follow the Hanbali Madhhab , Imam Bukhari the Shafi'i Madhhab , Imam ibn Katheer the Shafi'i Madhhab , Shaikh Ibn Abi al-Izz al Hanafi the Hanafi Madhhab ,

( i am not attacking Salafism) i am just curious why you dont follow a madhhab or single madhhab. since all of these great scholars did follow a madhhab.

(if you could provide me some articles/ebooks why you dont follow a single madhhab all information is welcome) i just come to learn from you brothers and sisters ,

JazakAllah khair ,

[AbuUsama]

WAlaikum Salam Wr Wb

Akhi I would just like to tell you when I had this confusion I asked Myself which Madhab Imam Isa (saw) will follow when he comes Insha Allah so alhamdulillah now its cleared
anyway blind following is not accepted,

[Skillganon]

I would not exactly equate blind following with following a madhab.

Anyway I realised that for a layman it is usually impossible or impractical for him to follow a madhaab.

So even if a layman say's he's a hanafi, It would not make him a hanafi even if he tattoed it on his forehead

Secondly it is not obligatory for a Muslim to follow any particular Madhaab.

Read: http://www.islamqa.com/index.php?ref=21420&ln=eng&txt=Madhab


Your question "does Salafi follow a Madhaab?"

Yes they do. Our scholar's are from a either one of the Madhaabs, and they follow daleel inshallah.

[Noorah]

Salaam

heres something interesting:

Which Math-hab Did Imam Muslim (Author of Saheeh Muslim) belong to: the Hanbalee Math-hab or the Shaafi'ee Math-hab?

http://www.bakkah.net/articles/Imam-Muslim-Saheeh-Muslim.htm

[Abdullah Ali al Hanafi]

I would not exactly equate blind following with following a madhab.

Anyway I realised that for a layman it is usually impossible or impractical for him to follow a madhaab.

So even if a layman say's he's a hanafi, It would not make him a hanafi even if he tattoed it on his forehead

Secondly it is not obligatory for a Muslim to follow any particular Madhaab.

Read: http://www.islamqa.com/index.php?ref=21420&ln=eng&txt=Madhab


Your question "does Salafi follow a Madhaab?"

Yes they do. Our scholar's are from a either one of the Madhaabs, and they follow daleel inshallah.

as far as i know , we dont follow the Madhhabs blindly , the rulings are based on proof from the Quran and the Sunnah , references are mentioned , Ahadith etc. we always ask for references , mayby a small group follows blindly ,

but then again there are sufis and salafis that follow their scholars blindly aswell , depends on the individual

[Um Abdullah M.]

Asalamu Alaikum Warahmatullah.

my question for the Salafee brothers and sisters is :

Why dont you follow a Madhhab/Single Madhhab
didnt Imam Tahawi follow the Hanafi Madhhab , Imam Ibn Taymiyya follow the Hanbali Madhhab , Imam Bukhari the Shafi'i Madhhab , Imam ibn Katheer the Shafi'i Madhhab , Shaikh Ibn Abi al-Izz al Hanafi the Hanafi Madhhab ,

( i am not attacking Salafism) i am just curious why you dont follow a madhhab or single madhhab. since all of these great scholars did follow a madhhab.

(if you could provide me some articles/ebooks why you dont follow a single madhhab all information is welcome) i just come to learn from you brothers and sisters ,

JazakAllah khair ,



wa alaykum assalam wa rahmatullah

firstly
welcome to the forum

secondly, the ones you mentioned were scholars, and we have no problem with scholars going by a madhhab without particinship (excuse my spelling), but what we are against is to obligate a layman to follow a madhhab.

please read here what past scholars have said regarding laymen following a madhhab:

http://forums.islamicawakening.com/showthread.php?p=1331#post1331


we take the opinion that a layman asks any available knowledgable trustworthy shaikh.
Then he has done his duty by asking people of knowledge.

[waziri]

Prohibition of Devising Opinions and Following Allowances:
By ‘devising opinions’ (Talfiq), we mean the practice of selecting various opinions in a particular issue from the different Madhabs and combining them, such that the end result is considered invalid in the sight of all the Madhabs. An example of this would be for a person to wipe only a part of his head in Wudu, in accordance with the Shafi’i opinion, and then to touch a woman, while believing that does not break Wudu, following the Maliki opinion. Such Wudu, however, is invalid according to both Malikis and Shafi’is, because the Malikis believe in wiping the head in its entireity, whilst the Shafi’is believe that to touch a woman, even without desire, breaks one Wudu.


So what if one asks a shafi about the wiping of the head and acts on what he says and then asks a maliki about touching a woman as to whether it breaks wudu or not and then acts on what he says?

He would end up doing what is prohibited but he would be acting in accordance with the salafi position of asking any scholar would he not?

[junaid123]

secondly, the ones you mentioned were scholars, and we have no problem with scholars going by a madhhab without particinship (excuse my spelling), but what we are against is to obligate a layman to follow a madhhab.

.

Shaykh al-Uthaymeen said in 'Al-Usool min 'Ilimil Usool' (pp97-104)

Taqleed is done in two cases:

1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-

"Ask the people of knowledge if you do not know."[2]

So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.

2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.

Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the fundamentals of the Deen - those matters which must be held as aqeedah - since matters of aqeedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not certain).

However the correct saying in this matter is that this is not a condition, due to the generality of

His - the Most High's - saying:-

"Ask the people of knowledge if you do not know."

And this verse is in the context of affirming the Messengership - which is from the fundamentals of the Deen. And also because the أ¢â‚¬ثœaamee cannot acquire knowledge of the Sharee'ah rulings with it's proofs by himself. So if he is unable to arrive at the truth by himself, then nothing remains for him except taqleed, due to the saying of Allaah - the Most High:-

"Fear Allaah as much as you can." [3]

[Um Abdullah M.]

