Monthly Archives: September 2010

Weak hadith : whoever visits my grave has visited me in life

Allah’s Messenger (??? ???? ???? ????) said: who ever visits my grave after my death it is same he has visited me in my life.
Reference
?Tabrani Volume 012: Hadith Number 406
?Bayhaqi Shu’ab ul Iman Volume 003: Hadith Number 489
Reply by Shaykh Saleh al Munajjid
How sound is the hadeeth Whoever visits my grave after I die, it is as if he visited me when I was still alive?
I was once told that Rasulullah(saw) has said that visiting his grave after his death is the same as visiting him when he was alive and that, therefore, when we visit his grave in Madinah, there is no harm in speaking to him as if he were alive and requesting him to intercede on our behalf with Allah. But I’m worried that this might be ‘shirk’. Please answer soon; I hope to go for an Umrah in the near future and visit his grave too, insya Allah.
Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever visits me after I die, it is as if he visited me when I was still alive This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qazah. Al-Dhahabi said: Haaroon ibn Abi Qazah al-Madani [reported] from a man about visiting the grave of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari said: This is not to be accepted or followed.
Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): Al-Azdi said: Haaroon Abu Qazah reports mursal ahaadeeth from a man of Aal Haatib. I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Yaqoob ibn Shaybah also classed him as daeef (weak).
Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafai al-Kabeer (2/266). He said, In his isnaad is the unknown [majhool] man meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wal-Waseelah (p. 134) about this hadeeth: It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he (peace and blessings of Allaah be upon him) said: Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it. [Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophets] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Kabah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who travelled to visit the Prophet (peace and blessings of Allaah be upon him) during his lifetime, how can they achieve this by undertaking a journey that is not allowed?
He also said (p. 133): All of the ahaadeeth about visiting his grave are daeef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported daeef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.
Shaykh al-Albaani said in al-Daeefah (no. 1021) about this hadeeth: it is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qazah as daeef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: In general, the isnaad of this hadeeth is weak.
He also said in al-Daeefah (no. 47): many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allaah be upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave (peace and blessings of Allaah be upon him), and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or innovations (bidah), such as travelling solely for that purpose, because of the hadeeth No one should set out purposely except to visit three mosques. The hadeeth does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allaah, whether it is a mosque, a grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, Where are you coming from? I said, From al-Toor [Sinai]. He said, If I had met you before you left, you would not have gone there! I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: Do not travel except to three mosques. (Reported by Ahmad and others with a saheeh isnaad).
This clearly indicates that the Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allaah be pleased with them. May Allaah have mercy on the one who said:
All goodness is in following those who went before (the salaf)
and all evil is in following the innovations of those who came later.
In conclusion, travelling with the intention of visiting the grave of the Prophet (peace and blessings of Allaah be upon him) is bidah and is haraam, because of the hadeeth which forbids travelling to worship in any place except the three mosques. As for visiting the grave of the Prophet (peace and blessings of Allaah be upon him) when one happens to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying in the Prophets Mosque as an act of worship and seeking to draw close to Allaah. Those that are confused about this issue are those who do not understand the difference between what is permitted and what is forbidden. And Allaah knows best.
Further Critism
Jalal ud din Suyuti mentioned in  ?????? ???????? ??? ???????? ????????
The Hadith

Allah’s Messenger (??? ???? ???? ????) said: who ever visits my grave after my death it is same he has visited me in my life.

Bayhaqi Shu’ab ul Iman Volume 003: Hadith Number 489 
.
Reply by Shaykh Saleh al Munajjid

How sound is the hadeeth Whoever visits my grave after I die, it is as if he visited me when I was still alive?

I was once told that Rasulullah(saw) has said that visiting his grave after his death is the same as visiting him when he was alive and that, therefore, when we visit his grave in Madinah, there is no harm in speaking to him as if he were alive and requesting him to intercede on our behalf with Allah. But I’m worried that this might be ‘shirk’. Please answer soon; I hope to go for an Umrah in the near future and visit his grave too, insya Allah.

Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever visits me after I die, it is as if he visited me when I was still alive This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qazah. Al-Dhahabi said: Haaroon ibn Abi Qazah al-Madani [reported] from a man about visiting the grave of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari said: This is not to be accepted or followed.

Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): Al-Azdi said: Haaroon Abu Qazah reports mursal ahaadeeth from a man of Aal Haatib. I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Yaqoob ibn Shaybah also classed him as daeef (weak).

Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafai al-Kabeer (2/266). He said, In his isnaad is the unknown [majhool] man meaning a man from Aal Haatib.

Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wal-Waseelah (p. 134) about this hadeeth: It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he (peace and blessings of Allaah be upon him) said: Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it. [Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophets] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Kabah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who travelled to visit the Prophet (peace and blessings of Allaah be upon him) during his lifetime, how can they achieve this by undertaking a journey that is not allowed?

He also said (p. 133): All of the ahaadeeth about visiting his grave are daeef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported daeef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

Shaykh al-Albaani said in al-Daeefah (no. 1021) about this hadeeth: it is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qazah as daeef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: In general, the isnaad of this hadeeth is weak.



Further Critism 

Jalal ud din Suyuti mentioned this hadeeth in Fabricated ahadeeth  ?????? ???????? ??? ???????? ????????

Continue reading

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Refutation of Good Bidah (Saying of Umar bin Al Khattab Ra)

Ahlul Bidah use the statement of Good Bidah by Umar bin Al Khattab (ra) to show that bidah has various interpretation which is far from true since anything that supports sunnah or revives is bidah hasanah & anything that opposes it is bidah dalalah
The issue raised by the Ahlul Bidah against Ahlus Sunnah is the congregational prayer of Taraweeh which was done by Umar (RA) and the Opponents; upon the statement of Umar: ??? ? ???? ? ???? ?????? ???
States not every state Umar (RA) introduced the congregational Jamaath to Ummah. By this statement.

Bidah has various interpretations and its linguistic and the interpretation of Shariah both are different:

Imaam ash-Shaatibee (rahima-hullaah) mentions:

Linguistically bid’ah (innovation) means ‘a newly invented matter’. And in Shariah he defines as follows  and in the case of Shairah is as given below :

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

Thus  “A newly invented way [beliefs or action] in the religion, in imitation of the Sharee’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed)).

Ref : al-I’tisaam of ash-Shaatibee (1/37)

In order to understand thi we need to :

Narrate the whole hadith in full , not just the portion :

Are there any reference from Quran and hadith for this action of Umar (RA)

The need and circumstance at the time of the Prophet to the time of Umar Bin Al Khattaab (RA) .

Point 1:

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

Ibn Shihab said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a , this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.”

From the hadith we come to know the following points:

Prophet (SAW) passed away.

People did keep praying Qi yam Ramadan in mosques

Umar gathered the people under one Imaam (Ubayy bin Kab)

Umar comments and then compares this act to the people who prayed between those who were sleeping

Reference from Quran and Hadith for this act of Sahaba:

As already mentioned Sunnah is not what Prophet (SAW) did , but also his commands and approval also:

The narration which already provided is enough to state that this act is a Sunnah and not any innovation in religion.

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

I urge you to adhere to my Sunnahs and the Sunnah of the Rightly-Guided khaleefahs after me
So its the command of Rasoolullah to obey the Khulafau Rashideen , and this command is from the Sunnah :

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

(59. O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination

Now Quran asks us to obey Allah and his messenger and also those who are in authority? Umar Bin Al Khattab was indeed the authoritative figure in Islam and did he go anything to the Sunnah From the first proof itself its understood, its not against the Sunnah, Further we can add to more evidences for this act:

Proof 3: Prophet himself performed Salathul Taraweeh in Jamat

???? ???? ???????
1077 – ????? ??? ???? ?? ???? ??? ?????? ???? ?? ??? ???? ?? ???? ?? ?????? ?? ????? ?? ???????? ??? ???? ????
?? ???? ??? ???? ???? ???? ??? ??? ???? ?? ?????? ???? ?????? ??? ?? ??? ?? ??????? ???? ????? ?? ??????? ?? ?????? ??????? ?? ??????? ??? ???? ????? ???? ???? ??? ???? ???? ???? ???? ???? ??? ( ?? ???? ???? ????? ??? ?????? ?? ?????? ????? ??? ???? ???? ?? ???? ????? ) . ???? ?? ?????

