Category Archives: Articles : Refutation, General, Aqeedah, Advice

Weak Hadith on Rafaydain.

Weak Hadith on Rafaydain.

????? ????? ?????? ??????? ????? ????????? ??????? ??????
Alqamah (rahimahullah) reports: Abdullah bin Masood once asked them: Shall I perform for you the salat of Rasulullah (sallallaahu alayhi wa sallam)? So he performed the salat and lifted his hands only at the beginning of the salat Abu Esa said hadeeth of Ibne Masood is hasan hadeeth
This is the hadith which is reported by Imam e Tirmizi and declared it as Hasan, and before the very same hadith Imam Tirmizi have narrated hadith of doing Rafaydain and under which he narrated the saying of Abdullah bin Mubarak who is the student of Abu Hanifah (rah), and he rejects this hadith.
It is mentioned in the chapter
???? ??? ????? ??? ?????? ??????????? ?????? ??????????
As :
??????? ?????? ??????? ???? ???????????? ???? ?????? ??????? ???? ???????? ???????? ???????? ??????? ???????????? ???? ??????? ???? ??????? ?????? ???????? ??????? ????? ????????? ????? ?????????? ?????? ??????? ???????? ????????? ???? ???????? ???????? ?????? ??? ??????? ???????
Abdullah bin Mubarak says hadith is proven of that person who does Rafaydain which is narrated by Zuhri from Salm and he narrated from his Father, and the hadith of Ibn e Masud is not proven of Raising hands only at first Takbir by Prophet (s).
From this it is proven the hadith it itself rejected by Abdullah bin Mubarak (rah) in the same Tirmidhi.
The very astonishing thing is that the Hanafis never quote this narration with the saying of Abu Dawud, because Abu Dawud himself said after reporting the very same narration with same sanad that this hadith is not proven.
???? ???? ???? ???????? ????????? ?????? ??????????
748 ?????????? ????????? ???? ????? ???????? ?????????? ??????? ???? ????????? ???? ??????? ??????? ????? ???????? ???? ?????? ??????????? ???? ??????????? ???? ?????????? ????? ????? ?????? ??????? ???? ????????? ????? ???????? ?????? ??????? ??????? ??????? ?????? ??????? ???????? ????????? ????? ???????? ?????? ???????? ???????? ?????? ??????? ????? ????? ?????? ????? ??????? ?????????? ???? ??????? ??????? ???????? ???? ????????? ????? ????? ?????????
This is the same hadith, Imam Abu Dawud writes that :
This hadith is a summary of a long hadith, and it is not correct with these words
InshAllah, later on i will mention those Muhaddisin (Hadith Scholars) who rejected this hadith.
Note : Remember Book like Athaar Al Sunan, Dars e Tirmidhi or etc is written by Hanafi Blind Followers to defend weak hadiths they are not written by any Muhaddith.
Second thing is that in this hadith the narrator Sufyan Suri is Mudallis and Those Muhaddisin who have declared him as Muddalis (The narrator who omits the name of former narrator).
1.       Abdullah bin Mubarak ( Tehzeeb 4/102 )
2.       Yahya bin Saeed ( Tehzeeb 11/218 )
3.       Imam Bukhari ( Alal Al-Kabir 2/966, Al Tamhid 1/34 )
4.       Nisai ( Tabqat Al Mudallisin pg 34 )
5.       Yahya bin Maeen ( Al Kifiya Al Khateeb pg 361 )
6.       Abu Muhammad Al Maqdisi ( Qasida Fee Al Mudallisin Page 80 Shaar Saani )
7.       Ibn Turkamni Hanafi ( Al Johar Al Naqi 8/262 )
8.       Hafiz Ibn e Hajar Asqalani ( Taqreeb 197 )
9.       Allama Zahhabi ( Meezan 2/129, Seera Alam Al Nubla 7/272-4 )
10.   SalahUddin Al Alai ( Jamae Al Tehseel pg 99 )
11.   Hafiz Ibn e Rajab ( Sharah Alal Tirmidhi 1/358 )
12.   BadarUddin Aini Hanafi (Ummdatul Qarri 3/112)
13.   Allama Qastalani ( Irshad Al Sari 1/286 )
Hafiz Al Alai has said to such an extent that
?? ???? ?? ????? ????? ?? ???? ?? ?? ?????? ??????
Sufyan Suri used to Tadlis from such Majhool (Unknown) narrators about them, there is no record ( Jamae Al Tehseel pg 99 )
Hafiz Zahhabi said
???? ?? ???????
he used to do tadlis from Weak Narrators ( Meezan 2/169 )
From this it is proven, that Sufyan Suri used to do Tadlis from Weak and Majhul Narrators and it is agreed upon Usool that when Mudallis narrates from Un his hadith is weak.
If someone says Hafiz Ibn e Hajar Asqalani has put him Second Tabaqat, so the answer is that infront of these Scholars that he used to do Tadlis from Weak and Majhul narrators is wrong.
And even before from Hafiz Ibn e Hajar, Imam e Hakim has put him Tabaqat e Salasa
( Marifal Uloom Al Hadith 106 )
Imam Hakim is amongst Mutaqaddimin Muhadissin, so the point of view of Ibn e Hajar is wrong, when it is proven from him that he used to Tadlis from weak and Majhool narrators.
Even Hanafi Scholars himself put him in Tabqat e Salasa :
Badar Uddin Aini Hanafi (Commentator of Bukhari) writes :
Sufyan Suri is amongst Muddalisin, and the hadith of Mudallis is not acceptable when he narrates from Un and doesnt prove his Sama (hearing). (Ummdatul Qarri 3/112)

