List of common Bid'ah (innovations), with evidences

anymore>>>>>?

salaam

Kissing the thumbs is not a bida its based on a weak hadith.

peace

format_quote Originally Posted by Zafran

salaam

Kissing the thumbs is not a bida its based on a weak hadith.

peace

Praise be to Allaah.

As far as we know, there is no saheeh report from the Prophet (peace and blessings of Allaah be upon him) that when the muezzin says “Ashhadu anna Muhammadan Rasool-Allaah” we should kiss our thumbs, so doing so is a bid’ah (innovation). But it was proven that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever innovates something in this matter of ours that is not part of it will have it rejected.” And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad.



See Fataawa al-Lajnah al-Daa’imah, vol. 6, p. 96.

format_quote Originally Posted by aadil77

Praise be to Allaah.

As far as we know, there is no saheeh report from the Prophet (peace and blessings of Allaah be upon him) that when the muezzin says “Ashhadu anna Muhammadan Rasool-Allaah” we should kiss our thumbs, so doing so is a bid’ah (innovation). But it was proven that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever innovates something in this matter of ours that is not part of it will have it rejected.” And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad.


See Fataawa al-Lajnah al-Daa’imah, vol. 6, p. 96.

Salaam

The great contemporary scholar Shaykh Taqi Usmani (Allah have mercy on him) also mentions the non-offensiveness of this act in his “Discourses of Islamic Way of Life” thus he states:

“Upon listening to the Adhan in the Masjid, you heard the words “Ashhadu Anna Muhammad al-Rasul Allah” you suddenly felt a deep sense of love for the Messenger of Allah (Allah bless him & give him peace) and in this state of love and ecstasy you kissed your thumbs and placed them on your eyes. This action, in of itself, cannot be considered sinful or Bid’a. The reason being is that you did this out of love for the Messenger of Allah (Allah bless him & give him peace), and love and respect for the Messenger of Allah (Allah bless him & give him peace) is a praiseworthy act and a sign of faith….” (Islahi Khutbat (Urdu), 1/231)

The above statement from one of the renowned scholars of the Deobandi School clearly shows that the act of kissing one’s thumbs and placing them upon the eyes during Adhan is not, in of itself, an act of innovation. Those who categorically condemn this practice altogether should realize that it is not a baseless act that was invented by some Muslims in the Indian Subcontinent. It is something that is practiced in other parts of the Muslim and Arab world also, such as in Syria and Yemen. If one was to visit the famous city of Syria Halab (Aleppo), one would see many Arab Muslims including scholars kissing their thumbs and placing them on their eyes upon hearing the name of the Messenger of Allah (Allah bless him & give him peace) during the Adhan.

However, the other side of the coin is what we are discussing in this article, which is to over-emphasise something that may be merely considered a recommended act. Unfortunately, the other extremism found in some of our brothers is that they consider this act to be firmly established through the Sunnah like it is mentioned in a Hadith of Sahih al-Bukhari, hence they consider it to be a sign of being a true Muslim, and the one who does not kiss his thumbs is committing a sin. Thus, Shaykh Mufti Taqi Usmani (may Allah preserve him) further states:

“However, if an individual begins to tell the whole world that whenever during the Adhan you hear “Ashhadu Anna Muhammad al-Rasul Allah” you must all kiss your thumbs because it is Sunnah or Mustahab to do so, and whoever fails to kiss his thumbs does not truly love the Messenger of Allah (Allah bless him & give him peace), then this act, which was otherwise completely permissible, will become an act of reprehensible innovation. This is a minute difference between the two situations, in that if this lawful act is done with a right attitude, then it is not an innovation. However, if it is considered binding or thought to be an established Sunnah to the point that the one who wishes not to practice it is condemned, then it will become an innovation.” (Islahi Khutbat, 1/231)

source - http://www.daruliftaa.com/question.a...nID=q-09233162

heres another one.

[link removed]

peace

Im really confused about the 15th Shaban. All i have heard n read is that Allah decends into the nearest heavens to the earth and our fate is decided or something.. I know many people stay up n pray etc even though we should do that anyway all the time as much as we can. Some people go overboard and im not sure about this day. Can anyone give me hadiths etc or explain about this day..

Incredible thread, please keep posting.

I will share anything I find useful inshaAllah

format_quote Originally Posted by paradise786

Im really confused about the 15th Shaban. All i have heard n read is that Allah decends into the nearest heavens to the earth and our fate is decided or something.. I know many people stay up n pray etc even though we should do that anyway all the time as much as we can. Some people go overboard and im not sure about this day. Can anyone give me hadiths etc or explain about this day..

Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship

I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?

Praise be to Allaah.

There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.

Shaykh Ibn Jibreen.

If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Source

format_quote Originally Posted by ~SilverOrchid~

i like this conclusive paragraph

Our attitude concerning da’eef (weak) ahaadeeth which speak of good deeds

What is the attitude of the scholars concerning a hadeeth whose isnaad is da’eef (weak), but whose text encourages a righteous deed or a du’aa’? Please respond.

Praise be to Allaah.

The scholars differed concerning acting upon weak ahaadeeth which encourage righteous deeds. Some of them were of the view that it is permissible to act upon them, subject to certain conditions, and others were of the view that it is not permissible to act upon them.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a saheeh hadeeth, which are as follows:

1 – It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious.

2 – It should mention a good deed for which there is a basis in sharee’ah.

3 – When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution.

Acting upon a weak hadeeth does not mean that we believe it is mustahabb to do an act of worship simply because a da’eef hadeeth has been narrated concerning it. None of the scholars has said such a thing – as we shall see from the words of Shaykh al-Islam Ibn Taymiyah, below – rather what it means is that if it is proven that a certain act of worship is mustahabb because there is sound (saheeh) shar’i evidence – as in the case of qiyaam al-layl (supererogatory prayers at night), for example – then we find a da’eef hadeeth which speaks of the virtue of qiyaam al-layl, then there is nothing wrong with acting upon this weak hadeeth in that case. What is meant by acting upon it is narrating it in order to encourage people to do this act of worship, in the hope that the one who does it will earn the reward mentioned in the da’eef hadeeth, because acting on the weak hadeeth in this case will not lead to doing something that is forbidden in sharee’ah, such as saying that an act of worship is mustahabb that is not proven in sharee’ah. Rather, if he earns this reward all well and good, otherwise no harm is done.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250:

It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.

Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise… See Tadreeb al-Raawi, 1/252.

This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wa’l-Tarheeb, 1/47-67.

The saheeh proven reports from the Prophet (peace and blessings of Allaah be upon him) offer us sufficient evidence that we have no need to act on the basis of weak hadeeths.

The Muslim must strive to find out which ahaadeeth are sound (saheeh) and which are weak (da’eef), and be content to act on the basis of the sound reports.

And Allaah knows best.

Islam Q&A

Source

its good to learn the science of hadith.. and many scholars have said that theres so many sound hadiths that why muslims feel the need to rely on a weak hadith? imam bukhari's collection is the most authentic and muslims i believe whom are uneducated become very careless in this matter so much so that they don't even care to check such a hadith out by a scholar


Assalamu-`alaykum wa rahamatullahi wa barakatuhu:

1. Introduction
Over the years, Christian missionaries have solidified their reputation for embracing zealous new recruits. One fresh addition to this delegation of holy servicemen is the neophyte, Andrew Vargo. More often than not, the missionaries have overlooked the academic backgrounds of these fresh recruits, apparently intoxicated by their impassioned hatred for Islam. Mr. Vargo has recently tried his hand as a student of comparative religion, introducing some of the most fantastic ideas yet to the discourse. Among these ideas is a rather boastful claim concerning the collection of ahadith by the great Muslim scholar, Imam al-Bukhari (d. 256 AH). The highlight of Vargo's claim lies in the following:

In fact, it is difficult, in spite of the Muslim "science" of Hadith to know which traditions are strong or weak! For example, Bukhari collected over 600,000 reports, but kept only 7,397 as true!

This is one of the most popular claims concerning the vast collection of ahadith of al-Bukhari in the Christian missionary literature and comes with fanciful explanations. For example, Anis Shorrosh, a well-known Arab missionary, says:

... Bukhari, collected twenty thousand of them, of which he rejected ten thousand, accounting them untrue. Of the remaining ten thousand he accepted only 7,275, declaring the rest to be untrustworthy. Abu Da'ud accepted as authentic only 4,800 rules out 50,000.[1]

Similarly we find Norman Geisler and Abdul Saleeb claiming that:

...Bukhari, considered to be the most reliable collector, admitted that of the 300,000 hadith he collected, he considered only 100,000 might be true. He then narrowed this number down to 7,275, many of which are repetitions so that the total number is in fact near 3,000. That means that even he admitted there were errors in over 295,000 of them![2]

Nearly a similar statement is repeated by Geisler in his Baker Encyclopedia Of Christian Apologetics to cast doubts on the miracles performed by the Prophet Muhammad.[3] Abdiyah Akbar Abdul-Haqq, on the other hand, labels what al-Bukhari did not include in his collection as "apocryphal".