Narrated ‘Urwa:
That he was informed by ‘Aisha, “Allah’s Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, “Amma ba’du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on.” So, Allah’s Apostle died and the situation remained like that (i.e. people prayed individually)

The need and circumstance at the time of the Prophet to the time of Umar Bin Al Khattab (RA) .
At the time of Prophet :

Prophet was alive

Revelations and laws of Shariah kept coming to him from Allah

Prophet himself prayed with the people and continued for 3 nights.

Prophet stopped praying fearing that it would be made compulsory since Prophet was alive and revelation
kept coming onto him and seeing the enthusiasm of the Sahaba it might have been made compulsory.

Had the law been established as compulsory, if anyone missed the prayer, then he would be blamed for such action.

At the time of Umar bin Al Khattab:

Prophet passed away.

Deen was complete and there was NOTHING to ADD or DELETE in Shariah.

Prophet himself peformed for 3 nights in congregation.

The fear of making it compulsory no longer holds valid

The blame of avoiding such prayer is no longer valid since the prayer is not a compulsory one and with the wafath of Rasoolullah there is no more additions in Deen to take place

From the examples from both the narrations we know that Prophet (SAW) , whose mercy can be understood again from this event. He stopped it for a reason so that its not a burden for us for it to be made compulsory

Umar Bin Al Khattab only revivied this Sunnah since on what grounds Prophet had stopped , it no longer holds valid

Prophet stopped for a specific reason and need because of his mercy towards us

Umar only revived the Sunnah for the reason why Prophet stopped no longer is valid

Now coming to the wordings of Umar : ??? ?????? ??? some people attribute that we can invent good things in religion and this is not blameworthy.

And they use the statements of Imaam Shafie from Manaaqib Shafie of Baihaqi and also from Abu Nuayms Ilya Al Awliya as follows:

?????? ??????: ???? ??????? ????? ??????? ??? ???? ?????? ??? ?????? ??? ???? ?????? ??? ?????

There are two types of Bidah , Bida praise worthy and Bidah blame worthy and anything that supports the Sunnah is Bidah Hasanah and that opposes to it is Bidah Dalaalah This wording of Umar and this statement of Imaam Shafie is used for promoting and innovating things in Deen and they say we are doing its good and agreed upon there is no fault:Now what did Imaam Shafie mean by this its clearly explained by Ibn Rajab Al Hanbali in his Sharah of Forty hadith of Imam Nawawi as follows:

????? ??????? – ???? ???? – ?? ?????? ???? ???? : ???? ?????? ???????? ?? ??? ??? ??? ??? ??????? ????? ???? ? ??? ??????? ?? ????? ????? ? ???? ?????? ???????? ??? ???? ????? ? ???? : ?? ??? ??? ???? ???? ????? ????? ???? ? ??????? ?? ????? ???? ?? ????? ? ????????? ????? ?.?? . (???? ?????? ?????? – ? 28)

So what Imaam Shafie is saying about is the linguistic Bidah and has nothing to do with good or bad in Shariah for in Shariah there is nothing to be added or deleted and it needs to have a base to return to : Also you can find the same Sharah in Albanis Salatul Taraweeh Sheikh Salih Al Fawzaan in his Sharah of Kitaab Thawheed the same explanation.
From Imaam Albanis explanation you can see below:

?? ???? ?? ?????? ??????? ?????? ???? ?? ????? ??? ?? ????? ??? ??? ???? ???? ???
???? ??? ??? ???? ??? ?? ???? ???? ?? ???? ???? ?? ??? ????? ????? ????? ??? ?????? ????? ?? ??????? ??????? ??? ????? ?????? ?????? ???? ?? ??? ?????? ???? ?????? “.