Same is said by Allama Qastalani in his Commentary of Bukhari Irshad Al Sari (1/286)
Muhaddisin those who rejected this hadith :
1.       Abdullah bin Mubarak (Tirmidhi 1/59, Sharah Al Nawawi 3/403)
2.       Imam Shafai refuted this hadith ( Fath Ul Bari 2/175 )
3.       Imam Ahmad bin Hanbal said it is weak ( Al Tamhid Vol 9 Page 219 )
4.       Imam Abu Hatim said it is weak ( Alal Al Hadith 1/96 )
5.       Imam Daruqutni says this hadith is not proven ( Alal Al Daruqutni 5/182-3 )
6.       Imam Ibn e Hibban says this hadith is very weak because there are so many Illats which makes it Batil (Falsehood) ( Al-Talkhis Al Habeer 1/122 )
7.        Imam Abu Dawud says this hadith is a summary of a long hadith and it is not correct with these wordings ( Abu Dawud 1/116, Awn Al Mabud 1/273, Al Tamhid 9/220 )
8.       Yahya bin Adam said weak ( Al Talkhis Al Habeer 1/222 )
9.       Imam Abu Bakr Bazar says that this hadith is not proven and neither it is Hujjat ( Al Tamhid 9/220-221 )
10.   Imam Muhammad bin Waza says that all the hadiths of not doing Rafaydain are weak ( Al Tamhid 9/221 )
11.   Imam Bukhari says this hadith is weak ( Juzz e Rafaydain 34 )
12.   Imam Qattan Fasi declared the Ziyadat (Addition of not doing Rafaydain in the hadith) as mistake ( Nasb Ar Raya 1/395 )
13.   Imam Ibn e Al Malqaan declared it weak ( Al Badar Al Maneer 3/492 )
14.   Imam Hakim ( Tehzeeb Al Sunan 2/449 )
15.   Imam Nawawi ( Ibid )
16.   Imam Darimi ( Ibid )
17.   Imam Muhammad Nasr Marozi ( Nasb Ar Raya 1/395 )
18.   Imam Ibn e Qudama Al Maqdisi ( Al Mughni 1/295 )
19.   Imam Ibn e Abdul Bar ( Al Tamhid 9/221-222 )
20.   Imam Bahayqi ( Mukhtasar Khilafiyat 1/378 )

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Mursal hadith is not evidence

Mursal Hadeeth is not evidence

Praise be to Allah,This article is regarding the Mursal hadeeth(A Tabiyee narrating directly from Prophet peace be upon him leaving a sahabi from the chain), Mursal hadeeth is not evidence according to the Majority of the scholars of Islam, Including Companions of Prophet peace be upon him, and the claim that Imam Ash Shafiee was the first one who rejected mursal is false claim, Proof for this claim is