As to the abundance of the apocryphal traditions, we learn that the famous authority al-Bukhari choose only 7,000 out of a host of 600,000 traditions that were current in his on time.[4]

Similar statements were made by John Ankerberg and John Weldon, who quoted a "Muslim scholar".[5]

Not surprising is the case of Rand Corporation, who have published an interesting report on Islam entitled "Civil Democratic Islam: Partners, Resources, and Strategies". The report has two fold agenda: firstly, to try to create a version of Islam that suits the post-9/11 Western agenda and secondly encouraging creation of divisions in the Muslim society at home and abroad. The Rand Report's recipe to achieve this aim is to encourage and promote the so-called modernist Muslims and play one section of the society against another to split the Muslim society. A small example of it can be seen when the report uses the material from the hadith-rejectors (not surprisingly!) to claim "objectively" that:

Even if that were not the case, objectively speaking, there is little doubt that hadith is at best a dubious, flawed instrument. Consider that Al-Bukhari is the compiler of what is generally considered to be the most authoritative and reliable collections of hadith. He collected 600,000 hadith, examined them for their authenticity, eliminated all but 7,600 of them, deleted some for redundancy, and was left with a collection of about 4,000.[6]

As we shall see, feisty statements such as the above only prove to be self-defeating in the end. This article intends to examine missionaries' thesis in light of the scholarship of Imam al-Bukhari, and thereby ascertain the actual worth of their claim.

To appreciate the broader perspective, we will also include a discussion of Imam Muslim's ahadith collection, insha'allah.

2. Imam Bukhari & The Nature Of His Collection
Vargo, Shorrosh, Geisler, Abdul Saleeb, Abdul-Haqq and Benard have practically begged the question for us already - where exactly did Imam al-Bukhari mention that among the 600,000 ahadith in his collection, only 7,397 are to be accepted as 'true'? They maintains the missionary tradition of conveniently omitting any references that would not support their thesis; the mark of a true academicians, indeed! Once again, it is left to the Muslims to enlighten the ill-informed missionaries on this matter.

Imam al-Bukhari's actual words have been reproduced below:



* The two sahih collections did not gather the totality of the authentic ahadith as proved by al-Bukhari's testimony: "I have not included in my book al-Jami` but what is authentic, and I left out among the authentic for fear of [excessive] length.(Footnote 2)"

Footnote 2 says:

He [al-Bukhari] meant that he did not mention all the turuq [parallel chains of transmission] for each and every hadith.[7]

To reiterate this in elementary English, Imam al-Bukhari selected only a few authentic ahadith from his vast collection. However, he left out certain traditions, despite their authenticity, simply to avoid excessive length and repetition in his Al-Jami` (a discussion about which is given below). If anything, the privilege to make such a gesture is highly complimentary to the authenticity of the Islamic traditions. In another tradition, Imam al-Bukhari is also reported to have said:



He said, I heard as-Sa`dani say, I heard some of our companions say, Muhammad Ibn Isma`il said: I selected/published [the content of] this book - meaning the Sahih book - from about 600,000 hadiths/reports. Abu Sa`d al-Malini informed us that `Abdullah Ibn `Udayy informed us: I heard al-Hasan Ibn al-Husayn al-Bukhari say: "I have not included in my book al-Jami` but what is authentic, and I left out among the authentic what I could not get hold of."[8]

The above quotation reflects Imam al-Bukhari's gallant honesty to admit that he was not able to collect each and every authentic tradition that existed in his day. Rather, his Al-Jami` is only a partial collection of authentic traditions, despite its massive volume. Furthermore, it should be clarified for the missionaries that the notion of a partial collection of authentic material is quite different from the notion of a partially authentic collection of material. However, it is not our aim to offer a course on propositional reasoning. Thus, we leave the point with the hope that they will eventually comprehend this piece of preschool logic.

