Monthly Archives: August 2010

Refutation of Raising Hands in Sajood (Prostrations)


This Article is for clearing the misconception that one should do Rafa Yadain in Sajood or no? This is the weak hadeeth regarding this issue

The Hadith

Malik bin al Huwayrith reports that he saw the Prophet (saw) raise his hands in his salah until he brought them in line with the top of his ears, when he bowed into ruku, when he raised his head from ruku, when he went down into sujud, and when raised his head from sujud.(Sunan An Nasa’i)

Response

Note: Most of the response are from the book Noor Al Ainain of Shaykh Al Muhaddith Zubair Ali Zai Hafidhaullah

This hadeeth is weak due to oddness and Tadlees of Qatadah and Tadlees of Saeed and Ikhilaat of Saeed, but in some Nuskha of Sunan Nisai by mistake the narrator Saeed  ??????? changed in to Shu`abah ???????? , True is he is Saeed but not Shoabah

Proof for Above Claim

1. Imam Nisai mentioned From the chain of Ibne Abi Adi (an) Saeed (an) Qatadah same riwayah is in Sunan al Kubra Nisai
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2. Imam Ahmad mentioned same Narration with same wordings From the chain of Ibne Abi Adi (an) Saeed (an) Qatadah in Musnad Ahmad 
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3. Same riwayah quoted by Ibne Hazam from his chain from Imam Nisai and that is also from Ibne abi Adi from Saeed from Qatadah in al Muhalla
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4. Imam At Tahawi Hanafi mentioned same riwayah from his chain from Nisai and that also from the route of Ibne abi Adi from Saeed from Qatadah 
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5. Imam Al Behaqi ra mentioned this narration from Saeed
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6. Hafiz Ibne Hibban said sometimes by mistake Saeed becomes Shubah and Shubah become saeed in chain. (Al Majrooheen vol 1 page 59)
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7. Hafiz Ibne Hajar mentioned same riwayah from Saeed from Qatadah
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???? ?? ???? ???? ?? ???????? ?? ????? ?? ?????? ?? ???? ??????? ?? ????? ???? ?? ??? ????? ?? ????? ?? ??? ?? ???? ?? ???? ?? ???????? ??? ??? ????? ??? ???? ???? ????- ???? ???? ?? ????? ??? ???? ???? ??? ???? ?? ?????? ???? ???? ???? ??? ???? ?? ????? ??? ????? ???? ???? ???????? ????? ?? ????? ?? ??????? ?? ???? ??? ???? ?? ????.)].
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Here Ibne Hajar quoted this Narration and said all of the narrations(of rafayadain in sujood) have some faults
Fath ul Baree 2/223
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8. Ibne Rajab Quoted
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???? ????: ???? ????? ?? ????? ??? ???? ???? ???? ??? ????? ????: ??? ???????? ???? ?????

(Rough)
Imam Ahmed was asked about the narration’s dealing with raising ones hands before and after prostration, he said: The opposing narrations are stronger and more numerous
Fath ul Bare`ee of Ibne Rajab Vol 6 Page 1 351 under the hadeeth no: 739 Maktaba tul Ghuraba Al Athariyah

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Ibne Rajab said

.(Rough)
??? ??? ?? ????? ??? ?????? ????? ??????? ??????.

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Narrations regarding raising (hands) in Sujood etc are Ma`lool (faulty) ahadeeth)

Fath ul Baree of Ibne Rajab Vol 6 Page 354 Under the Hadeeth no: 739 Maktaba tul Ghuraba Al Athariyah


9. Imam Muslim also mentioned this chain of Ibn abi Adi from Saeed from Qatadah
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So this is from the chain of Saeed from Qatadah but not from Shobah from Qatadah.
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Shaykh Zubair Ali Zai said:
This hadeeth is weak due to Tadlees of Qatadah and tadlees of Saeed and Ikhilaat of Saeed and Oddness. (Noor al Ainain page 102)

Qatadah is Mudallis see Tabqaat al Mudalisseen 3/92

Shaykh Al Bani Authenticated the chain and said

The witness of this is also present in the hadith of Anas (ra) that the Prophet (Peace be upon him) used to raise his hands in ruku and sujood,d, this is narrated by Ibn Abi Shaybah (1/91/1) with authentic chain[Irwa ul Ghaleel, Volume No.2, Page Nos. 67-68]
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But in the chain of Abu Huraira ra in Musannif Ibne Abi Shaiba Hameed At Taweel is Mudallis and Narrating from (AN),
Hafiz Ibne HJAR MENTIONED HIM IN TABQAAT AL MUDALLISEEN 3/71
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Shaykh Zubair Ali Zai said
Hameed At Taweel is Mudallis in this Narration so this Chain is Weak “In Ruku” meaning “Before Ruku” and “In Sujood” meaning “Before Sajood”, These Both Rafayadain are of Qiyam not of Qa`ood.(Noor Al Ainain page 191)

Al-Nawawi (may Allaah have mercy on him) said commenting on the hadeeth of Abu Humayd al-Saaidi:

What is meant by the two prostrations is undoubtedly two rakahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rakahs as the imams did.

Al-Majmoo (3/447).

 


This is what Authentically proven that We should not do rafa yadain in sajood
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Hadeeth no: 1

Saheeh Muslim Book 4, Number 0758:
Salim narrated it on the authority of his father who reported: I saw the Messenger of Allah (may peace be upon him) raising his hands apposite the shoulders at the time of beginning the prayer and before bowing down and after coming back to the position after bowing. but he did not raise them between two prostrations.
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Hadeeth no: 2

Saheeh Muslim Book 4, Number 0759:
Ibn Umar reported that the Messenger of Allah (may peace be upon him), when he stood up for prayer, used to raise his hands apposite the shoulders and then recited takbir (Allah-o-Akbar), and when he was about to bow he again did like it and when he raised himself from the ruku’ (bowing posture) he again did like it, but he did not do it at the time of raising his head from prostration.
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Hadeeth no: 3

It was narrated from Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after two prostrations he would raise his hands likewise and say takbeer.