a) It is mentioned is same Muqaddimah of Sahih Muslim that Mujahid said “
??? ???? ?????? ??? ??? ???? ???? ???? ????? : ??? ???? ???? ??? ???? ???? ???? . ??? ???? ???? ??? ???? ???? ???? ? ???? ??? ???? ?? ???? ?????? ??? ???? ???? . ???? : ?? ??? ???? ?? ?? ?? ???? ???? ?????? ? ????? ?? ???? ???? ??? ???? ???? ???? ??? ???? ? ???? ??? ???? : ??? ??? ??? ??? ????? ???? ???? ??? ???? ???? ??? ???? ???? ???? ??????? ??????? ??????? ???? ??????? ? ???? ??? ????? ????? ??????? ?? ???? ?? ????? ??? ?? ???? .
Basheer bin Ka’ab (Tabiyee) came to Ibne Abbas (Sahabi) and said Prophet peace be upon him said this(he again said) Prophet peace be upon him said this but Ibne Abbas was not paying attention to him in fact he was not even watching him, He( Tabiyee) said I do not see you hear my hadeeth, I am narrating the hadeeth of Prophet peace be upon him but you do not hear? Ibn Abbas replied: previously when we heard a person saying Prophet of Allah peace be upon him said this, our eyes also sees him quickly and our ears listened him, But when People started following wrong way(started narrating weak and fabricated ahadeeth) then we left listening ahadeeth except the ahadeeth we already knew.[Muqaddimah Sahih Muslim no: 21]

and From the narration from Tawus, Ibne Abbas said
?????? ???? ?? ???? ???? ??? ???? ???? ???? ?? ?? ??? ???? ???? ? ???? ??? ????? ????? ??????? ????? ?????? ??? .
We used to mentioned hadeeth from Prophet peace be upon him when (people did not) lie on prophet peace be upon him, but when people started following wrong way, we left narrating ahadeeth[Muqaddimah Sahih Muslim no: 19]

Note that after the death of Prophet peace be upon him people used to lie intentionally, and some people lied unintentionally because Fitnah was increasing, another proof for that is

a) It is mentioned in Mawatta Imam Malik
Yahya related to me from Malik from Musa ibn Uqba that Salim ibn Abdullah heard his father say, “Your claim that the Messenger of Allah, may Allah bless him and grant him peace, entered ihram from this desert of yours is not true, because he only entered ihram from the mosque, i.e. the mosque of Dhu’l-Hulayfa.”[Book 20, Number 20.7.30]

Comment: Here Abdullah Ibne Omar ra is correcting his students that your claim is false regarding Prophet peace be upon him.So, It is proven directly from sahaba they never considered Mursal an evidence unless if someone narrates that from where he heard the hadeeth.

b) It is mentioned in Muqaddimah Sahih Muslim
?? ???? ?? ???? ?? ???? ?????? ?? ???? ??? ?? ?? ???????? ?? ??? ???? ???? ?? ?????? ??? ??? ??? ???? ????? ??? ???? ?? ???? ?? ???? ?????? ?????? ??? ???? ?? ???? ?? ?? ??? ????? ?? ??? ???? ???? ?? ?????? ??? ???? ???? ???? ????? ??? ?????? ??? ??????? ?????

Muhammad bin Yahya bin saeed al Qattan Narrates from his Father that he said we have never seen righteous people lying in anything except in (narrating) hadeeth )same is narrated from Ibn Abi Attab) Imam Muslim said they do not lie deliberatelybut it appear on their tongue (unintentionally) [Source: http://www.islamweb.net/newlibrary/display_book.php?bk_no=53&ID=1&idfrom=1&idto=8651&bookid=53&startno=37%5D

Comment: Meaning righteous people who were not muhadditheen, they used to hear narrations and preach because they considered them authentic but in reality the narrations were false.

Some sayings of the Masters of hadeeth

a) Abdullah bin Mubarak and rejection of Mursal

Imam Muslim narrates in Muqaddamah of Sahih Muslim:
???? ???? ??? ???? ??????? ?? ???? ????????? ??? ??? ???? ???? ?? ??????? ?? ??? ??? ?????? ?????? ???? ??? ?? ?? ???? ??? ???? ?? ???? ?????? ?? ????? ????? ???? ?? ???? ??? ???? ??? ???? ?? ??? ???? ??? ??? ??? ??? ?? ??? ?? ???? ???? ?? ???? ???? ??? ??? ??? ??? ?? ?????? ?? ????? ??? ??? ??? ??? ??? ??? ???? ???? ??? ???? ???? ???? ??? ?? ??? ???? ?? ??? ?????? ?? ????? ???? ????? ??? ???? ???? ???? ????? ????? ???? ????? ????? ???? ??? ?? ?????? ?????? ]
And Muhammad said: I heard Aboo Ishaaq Ibraaheem Ibn ‘Easaa at-Taaqaanee saying: I said to ‘Abdullaah Ibnul-Mubaarak, “O Abaa ‘Abdur-Rahmaan! The hadeeth if which comes, “Certainly from al-birr (righteousness) after al-birr is to pray for your parents with your Prayer and to fast for them with your fast. ‘Abdullaah said, ‘O Abaa Ishaaq! Fromwhom is this hadeeth?” I said, “It is from the hadeeth of Shihaab Ibn Kharaash.” He said, “He is trustworthy (thiqa). From whom does he narrate?” I said “From al-Hajjaaj Ibnud-Deenaar.” He said, “He is trustworthy. From whom does he narrate?” I said, “He said the Prophet (sallallaahu ‘alayhi wa sallam) said…” . He (Ibn mubaarak) said, “O Abaa Ishaaq! Between al-Hajjaaj and the Prophet is a desert that would break the necks of the riding beasts! But there is no difference of opinion with regards to sadaqah (charity).”[Muqaddimah Sahih Muslim Chapter Narrating the chain is in deen]

