Questions & Answers

The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the year 150 AH and who passed away in the year 204 AH. He formulated a methodology in Islamic Jurisprudence which was implemented and taught by his students after him, like Imaam Al-Muzanee for example.

It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet ﷺ. This was the motive of all of the other Imams.

What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet ﷺ and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.

If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet ﷺ was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.

In response to the second part:
The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.

A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet ﷺ said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.

It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.

The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the year 150 AH and who passed away in the year 204 AH. He formulated a methodology in Islamic Jurisprudence which was implemented and taught by his students after him, like Imaam Al-Muzanee for example.

It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet ﷺ. This was the motive of all of the other Imams.

What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet ﷺ and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.

If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet ﷺ was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.

In response to the second part:
The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.

A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet ﷺ said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.

It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.

Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him) is one of the noble Companions of the Prophet (peace be upon him) and the scribe of divine revelation. He was a righteous Muslim, a just ruler, and a scholar among the Companions.

His Leadership and Justice:
Mu'awiyah was known for his forbearance, wisdom, and justice. He ruled the Muslim lands with fairness and extended Islamic authority. His era witnessed significant Islamic conquests and expansion.

Regarding the Conflict with Ali:
The conflict between Mu'awiyah and Ali ibn Abi Talib (may Allaāh be pleased with them both) was a political dispute (fitnah) among the Companions, not a matter of disbelief or righteousness. Both were sincere in their positions, seeking what they believed to be correct.

The Prophet (peace be upon him) said about the conflict: "This son of mine is a Sayyid (leader), and perhaps through him Allaāh will reconcile two great groups of Muslims." [Sahih al-Bukhari 2704] - referring to Hasan ibn Ali making peace with Mu'awiyah.

Our Position as Ahlus-Sunnah:
Ahlus-Sunnah wal-Jama'ah love all the Companions, withhold from speaking ill of them, and believe that they are the best generation. We do not take sides in their disputes, and we ask Allaāh to be pleased with all of them.

Warning Against Reviling Mu'awiyah:
Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:

"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]

Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him) is one of the noble Companions of the Prophet (peace be upon him) and the scribe of divine revelation. He was a righteous Muslim, a just ruler, and a scholar among the Companions.

His Leadership and Justice:
Mu'awiyah was known for his forbearance, wisdom, and justice. He ruled the Muslim lands with fairness and extended Islamic authority. His era witnessed significant Islamic conquests and expansion.

Regarding the Conflict with Ali:
The conflict between Mu'awiyah and Ali ibn Abi Talib (may Allaāh be pleased with them both) was a political dispute (fitnah) among the Companions, not a matter of disbelief or righteousness. Both were sincere in their positions, seeking what they believed to be correct.

The Prophet (peace be upon him) said about the conflict: "This son of mine is a Sayyid (leader), and perhaps through him Allaāh will reconcile two great groups of Muslims." [Sahih al-Bukhari 2704] - referring to Hasan ibn Ali making peace with Mu'awiyah.

Our Position as Ahlus-Sunnah:
Ahlus-Sunnah wal-Jama'ah love all the Companions, withhold from speaking ill of them, and believe that they are the best generation. We do not take sides in their disputes, and we ask Allaāh to be pleased with all of them.

Warning Against Reviling Mu'awiyah:
Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:

"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]