Questions & Answers

Bismillah wal humdulillah
Below is a brief guideline in response to the enquiry.
Guidance on Transitioning from Madhhab-Based Practice to the Salafi Manhaj
(Following the Qur’an and Sunnah upon the understanding of the Salaf)
Introduction
The Muslim is commanded to follow the Qur’an and the authentic Sunnah as understood by the Salaf of this Ummah. The juristic schools (madhāhib) are respected and beneficial frameworks of fiqh, but adherence to them is not binding when clear evidence is established.
This guidance outlines a balanced, principled transition from madhhab-based practice to evidence-based adherence (ittibāʿ), while avoiding the two extremes of blind following and unqualified independent reasoning.
I. Fiqh Matters and the Sunnah
1. The Student of Knowledge (Maulana / Dars-e-Niẓāmī Graduate)
Such a person is no longer a layman (ʿāmmī), yet not a mujtahid. His position is intermediate:
• He should not abandon his Hanafi grounding entirely, as it provides structure in fiqh and uṣūl.
• He must leave blind taqlīd, while avoiding premature or unrestricted tarjīḥ.
• He should move toward ittibāʿ (following the evidence) through the explanations of reliable scholars.
He should benefit from the works and guidance of recognized scholars, including:
• The Committee of Senior Scholars (Saudi Arabia)
• The Permanent Committee for Academic Research and Fatwa (Saudi Arabia)
He should re-study fiqh with evidence (dalīl), beginning with:
• Ṭahārah (purification)
• Ṣalāh (prayer)
He may engage in limited tarjīḥ only in matters he has thoroughly studied, while consistently referring back to senior scholars in complex issues.
He must maintain respect for the scholars of the four madhāhib—especially the four Imams—and avoid any form of belittlement. Such conduct is contrary to the manhaj of Ahl al-Sunnah.
2. The Layman (Working Individual)
The layman is not required to perform ijtihād or tarjīḥ.
• He continues his current practice (Hanafi or otherwise), while gradually learning the Sunnah.
• He seeks knowledge within his capacity and time.
• His obligation is to ask reliable scholars and students of knowledge and follow their guidance.
• He must not attempt to independently derive rulings, as this leads to confusion and error.
He should begin with:
• Learning the correct ṣalāh from authentic narrations
• Improving his practice progressively and consistently
There is no sin upon him for following qualified scholars. The blame lies only in knowingly rejecting clear truth after it becomes evident.
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II. Foundational Principles During Transition
• Avoid haste in changing long-held practices
• Maintain humility and good character
• Avoid disputation and unnecessary argumentation
• Do not selectively combine opinions in pursuit of concessions
• Do not assume that Salafiyyah entails abandoning all scholarly structure
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III. The Balanced Methodology
The people differ in levels:
• The layman: asks and follows (ittibāʿ)
• The student: follows with understanding and verification (ittibāʿ with taḥqīq)
• The scholar: evaluates and derives rulings (taḥqīq wa tarjīḥ)
This classification is consistent with the explanations of scholars of Ahlus sunnah.
IV. Golden Principles
1. Avoid haste
2. Avoid arrogance
3. Do not engage in premature debates with family or community
4. Do not derive rulings without adequate knowledge
5. Remain connected to the scholars and upright students of Ahl al-Sunnah in your locality
The Prophet (peace and blessings be upon him) said:
• “The Hand of Allah is with the Jamāʿah (the united body upon the truth).”
• “Beware of division.”
Thus, one must remain attached to Ahl al-Sunnah as a whole, not isolated or partisan groupings.
V. Creed (ʿAqīdah)
1. Abandon speculative theology (ʿilm al-kalām), as it is a methodology criticized by the early Imams.
Adopt instead the creed based upon the Qur’an and Sunnah as understood by the Companions of the Prophet (peace and blessings be upon him).
2. Seek a qualified teacher and begin with:
◦ Tawḥīd
◦ Matters of īmān
◦ The methodology of the Salaf in practicing the religion
3. Seek continuous guidance on living and practicing Islam in environments where the Sunnah may not be widely known.
4. Avoid unnecessary disputation in matters of religion; engage only with knowledge, wisdom, and when there is a legitimate need.
5. Maintain humility, act with wisdom, and remain firm upon correct ʿaqīdah without compromise.
Conclusion
Salafiyyah is neither unstructured independence nor blind adherence.
It is:
Following the Qur’an and the authentic Sunnah upon the understanding of the Salaf—each according to his level of knowledge and ability.
We ask Allah to grant us sincerity, beneficial knowledge, sound understanding, and steadfastness upon the truth.
And may peace and blessings be upon our Prophet Muhammad, his family, and all his companions.
Answered by Shaykh Farouk Amod
The Salafi Jamiat - South Africa