b) Imaam Muslim said, “The Mursal narrations according to me andthe saying of the people of knowledge is that it is not evidence.”(Muqaddimah Saheeh Muslim (1/24), Imaam Nawawee agreed with this statement ofImaam Muslim, see his Irshaad (pg.81)

c) Imaam Ibn Abee Haatim said, “I heard my father (Abu Haatim) and Abu Zur’ahsaying the mursal narrations are not evidence and evidence is only that whichhas an authentic and continuous/linked chain.” (Kitaab al-Maraaseel (p.7).

d) Imaam Khateeb al-Baghdaadee said, “Said Muhammad ibn Idrees ash-Shaaf’ieeand others amongst Ahlul-Ilm (People of Knowledge) it is not allowed to actupon them (ie Mursal narrations.) and said also this the Imaams and Scholarfrom amongst the preservers of hadeeth (Huffaadh al-Hadeeth) and thescrutinizers of narrations.” (al-Kifaayah Fee Ilm ar-Riwaayah (pg.384).

e) Imam Iraqi said regarding
”Mostof the People of Hadeeth have rejected Mursal narrations because in that narration a narrator (which is not been mentioned bytabiee or any other) is unknown[Al faqeeh al Iraqi page143 ma fath ul baqi, (Fath ul-Mugeeth (pg.69)]

f) Haafidh Ibn as-Salaah said,
“And what we have mentioned that mursalnarrations cannot be deduced from and grading them to be weak then this is theposition of the majority of the Preservers of Hadeeth (Huffaadh) and thescrutinizers of narrations and this is the opinion they have repeated in theirworks.” (Muqaddimah (pg.55).

HaafidhIbn as-Salaah “Isay about mursal that its weak, which cannot be taken as evidence, Memorizers of hadeeth have consensus on this[Ikhtisaar uloom ul hadeeth by Imam Ibn e katheer under mursal hadeeth].

g) Imaam Nawawee said, “Mursal narrations are not evidence according to me andaccording to the majority of the scholars of hadeeth, a group of jurists andthe majority of the people of principles.” (Sharh Muhazzab (1/103).

Same is mentioned by h) Ibne Abdul Barr fromMuhadditheen (al Tamheed 1/17)

Related Links:

An Introduction To The Science Of Hadith by ShaykhSuhaib Hassan, see Authenticity of the Mursal hadith

http://www.islamic-awareness.org/Hadith/Ulum/asb2.html

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Taqleed Prohibition Quran Sunnah Sahaba & Muhadditheen

Contents

1. Definition of Taqleed and difference between itteba and taqleed
2. Prohibition of Taqleed from Qur’an
3. Prohibition of Taqleed from hadeeth
4. Prohibition of Taqleed from Sahaba
5. Prohibition of Taqleed from Scholars
6) Asking Scholar is Obligatory for a Lay person

1. Definition of Taqleed and difference between itteba and taqleed

a) Ibn Hammam Al Hanafi 861 h said:
??????? ????? ???? ?? ??? ???? ???? ????? ??? ??? ????
???? ?????? ??? ????? ??? ???? ???? ???? ????????
“Taqleed is acting without proof upon the action of someone whose saying is not among evidence(Quran and Sunnah), following Prophet peace be upon him and Consensus is not taqleed [Tahreer Ibn Hammam fe ilm al asool vol 3 page 453]

b) Ibn Hajib al Nahwi (646 h) said
???????? ????? ???? ???? ?? ??? ??? ???? ?????? ??? ???? ??? ???? ???? ???? ???? ??????? ??????? ??? ?????? ??????? ??? ?????? ?????? ????? ?????
Taqleed is following other then (Prophet) without evidence, so Following Prophet peace be upon him and Ijma, laymen asking from Mufti, Qadhi making judgment based on testimony of witness is not Taqleed because there is evidence on that.
????? ?????? ?????? ?? ???? ?????? ?????? page 218

c) Ali bin Muhammad Al Amadi (631 h) said.
??????? ??? ??? ????? ???? ?????? ???? ?? ???? ???? ??? ????? ?? ????????? ????? ?????? ??? ??? ??????? ????? ??? ?????? ???? ?????? ?? ???? ??????? ???? ???? ?? ????? ???????