Shaykh al-Uthaymeen said in 'Al-Usool min 'Ilimil Usool' (pp97-104)

Taqleed is done in two cases:

1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-

"Ask the people of knowledge if you do not know."[2]

So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.

2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.

Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the fundamentals of the Deen - those matters which must be held as aqeedah - since matters of aqeedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not certain).

However the correct saying in this matter is that this is not a condition, due to the generality of

His - the Most High's - saying:-

"Ask the people of knowledge if you do not know."

And this verse is in the context of affirming the Messengership - which is from the fundamentals of the Deen. And also because the أ¢â‚¬ثœaamee cannot acquire knowledge of the Sharee'ah rulings with it's proofs by himself. So if he is unable to arrive at the truth by himself, then nothing remains for him except taqleed, due to the saying of Allaah - the Most High:-

"Fear Allaah as much as you can." [3]

bro, how does that go against what I said?

I never said that laymen don't do taqleed

[sunnih]

Asalamu Alaikum Warahmatullah.

my question for the Salafee brothers and sisters is :

Why dont you follow a Madhhab/Single Madhhab
didnt Imam Tahawi follow the Hanafi Madhhab , Imam Ibn Taymiyya follow the Hanbali Madhhab , Imam Bukhari the Shafi'i Madhhab , Imam ibn Katheer the Shafi'i Madhhab , Shaikh Ibn Abi al-Izz al Hanafi the Hanafi Madhhab ,

( i am not attacking Salafism) i am just curious why you dont follow a madhhab or single madhhab. since all of these great scholars did follow a madhhab.

(if you could provide me some articles/ebooks why you dont follow a single madhhab all information is welcome) i just come to learn from you brothers and sisters ,

JazakAllah khair ,


Certainly we follow a madhab. We follow the madhab of Abu Bakr, Umar, Uthman, Ali, Ibn Abass, Ibn Umar, Ibn Masud..................Abu Hanifa, Malik, Shaf'i, Ahmad. We follow their madhhab of following the ahadith upon the understanding of the sahabah. We are people who do not know so we ask those who know just as Allah has asked us to do. Note that the "people of the understanding" or "the people of the reminder" or "the people of knowledge" comprises more than one person. This is one of the proofs that we use for laymen to follow a madhab. So where is the proof in this that only one person is to be asked/followed?! So we say just as the ayah says, we ask the people who know and this is more than one person. So we follow everyone that follows the Messenger like those whom I did mention in the begining.

As a side note: Whom did Imam Abu Hanifa follow? And the one he followed whom did he follow? Will this not end at what I did mention? So how can anyone say we do not follow Abu Hanifa and the rest of the imams of guidance?!

[Abdullah Ali al Hanafi]

Shaykh al-Uthaymeen said in 'Al-Usool min 'Ilimil Usool' (pp97-104)

Taqleed is done in two cases:

1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-

"Ask the people of knowledge if you do not know."[2]

So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.

2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.

Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the fundamentals of the Deen - those matters which must be held as aqeedah - since matters of aqeedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not certain).

However the correct saying in this matter is that this is not a condition, due to the generality of

His - the Most High's - saying:-

"Ask the people of knowledge if you do not know."

And this verse is in the context of affirming the Messengership - which is from the fundamentals of the Deen. And also because the أ¢â‚¬ثœaamee cannot acquire knowledge of the Sharee'ah rulings with it's proofs by himself. So if he is unable to arrive at the truth by himself, then nothing remains for him except taqleed, due to the saying of Allaah - the Most High:-

"Fear Allaah as much as you can." [3]

interesting didnt know Shaikh Bin Uthaymeen his views regarding Taqlid , but didnt he himself follow the Hanbali Madhhab?

[anam]

rather... why do you follow a madhab?

[Abdullah Ali al Hanafi]

rather... why do you follow a madhab?

The slogans we hear today about "following the Qur'an and sunna instead of following the madhhabs" are wide of the mark, for everyone agrees that we must follow the Qur'an and the sunna of the Prophet (Allah bless him and give him peace). The point is that the Prophet (Allah bless him and give him peace) is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur'an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams--together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them--have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur'an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet (Allah bless him and give him peace) and his Companions, when taqwa or "godfearingness" was the norm--both of which conditions are in striking contrast to the scholarship available today.

The rhetoric of following the shari'a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make--neither a Volkswagen nor Rolls-Royce nor Chevrolet--but rather "a car, pure and simple". Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari'a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur'an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart. < this is what Nuh Ha Mim Keller said regarding this issue

(note: i dont concider Keller to be my alim but he explained the madhhab part very well)

[AbuUsama]

Akhi I think you are from Asian continent (am just guessing if am wrong please forgive me ) because there brothers who oppose any madhab are Ah'l al Hadiith they just take Qur'an and Sunna without following Salaf as Saliah manhaj that is wrong because I have seen lot of groups who follow that way gone astray

But if you take true Salafi brothers they follow the Qur'an and Sunna according to the Salaf manhaj. We follow Imam Abu Haniffa (ra), Imam Malik(ra), Imam Sahfie(ra), and Imam Ahmad ibn Hanbal(ra), and other Imams and we do not blindly follow any Imam without evidence

Allah knows best

[Abu Maryam PK]

Bismillah
There is a thread with a poorly written article here
http://www.ahlalhdeeth.com/vbe/showthread.php?t=32&highlight=keller
the discussion is useful

[Abdullah Ali al Hanafi]

Bismillah
There is a thread with a poorly written article here
http://www.ahlalhdeeth.com/vbe/showthread.php?t=32&highlight=keller
the discussion is useful

JazakAllah khair akhi , i will take a look at it ,

[Abdullah Ali al Hanafi]

Akhi I think you are from Asian continent (am just guessing if am wrong please forgive me ) because there brothers who oppose any madhab are Ah'l al Hadiith they just take Qur'an and Sunna without following Salaf as Saliah manhaj that is wrong because I have seen lot of groups who follow that way gone astray

But if you take true Salafi brothers they follow the Qur'an and Sunna according to the Salaf manhaj. We follow Imam Abu Haniffa (ra), Imam Malik(ra), Imam Sahfie(ra), and Imam Ahmad ibn Hanbal(ra), and other Imams and we do not blindly follow any Imam without evidence

Allah knows best

no akhi i am not from the asian continent , and i dont follow a scholar(s) ''blindly''

[Um Abdullah M.]

did u read the link I gave you?

becaue I didn't see u reply to my post.