Its a linguistic Bidah what Umar told and has nothing to do with adding or deleting things in Shariah Umar only revived the Sunnah , which was kept away by Prophet for his mercy upon us .

Now two more Imaams to give the complete anaylsis of the statement of Umar

Shaatibi in al Itisaam says a beautiful explanation on this

???? ??? ??????? ???? ?? ????? ???? ?????? ??? ?????? ?? ??????? ???? ??? ??? ????? ???????? ?? ????? ????? ?? ?????? . ??? ??? ??? ????? ??? ???? ???? ???? ?? ?????? ?????? ????? ????

As for the category of recommendation it is not from bidahs in any situation. This may be clarified by considering the examples used in support of it, like Salat al-Tarawih during Ramadan in congregation in the mosque, since the Prophet (Allah bless him and grant him peace) established it and the people gathered behind him.

???? ??? ???? ?? ??? ?? ??? :
“???? ?? ???? ???? ??? ???? ???? ???? ????? ? ??? ??? ??? ????? ?? ????? ??? ??? ??? ? ???? ??? ??? ??? ??? ????? ? ???? ???? ??????? ?? ??? ??? ? ???? ???? ??????? ??? ??? ??? ??? ??? ????? ????? : ?? ???? ???? ?? ?????? ???? ??? ?????? ? ? ??? ? ???? : ?? ????? ??? ??? ?? ?????? ??? ????? ??? ?? ???? ?????? ? ??? : ???? ???? ??????? ?? ??? ? ???? ???? ??????? ??? ???? ?????? ?????? ? ???? ??? ??? ????? ?? ?????? ?????? ? ??? ? ??? : ??? ?????? ? ??? : ?????? “. ?? ?? ??? ??? ???? ????? ? ????? ?? ??????? ? ???? ??? ???? ????

Abu Dawud transmitted from Abu Dharr [that] he said: We fasted with the Messenger of Allah (Allah bless him and grant him peace) during Ramadan, but he did not stand with us [in prayer] in any part of the month till seven [nights] remained; then he stood with us till a third of the night had passed. When the sixth [remaining night] came, he did not stand with us. When the fifth [remaining night] came, he stood with us till a half of the night passed. So we said, We wish you had led us in supererogatory prayers during the whole of tonight. He said, When a man prays with an imam till he goes, he is reckoned as having spent a whole night in prayer. When the fourth [remaining night] came he did not stand with us. When the third [remaining night] came, he gathered his family, his wives, and the people and prayed with us till we were afraid we should miss success [The sub-narrator] asked: What is success? He said: Suhur Then he did not stand with us for the remainder of the month. Al-Tirmidhi [narrated something] similar to this and he said in it sound and authentic (hasan sahih).
???? ??? ???? ???? ???? ??? ??? ??????? ??? ????? ???? ?? ??? ? ??? ?????? ?? ????? ??? ???? ???? : “?? ????? ??? ???? ???? ???? ??? ?? ?????? ??? ???? ???? ?????? ??? ? ?? ??? ??????? ???? ????? ?? ??????? ?????? ??????? ?? ??????? ??? ???? ????? ????? ??? ???? ???? ???? ? ???? ???? ??? :
?? ???? ???? ????? ? ??? ?????? ?? ?????? ??? ??? ???? ?? ???? ????? ” ? ???? ?? ????? ? ????? ???? ?? ??????

However when he (Allah bless him and grant him peace) feared it would become obligatory on the ummah he withheld from it. Thus, in the Sahih [it is narrated] from Aisha (Allah be pleased with her) that one night Allahs Messenger (Allah bless him and grant him peace) prayed in the mosque and the people followed him in prayer. The next night he also prayed and the people increased. On the third or fourth night they gathered, but Allahs Messenger (Allah bless him and grant him peace) did not come out to them. When morning came he said, I saw what you were doing and nothing but the fear that it might be enjoined on you, stopped me from coming. And that was in the month of Ramadan. Malik also transmitted it in al-Muwatta.