Following Prophet peace be upon him, consensus of Jurists of the time’ laymen asking from Mufti, Qadhi making judgment based on testimony of witness is not Taqleed.[Al AHKAM FE ASOOL AL AHKAM online source of the book vol 4 page 221] source:http://www.yasoob.com/books/htm1/m019/23/no2316.html]

d) Ibn Qudamah Al Hanblee said
??? ?? ??? ??????? ???? ??? ????? ?? ??? ??? ???? ?? ????????? ??? ???? ????? ???? ????? ??? ???? ???? ???? ???????? ??????
And this (taqleed) according to jurists is accepting sayings of others (then Prophet) without evidence. From this meaning accepting saying of Prophet peace be upon him and consensus is not taqleed [Rodha tul Nazir vol 2 page 450]

e)It is mentioned in “Muthalam uth Thubut” p 289 taba 1316 it is said that

Following Quran, Hadith, consensus’, Qadhi making judgment based on testimony of witness, laymen coming to a scholar is not Taqlid.

f) Ibn Al Qayyam said
???????? ??? ???? ?????? ??? ?????
People of knowledge are agreed upon that taqeed is not knowledge[Ailam al moqieen vol 2 page 188]

Note 1: According to Some Scholars following Prophetic Hadeeth is Taqleed for example

a) Imam Abu Jafar Tahawi said
???? ??? ??? ??? ?????? ??????
And some people went to this hadeeth, and they did Taqleed (of this hadeeth) [Sharah Ma`ani Al Athaar 4/3 Kitab al Buyu]

b) Imam Shafiee said
??? ???? ??? ??? ???? ???? ??? ???? ???? ????
Do not make taqleed other then Prophet of Allah peace be upon him[Mukhtasar al Muzni chapter Al Qadaa mentioned by Suyuti in Al Radd min Akhlad Ilal Ardh page 59]

Note 2: According to Some scholars asking question from a scholar is taqleed, but the most correct opinion is mentioned above that this is not taqleed but Itteba because Mufti will tell him rulings from Qur`an and Sunnah, even if we agree that asking question from a mufti is taqleed then we don’t have any problem in accepting that, because it becomes prohibited when even after watching the evidence against the Imam’s mistake, he is still sticking to the opinion of Imam. (I will quote examples of this kind of Taqleed further Insha`allah)

2. Prohibition of Taqleed from Qur`an

a) Allamah Jalal ud din Suyuti said regarding this saying

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

Athar of Ibne Masood has a connection in condemnation of Taqleed, This Athar is mentioned by Behaqi in Sunan (Ibne Masood) said Do not make taqleed of people in deen”, Ibne Hazam(died in 456 h) said in the book Al Nabad al Kafiyah min Ilm al Asool that Taqleed is Haram it is not permissible for anyone to take words other than Prophet of Allah peace be upon him without proof, Allah says Follow (O men!) the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him.” [007:003] and Allah says “When it is said to them: “Follow what God hath revealed:” They say: “Nay!”[002:170] and he(Allah) says.. ” So give good tidings to My servants Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.”[39:18] and Allah says “if you differ in anything amongst yourselves, refer it to Allh and His Messenger, if you believe in Allh and in the Last Day.[Al Radd min al Akhlad min al Ardh by Suyuti page 52,53]

Allah says in Surah Al e Imran

(81. And (remember) when Allah took the covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah, and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him.” Allah said: “Do you agree (to it) and will you take up Isri” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses.”) (82. Then whoever turns away after this, they are the rebellious.)

Imam Ibne Katheer Commented

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

Therefore, Muhammad (Peace be upon him)is the Final Prophet until the Day of Resurrection. He is the greatest Imam(Imam al Adham), who if he existed in any time period, deserves to be obeyed, rather than all other Prophets(end quote)

Comment: It is proven from Qur`an that No one is Imam al Adham other then Prophet peace be upon him, each and every saying can be rejected (whether the saying is from Imam Abu haneefah or Imam Shafiee or any other Imam) but the saying of Imam Al Adham Prophet Muhammad peace be upon him can not be rejected. Hence, Proved If hadith comes in front of Imam and his saying then the syaing should be rejected.