Professor Mustafa al-Azami, who offered a devastating critique of Joseph Schacht's work, again clarifies the misunderstanding of many orientalists on this issue:

Al-Bukhari did not claim that what he left out were the spurious, nor that there were no authentic traditions outside his collection. On the contrary he said, "I only included in my book al-Jami` those that were authentic, and I left out many more authentic traditions than this to avoid unnecessary length." He had no intention of collecting all the authentic traditions. He only wanted to compile a manual of hadith, according to the wishes of his Shaikh Ishaq b. Rahwaih, and his function is quite clear from the title of his book al-Jami` al-Musnad al-Sahih al-Mukhtasar min umur Rasul Allah wa Sunanhi wa ayyamih. The word al-Mukhtasar, 'epitome', itself explains that al-Bukhari did not make any attempt at a comprehensive collection.[9]

Yet, the missionaries seem to be living under the delusion that the 600,000 ahadith of Imam al-Bukhari's collection somehow means 600,000 separate narrations or bodies of text. His sloppy study of this issue becomes clear when one learns that a hadith is comprised of both a text (matn) and a chain of transmission (isnad). In the science of hadith, the same text with ten chains of transmission is regarded not as one hadith but rather as ten hadiths, despite the fact that the text attached to each chain is the same in every case.

Professor Mustafa al-Azami adds:

Now it is clear that when traditionalists give enormous numbers for the traditions, they mean channels and sources of their transmission, and do not mean real numbers of hadith.[10]

Nabia Abbott, a prominent orientalist who conducted an extensive study on hadith literature, observed that the phenomenal growth of the corpus of this literature is not due to growth in content but due to progressive increase in the parallel and multiple chains of transmission, i.e., isnads:


... the traditions of Muhammad as transmitted by his Companions and their Successors were, as a rule, scrupulously scrutinised at each step of the transmission, and that the so called phenomenal growth of Tradition in the second and third centuries of Islam was not primarily growth of content, so far as the hadith of Muhammad and the hadith of the Companions are concerned, but represents largely the progressive increase in parallel and multiple chains of transmission.[11]

Take a highly simplified example of one Companion narrating a single hadith from the Prophet to two students: these students themselves teaching that narration again to two pupils each and so on until we reach the time of al-Bukhari and his contemporaries. We will find that in al-Bukhari's generation at least 16 individuals will be hearing the hadith from their respective teachers. Because each individual chain of transmission counts as a separate hadith, what started out as a single narration transmitted by one Companion only, has evolved within a short period of time to 16 ahadith; an increase of 1600%. The true nature of affairs, however, being far greater, with a far greater number of Companions transmitting a far greater number of narrations to a far greater number of students. This then is the form in which proliferation took place, the dispersion of narrators and chains of transmission. Using the mathematical application of geometric progression, Nabia Abbott concludes:

... using geometric progression, we find that one to two thousand Companions and senior Successors transmitting two to five traditions each would bring us well within the range of the total number of traditions credited to the exhaustive collections of the third century. Once it is realised that the isnad did, indeed, initiate a chain reaction that resulted in an explosive increase in the number of traditions, the huge numbers that are credited to Ibn Hanbal, Muslim and Bukhari seem not so fantastic after all.[12]

The implications of explosive increase in of the isnad is dealt with here.

3. Imam Muslim & The Nature Of His Collection
Imam Muslim along the similar lines to that of Imam al-Bukhari , is reported to have said:

The translation of which is:

[...]. Imam Muslim said: "I have not included in my present book any thing but with proof [regarding authenticity] , and I have not left out anything but with proof". He also said: I did not include everything that I judge authentic/Sahih, I only included what received a unanimous agreement, i.e., what fulfilled all the criteria of authenticity agreed upon [by the scholars].

And Muslim has presented [his collection] to the scholars of his time, like Imam Abu Zar`ah, and retained what was void of defect, and left out what had some defect.[13]

From the above quotation, it is clear that Imam Muslim's collection is also a partial collection of authentic material and not a partially authentic collection of material. He followed a certain set of criteria that demanded a proof for the inclusion of each and every hadith in his collection.

4. Conclusions
Imam al-Bukhari's collection of ahadith was maintained to be authentic on account of his authority, and it has been maintained as authentic ever since. The missionaries' assertion, that Imam al-Bukhari regarded almost 99% of his own collection as spurious, is among the most rash and foolhardy statements ever dared by Christian missionaries. On the contrary, the 7,397 refers to the number of hadiths that Imam al-Bukhari chose to include in his Al-Jami` and left out many authentic narrations from his vast collection for the fear of excessive length.

Again, according to the Vargo:

In fact, it is difficult, in spite of the Muslim "science" of Hadith to know which traditions are strong or weak!