Narrated by al-Tirmidhi (3423); he said it is hasan saheeh. Also narrated by Abu Dawood (744) and classed as saheeh by Ibn Khuzaymah (584), Ibn Taymiyah in al-Fataawa (22/453) and al-Albaani in Saheeh al-Tirmidhi.

Islam QA says

What is meant by the phrase when he stood up after two prostrations is when he stood up after two rakahs. This is stated clearly in one of the two reports of al-Bukhaari in the section on Raising the hands where it says: When he stood up after two rakahs he would do likewise.

And then Islam QA says

What is proven from the apparent meaning of many of the ahaadeeth, and from the actions of some of the Sahaabah, is that the raising the hands in these places comes after one has finished standing up, especially as it says that there is no raising the hands when sitting, as we quoted in the third hadeeth, from Ali (may Allaah be pleased with him), which says: he did not raise his hands at any point during his prayer when he was sitting. Even though that may be interpreted as referring to  not raising the hands when prostrating and when rising from prostration.

Source: http://www.islam-qa.com/en/ref/95798

This is what Authentically proven from Malik bin Huwerith.
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Saheeh Muslim Book #004, Hadith #0761)

Abu qilaba reported that he saw Malik b. Huwairith(after the death of Prophet peace be upon him because abu qilaba is tabiyee) raising his hands at the beginning of prayer and raising his hands before kneeling down, and raising his hands after lifting his head from the state of kneeling, and he narrated that the Messenger of Allah (may peace be upon him) used to do like this.

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Saheeh Muslim Book 4, Number 0762

Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i.e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears). 

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COMPARISON OF COMPILATION OF QURAN TO BIDA`H OF MAWLID UN NABI

??? ???? ?????? ?????? ??????? ??????? ??? ????? ???? ????? ??????? ??? ???
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Introduction
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The opponents of Ahlus Sunnah, when asked to produce a proof from the Salaf  in the subject of Mawlid un Nabi, They come up with various lame reasons to excuse and promote the celebration of Prophet (SAW) by giving something out of subject and one of the excuses the come up is
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Was Qurn compiled at the time of the Prophet? If then wouldnt be it a Bidah in religion?
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To understand that we need to understand actually what is Bidah and what did Rasool (SAW) meant all Bidah are Misguidance?
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Does this mean innovation in Technology is Forbidden?
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Does it mean printing press, aircraft, innovation in design is forbidden?
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First let us come up with the first ploy the people of innovation (Ahlul bidah) do to promote their innovated beliefs and practices that is Compilation of Qurn which is our discussion of our subject.
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What is Bidah both linguistically and in Shariah?
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Imaam ash-Shaatibee (rahima-ullah) mentions:
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Linguistically Bidah (innovation) means ‘a newly invented matter’. And in Shariah he defines as follows and in the case of Shariah is as given below:
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????? ?? ????? ?????? ????? ???????? ????? ??????? ????? ???????? ?? ?????? ??? ??????
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Thus  “A newly invented way [beliefs or action] in the religion, in imitation of the Shariah (prescribed Law), by which nearness to Allah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed)).
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Ref: al-I’tisaam of ash-Shaatibee (1/37)
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In the same work he also provides the subject in discussion of a specific need   as follows
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An act of ibadah may be performed due to a number of reasons:

If the act is considered a need due to the natural circumstances of the people and there was no need during the time of the Prophet, sallallahu ‘alayhi wasallam, then it is considered as maslahah mursalah. For example, the compilation of the Qur’an, the use of the mihrab, the existing schooling system, the use of loudspeakers during the adhan, etc.
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Words of Umar ra pertaining to the compilation of Qurn
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The opponents normally used the wording of Umar (RA) from the hadith( which I will put it in full insha Allah ) :
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. ??? ??? ?????? ???? ?? ????? ???? ???? ? ??? ?? ????? ???
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Translation:
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I said to ‘Umar, “How can you do something which Allah’s Apostle did not do?” ‘Umar said, “By Allah, that is a good work.(end)
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To understand this issue better we need to know the following things:
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The hadith in complete needs to be understood  (not a portion as opponents used to take things out of context to support their views)
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Are there Quranic and Prophetic narrations to support this action of Abee Bakr?
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The situation at the time of the Prophet and at the time of the Khulafau Rashideen, whether there was a need at the time of the Prophet?  whether the Prophet was capable of doing such act and its comparison to the time of the Prophet?
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Certain statements when taken out from context will not give the entire situation and background and misguides the people in interpreting the issues.
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Step 1: Narration of the complete Hadith & Interpretation
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Y ???? ??? ??? ??? ???? ??? ??????? ???? ??? ?? ?????? ???? ??? ??? ??? ??? ???? ??? ?? ??? ????? ???? ?? ????? ?? ????? ??? ??????? ????? ?????? ???? ???? ?? ????? ????? ??????? ???????? ????? ???? ?? ?????? ???? ??? ?? ???? ???? ?????? . ??? ???? ??? ???? ???? ?? ????? ???? ???? ??? ???? ???? ???? ? ??? ??? ??? ????? ??? ??? ??? ??? ??????? ??? ??? ???? ???? ???? ????? ?? ??? ???? ??? ??? . ??? ??? ??? ??? ??? ??? ??? ??? ???? ?? ????? ??? ??? ???? ????? ????? ???? ??? ???? ???? ???? ????? ?????? ?????? . ?????? ?? ?????? ??? ??? ?? ?????? ?? ??? ???? ??? ??? ????? ?? ?? ??? ?????? . ??? ??? ?????? ???? ?? ????? ???? ???? ? ??? ?? ????? ??? ??? ??? ??? ??? ??????? ??? ??? ???? ???? ???? ??? ?? ??? ??? ??? ???? ??? ???? ????? ?????? ?????? ????? ?? ????? ??????? ????? ?????? ??? ???? ??? ???? ?????? ?? ??? ????? ???????? ?? ????? ?? ??? ???? { ??? ????? ???? ?? ?????? ???? ???? ?? ???? }
??? ????? ????? ????? ????? ??? ??? ??? ??? ????? ???? ?? ??? ??? ????? ?? ??? ???? ??? ??? ??? ???? ???
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Narrated Zaid bin Thabit:
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Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet’s Companions who fought against Musailama). (I went to him) and found ‘Umar bin Al-Khattab sitting with him. Abu Bakr then said (to me), “Umar has come to me and said: “Casualties were heavy among the Qurra’ of the! Qur’an (i.e. those who knew the Quran by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra’ on other battlefields, whereby a large part of the Qur’an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur’an be collected.” I said to ‘Umar, “How can you do something which Allah’s Apostle did not do?” ‘Umar said, “By Allah, that is a good project. “Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which ‘Umar had realized.” Then Abu Bakr said (to me). ‘You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah’s Apostle. So you should search for (the fragmentary scripts of) the Qur’an and collect it in one book).” By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur’an. Then I said to Abu Bakr, “How will you do something which Allah’s Apostle did not do?” Abu Bakr replied, “By Allah, it is a good project.” Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and ‘Umar. So I started looking for the Qur’an and collecting it from (what was written on) palmed stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat At-Tauba (Repentance) with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him. The Verse is: ‘Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa’ (At-Tauba) (9.128-129) Then the complete manuscripts (copy) of the Qur’an remained with Abu Bakr till he died, then with ‘Umar till the end of his life, and then with Hafsa, the daughter of ‘Umar(end)
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Now from the full hadith narration we can understand the background properly:
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Fear of Abu Baqr of people memorizing Quran being killed.
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From the command of Abu Baqr who ordered Zayd bin Thaabit to collect the whole Quran we understand that Quran was already recorded but not in one complete order which can  be found in authentic narrations also it was recorded in their hearts.
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Qurn was compiled in a different format to be saved and this was the objective. It was already collected in the hearts of the believers
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Step 2: Quran and Sunnah for the reference of this act:
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This command is enough for the people who blindly oppose us to state do you have a proof from Sunnah
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Proof 1:
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????? ????? ???? ??????? ???????? ???????? ?? ????
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I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided Khalifas after me (The complete Matn  and translation is given in the end)
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Sunan Thirmizhi 26762. Sunan Abi Dawood: 46073, Sunan Ibn Majah : 42
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Proof 2:
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Allah says in the Quran :
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Surah : 75 Verse : 17 ; Surah : Hijr Verse 9 Surah Bayyinat: Verse: 2-3
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????? ????????? ???????? ?????????????
17.It is for Us to collect it and that it be recited
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?????? ?????? ?????????? ????????? ???????? ???? ????????????
9.Verily, We, it is We Who revealed the Dhikr (i.e. the Qur’an) and surely We will guard it (from corruption).)
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2. A Messenger from Allah reciting purified pages.) (3. Wherein are upright Books.)
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So indeed Allah had told he would protect the Quran and his Messenger has told to obey the Khulafa Rashidoon. And indeed the saying and action of Umar and Abee Bakr was fulfilling the prophecy of Allah (SWT).The whole of the Quran was already recorded but not in one complete order as from the commands from Abee Bakr:
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Proof 3:
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?????? ? ????? ?? ???? ? ?????? ? ???????? ?? ??? ? ??? ? ??????? ? ??? ? ????? ???? ?? ??? ???? ? ??? ? ???? ???? ? ???? ???? ????? ? ???? ?
???? ????? ? ???? ???? ???? ???? ? ????? ????? ?????? ????? ?? ???? ?? ??? ????? ??? ? ?????? ? ???? ????? ?? ?? ???? ?? ??? ????? ??? ????? ???? ???? ???? ???? ? ???? ???? ???? ???? ? ??????? ???? ???? ? ?????? ? ???? ???? ?????? ?? ????? ???????
?????? ? ????? ?? ???? ? ?????? ? ???? ??? ? ??? ? ???? ???? ? ??? ? ???? ???? ? ??? ? ???? ????? ? ???? ?
???? ? ????? ??? ????? ? ???? ???? ???? ???? ? ??????? ?? ??? ??? ???? ???? ????? ?? ????? ???? ??? ??? ???? ????? ?? ??? ???? ?????? ????? ?? ????? ???? ??? ???
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Qurn was memorized by the Prophet himself to Jibreel and in the last Ramadan he heard it to Jibreel (pbuh) twice and so there was an order to be recited.
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Step 3A:Situation at the time of the Prophet:
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Why the Quran could not be compiled at the Prophets time . We can understand the same in 3 points
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Point 1: Qurn came in portions and not in a complete fashion
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Qurn came to the Prophet, not one go, but in portions, sometimes some verses were revealed and sometimes a full Surah
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106. And a Qur’an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.)
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Point 2: The issue of Verses being Mansookh
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There were verses in Quran where verses were abrogated and some abrogated verses were removed from the Quran itself after the coming of replaced new laws.