Answer:
Firstly: The reality of this gathering:
The Ijtimāʿ refers to a gathering commonly organised by those affiliated with Tablighi Jamaat, connected to the broader Deobandi orientation.
These gatherings are generally based on:
• General reminders and exhortations
• Encouragement toward outward acts (such as prayer, dhikr, and daʿwah outings)
However, they are not founded upon structured learning of the Qurʾān and authentic Sunnah according to the understanding of the Salaf.
Secondly: Their methodology (manhaj)
Their methodology is characterised by:
• Weak emphasis on clarifying Tawḥīd and warning against Shirk
• Focus on virtues of deeds over structured, evidence-based knowledge
• Insufficient care in distinguishing authentic narrations from weak ones
• Lack of clear warning against innovations (bidʿah)
• Bringing together people of differing methodologies without clear distinction
In addition, their broader theological background includes influence from Ilm al-Kalam, particularly in matters of the Names and Attributes, which differs from the way of the Salaf.
Thirdly: The ruling on taking knowledge from them:
It is not appropriate to take knowledge from them as a primary or reliable source of Islamic learning, due to deficiencies in methodology and creed.
This is based on the principle stated by Muhammad ibn Sirin (رحمه الله):
“Indeed, this knowledge is religion, so look carefully at whom you take your religion from.”
Reported in the introduction to the Ṣaḥīḥ of Imam Muslim ibn al-Hajjaj.
Fourthly: Clarification and balance
It should be noted:
• They may have sincerity and effort in encouraging certain good actions
• However, sincerity alone does not correct methodological shortcomings
Therefore:
• What is correct is acknowledged
• But their methodology is not to be followed in seeking knowledge
Conclusion
The advice is:
To avoid relying on such gatherings for acquiring Islamic knowledge. In fact such gatherings cause more harm to ones Deen than good as it takes one away from evidence based methodology in knowledge seeking to a methodology based on tales of Tablighi personalities / elders and other stories.
Knowledge is taken from:
• Scholars known for sound ʿaqīdah
• Adherence to the authentic Sunnah
• Following the understanding of the Salaf (Sahaabah and the Taabi'oon and their students)
And Allah knows best.
May Allah grant us sincerity and correctness in knowledge and action.
The Salafi Jamiat - South Africa

A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure.

What she CANNOT do during menstruation:
- Enter the Masjid al-Haram - This includes the area around the Kaaba
- Perform Tawaf - This is the most crucial part that requires purity
- Touch the Mushaf (Quran) directly
- Perform formal prayers (Salah)

What she CAN do during menstruation:
- Make dhikr and dua - Remember Allah anywhere
- Read Quran from memory or digital devices (according to many scholars)
- Listen to Quran recitation and Islamic lectures
- Prepare for the rituals once she becomes pure

When menstruation ends:
Once the menstruation stops and she performs ghusl (ritual bath), she can:
1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah

Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]

A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure.

What she CANNOT do during menstruation:
- Enter the Masjid al-Haram - This includes the area around the Kaaba
- Perform Tawaf - This is the most crucial part that requires purity
- Touch the Mushaf (Quran) directly
- Perform formal prayers (Salah)

What she CAN do during menstruation:
- Make dhikr and dua - Remember Allah anywhere
- Read Quran from memory or digital devices (according to many scholars)
- Listen to Quran recitation and Islamic lectures
- Prepare for the rituals once she becomes pure

When menstruation ends:
Once the menstruation stops and she performs ghusl (ritual bath), she can:
1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah

Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]

Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter.

It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication.

The Prophet ﷺ said: "Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers... Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)

If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk.

Exceptions:
The Dua of the kuffaar will not be accepted in general except in the following situations:
- When a kaafir is in distress
- When a kaafir is oppressed

Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.

In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.

Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter.

It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication.

The Prophet ﷺ said: "Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers... Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)

If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk.

Exceptions:
The Dua of the kuffaar will not be accepted in general except in the following situations:
- When a kaafir is in distress
- When a kaafir is oppressed

Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.

In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.