[junaid123]

we take the opinion that a layman asks any available knowledgable trustworthy shaikh.
Then he has done his duty by asking people of knowledge.

Well i would like then to ask only those scholars who gives hadiths which is good for my nafs. i know i am weak.

[junaid123]

bro, how does that go against what I said?

I never said that laymen don't do taqleed

No sister you didn´t say that laymen dont do taqleed. I quote this comment of sheikh because of this sentence.

but what we are against is to obligate a layman to follow a madhhab.



You are against to obligate a laymen to follow a madhab, but sheikh usman has gives some reason in whihc cases they should or its became obligatory upon them. Not generally.

[suhail]

Brother Junaid,

It is not right for the muslim to take the things out of context. You took the fatawa of Ibn Uthamin(rah) and highlighted the part that you liked. Did you read what he said after that.

This is really not a good thing and i would like to see that you take care of it next time inshallah. Now read the whole thing and don't twist the wording of the ulema or you are going to answer for that infront of Allah so fear Allah brother before you do it again. READ THE WHOLE DAMN THING BEFORE HIGHLIGHTING.

1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-

"Ask the people of knowledge if you do not know."[2]

So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.

[junaid123]

Brother Junaid,

It is not right for the muslim to take the things out of context. You took the fatawa of Ibn Uthamin(rah) and highlighted the part that you liked. Did you read what he said after that.

This is really not a good thing and i would like to see that you take care of it next time inshallah. Now read the whole thing and don't twist the wording of the ulema or you are going to answer for that infront of Allah so fear Allah brother before you do it again. READ THE WHOLE DAMN THING BEFORE HIGHLIGHTING.

1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-

"Ask the people of knowledge if you do not know."[2]

So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.


Sorry akhi i didn´t get your point. I know what he said. IT was only one quotation about my sisters comment. Before you are in hurry, read my post slowly.

[Um Abdullah M.]

No sister you didn´t say that laymen dont do taqleed. I quote this comment of sheikh because of this sentence.

yes, but shaikh Ibn Uthaimin rahimahu Allah does not say that he has to make taqlid of A MADHHAB, he says to make taqlid of people of knowledge, and to ask the scholars, doesn't matter which madhhab the scholar goes by, as long as he asks people of knowledge.

I've never worried myself about this.
whenever I had a question I ask the scholar that is available, I never ask "which madhhab you go by", or start searching of a shaikh who goes by the madhhab I go by, which I might not find, or he might not be available at the moment while anotehr shaikh from another madhhab is available.
your opinion really makes it difficult on people who live in country where there are different madhhab, and not only one, and in countries where Muslims are minority.

Allah only obligated us to ask people of knowledge.


You are against to obligate a laymen to follow a madhab, but sheikh usman has gives some reason in whihc cases they should or its became obligatory upon them. Not generally.

who is shaikh usman?

Well i would like then to ask only those scholars who gives hadiths which is good for my nafs. i know i am weak.

brother, that is not an excuse that ur weak, people are weak with their desires.
people desire money, so if one takes riba, can he give the excuse that he is "weak" on day of judgement?
no
same with this, you have to control ur desire, and accept whatever the shaikh tells you, you don't go fatwa shopping, it is not permissable.

when u have a question you ask the available trustworthy scholar, and whatever answer he gives you, you apply.

also, people who follow one madhhab can do the same, there might be 2 opinions in one madhhab, so the "weak" person can also go by the opinion which fits his desire.

[anam]

The slogans we hear today about "following the Qur'an and sunna instead of following the madhhabs" are wide of the mark, for everyone agrees that we must follow the Qur'an and the sunna of the Prophet (Allah bless him and give him peace). The point is that the Prophet (Allah bless him and give him peace) is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur'an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams--together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them--have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur'an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet (Allah bless him and give him peace) and his Companions, when taqwa or "godfearingness" was the norm--both of which conditions are in striking contrast to the scholarship available today.

The rhetoric of following the shari'a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make--neither a Volkswagen nor Rolls-Royce nor Chevrolet--but rather "a car, pure and simple". Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari'a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur'an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart. < this is what Nuh Ha Mim Keller said regarding this issue

(note: i dont concider Keller to be my alim but he explained the madhhab part very well)


A madhab contains many mistakes whereas following Quran and sunnah is perfect...pls do not compare with buying cars ...we do not take Islaam for a game or for desires like nuh nuh haha mim has

[junaid123]

...we do not take Islaam for a game or for desires like nuh nuh haha mim has

wasn´t that only an example?

[waziri]

Ukhti Umm Abdullah can you respond to this please?







Prohibition of Devising Opinions and Following Allowances:
By ‘devising opinions’ (Talfiq), we mean the practice of selecting various opinions in a particular issue from the different Madhabs and combining them, such that the end result is considered invalid in the sight of all the Madhabs. An example of this would be for a person to wipe only a part of his head in Wudu, in accordance with the Shafi’i opinion, and then to touch a woman, while believing that does not break Wudu, following the Maliki opinion. Such Wudu, however, is invalid according to both Malikis and Shafi’is, because the Malikis believe in wiping the head in its entireity, whilst the Shafi’is believe that to touch a woman, even without desire, breaks one Wudu.