3. Prohibition of Taqleed from hadeeth

a) Prophet Peace be upon him said

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

By the one who has the soul of Muhammad, If Musa comes in front of you and if you follow him and leave me, you will go astray from the Right path. If he (Musa AS) comes back to life and sees (witnesses) the period of my prophet hood, he will certainly follow me.[Mishqat al Masabih Volume 001 hadeeth no: 194]

4. Prohibition of Taqleed from Sahaba

a). Abdullah bin masood ra said to his students

?? ??????? ???? ???? ????? ??? ????: ?? ?????? ????? ??????? ???? ????????? ?????????? ?? ?????????.
Do not Make taqleed of people in your deen, If you reject (my words) then follow those who passed away(Companions of Prophet peace be upon him), not those who are alive. [Al Moajam al Kabeer Vol 9 page 116 hadeeth no: 8764, Sunan al Kubra 2/10]

Takhreej

1) Narrated by Lilkai in Sharah asool al aiteqaas Ahlus sunnah:130, Tabrani in Al Kabeer 9/152, Abu Nayeem in Hilya tul Auliyah 1/136 with the rout of Amash-Salma bin Khel from Abi al hawdh from Abdullah bin Masood

Haythamee said Narrators are the narrators of saheeh “Majma az Zawaid 1/188”
Note: Amash is Mudallis and narrating from (AN) but there is 2nd rout of this saying

2) Narrated by Lilkai in Sharah asool al aitekaad 131 with the rout of Obaidullh bin Moosa from Israiel from Abu Husayn from yahya bin Wasib from Masrooq from Abdullah

3) Third rout mentioned by Imam Behaqi in Sunan al Kubra 2/10Narrated to us Abu Abdullah Al Hafidh, he heard from Abul Husayn Muhammad bin Ahmad Al Qantaree, he heard from Abu al Hawdh al Qadhi, he heard from Muhammad bin Katheer al Maseesi, he heard from Ozaai, hadeeth narrated to him Abda bin abi Ababah

4) Fourth rout mentioned by Khateeb Baghdadi in “?????? ????????”(757 with the routAbu Jafar Muhammad bin Jareer Tabree, hadeeth narrated to him Ahmad bin Waleed, he heard from Abdullah bin Dawud he said Amash mentioned from Abu Abdul Rahman he said that Abdullah bin Masood ra said

There is 5th rout of this saying narrated by Imam Ibne Hazam in Al Ahkam 6/97 with the rout of

5) Ibne Wahab heard from Al awzaai he said narrated to me by Abdah bin abi Ababah that Ibne Masood

Comment: When it is obligatory for tabiyeen (one of the best era) to follow sahaba not particular Imam then who are we? how can we say it is obligatory to follow one particular imam among four imams? These people say (i have read in a forum) that Tabiyeen should follow Sahaba but we should follow Imam Abu Haneefah who is passed away, May Allah guide these people who are making worst taweel from their own. Ameen

b) Abdullah bin Masood ra said
??? ????? ?? ?????? ??? ??? ???? ??? ????
Be a Scholar or knowledge seeker, do not be a Muqallid in deen who is in between them[Ibne Abdul Barr narrated in Jame Byan al Ilm vol 1 page 71]

It is mentioned in Al Moajam al Waseet

?????: ???? ???? ???: ((??? ???)), ??? ???? ??? ???, ???? ????. ?- ?????? ?? ?????. ?- ??????? ???? ?? ???? ??? ????. ?- ???????. ????? ????? ??? ????????

one of the Meaning of ???is Muqallid in Deen [see Al Moajam al Waseet page 26,Taj al Arus vol 11 page 4,Al Qamus al Waheed page 134]

Scan of Al Moajam al Waseet:http://lh3.ggpht.com/_Y3h6JhqU8O4/TTlv0NUd1_I/AAAAAAAAAYg/VlX38KgBetE/s400/untitled.JPG

Takhreej

1.Asim from Zarr he said that Ibne Masood said…Ibne Abdul Barr narrated in Jame Byan al Ilm vol 1 page 71 and 72 hadeeth no:108, Ibne Hazam in Al Ahkam 6/234,Behaqi in al Mudakkhal 378

2. Amash From Tameem bin Salma from Abu Obaidah from Ibne Mas`ood Ibne Abi Shaiba in Al Musannif 5/284, Faswi in Ibne Abdul Barr in Jame Byan al Ilm 1/140