We should wonder whether the neophyte is as quick to demonstrate the same puerile enthusiasm over the question of his own religious texts. Regardless, we will quote the famous trial of Imam al-Bukhari to show how maqlub[14] (changed, reversed) ahadith can be identified with ease by a scholar of hadith:

The famous trial of al-Bukhari by the scholars of Baghdad provides a good example of a Maqlub isnad. The traditionists, in order to test their visitor, al-Bukhari, appointed ten men, each with ten ahadith. Now, each hadith (text) of these ten people was prefixed with the isnad of another. Imam al-Bukhari listened to each of the ten men as they narrated their ahadith and denied the correctness of every hadith. When they had finished narrating these ahadith, he addressed each person in turn and recounted to him each of his ahadith with its correct isnad. This trial earned him great honour among the scholars of Baghdad.[15]

Finally, it is worth citing a significant trend in modern Western scholarship of the Prophetic traditions of Islam. For the past several decades, criticism of these traditions has been the Orientalist's whipping post, an opportunity to invalidate the traditions of Islam, which culminated in the work of Joseph Schacht, mentioned earlier. However, this position has practically been reversed in recent times, with the advent of academic honesty on the part of Western scholars. Professor John Esposito of Georgetown University has made the following counter-criticism of Schacht's traditional position:

Accepting Schacht's conclusion regarding the many traditions he did examine does not warrant its automatic extension to all the traditions. To consider all Prophetic traditions apocryphal until proven otherwise is to reverse the burden of proof. Moreover, even where differences of opinion exist regarding the authenticity of the chain of narrators, they need not detract from the authenticity of a tradition's content and common acceptance of the importance of tradition literature as a record of the early history and development of Islamic belief and practice.[16]

The position of Esposito perhaps reflects the growing attitude among Western educational institutions that entertain any study of Islam and its traditions. This is simply evidenced by the fact that Professor Esposito has become one of the reigning authorities on Islam in the West, whose textbooks are considered university standards for courses on Islam.

Considering the missionaries' abuse of hadiths to denigrate the Prophet(P) of Islam, it would be too generous to assume that Vargo, Shorrosh, Geisler and Abdul Saleeb "misunderstood" the nature of the collection of Imam al-Bukhari. As for the Rand Corporation's report, their "objectivity" lies in the unverified use of source material. An honest misunderstanding entails at least some understanding of the issue, which doesn't even seem to be their case. Perhaps the Christian missionaries might consider beginning a genuine study of the science of hadith before they embarrasses themselves further.

Acknowledgements
We would like to thank Abu Hudhayfah for providing us necessary help and allowing us to use his material.

And Allah knows best!

The famous trial of al-Bukhari by the scholars of Baghdad provides a good example of a Maqlub isnad. The traditionists, in order to test their visitor, al-Bukhari, appointed ten men, each with ten ahadith. Now, each hadith (text) of these ten people was prefixed with the isnad of another. Imam al-Bukhari listened to each of the ten men as they narrated their ahadith and denied the correctness of every hadith. When they had finished narrating these ahadith, he addressed each person in turn and recounted to him each of his ahadith with its correct isnad. This trial earned him great honour among the scholars of Baghdad.[15]

amazing, scholars like Imam Bukhari had photographic memories you know, I think it was Imam shafi who would read a book and just looked at the pages to memorise it. He would cover 1 page while he memorised it and then he'd uncover the other page.

What's also amazing is that a book of hadith which was written in the time of the prophet pbuh by one of the students of abu Huraira was discovered, it contained a 130 hadith I think and the hadiths in this book were found in the famous 6 compilations like Sahih Bukhari, Sahih Muslim

format_quote Originally Posted by Scents of Jannah

What's the origin of the kissing of the thumbs? I heard people do it because they believe Hazrat Adam saw the image of the Prophet (saw) in his thumbnails and kissed them out of respect? Ok, so even if that were true, why are people doing it now. They didn't see the image of rasulullah in their thumbs? Is sending darood not better than kissing the thumbs when hearing the prophet's name in adhaan or anytime. In fact that is what we should do. Also if people believe that story, do they wonder why the blessed prophet's image was shown on the left thumb - the hand we don't even eat with. Even if Adam was in Jannah at the time, Allah knew we were coming to earth, so I can't quite believe this story and I think kissing the thumbs looks funny and pointless.

Also when we do something out of love, we do it from our heart. Not by coping what someone else is doing.

It's based upon a weak hadith I think. that narrates abu bakr did it not 100% sure though.

format_quote Originally Posted by squiggle

It's based upon a weak hadith I think. that narrates abu bakr did it not 100% sure though.

salaam

Yes your right

peace

format_quote Originally Posted by Scents of Jannah

Fabricated more like...

Jazaakallah khayr sister. Hanafi scholars have declared it as such as well:

http://www.central-mosque.com/fiqh/kthumb1.htm