So what if one asks a shafi about the wiping of the head and acts on what he says and then asks a maliki about touching a woman as to whether it breaks wudu or not and then acts on what he says?

He would end up doing what is prohibited but he would be acting in accordance with the salafi position of asking any scholar would he not?


wasalam

[Um Abdullah M.]

I will reply later insha Allah.
.

[Abuz Zubair]

He would end up doing what is prohibited but he would be acting in accordance with the salafi position of asking any scholar would he not?

Why would he be doing something prohibited?

[waziri]

Why would he be doing something prohibited?

What I mean is that he would be praying with an invalid wudu according to the malikis and shafis,and if we take it one step further and say the same person also bled and asked a non hanafi about it and was told it didnt invalidate his wudu and before he even did wudu he didnt say bismillah befor wudu,and ate some camel meat after wudu and he asked a non hanbali about this and was told his wudu is valid so he proceeded and ended up doing a wudu that all four schools consider invalid.

Now would anyone feel confident with this kind of wudu? Can we say for the layman his wudu is ok even though every alim that has ever lived would say that his wudu is invalid?

[Madarijas-Salikeen]

as salaamu alaykum

brother waziri I think what you mean is if someone goes about mixing only that which is pleasing to ones hawwa.

Shaykh ul islaam ibn taymiya rahimahullah said "Some peoploe follow at one time an Imam who holds marriage invalid, and at another time they follow an Imam who holds it valid. They do so only to serve their individual purpose and satisfy their desires. Such a practice is impermissible according to the consensus of all the Imams" (Fatawa ibn Taymiya 2:285-286)

Mufti Taqi Usmani hafidullah quoted this in one of his fatawa about this subject of picking and choosing. Its quoted in full in Fiqh al-Imam key Proofs of Hanafi Fiqh by sh Abdur Rahman ibn Yusuf hafidullah

hoped that helped

wasalaam

[waziri]

as salaamu alaykum

brother waziri I think what you mean is if someone goes about mixing only that which is pleasing to ones hawwa.

Shaykh ul islaam ibn taymiya rahimahullah said "Some peoploe follow at one time an Imam who holds marriage invalid, and at another time they follow an Imam who holds it valid. They do so only to serve their individual purpose and satisfy their desires. Such a practice is impermissible according to the consensus of all the Imams" (Fatawa ibn Taymiya 2:285-286)

Mufti Taqi Usmani hafidullah quoted this in one of his fatawa about this subject of picking and choosing. Its quoted in full in Fiqh al-Imam key Proofs of Hanafi Fiqh by sh Abdur Rahman ibn Yusuf hafidullah

hoped that helped

wasalaam

JazakAllah khair for your input akhi Ahlusunnah, but thats not quite what I had in mind.If someone is deliberately picking and choosing then Im sure all will agree that this is haram,what I mean is someone who just asks any mufti that happens to be available and ends up doing something which is regarded as invalid like the example of wudu I gave above.

If someone asked different scholars about different aspects of wudu then it might so happen that he would end up doing something that every school of thought regard as being impermissible.

So in this scenario a man would end up praying salah with no wudu(according to the 4 schools of ahlus sunnah) which would be prohibited.

[C47]

Brother check this document.....the reason is that Sufism poisoned some later imams of the schools of thought...thats when this madhab thing got over...nowadays its pretty much sufi vs salaf going on.....

the salaf take all four madhabs (all four were correct in their time), personally about the wudhu thing i would exercise precaution and go for the warning if both rulings come from absolutely authentic sources

[Abdullah Ali al Hanafi]

Brother check this document.....the reason is that Sufism poisoned some later imams of the schools of thought...thats when this madhab thing got over...nowadays its pretty much sufi vs salaf going on.....

the salaf take all four madhabs (all four were correct in their time), personally about the wudhu thing i would exercise precaution and go for the warning if both rulings come from absolutely authentic sources

i think the early sufis understand Tasawwuf better , then todays claimants of Tasawwuf , you cant compare both generations of Sufis

[C47]

well we all know some sufis were good and some were bad....we also know the early ones didnt put a Sufi label next to their name.....the Sufis im talking about here are the turkish dervishes and rumi-ibnarabi-ana-al-haq (cant remember his name) lovers

[waziri]

Here is a good document on the subject of taqleed.



http://web.mac.com/jawziyyah/The_Jawziyyah_Institute/Home_files/Taqlid%201.pdf


wasalam

[Abdullah Ali al Hanafi]

well we all know some sufis were good and some were bad....we also know the early ones didnt put a Sufi label next to their name.....the Sufis im talking about here are the turkish dervishes and rumi-ibnarabi-ana-al-haq (cant remember his name) lovers

i agree with you , they never called themselves sufis as far as i know ,
they concidered Tasawwuf to be a Science not a Label/Hezb/Sect

but lets stick to the topic about the Madhhabs

[Madarijas-Salikeen]

From 'Sunnah way of the Sufis' by Imam Harith al-Muhasibi rahimahullah Researched and Explained by Shaykh Abdul Fattah Abu Ghuddah rahimahullah Translated by Mahomed Mahomedy


Imam shatibi rahimahullah says We have specifically mentioned this topic even though what was mentioned previously-from the Quran and the sunnah and the statements of the pious predecessors in censuring innovations and the innovators- is sufficient, because many ignorant people believe that the sufis are negligent in following [the Quran and sunnah], that they fabricate acts of worship, and that they adhere strictly to certain matters by their words and actions which the Shariah did not prescribe strict adherence to.

It is impossible for them to believe in such a manner or to make such statements. The first thing on which they have based their conduct and way is following the sunnah and abstaining from all that CONTRADICTS the sunnah. In fact their speaker, protector of their sources and pillar of their group, abu al-qasim al-qushayri rahimahullah states that they chose the name tasawwuf (or sufism) in order to differentiate and alieate themselves from the innovators (people of bid'ah).

