From Bareilly, Mohallah Kanghī Tolah, asked by Nabī Bakhsh.
11 Şafar 1339 AH [~ 24 October 1920 CE]
“What do the scholars of the religion state in this issue, that most women, after having called the bangle-seller, reveal their hand from behind the veil,
As mentioned in this thread, there are many points of creed affirmed by Ĥakīm al-Samarqandī in his book Sawād al-Aáżam which contradict the Salafī creed.
This text gives us an insight into the Ĥanafī theology of Transoxiana.
The reason as to why this text was written was due to the request of the Samanid ruler Ismayīl ibn Aĥmad [234-295 AH / 849-907 AH]. He gathered the scholars of Transoxiana and requested them to compile a creed which contains the orthodox belief, due to the spread of heresies.
It was Ĥakīm Abu’l Qāsim Is’hāq ibn Ibrāhīm al-Samarqandī, a Ĥanafī scholar who was also a Sufi, who was chosen for this task.
The text was well-received and became an official catechism in the lands under Samanid rule, it was also translated into Persian.
I was requested to make a thread with basic books for those who wish to seek knowledge. This list will probably be updated as I remember more books, but it should suffice for now.
“The distinctinction between our fasting and the fasting of the people of the Book is the eating of suhūr.”
[Muslim]
See, may Allāh have mercy upon you, that the Most Beloved ﷺ differentiated between us and them even in fasting.
How, much more necessary is it to then differentiate ourselves in the rest of our affairs? If even our fasting is not to be as their fasting, then how can it be conceived that our ideologies and morals be the same as theirs?
Should we then be ashamed of our religion before them and deny parts and alter others in order to please them and make our own beliefs and ideas in line with theirs?
No, rather we must submit fully and maintain our difference with them.
It has become common for Muslims to accuse men of rape without sufficient evidence, and to then spread such among society. Some imagine that a mere claim of a woman, without the necessary proof,
is a satisfactory criterion by which a Muslim can be accused of a major sin. To the extent that we have such statements being said, and people are liking and pleased with them:
In the sharīáh, rape is a coerced form of zinā, and so is established only by what causes zinā to be established; testimony of four upright Muslim witnesses, or confession. Besides this, it is not permissible to accuse someone of any form of zinā, including rape.
In Ĥanafī Fiqh rape is, “istikrāh ála al-zinā”, coercion upon zinā.
In Mukhtaşar Ikhtilāfi'l Úlamā authored by Imām Abū Jaáfar al-Ţaĥāwī al-Ĥanafī [239-321 AH / 843-933 CE] is the section, “Regarding the one who is coerced upon zinā”:
if he coerces a woman and commits zinā with her, then upon him is the Ĥadd, and there is no Mahr upon him. And this is the saying of Ibn Shubrumah and Thawrī.”
Vol. 3, pg. 298.
Imām Qudūrī al-Ĥanafī [362-428 AH / 973-1037 CE] writes in Tajrīd in the section, “The man's coercion of a woman upon zinā.”:
“Our companions have said that if the man coerces a woman upon zinā, then upon him is the Ĥadd, but there is no Mahr upon him.”