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A’isha (Allah be pleased with, her) reported that it had been revealed in the Holy Qur’an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah’s Apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur’an (and recited by the Muslims).
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Therefore to record the Qurn did not make any sense since the laws of removal is upon the commandment from Allah.
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Point 3: Revelations till the last period of Rasoolullah (SAW)
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Qurn kept revealing to the Prophet till his last days of life
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STEP 3B:Situation at the time of Abee Bakr :
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From the narration itself its obvious there was a need since many of them who memorized Quran was killed.
Abee Bakr feared about the Qurans existence and some sort of remedy was required
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Revelation of Qurn was complete
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By fulfilling this, he was just fulfilling the prophecy of Allah and the commandment of the Prophet (SAW)
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The commandment of Rasoolullah holds valid as Abee Bakr is among the Pious Khalifas and Sunnah of Rasoolullah its not just what Prophet did,
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But most importantly his commands, his doings and his approval also  is Sunnah
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Conclusion 
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To those who oppose us, who say the Compilation of Quran is not the Sunnah of the Prophet according to you (Ahlus sunnah) we reply, it indeed is a Sunnah, simply from his commandment to obey Abee Bakr and it was fulfilling the commands of Rasoolullah
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And analogy of this incident to take proof and Qiyaas it to Mawlid un Nabi is not supported. We do agree that Mujtahid Scholars consider the act as Bidah Hasanah according to their understanding and as how Shaykhul Islam Ibne Tamiyah interpreted it we do the same in this regard. His extract from Iqtidaau Siraathul Mustaqeem.
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????? ?? ????? ??? ????? ? ??? ?????? ??????? ?? ????? ???? ???? ?????? ? ???? ???? ????? ??? ???? ???? ???? ? ???????? . ????? ?? ?????? ??? ??? ?????? ????????? ? ?? ??? ?????- ?? ????? ???? ????? ??? ???? ???? ???? ????? . ?? ?????? ????? ?? ????? . ??? ??? ?? ????? ????? ? ?? ???? ??????? ?? ???? ?????? ??? ?? ??? ????? . ??? ??? ??? ????? ???? ? ?? ?????? ???? ????? ??? ???? ???? ??? ?? ??? ? ????? ????? ??? ???? ????? ???? ??? ???? ???? ???? ???????? ?? ??? ? ??? ??? ????? ????
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Translation :
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And so is the case with what some people have innovated, either in imitation of the Christians who celebrate the birthday of Jesus (as) or out of love for the Prophet (saas) and in order to exalt him. And it may be that Allah may reward them for this love and for the ijtihaad they made, but not for the innovation of taking the birthday of the Prophet (saas) as a festival; despite the differences regarding his actual birthday. For indeed, this was an act never performed by the earlier generations, had it been good in essence or correct Islamically, then those earlier generations (may Allah be pleased with them) would have more right to such a deed than us, for they had greater love for the Messenger (saas) and exalted him more than we do, and they were more concerned and ardent with performing good deeds than us.(end)
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Thus we hold onto what has come from the Salaf without abusing or mocking the difference of opinion what the Imams of the Khalaf gave their verdict and understanding upon their perspective on an issue. Finally from the advice of Rasoolullah (SAW) is to hold onto the Sunnah in the diff of opinion:
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Y ????? ??????? ?? ????? ??? ??? ??? ??? { ??? ??? ????? ??? ?? ???? ??????? ??? ?? ??? ?? ?????? ???? } ?????? ????? ?????? ?????? ??????? ???????? ???? ??????? ??? ??? ???? ???? ??? ???? ???? ???? ??? ??? ?? ???? ????? ?????? ????? ????? ???? ???? ?????? ????? ???? ?????? ???? ???? ?????? ???? ??? ??? ????? ???? ????? ???? ????? ? ???? ” ?????? ????? ???? ?????? ??????? ??? ???? ????? ???? ?? ??? ???? ???? ????? ??????? ????? ?????? ????? ???? ??????? ???????? ???????? ?????? ??? ????? ????? ???????? ?????? ??????? ?????? ??? ?? ????? ???? ??? ???? ?????
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“I enjoin you to have Taqwa of Allah and that you listen and obey, even if a slave is made a ruler over you. He among you who lives long enough will see many differences. So for you is to observe my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors, holding on to them with your molar teeth. Beware of newly-introduced matters, for every innovation (bid’ah) is an error(end)
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The rightly-guided khilafas ruled for 30 years. They include Abu Bakr (ra), Umar (ra), Umar (ra) and Ali (ra). The following 2 hadeeth prove this:
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[Please note the conversation between Safeenah and Saeed at the end. I did not put that in my initial post.]
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????? ???????? ??? ?????? ???? ?????? ?????? ?????????? ??? ??????? ?? ??????? ??? ????????? ?? ????????? ? ??? ??? ??????? ???? ??? ???? ???? ?????: ????????? ???????????? ?????????? ?????? ????? ??????? ???? ???????? ??? ???????? ???? ???????. ??? ??????? ??? ?? ?????????: ??????? ???????? ???? ?????? ??????????? ???????? ???????? ?????????? ??????? ?????? ??????? ????? ??? ???????. ?????? ???????????: ???? ???????? ??????????? ???? ???????? ???? ?????? ??????????? ???: ???????? ???????? ????? ??????????? ? ??????? ????? ?????????.
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Safeenah said: Allahs Messenger (saw) said: The Prophetic Caliphate will be for 30 years. Then Allah will give dominion to whomever he pleases.
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Saeed (a sub-narrator) said: Safeenah (the narrator) said to me: Hold two years for Abu Bakr, ten for Umar, 12 for Uthman and like that for Ali. Saeed said: I told Safeenah that those people claim that Ali, peace be upon him, was not a Khalifa. He (Safeenah) replied: Lie the tribe of Zarqaa i.e. the tribe of Marwan.(end)
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(Sunan Abee Dawood no. 4646 and authenticated by Shaikh Al-Albaani)
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???????? ?????? ??? ?????? ? ?????? ???????? ??? ???????????? ? ????? ???????? ??? ????????? ? ?? ??????? ??? ????????? ? ????? ????? ????????? ????? ?: ????? ??????? ????: ???????????? ??? ???????? ?????????? ?????? ? ????? ?????? ?????? ?????? ????? ????? ??? ?????????: ??????? ???????? ????????? ???? ??????? ????? ?????: ?????????? ?????? ??????????? ????????? ????? ????? ??: ?????? ????????? ??????? ???: ?????????????? ?????????? ??????. ????? ??????? ???????? ????: ????? ????? ????????? ??????????? ????? ???????????? ???????? ?????: ?????? ??? ????????? ???? ???? ??????? ???? ????? ?????????
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Safeenah said: Allahs Messenger (saw) said: The Caliphate will remain in my nation for 30 years and then kingship after that.
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[Saeed, the sub-narrator said]: Then Safeenah said to me: Hold the khilafa of Abu Bakr, that of Umar, Uthman and the Khilafa of Ali. Saeed said: We found it to be 30 years! I said to him. The Umayyad tribe claim that there is Khilafa among them. He replied: The tribe of Zarqaa lie. They are kings from among the worst of kings.
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(Saheeh Sunan At-Tirmidhee no. 2226)
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According to Dr. Bilal, Ibn Qudamaa does not count the reign of Hasan (ra) perhaps because he considered it part of Alis (ra) reign or maybe he does not consider it a khilafa as Hasan (ra) abdicated. Thereafter, Dr. Bilal uses the attached chart as proof that Hasans (ra) should be counted.
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He also uses the following hadeeth as a proof of the khilafa of Hasan (ra):
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?????? ?????? ???????? ??? ???????? ???????? ??? ???? ?? ?????? ???? ??? ????? ????? ??????? ??? ???? ???? ????? ??? ??????? ??????? ??? ?????? ????? ??? ?????? ???? ?????? ???? ?????: ???? ??? ??????? ???? ??????? ?? ??????? ??? ???? ??????? ??? ????????.
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Narrated Abu Bakra: I heard the Prophet talking at the pulpit while Al-Hasan was sitting beside him, and he (i.e. the Prophet ) was once looking at the people and at another time Al-Hasan, and saying, “This son of mine is a Saiyid (i.e. chief) and perhaps Allah will bring about an agreement between two sects of the Muslims through him.” (Sahih Al-Bukhari, Volume 5, Book 57, Number 89)
.