He goes on to say that the muslis after the Messenger of Allah salalahu alayhi wa salam referred to the virtuous of their era by the name of "Sahabah" and nothing else. The reason for this was that there was no virtue above that. Thereafter, those who came after them were given the title of "Tab'iin", and they considered this to be the most honourable of titles. Those who came after them were given the title of "atba" at-tabi'in". After that, the people differed and there were differences in their ranks and positions. The people of distinction who were extremely devoted to Islam were referred to as ascetics and ardent worshippers (zuhhad and 'ubbad).

Thereafter, innovations came to the fore and each group claimed that its members were ascetics and ardent worshippers. The distinctive people from the Ahlus Sunnah who were fully mindfull of the presence of Allah subhannahu wa ta ala and who safeguarded their hearts from negligence became distinctly known by the name of tasawwuf.

This is the meaning of what he (Abul Qasim al-Qushayri rahimahullah) said. He thus considers this title (of tasawwuf) especially reserved for following the Sunnah and abstaining from bid'ah-innovation. In this there is proof of it being contrary to what the ignorant ones claim and those who deserve no consideration from those who claim to possess knowledge.

-End of that section I like to also post what Ibn Qayyim rahimahullah attributed to Imam Shafi'ii rahimahullah:
"Ash-Shafi'i rahimahullah said: 'I remained in the company of Sufis and I learnt two statements from them. I heard them saying: (1) 'Time is a sword- you either cut it or else it will cut you.' (2) If you do not occupy your soul with the truth, it will occupy you in falsehood."(Ibn al-qayyim rahimahullah: Madarij as-Salikin, vol 3, p. 129. This entire book is on the subject of tasawwuf and suluk-treading the path to Allah subhannahu wa ta ala)

Now can we move on and accept Tasawwuf as a valid Islamic Science and benefit from it just as we benefit from other sciences?

[Madarijas-Salikeen]

any comment?

[Um Abdullah M.]

From 'Sunnah way of the Sufis' by Imam Harith al-Muhasibi rahimahullah Researched and Explained by Shaykh Abdul Fattah Abu Ghuddah rahimahullah Translated by Mahomed Mahomedy


Imam shatibi rahimahullah says We have specifically mentioned this topic even though what was mentioned previously-from the Quran and the sunnah and the statements of the pious predecessors in censuring innovations and the innovators- is sufficient, because many ignorant people believe that the sufis are negligent in following [the Quran and sunnah], that they fabricate acts of worship, and that they adhere strictly to certain matters by their words and actions which the Shariah did not prescribe strict adherence to.

It is impossible for them to believe in such a manner or to make such statements. The first thing on which they have based their conduct and way is following the sunnah and abstaining from all that CONTRADICTS the sunnah. In fact their speaker, protector of their sources and pillar of their group, abu al-qasim al-qushayri rahimahullah states that they chose the name tasawwuf (or sufism) in order to differentiate and alieate themselves from the innovators (people of bid'ah).

He goes on to say that the muslis after the Messenger of Allah salalahu alayhi wa salam referred to the virtuous of their era by the name of "Sahabah" and nothing else. The reason for this was that there was no virtue above that. Thereafter, those who came after them were given the title of "Tab'iin", and they considered this to be the most honourable of titles. Those who came after them were given the title of "atba" at-tabi'in". After that, the people differed and there were differences in their ranks and positions. The people of distinction who were extremely devoted to Islam were referred to as ascetics and ardent worshippers (zuhhad and 'ubbad).

Thereafter, innovations came to the fore and each group claimed that its members were ascetics and ardent worshippers. The distinctive people from the Ahlus Sunnah who were fully mindfull of the presence of Allah subhannahu wa ta ala and who safeguarded their hearts from negligence became distinctly known by the name of tasawwuf.

This is the meaning of what he (Abul Qasim al-Qushayri rahimahullah) said. He thus considers this title (of tasawwuf) especially reserved for following the Sunnah and abstaining from bid'ah-innovation. In this there is proof of it being contrary to what the ignorant ones claim and those who deserve no consideration from those who claim to possess knowledge.

-End of that section I like to also post what Ibn Qayyim rahimahullah attributed to Imam Shafi'ii rahimahullah:
"Ash-Shafi'i rahimahullah said: 'I remained in the company of Sufis and I learnt two statements from them. I heard them saying: (1) 'Time is a sword- you either cut it or else it will cut you.' (2) If you do not occupy your soul with the truth, it will occupy you in falsehood."(Ibn al-qayyim rahimahullah: Madarij as-Salikin, vol 3, p. 129. This entire book is on the subject of tasawwuf and suluk-treading the path to Allah subhannahu wa ta ala)

Now can we move on and accept Tasawwuf as a valid Islamic Science and benefit from it just as we benefit from other sciences?

The problem isn't with accepting "tasawwuf", the problem is with sufis, most of them today practice some type of innovations, some little and some a lot, some even believe and practice some shirki actions like Brelwis.

I mean who is the sufi today that you know of that strictly adheres to sunnah without innovations?
If you find one, then I say go for it.


but so far I haven't heard of that person, though some might exist, but I don't believe they are well-known.

[Madarijas-Salikeen]

Well the chistis just do daily quran recital, daily 100 la illaha illallah, 100 istighfar, 100 salawat, 100 Allah Allah, this is not necessarily bidaah.

Naqshbandi mujadidi do a quarter juz of quran a day. They make 100 salawat, 100 istighfar. And sit in muraqabah (meditation) contemplating Allah's mercy descending upon them and imagining their heart calling out to their Lord 'Allah Allah Allah'

[Um Abdullah M.]

is it sunnah to do that?

have u practiced the whole sunnah of Prophet sallallahu alayhi wa sallam's before u started to do such practices?

[junaid123]

is it sunnah to do that?

have u practiced the whole sunnah of Prophet sallallahu alayhi wa sallam's before u started to do such practices?