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

Pay careful attention, for in this hadith is that which proves it is sunnah since his standing [in prayer] with them first is a proof for the standing in the mosque in congregation during Ramadan and his prohibition to come out after that, for fear of it becoming obligatory, does not prove it is absolutely prohibited because his age was the age of revelation and legislation, so it was possible revelation would come to him if he practiced it with the people with persistence. Thus when the cause of legislation disappeared with the death of Allahs Messenger (Allah bless him and grant him peace), the matter returned to its origin, and the permissibility is established, as nothing abrogated it.

????? ?? ??? ??? ??? ??? ??? ???? ??? ???? ????? : ??? ???? ??? ?? ???? ????? ??? ????? ??? ?? ?? ???? ??? ???? ???? ?? ????? ??? ???? ??? ????? ???? ???????? ? ???? ???? ????? ??? ???? ??? ?? ????? ?? ??? ?????? ? ?? ???? ???? ????? ???? ??? ??? ?? ???? ?? ???? ???????? .
???? ???? ??????? ?? ??? ??? ??? ???? ??? ???? ????? ?? ?????? ??????? ? ??? ??? ?? ????? ? ??? : ?? ???? ????? ??? ????? ???? ???? ???? ? ???? ?? ?? ??? ??? ??? ?? ?????? ??? ????? ???? ? ?? ???? ????? ??? ??? ??? ??????? ? ?????? ?? ????? ??? ????? .
??? ?? ????????? ?? ??????? ?? ???? ??? ?? ???? ????

Abu Bakr did not establish it for one of two reasons: either because he saw people standing in the last part of the night and what they were on was better according to him than their gathering under an imam in the first part of the night – this was mentioned by al-Turtushi; or because of the shortness of his time to look into these peripheral matters along with his preoccupations with the apostates and other than that which was more pressing than Salat al-Tarawih. And when Islam became established in the time of Umar (Allah be pleased with him) and he saw people in the mosque scattered, as has come in the narration, he said, it would better if these [people] gathered under one reciter and when that was done for him, he drew attention to the prayer in the last part of the night being better. Then the predecessors agreed on the correctness of this and its approval, and the ummah does not agree on misguidance. Legal theorists have explicated that ijma is not but a [result] of evidence from the Sharia.

??? ??? : ??? ????? ??? ??? ???? ??? ???? ?????? ????? : ???? ?????? ??? ???? ???? ???? ??????? ?? ????? ??? ???? ????????? ?? ????? .
??????? : ???? ????? ???? ??????? ???? ????? ?? ??? ????? ???? ???? ??? ???? ???? ???? ? ????? ?? ?? ??? ?? ???? ??? ??? ??? ???? ??? ? ?? ???? ???? ?? ?????? ? ??? ????? ???? ???? ???????? ??? ????? ?? ??????? ? ???? ??? ??? ???? ?? ????? ??? ??? ???? ???????? ??????? ??????? ??? ? ???? ??? ?? ????? ????? ?? ?????? ?

If it is said that Umar (Allah be pleased with him) called it a bidah and deemed it good by his statement what a blessed bidah this is so when one bidah is deemed good in the Shariah, the general [principle] of deeming bidah good is established. The response is: Umar only called it bidah by consideration of the apparent situation from the perspective that Allahs Messenger (Allah bless him and grant him peace) left it and it so happened that it did not occur in the time of Abu Bakr (Allah be pleased with him), not that it is bidah in the [proper] sense. Thus, whoever calls it bidah by this consideration there is no fundamental quarrel, and thereupon it is not permissible to adduce this as proof for the permissibility of innovation in the sense discussed [previously], because that is a kind of distortion of words from their [proper] contexts.