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The Creed of Ibn e Hajar Asqalani VS extreme Soofiyah

1. Whadatul Wajood

The creed of Wahda Tul Wajood is Well known in Ghali Soofiyah but Ibne Hjar Asqalani RA clearly refuted the creed of Wahda tul Wajood

Ibn Hajar Asqalani wrote against Wahdatul wajood and Ghali Soofis

?????????? ??????????? ?????? ???????? ??????????? ????????? ????? ?????? ??????? ??????? ????????? ????? ?????? ???????????? ???????? ?????????? , ?????? ???????? ???????????? ??? ???????? ??????????? ?????????? ???????????????? , ????????? : ???????? ?????????????? ????? ????????? , ?????????? : ?????? ???????????? ??????? ??????????? ?????? ??????????? ??? ????????? ???????? ??????????? ??????? ????????? ???????? ????????????? ??? ???????? ????????????? ?????????? ???????? , ??????? ???????? ?????? ?????? ???????????? ??? ????? ??????? ???????? ????? ???????? , ??????? ?????? ???????? ????? ????????? ????????? , ????? ????? ???????? ???????? ?????????? , ????? ????? ???????? ???????? ????? ????????? ?????????????? ?????????? ??????? ?????????
(Rough)

The meaning of Tawheed of Allah Tala is to take shahaddah that He is Ony ILah, and some ghali sufis name it as The Tawheed of folks.Two Groups have fabricated two things in the commentary of Tawheed, One of them is the Tafseer of Mutazilies that has been passed away, and the second one is from ghali Sufis When there leaders did Kalam in the issue of Mahaw and Fana and their meaning in this is to exaggerate in Satisfaction, Submission and Commitment (with Allah)….some of them exaggerated and left the kuffar behind, then some of them exaggerated and said the meaning of tauheed is Wahdatul wajood.

Fath ul Baree Kitab At Tawheed Chapter 1


2. Ibn e Hajar Asqalani RA refuting Muhiyudin Ibn Arabi

Soofiyah clearly Praise Ibn al Arabi butibn e Hajar asqalani said

??? ??? ???? ????? ?????? ???? ????? ???????? ?? ?? ?????? ????? ?????? ???? ????
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I asked our Shaykh Al Imam Siraaj ad-Deen al-Balqeenee about ibn al-Arabee and he promptly replied that he was a kaafir
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Lisan al Meezan Vol 4 page 318 no: 902 The Tarjuma of Omar bin Ali Ibn Faras
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Tanbeeh al Ghabi Author Muhaddith Al Baqi`ee student of Ibne Hajar Asqalani
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3. Mubahila between Ibne Hajar Asqalani and Follower of Ibn al Arabi

Al Fasi wrote

????? ?????? ?????? ????? ? ?????? ???? ????? ???? ?? ??? ?? ??? ??????? ????: ??? ???? ???? ??? ??????? ???? ???? ?????? ????? ?? ??? ??? ???? ? ??? ??? ??? ???? ?????? ? ??? ????? ??? ?????? ??????? ?? ?? ???? ? ?????? ??????? ??? ??????? ???? ? ???? ??? ???? ??????? ??? ? ????? ????? ? ???? ?? : ?? ??????? ?? ??? ???? ! ??? ???? ?????? ? ??? ?? ????? ????? ? ???? ?????? ?????? ??? ????? ? ??? : ???? ?? : ??? ???? ? ??? : ???? ?? : ?? : ????? ?? ??? ??? ???? ??? ???? ?????? ?????? ? ???? ??? ? ???? ??? : ????? ?? ??? ??? ???? ??? ??? ?????? ?????? ? ???????? ? ??? : ?? ??????? ?? ??? ??????? ??? ?? ???? ????? ? ???? ??? : ??? ??? ???? ??? ???? ? ??????? ?????? ????? : ?? ????? ????? ? ??? : ?? ????? ???? ? ??? ??? ????? .??? ???? ?? ???? ?? ?????? ???? ????? ?? ??? ????????? .