100 la illaha illallah, 100 istighfar, 100 salawat, 100 Allah
Naqshbandi mujadidi do a quarter juz of quran a day. They make 100 salawat, 100 istighfar.

Didn´t prophet mohammad(sw) say la ilaha illalah? didn´t he say istigfar? didn´t he read quran?

Are we not allowed to pray more nafal then he did? are we not allowed to say istighfar more he did? are we not allowed to read more salawat ?

[Um Abdullah M.]

they specify a number not specified.
if u make general dhikr with no specific number or with a number specified in sunnah then no problem.


and the Propht sallallahu alayhi wa sallam didn't say "Allah Allah Allah" as a dhikr.

as for reciting Quran then that is no problem.

[junaid123]

and the Propht sallallahu alayhi wa sallam didn't say "Allah Allah Allah" as a dhikr.

.

Will you elaborate your comment please and what you understand the meaning of zikr

[Um Abdullah M.]

dhikr encompasses many things.
including saying "subhanallah, alhamdulillah...etc."
study circle (Islamic knowledge of course)
reciting and studying Quran

these are some examples of dhikr

dhikr is to remember Allah.

Dhikr is ibadah and we take it from Quran and Sunnah, not make up our own.
why say Allah Allah alone, with no praising, like in subhanallah, Allahu akbar ..etc.

and if it was an ok form of dhikr and beloved to Allah, why didn't the Prophet sallallahu alayhi wa sallam do it?
was he ignorant of it? was he not capable of it?
what about the Sahabah radiyallahu anhum?

Isn't the Sunnah SUFFICIENT for you?
That is what I cannot understand from sufis, they claim so much to love the PRophet sallallahu alayhi wa salllam, and I see them mostly talking about innovated practices they call "hasna", and calling to it, while I don't see them speaking much about the acts that are found in Sunnah.

Have they practiced ALL of the Prophet sallallahu alayhi wa sallam's sunnah before they started to innovate stuff?

If they TRULY love the Prophet sallallahu alayhi wa sallam, they would put precedence to the Prophet's (sallallahu alayhi wa sallam) Sunnah over their innovations.

If they practice all of the Sunnah, they would have NO time to do any innovated practices, the sunnah + worldly duties would take up all their time.

[junaid123]

owww no why giving a full lecture sister, i just asked what you understand the meaning of word zikr. YOu start to give a whole lecture of 5 min.

[junaid123]

dhikr is to remember Allah.



And if we say only allah then we will not remember allah?

[junaid123]

they specify a number not specified.
if u make general dhikr with no specific number or with a number specified in sunnah then no problem.
.

The following report was called into question by a particular brother commenting on Seekingilm. The following is the takhrij. Abu Nu’aym reports the following in his Hilyat Al-Awliyaa through Imam Ahmad ibn Hanbal:

حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة: إني لأستغفر الله وأتوب إليه كل يوم اثنى عشر ألف مرة، وذلك على قدر ديني، أو قدر دينه

From ‘Ikrimah that Abu Hurayrah said: “Verily, I turn to Allah asking forgiveness and repenting to Him 12,000 times every day.”

it is not recorded that the Nabi (’alayhis salaam) sought istighfaar this many times a day, in fact he said He (’alayhis salaam) only did this 70, and in another report 100 times in a day. Furthermore, Abu Hurayrah is specifying a number to do it, a definite bida’ah! Bida’ah hasanah! and sister dont paste now an article or lecture about bidah hasanah.

[Madarijas-Salikeen]

as-salaamu alaykum,

that is clear evidence that we can do practices with specified numbers as long as it doesnt contradict sunnah. This hadith of abu hurayra radiallahu anhu was also reported by imam suyuti rahimahullah.

[Um Abdullah M.]

assalamu alaykum
ok let me clearify something here.
There are 2 issues here:
- A person doing it on his own.
- A person including other people in the practice, telling them to act upon it.

Explanation:

1_ A person chooses to say a general dhikr (i.e. istighfar, saying la ilaha illa Allah..etc.) in a certain time of the day (i.e.
between Sunnah of Fajr and Fajr prayer), why? because that time is the time when his mind is clear and no distractions, not because he believes that if he said them in that time he will get some special reward, or that there is something special about that time Islamically.
He also chooses a specific number, 1500 times.
Why? because he wants to say a lot of dhikr, and if he didn't specify a number he worries he might say a small amount of dhikr, thinking he said a lot.
or someone specifies 300 times because he only has 150 stones to count with, so he counts with them twice; it is not because he believes that the specific number is sunnah, or that saying it that many times will get him some special reward for that specific number and time.
At the same time, that person only does it for himself for reasons mentioned, he does not go tell others that they do it that many times in that specific time.
This would not be bid'ah.
Another example, a sister recites 3 juz and half daily after dhuhr prayer, she reads that much becuase that is the amount she is able to read in the free time she has after dhuhr prayer, and she chooses that time because it is when her children take a nap, so no distractions, this is not bid'ah, and no one would say it is.
or a shaikh specifying mondays to teach his students tafsir, he chooses that day because it is convenient for him, not because he believes it is a special day to teach tafsir.

2_ A person does the examples above thinking it is sunnah to do that, or that he will get a special reward for doing it at that time with that specific amount. This would be an innovation.
Also teaching others to do the same as he\she is doing, that is also innovation.

Now what Sufis do is not just as individuals, for similar reasons as I mentioned above, they do it in groups.
They have tariqas where in each one they have certain dhikrs, a certain amount of times that they do, thus a sunnah made for each group, for a sunnah is a way\path that is followed
One does something and people follow him in it, this is called sunnah linguistically, and in shari'ah it is an innovation, something that one has made up on his own, an innovation.
And what is worse is some sufis telling their people that if they said a specific dhikr a certain number of times, they will get such and such reward !!
and they spread these wird and dhikr, making booklets of their innovated adhkar.
Why don't they put as much effort in spreading the sunnah of the Prophet sallallahu alayhi wa sallam?
It is easy to claim to love the Prophet sallallahu alayhi wa sallam but actions speak louder than words.
May Allah keep up steadfast on the Sunnah of the Prophet sallallahu alayhi wa sallam.