Imaam Ibn Abdul Birr in Tamheed gives the same understanding

???? : ?? ???? ????? ??? ?? ??? ????? ??? ???? ???? ???? ? ????? ????? ? ????? ???? ? ??? ??? ???? ??? ?? ?????? ?? ?????? ??? ?? ??? ???? ???? ??? ???? ???? ???? ???? ?????? ? ??? ???? ?? ???????? ???? ??? ???? ?? ???? ??? ???? ? ???? ????????? ????? ????? – ??? ???? ???? ???? – ? ???? ??? ??? ??? ?? ???? ???? ??? ???? ???? ???? ???? ?? ??????? ?? ???? ???? ??? ???? ???? ??? ???? ???? ?????? ??????? : ?????? ????? ??????? ???? ??? ? ???? ??? ???? ???? ?? ?????? ? ???? ??? ????? ???? ?? ??????? ?? .

This indicates that praying qiyaam in Ramadaan is one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him) and is recommended and encouraged. It was not introduced by Umar ibn al-Khattaab, rather he revived something that the Messenger of Allaah (peace and blessings of Allaah be upon him) loved and approved of. Nothing stopped him from doing it regularly except the fear that it might be made obligatory upon his ummah. He (peace and blessings of Allaah be upon him) was kind and compassionate towards his ummah. Umar knew from the Messenger of Allaah (peace and blessings of Allaah be upon him) that the obligatory duties would not be increased or decreased after his death (peace and blessings of Allaah be upon him), so he revived this practice and enjoined it upon the people. That happened in 14 AH, and Umar has the honour of being the one who revived this Sunnah.

Shaykh al-Islam Ibn Taymiyah said

With regard to qiyaam in Ramadaan, the Messenger of Allaah (peace and blessings of Allaah be upon him) introduced this to his ummah, and he led them in prayer for a number of nights, because at his time they used to pray in congregation and individually. But he did not persist in leading them in one congregation, lest that be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, shareeah was established (and would not change after that). When Umar (may Allaah be pleased with him) became caliph, he united them behind one imam, Ubayy ibn Kab, who united the people in one congregation on the orders of Umar ibn al-Khattaab (may Allaah be pleased with him). Umar (may Allaah be pleased with him) was one of the Rightly-Guided Caliphs, of whom the Prophet (peace and blessings of Allaah be upon him) said: I urge you to adhere to my Sunnah and the way of the Rightly-Guided Caliphs after me; cling tightly to it. So what he did was Sunnah but he said, What a good innovation this is, because it was an innovation in the linguistic sense, as they were doing something that they had not done during the life of the Messenger of Allaah (peace and blessings of Allaah be upon him), i.e., gathering to do this, but it is Sunnah in the shari sense.
Majmoo al-Fataawa, 22/234, 235


Lastly own son of Umar bin al Khattab Ra said

Ibn e umar r.a said
Every innovation is misguidance, even if the people see it as something good.”
kitab al sunnah page 24 hadees 82, sharah asool aiteqaad ahlus sunnah wal jamah hadees 126, al mudakhal behqi hadees 191

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Creed of Abu Hanifah (rah) regarding Unseen.

Assalam Walaikum Wa Rehmat Ullahi Wa Bara Katu Hu.

 

InshAllah in this brief topic i will quote the Creed of Imam Abu Hanifah (rah) regarding Knowledge of Unseen.

Tafsir-e-Madarak of Imam Nafsi (rah) (710 H), He writes under Surah Luqman Verse 34, the incident of Imam Abu Hanifah (rah).

???? ??????? ?? ????? ???? ??? ????? ????? ?? ??? ???? ????? ??????? ????? ?????? ???????? ???? ????? ?????? ???? ?????? ???? ???? ??? ????? ??? ???? ???: ?? ????? ??? ??? ?????? ??? ??? ?????? ?????? ?? ?????? ??? ????