3. Jareer from Abi Sanan from Sahal al Qararee he said that Abdullah bin Masood said.. Bukhari in Tareekh al Kabeer 4/99, Abu Khaythama in Kitab al Ilm 116

4. From Muhammad bin al Nazar Al-azdi (thana) Moawiyah bin Amr (Thana) Zaidah (AN) Abdul Malik bin Zubair from Abdullah

And there are other supportive routs of this athar.

c). Muadh bin Jabal ra said

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

Regarding the mistake of a Scholar, even if he is on guidance don’t make taqleed of him in deen[Hilya tul auliywah of Abu Naeem Asbahani vol 5 page 97, Kitab az Zuhud of Wakee bin Jarrah vol 1 page 299,300 hadeeth no: 71,Kitab az Zuhud of Imam Abu Dawud page no: 177 hadeeth no: 193, Ibne Abdul Barr in Jame Byan al Ilm 2/982 hadeeth no: 1872 and 1873 Dar Ibne Jozi, Sharah Asool al Aiteqaad Ahlus sunnah Lilkaai hadeeth no: 198, Al Ilal by Darqutni 6/81 992]

Those who authenticated above narration
1) Abu Naeem Asbahani said after narrating this
??? ???? ???? ?????? ??? ?????? ? ???? ??? ??? ??????? ?????? ?? ???? .
Narrated By Shoa’bah Moquf and it is authentic and some narrated these words Marfu from Muadh
Source:http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=131&ID=1136

2) Ibn al Qayyam said
This is authentic from Muadh [Ailam al Moqieen 2/239]

3) Muhaqqieen of Kitab az Zuhad Abu dawud (Abu Tameem Yasir bin Ibraheem and Abu Bilal Ganeem bin Abbas) declared the chain Hasan, [Kitab Az Zuhad page no: 177 hadeeth no: 193,]

Note that there is also marfu hadith in this chapter narrated by Tabrani where Prophet peace be upon him said
???? ??? ???? ??? ????? ??? ?????? ?????
and regarding Mistake of a Scholar Do not Make taqleed of him in your deen even if he is on hidayah[Moajam al Awsat vol 9 page 326,327 hadeeth no: 8709,8701 and Sharah asool al aiteqaad ahlus sunnah hadith no: 182]

Haythamee said: Narrated by Tabrani in al Awsat and Amr bin Marrah did not heard from Muaadh

source: http://www.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=1&pid=441906&bk_no=195&startno=1

Comment: even if scholar is on guidance don’t make taqleed of him in deen) Meaning Follow because it is said by Allah or Prophet peace be upon him, not because the Imam said.

4.Prohibition of Taqleed from Scholars

1) Imam Ash Shafiee

Imam Muzni said

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

I have shortened this book from the knowledge of Muhammad bin Idrees Shafiee May Allah be pleased with him, So that if some one wants to understand it understand it easily, and I declare that he (Shafiee ra) Prohibits his taqleed and taqleed of others so that (every person) sees his religion(deen) and be precocious for himself[Al Umm, Mukhtasar al Muzni]

Source:http://www.islamweb.net/newlibrary/display_book.php?idfrom=4936&idto=6045&bk_no=31&ID=1937

2)Ameer ul Mimineen Khaleefa Abu Yusaf Yaqoob (died 595 h)
Ibne Khilkaan praised him and said
? ??? ???? ???? ????? ??? ??????? ?? ????? ??? ??????? ?????? ?????? ??????? ? ?? ?????? ???? ?? ????????? ?????????, ?? ???? ??????? ??? ???? ???? ?????? ?? ?? ????????? ??????? ?? ?????? ??????? ? ??????? ???????
He ordered to leave faroo al Fiqh and said Scholars should issue fatwa from Quran al Aziz and Sunnah of Prophet peace be upon him and do not make taqleed of Mujtahideen and Mutaqaddimeen, but make the judgments from Quran ,Hadith,Ijma and Qiyas [Ibne Khilkaan in “????? ???????” (7|11)]

3)Imam Dahabee(died 748 h) said
??? ???? ????? ?? ???? ?????? ???? ???? ??????? ?????? ??????? ?????? ??????? ????? ???? ?????? ???? . ??? ??? ????? ! ?? ?????? ???????? ????? ????? ????????? ?? ?? ?? ??? ? ?? ????? ??? ????? ??? ???? ????? ?? ?????? ??????? . ??? ??? ??? ????? .
We take and reject the saying of every Imam accept Imam of the righteous Sadiq al Masdooq Al Ameen who is Infallible Prayers and blessings of Allah be upon him, By Allah I am astonished on that scholar who makes taqleed of a particular Imam in his deen on his all sayings, knowing that explicit ahadeeth are rejecting the madhab of his Imam. There is no Strength but in Allah[Tazkara tul Huffaz vol 1 page 16 under the biography of Abdullah bin Masood ra]