[Um Abdullah M.]

The following report was called into question by a particular brother commenting on Seekingilm. The following is the takhrij. Abu Nu’aym reports the following in his Hilyat Al-Awliyaa through Imam Ahmad ibn Hanbal:

حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة: إني لأستغفر الله وأتوب إليه كل يوم اثنى عشر ألف مرة، وذلك على قدر ديني، أو قدر دينه

From ‘Ikrimah that Abu Hurayrah said: “Verily, I turn to Allah asking forgiveness and repenting to Him 12,000 times every day."

it is good to do a lot of istighfar and tawbah, and the athar above, if it is authentic, then it is like point #1 that I explained to you in my previous post.
He didnt' preach to others to do it that specific number of times, nor that they will get some special reward for that amount of times.


it is not recorded that the Nabi (’alayhis salaam) sought istighfaar this many times a day, in fact he said He (’alayhis salaam) only did this 70, and in another report 100 times in a day. Furthermore, Abu Hurayrah is specifying a number to do it, a definite bida’ah! Bida’ah hasanah! and sister dont paste now an article or lecture about bidah hasanah.

There is a hadith that says he did it MORE than 70 times.

صحيح البخاري - (ج 19 / ص 365)
قَالَ أَبُو هُرَيْرَةَ
سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ وَاللَّهِ إِنِّي لَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً

[nobody]

Didn´t prophet mohammad(sw) say la ilaha illalah? didn´t he say istigfar? didn´t he read quran?

Are we not allowed to pray more nafal then he did? are we not allowed to say istighfar more he did? are we not allowed to read more salawat ?

y v cannot recite allhumma salle alah after the tashahhud in 2nd rak of zuhr or 'asr ? assuming that u r a hanafi fellow. salams

[Abu Maryam PK]

Bismillah
assuming that u r a hanafi fellow. salams

He is maliki.
BTW where have u been? Working on the unification of Weak Forces and Strong Forces into a Grand Relativity Theory?

[nobody]

Bismillah


He is maliki.
BTW where have u been? Working on the unification of Weak Forces and Strong Forces into a Grand Relativity Theory?

Abdus salam was working on it. i heard that he was a mirzai.

[junaid123]

y v cannot recite allhumma salle alah after the tashahhud in 2nd rak of zuhr or 'asr ? assuming that u r a hanafi fellow. salams

Sorry akhi didn´t understand your question and stay on the topic of this thread.

[Madarijas-Salikeen]

as salaamu alaykum,

sister umm abdullah it seemed a moment ago you were against setting any specific number even if it is for yourself. Now is it ok for an individual to set a number just as long as he doesnt teach anybody else?

Yes we know the nabi salalahu alayhi wa salam also did more than 70 istighfar in the other reports it is 100. Yet abu hurayra radiallahu anhu still did 12000.

[Um Abdullah M.]

if I have said to you before not to do it (u alone for a reason similar to what I mentioned), then I have been mistaken.
but I am not mistaken regarding you specifying a number because your shaikh tells u to do it that many times, and that was our discussion last time, when u told me that ur shaikh tells u what to do.
you didn't pick a number for a reason similar to what I told you.

I personally would stay away from specifying a number even on my own (other than what is in Sunnah) just for a peace of mind.
epsecially since I don't have a reason to specify it anyways.
I just try to do dhikr whenever I remember, without counting, I feel I can concentrate better because I dont' have to worry about the count.

[Madarijas-Salikeen]

jazakallah khayr. I see so someone prescribing dhikr would be an innovation. but we may do as much as we want individually? I think i understand. And jazakallah khayr for your fast reply! I thought id have to wait until after work to get a reply lol

[Um Abdullah M.]

Yes we know the nabi salalahu alayhi wa salam also did more than 70 istighfar in the other reports it is 100. Yet abu hurayra radiallahu anhu still did 12000.

bro, go back to my post.
The number issue is not about being more than what the Prophet sallallahu alayhi wa sallam did a day.

I mean someone could say istighfar 100 times following the sunnah then later in day he says more istighfar with no specific number, just does it while he is sitting fixing something for example

would anyone say that is bidah?
no

and here he has done it more than 100 times.

we are suppossed to make a lot of istighfar because of our sins.
no limit to that.

[Madarijas-Salikeen]

as-salaamu alaykum,

jazakallah khayr, I think you have a point. I learned that many of the Ulama were very strict on the issue of bidah. Such as imam malik rahimahullah and others.

[Um Abdullah M.]

jazakallah khayr. I see so someone prescribing dhikr would be an innovation. but we may do as much as we want individually? I think i understand. And jazakallah khayr for your fast reply! I thought id have to wait until after work to get a reply lol

alhamdulillah for taking typing class in high school !

I advise everyone to take a class in typing, saves you lots and lost of time.

jazakallah khayr. I see so someone prescribing dhikr would be an innovation
wa eeyak
yes
Think about it bro.
dhikr is an act of worship, who is the one who prescribes for us how to worship Allah azza wa jal?
me? you? shaikh so and so?
or is it Allah azza wa jal and His messenger?

now if he was doing it himself, not ordering other Muslims to do it as if he has gotten some revelation from Allah to do that, then there would be no problem.
but he is making up a sunnah of his own, because people have followed him in that act (which is what making sunnah [a path] means, but it is an innovation shari'ah wise ), and this is not for anyone but the messenger of Allah sallallahu alayhi wa sallam who has gotten his orders from Allah azza wa jal.