I heard our companion al-Haafiz al-Hujjah al-Qaadi Shihaab al-Deen Ahmad ibn Ali ibn Hajar al-Shaafai say: there were many disputes about Ibn Arabi between me and one of those who like Ibn Arabi, until I insulted him because of the bad things that he had said, but that did not make the man change his mind. He threatened to complain about me to the Sultaan in Egypt with regard to a matter that was different from that which we were arguing about, just to cause trouble for me. I said to him: the Sultaan has nothing to do with this! Come, let us make Mubaahalah [call our sons, our wives and ourselves and pray and invoke the Curse of Allaah upon those who lie cf. Aal Imraan 3:61]. It is very rare, when people make Mubaahalah and one of them is lying, for that one to go unpunished. So he said to me, Bismillaah [i.e, he agreed]. And I said to him: Say: O Allaah, if Ibn Arabi is misguided, then curse me with Your Curse so he said that. Then I said, O Allaah, if Ibn Arabi is rightly-guided, then curse me with Your Curse. Then we parted. Then we met in a park in Egypt on a moonlit night, and he said to us, Something soft touched my leg, look! So we looked but we did not see anything. Then he checked his eyes and he could not see anything (i.e., Allaah had afflicted him with blindness).

This is the meaning of what Al-Haafiz Shihaab al-Deen ibn Hajar al-Asqallaani told me.(end)

Aqeedah Ibn Arabi wa Hayaatuhu by Taqiy al-Deen al-Faasi, p. 75,76

Tanbeeh ul ghabi of Muhaddith Burhan ul din al baaqiee page 136 and 137 and Hafidh Sakhawee in the Tarjuma of Hafidh ibn e Hajar Asqalani
Also see:Who was Ibn Arabi see here: http://www.islam-qa.com/en/ref/7691/arabi

4. The creed that we can see Prophet peace be upon him while awake

The belief of Ghali Soofiyah is that Prophet peace be upon him can visit anyone while awake and 100s of soofiyah claimed that they have met Prophet peace be upon him while awake, among these soofiyah DR TAHIR UL QADRI is famouse who is still living, let us see what Ibne Hajar Asqalani Said regarding this issue.

Narrated Abu Huraira:
I heard the Prophet (sallallahu alaihi wa sallam) saying, “Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape.” Abu ‘Abdullah said, “Ibn Sirin said, ‘Only if he sees the Prophet in his (real) shape.'”

Bukhari Book 87, Number 122


Commentary of Ibne Hajar Asqalani

Al-Haafiz ibn Hajar al-Asqallaani Commented and stated that Ibn Abi Jamrah narrated from some of the Sufis that they saw the Prophet (peace and blessings of Allaah be upon him) in a dream, then they saw him after that when they were awake, and they asked him about some things which they were worried about, and he told them how to deal with them, and they followed his advice and achieved the desired results. Then al-Haafiz commented on that by saying:

???: ???? ???? ??? ??? ??? ??? ????? ???? ????? ????? ?????? ???? ?????? ??? ??? ???????? ????? ???? ?? ???? ??? ???? ?? ?????? ?? ?? ???? ???? ???? ??? ??? ?? ?????? ???? ?????? ?? ?????
I say: This is very odd. If we interpret it as it appears to be, then these people would be Sahaabah, and there could be Sahaabah until the Day of Resurrection. But this may be refuted by the fact that many people see him when they are asleep but no one says that that they saw him when they were awake, so there is an inconsistency.
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Fath al-Baari, 12/385 (translation taken from Islam QA fatwa no: 70364)
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5. Ilm e Ghayb of Prophet peace be upon him (Knowledge of Unseen pf Prophet) and Hafidh Ibne Hajar Asqalani
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The creed of Soofiyah is that Prophet peace be upon him had Kulli(all) BestowedKnowledge of Unseen
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Sufi Scholar

Professor Dr. Muhammad Mas’ud Ahmed, M.A. Phd.said:


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The Holy Prophet (sallal laahu alaihi wasallam) was sent as a “Shahid” (Witness), i.e. a person who is in constant touch will the affairs taking place in the world, examining and analyzing them as an observer with an insight to assess and analyse their influence in day-to-day matters. He thus remained ever aware of the God-gifted vigilance possessing full knowledge as an eye-witness, with powers of Haqq-ul-Yaqeen and Ain-ul-Yaqeen – the faculty of witnessing things with unwavering faith and certitude.
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Article ilm-e-ghaib – (Knowledge of Unseen)

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Source of Sufi website: http://www.islamicacademy.org/html/Articles/English/ilm_e_Ghaib.htm

Ibne Hajar Asqalani RAsaid in the commentary of this hadeeth as follows:

Narrated Khalid bin Al-Walid:

Allah’s Apostle and I entered the house of Maimuna. A roasted mastigure was served. Allah’s Apostle stretched his hand out (to eat of it) but some woman said, “Inform Allah’s Apostle of what he is about to eat.” So they said, “It is mastigure, O Allah’s Apostle!” He withdrew his hand, whereupon I said, “O Allah’s Apostle! Is it unlawful?” He said, “No, but this is not found in the land of my people, so I dislike it.” So I pulled the mastigure towards me and ate it while Allah’s Apostle was looking at me.

Bukhari,Volume 7, Book 67, Number 445:



Ibne Hajar Asqalani RA said in Fathul Bari under the commentary of This hadeeth

????????? ????? ??? ??????? ???? ?????????????? ?????? ??? ???????? ?????? ???????? . ?
And He (peace be upon him) was not Aware of Unseen except what Allah Ta`ala told him (through wahyy)
Fath ul Bari 9/668


6. Life of Prtophets in graves is like the life of Barzakh not like the life of World

Ghali Soofiyah (like Ahmad Raza Khan Brelvi) Clearly Says The life of the noble Prophets (may Salah and Salam be upon them) is real and physical similar to the life of this world

(see creed of Ahmad Raza Khan brelvi here with scans:http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=115)

Scholars of Ahlus Sunnah (like Shaykh Saleh Al Munajjid) says that The Prophet (peace and blessings of Allaah be upon him) is alive in his gravein the sense of the life of al-barzakh so he enjoys the blessings that Allaah has prepared for him as a reward for his great good actions that he did in this world.But the life in the grave is not like the life of this world, or the life in the Hereafter

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Same is the Creed of Ibne Hajar Asqalani