“(Caliph) Mansoor saw the face of Malik-Al Maut (i.e Angel of Death) and asked about the duration of his age, Malik Al-Maut give indication with his 5 fingers, Amongst the Interpreters (i.e of the Dreams) some of them told 5 years, some told 5 months and some took it as 5 days, Imam Abu Hanifah RadiAllahuAnhu said the indication of Malik-Al Maut was related to this ayat (i.e Surah Luqman Verse 34) Because these 5 Knowledge is only known by Allah and none else.”

Scan Pages:

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http://img39.imageshack.us/i/tafsirnafsiabuhanifa.jpg/

One question arises here, If Allah is the Only who knows the Unseen, then why does need to confine only knowledge of these 5 things?. When there are so many things of which knowledge is only Known by Allah swt and none else. It is wrong to interpret that there is any one shared with him except knowledge of these 5 things.

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Because knowledge of also other things are specifically known by him Only,

As Allah says in the Quran Surah Yunus Chapter 10 Verse 61:

Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear record.

The main answer is that Abu Hanifah (rah) refereed to the Ayat of Surah Luqman Verse 34 :

And it was revealed during the incident which was specified to only these 5 questions,

Imam Qurtubi (rah) writes in his Tafsir-e-Qurtubi:


?? ??? ????? ???? ?? ??? ?? ??? ??????? ???? ?????? ?? ???? ?? ?????? ??? ?????? ??? ???? ???? ???? ????: ?? ?????? ???? ??????? ???? ???? ??????? ???? ??????? ??? ???? ?????? ??? ????? ??? ????? ??????? ??? ????? ??? ???? ?? ???? ????? ??????? ???? ???? ????? ??????? ??? ???? ??????? ????? ???? ????? ??? ?????? ???? ??????????? ?????????????

 
“This ayat was revealed regarding the question of a man from Village, His name was Waris bin Umaro bin Harisa, He came to Prophet (s) and said, My wife is pregnant tell me to whom she give birth, And my area is afflicted with drought tell me when will rain come down?, I know on which date i was born, tell me when i will die? And I know what i earned today but tell me what i will earn tomorrow and when will Qayamat come? So Allah revealed this Ayat. It is reported by Quraishi and Mawirdi.”

This incident is reported by Imam Tabari (rah) in this Tafsir (with Munqati (interrupted)chain) :

?????? ????? ?? ????? ???: ??? ??? ????? ???: ??? ???? ??????? ???????? ???: ??? ?????? ???: ??? ????? ??????? ?? ??? ???? ?????? ?? ?????? { ???? ?????? ???????? ??????? ?????????? } ???: ??? ??? ??? ??? ??? ????: ????? ???? ??? ???? ??????? ??? ???? ???? ???? ????: ???? ??????? ??????? ???????? ???? ???? ??????? ???? ????? ???????? ???? ???? ?????? ??? ????? ???? ?????? ???????? ???? ????? ????? ????: { ???? ?????? ???????? ??????? ??????????? ?????????? ????????… }

This is also mentioned in Tafsir Al-Khazan (725 H) and Allama Alusi Hanafi in his Tafsir.

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



A
llama Alusi Hanafi (rah) further explains it beautifully :

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

The knowledge of Unseen is only known by Almighty Allah alone. The knowledge of his Unseen cannot be limited to these 5 things, keeping this creed is most important. Now the question what was the reason that to limit the knowledge(i.e of Unseen) of Almighty to these 5 things, It is because the question was asked regarding these things or because a person naturally wanted to know the answer of these questions.

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http://img801.imageshack.us/i/alusighaib.jpg/

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Face Veil Obligatory or Mustahab?

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Umar bin Al Khattab and Grave worship

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  • Ibn e Katheer Mentioned under the commentary of Surah Al Kahaf Ayah 21
It is narrated from Commander of the faithful `Umar bin Al-Khattab
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??? ??? ??? ??? ?????? ?? ????? ???????? ??? ?? ???? ?? ?????? ??? ???? ??? ?????? ???? ?????? ????? ???? ??? ?? ??????? ??????.

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that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried
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