I don't know if you get what I am saying or not.

[Madarijas-Salikeen]

Yeah i get what your saying. I still wonder though of the hadith of abu hurayra radiallahu anhu is strong. Inshaallah we will find out. Ive been reading sunnah way of the sufis lately by shaykh abu ghudda it seems really that many sufi groups would be astray. Abu ghuddah also quotes ibn qayyim rahimahullah a lot in his work. He refutes many different innovations like hadra. And it seems that really tasawwuf were people of zuhd and not necessarily systematic tariqas and schools.

[Um Abdullah M.]

as-salaamu alaykum,

jazakallah khayr, I think you have a point. I learned that many of the Ulama were very strict on the issue of bidah. Such as imam malik rahimahullah and
others.

wa alaykum assalam

All of ahl assunnah imams were strict against innovation.
Past religions were corrupted because of many things being added (innovations) and other things ommitted.

The problem bro is that many Muslims do not understand what bid'ah in deen is, they confuse it with linguistic meaning of bid'ah, so they confuse some matters, thinking it is bid'ah in deen while it is not, and vise versa.

one has to study the subject a little deep to comprehend it well.
I myself still need to study it more.

lastly, there is no limit to how much dhikr you can say, u can say it anytime of the day (morning, noon, evening, night) and in different positions (standing, sitting, laying down, while driving car, washing clothes ..etc.)

There is a hadith that encourages saying a lot of dhikr:

وعن عبد الله بن بسر رضي الله عنه أن رجلا قال يا رسول الله إن شرائع الإسلام قد كثرت فأخبرني بشيء أتشبث به قال لا يزال لسانك رطبا من ذكر الله
رواه الترمذي واللفظ له وقال حديث حسن غريب وابن ماجه وابن حبان في صحيحه والحاكم وقال صحيح الإسناد

rought translation: a man said to the Messenger of Allah: "The ibadat\acts (something similar to that, not sure how to translate "Sharai') are many, so inform me of something I cling on to, he said: "Keep your tongue wet with the dhikr of Allah".
excuse my bad translation.
if someone has a better translation please post it.

[junaid123]

I personally would stay away from specifying a number even on my own (other than what is in Sunnah) just for a peace of mind.
epsecially since I don't have a reason to specify it anyways.
I just try to do dhikr whenever I remember, without counting, I feel I can concentrate better because I dont' have to worry about the count.

I agree with you sister. THere are 2 things. One is my personal thinking and opinion and other is not to let others to do somehting because of my opinion. FOr example some says somking is makruh and some says its haram. According to my opinion its haram for me and makruh for others. I dont use tasbih, but if anybody use tasbih i say him whats the sunnah is, but i dont say using tasbih is haram or bidah. ITs also same about spefycing the numbers. Lets go back to the main topic.

[Um Abdullah M.]

plz remind me what the main topic was

[junaid123]

plz remind me what the main topic was

http://forums.islamicawakening.com/showthread.php?t=10287

[waziri]

What I mean is that he would be praying with an invalid wudu according to the malikis and shafis,and if we take it one step further and say the same person also bled and asked a non hanafi about it and was told it didnt invalidate his wudu and before he even did wudu he didnt say bismillah befor wudu,and ate some camel meat after wudu and he asked a non hanbali about this and was told his wudu is valid so he proceeded and ended up doing a wudu that all four schools consider invalid.

Now would anyone feel confident with this kind of wudu? Can we say for the layman his wudu is ok even though every alim that has ever lived would say that his wudu is invalid?



Ukhti Umm Abdullah still awaiting your response, and akhi AZ if you can explain I would appreciate it JK.

WASALAM

[Um Abdullah M.]

I think it is best if Abu Z answers it, he has more knowledge in this than I do.

[junaid123]

and the Propht sallallahu alayhi wa sallam didn't say "Allah Allah Allah" as a dhikr.
.

Well sister quran tell us .

قُلِ اللّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

“Say: Allah , then leave them to their playing”(6:91)

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ

“The beautiful names belong to Allah: so call upon Him by them; but shun such men as use profanity in His names: for what they do,they will soon be required.” (7:180)

There is no command to say akbar after allah or subhan

وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا

“But keep in remembrance the name of your Lord and devote yourself to Him whole-heartedly(all the time).” (73:8)

The name of your Lord is Allah and He is commanding you to devote yourself to Him with the remembrance of His Name i.e. Allah (Ism Rabbuka) 24/7 !

The clearest of all the hadith which supports the idea of making dhikr Allah Allah in repetition is in Sahih Muslim, Book of Faith, Chapter 67, The Disappearance of Iman. Book 1, Number 0273:

It is narrated on the authority of Anas that verily the Messenger of Allah (may peace be upon him) observed: The Hour (Resurrection) would not come so long as Allah is supplicated in the world.

“No People mention Allah but the angels surround them, mercy covers them, tranquility descends on them, and Allah mentions them to those who are with him.” (Muslim, Al-Tirmidhi)

So should we keep silent after saying allah only one time?

There is yet another hadith, as mentioned by Imam An-Nawawi in his Al-Adhkaar, wherein the Prophet Muhammad instructed Asmaa’ bint ‘Umays (radhiya Allahu ‘anhaa) with the following,

‏أَلَا أُعَلِّمُكِ كَلِمَاتٍ تَقُولِينَهُنَّ عِنْدَ ‏ ‏الْكَرْبِ ‏ ‏أَوْ فِي ‏ ‏الْكَرْبِ
”Shall I teach you some words that you should say at the time of كرب Karb or in Karb (heartache, distress, gloom)? Say:‏أَللَّهُ ‏ ‏أَللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا
“Allahu Allahu Rabbi Laa Ushriku Bihi Shay’a”Allah ! Allah ! , My Lord! I do not associate anything as a partner/co-equal with Him!

Sorry for being out of the topic.