Hafidh Ibne Hajar Asqalani said regarding Life of Prophet Peace be upon him

??????? ??????? ???????? ??????? ?????? ????? ??? ????? ????????? ?????? ?????? ??????? ????????? , ???????? ????????? ???????????? ???????????? ???? ??????? ????????????? ??????? ???????? ??????????? ??????????? ????????????
?????????? , ????????? ?????? ???????? ?????? ????? ?????? ?????? ??????? ????????????? ??? ???????? ?????????? ?????????? , ?????????? ????????
The context shows that it was in end of life of the Prophet (saw), as for Tawdi (saying goodbye) to the dead, it is possible that the Sahabi meant stopping his visit of dead people with his body, because after his death, although he is alive (after death), but it is next life (Hayat Ukhraviyah) which has no similarity with life of Duniyah. Allah knows best
Fath ul Bari Book of Maghazi (Ghazwah) Chapter Uhud

7. Ibne Hajar Asqalani and Ibne Tamiyah (this is not included in creed)

Ghali soofiyah clearly says Shaykh ul Islam Ibn e Tamiyah ra was Mujassamah (Naudhubillah)

al-Hafiz Ibn Hajar wrote a lengthy biography of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on them both) in his book al-Durar al-Kaaminah, at the beginning of which he said:

” .. ????? ?? ???? ?? ???? ??? 67 ? ???? ?? ??? ??? ?????? ??????? ??????? ??????? ??? ???? ???? ??? ??? ?????? ?? ????? ? ???? ????? ???? ??? ??? ???? ???? ??????? ???? ?? ?????? ?????? ? ????? ????? ? ????? ????? ? ???? ???? ????? ? ???? ??????? ? ???? ????? ?? ???? ????????? ???? ?????? ??????? ?? ??????? ???????? ???????? ??? ????? ????? ?????? .. “

His father took him with him from Harraan in 667 AH, and he learned from Ibn Abd al-Daaim, al-Qaasim al-Arbili, Muslim ibn Allaan, Ibn Abi Umar and al-Fakhr, among others. He read by himself and copied Sunan Abi Dawood, and he studied al-rijaal (narrators of hadeeth) and al-ilal (faults in hadeeth). He acquired deep knowledge, and he distinguished himself and went ahead of others. He wrote books, taught and issued fatwas, and he surpassed his peers. He had an amazing ability to recollect quickly; he was courageous; he had a deep knowledge of textual and rational matters; and he was able to discuss matters in detail on the basis of the views of earlier and later scholars

Al-Durar al-Kaaminah fi Ayaan al-Miah al-Thaaminah (1/168).

Islam QA says (source: http://www.islam-qa.com/en/ref/96323)

Note: Although the texts that we have quoted or referred to, which contain the words of al-Haafiz Ibn Hajar (may Allaah have mercy on him) or which were quoted by al-Haafiz from others, speak of respect for Shaykh al-Islam and highlight his status in the field of religious knowledge, that does not mean that al-Haafiz did not differ with Shaykh al-Islam at all in some fields of knowledge, or that he never criticized him, because it usually happens that scholars refute one another, without that necessarily meaning that the one who refutes another does not respect or appreciate the status of the latter, let alone accuse him of innovation or misguidance. Long ago, Imam Maalik (may Allaah have mercy on him) spoke his famous words: Anyones opinion may be accepted or rejected, except the occupant of this grave or words to that effect meaning the Messenger of Allaah (peace and blessings of Allaah be upon him).

See whole verdicts of Hafidh Ibne Hajar Asqalani ra on Shaykh ul Islam Ibne Tamiyah in the link of Islam QA


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Istegatha (Narrations: O Slaves of Allah Help me and its reality)

Narration: O Slaves of Allah! Help Me and its Reality


??? ???? ?????? ??????
?? ????? ??? ????? ? ? ??????? ? ???????? ? ????? ????? ?? ???? ?????? ? ??? ????? ???????. ?? ???? ???? ??? ??? ?? ? ??? ???? ??? ???? ?? ? ????? ?? ?? ??? ??? ???? ???? ?? ???? ??. ?? ??? ? ? ?????? ????? ? ?????? . ( ???????? ????? ? ?????? ?????? ????? ??? ????? ?? ???????? ??? ????? ???????? )


??? ???


Introduction:

The main intention for writing this article is to understand the reality of the subject narration and a rebuttal to those who has been spreading lies and Fitna by taking a portion out of context and creating Fitna to the people.

May Allah guide us and save us from the Fitna of these people whose main job is to take things out of context, add something to their own on the narration and purposely distort and misinterpret to carry out misconceptions in the minds of the people. Like how Ali bin Abee Talib said ???? ?? ???? ??? ???? most of their sayings are true but their intention is false; meaning they take things out of context. Well even sometimes even the quotes what they put is also often LIES. Any ways getting into the topic.

Contents

a Narration 1 &2:Muajamal Kabeer and Musnad Abee Yala
b Narration 3:from Muajamal Kabeer
c Narration 4:Musannaf Ibn Abee Shaybah
d Narration 5:Shuabul Eaaman
e Athar of Imam Ahmad bin Humble
f These weak Narrations are against Quranic Teachings
g These Weak Narrations are gainst Authentic Ahadeeth and
Understandings of Sahaba
h Conclusion

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What scholars say regarding Life in Graves or Barzakh?

What Scholars says Regarding Life in Graves

  • a) It is Mentioned inCommentary of Aqeedah At Tahawiyah

The ahadith from the Messenger of Allah (peace be upon him) that speak of the suffering of the people or their joys and their questioning by the two angels in the graves reach the level of Mutwatir. We must believe in them and believe that the things they say are true, and abstain from asking about their modalities. We have not seen anything like them in this life, and can not therefore understand them with our reason. There is nothing in the Islamic texts that reason may consider to be impossible, although it does refer to matters that are difficult to comprehend. The soul will not be returned, for example to the body in the way we are aware of in this world. That will occur in a completely different way.

There are five types of relationship between spirit and the body…..
(And no: 4 he mentioned)

The connection between them in Al Barzakh (between death and resurrection), Although spirit is separated from the body It is not the complete separation such that there is no longer any connection between them, as it is related that the soul is returned to the body, any time a Muslim sends his greetings, It is also recorded that he hears their footsteps when the people walk away from him. This is special kind of returning to the body that does not imply that the body has any life in it before the day of resurrection….(end)

(Then he said on same page)

The Punishment of the grave is the same thing as the Punishment of al barzakh.
Everyone who dies and is deserving of punishment receives his share of it, whether he is buried in a grave or not, If an Animal eats him, He is buried to a Crisp, scattered by a windstorm, Crucified, or drowns in a boat, the punishment of the spirit and a Body Reaches him in the same way that it reaches those in grave.

As for what is related concerning his sitting and differences concerning their chests, they must be understood from the Messenger of Allah (Peace be upon him) in the way he meant them without exaggeration or understatement.
His words can not be interpreted in a manner that is not consistent with what he said. Neither should one minimize the words he said as part of guidance. Whenever that occurs, It usually leads to misguidance. One turns away from the truth that only Allah can know. In fact Improper understanding of Allah and his Messenger is the source of all the heresies and misguidance that have cropped up in the history of Islam… (End)(Commentary of Aqeedah At Tahawiyahby Imam Al Izz bin Abdus Salam English Translation Page 358-359)

Comment:This is very nice explanation on this issue some people who say Prophets and Auliyah are Alive in graves like worldly life, then they say if they are alive then they can come to this world and if they can come in this world then they can help us, and they are watching etc this is totally deviancy.

Proof for Above comment is
  • Ahmad Raza Khan Brelvi said
Question: What is the difference in the Barzakhi life of Prophets (may Salah be upon them) and Awliya

The life of the noble Prophets (may Salah and Salam be upon them) is real and physical similar to the life of this world (Haqiqi Hisi Dunyawi), and death touched them for a little moment just to fulfil the divine promise, then just after they are given the same life…(Malfuzat v 3 p 276)(Translation Taken from http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=147)
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Comment:Then some people exaggerated and say (like a sect in Pakistan by the name of Usmani) that there is no life in graves because if there is life then people will say we can ask help from them, they can come to this world etc using their false reasoning against Hadeeth.The correct view is mentioned in Commentary of Aqeedah al Tahawaiyah mentioned above.
  • b) Imam Ibn al Qayyam said

Finally the body is buried and soul returns to between the body and the shroud. This return does not imply the same connection that the soul had to the body in this world. it is not even the the same connection which it had in the sleeping state nor the connection which it has when it is in its resting place. this return is a special return for the questioning as we have already clarified(Kitab AL RUH page 17, English Translation)

  • c) Imam Ad Dahabee Said
??? ?? ?? ???? ???? ???? ?? ??????
And He (peace be upon him) is alive in his grave like the life in Al Barzakh(Seyar Ailam Al Nubala Vol 9 Page 161)
  • d) Hafidh Ibne Hajar Asqalani said
??????? ??????? ???????? ??????? ?????? ????? ??? ????? ????????? ?????? ?????? ??????? ????????? , ???????? ????????? ???????????? ???????????? ???? ??????? ????????????? ??????? ???????? ??????????? ??????????? ????????????
?????????? , ????????? ?????? ???????? ?????? ????? ?????? ?????? ??????? ????????????? ??? ???????? ?????????? ?????????? , ?????????? ????????
The context shows that it was in end of life of the Prophet (saw), as for Tawdi (saying goodbye) to the dead, it is possible that the Sahabi meant stopping his visit of dead people with his body, because after his death, although he is alive (after death), but it is next life (Hayat Ukhraviyah) which has no similarity with life of Duniyah. Allah knows best (Fath ul Bari Book of Maghazi (Ghazwah) Chapter Uhud)
  • e) Imam Behaqy Said
???????? ????? ?????? ??????? ??? ????? ??? ???? ????????

Souls of Prophets are alive with their lord like Martyrs. (Hiyat ul anbiya lil behqi page 21)

  • f) Shaykh Saleh Al Munajjid Said
The Prophet (peace and blessings of Allaah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allaah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died. Allaah says (interpretation of the meaning):

And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?[al-Anbiya 21:34]

Whatsoever is on it (the earth) will perish.
And the Face of your Lord full of Majesty and Honour will remain forever[al-Rahmaan 55:26,27]

Verily, you (O Muhammad) will die, and verily, they (too) will die[al-Zumar 39:30]


  • Related Links
a) The life of the Prophets by Shaykh ul Islam Ibne Tmaiyah
b) The Nature of Life in the Grave
C) Can we see Prophet while awak?

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Tawassul Series Hadith of Maimuna Where Prophet Said Labbayk


The Athar

 Maymuna bint Harith, the blessed wife of Prophet (Peace be upon her) narrates: The Prophet (Peace be upon him) was doing Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, “Labbaik, Labbaik, Labbaik!” (Here I am) and “Nusirtu, Nusirtu, Nusirtu!” (I helped you). Hadhrat Maimuna (Radhi Allaho anha) further asked him why he had called out those words”. He replied: “Raajiz (a sahabi from far) was calling me because Quraish wanted to kill him”[Imam Tabarani in Mujam as-Sagheer, Volume No.2, Hadith # 968]

Response

1. Chain of the hadith is not Authentic

2. This hadeeth is against Teachings of Qu`ran

3. This Hadeeth is Against Authentic hadeeth

4. This hadeeth is against authentic understandings of Sahaba

 1. The chain of the hadith is not Authentic
 


Hafidh Tabrani himself said

??? ??? ?????? ?? ???? ?? ???? ??? ???? ?? ???? ???? ?? ???? ?? ?????? ??? ???? ?? ?????? ??? ???? ???????

 “..No one has narrated this from Ja`far except Muhammad ibn Nadlah Yahyaa ibn Sulaimaan was (also) alone in narrating it, and it is not narrated from Maimoonah (radiyallaahu `anhaa) except with this Chain.”

People who are trying to Authenticate this Athar say that the hadeeth should be Mutwatir for creed but here we can see they are taking Khabar al Wahid

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