He also said
?? ????? ????? ???? ??? ?? ?? ???? ?? ?????? ?? ????? ????? ????? ??? ?????? ?? ?? ?? ?????
Adhering to one madhab is chose by the one who is not able to seek knowledge like many of the scholars of our time or those who are fanatics. [Seyar Ailan al Nubala Vol 14 page 491]

He again said

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

The Scholars of hadeeth of this era and period close, and from them a great number and we have not even mentioned 1/10 (One tenth) of them. Likewise in the same time a group of people of Ahlur-Rayy (The people of opinion) Wal-Furoo (The hanafees), and how many of their heads were mutazilees and Sheeah and the people of Kalaam were present. Who chased people statements (Fatwaas) and left the way of the Salaf which was to hold onto the hadeeth of the Prophet. And from this same time taqleed became apparent amongst the people and the fuqaha performed ijtihaad to a lesser extent.[Tazkara tul-Huffaz Vol 2 page 627 under the biography of Abu Muhammad Fzal bin Muhammad]

4) Imam Muhammad al Qasim Qurtubee

Imam Dahabee said
??? : ???? ???? ” ??????? ” ?? ???? ??? ????????
I say he wrote the book “Al Ezah” the reply to Muqallideen[Seyar al Ailam al Nubala vol 13 page 329]
Source:http://www.islamweb.net/newlibrary/display_book.php?bk_no=60&ID=2313&idfrom=2451&idto=2609&bookid=60&startno=97

5) Abu Abdullah bin khaweez Al Basree Al Malaki

Ibn e Abdul Barr (died 463 h) mentioned thatAbu Abdullah bin khaweez Al Basree Al Malaki said that
??????? ????? ?? ????? ?????? ??? ??? ?? ??? ?????? ???? ? ???? ????? ??? ?? ??????? ???????? ?? ??? ???? ???

In Islamic Law meaning of taqleed is acting on the action of someone who have no evidence for that and this is not allowed in Islamic Law, any thing which is proven from evidence it is called Itteba[Jamie byan al ilam of ibn e abdul barr vol 2 page 118 under the chapter of Fasaad at taqleed and the difference between taqleed and itteba]

6) Ibne Abdul Barr said
?? ??? ??? ???? ? ?????
There is no difference between an animal and a Muqallid [Jamie byan al ilam vol 2 page 228]

7) Suyuti mentioned
??? ??? ??? ??? ???? ?????? ????? ? ????? ?????? ???????
I have not seen any scholar of the past and present who allowed or ordered to make taqleed[Ar Radd min al Akhlad min al Ardh by Suyuti page 137]

Suyuti said
???? ????? ?????? ??? ????? ?? ???? ???????? ????? ?? ??? ???? ??????? ?? ?????? ??????
Allah says Ask the followers of the Remembrance if ye know not! [16:43] this verse is used as proof on the permissibility of Taqleed for an Ordinary person in secondary issues[Ikleel’ fe Istanbaat al Tanzeel page 163 Surah An-Nahl ayah 43, tehqeeq of Saif ud din Abdul Qadir, Dar ul Kutub Ilmiyah, Beruit-Lebnon]

Comment:This is already proven above under “Definition of Taqleed and difference between itteba and taqleed” that if an Ordinary person ask question from a Mufti is not Taqleed according to the most correct opinion, but Jalal ud din Suyuti rah is in those scholars who said that asking from a Mufti is taqleed. (I will Insha`allah provide proof further that for a lay person it is obligatory to ask question from muftis)

8) Ibn Hazam (456 h) said
??? ??????? ??? ??????? ???? ?? ???? ?? ???? ???? ??? ????? ???? ?????. ???? ?? ???? ????? ????? ??? ?????? ???????? ???? ??????? ??? ??????
In reality accepting the sayings of other then Prophet peace be upon him without evidence, this is the definition of taqleed where ummat e Muslimah have consensus and there is evidence that it is invalid[Al Ahkam fe asool al ahkam fe abtaal at taqleed vol 6 page 269]
sourcehttp://ar.wikisource.org/wiki/???_???_-_???????_??_????_???????/??????_??????/?????_??????/?????_??????_?????????_(5)

9) Fakhar ud din al razi

He commented on the ayah

They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)[al-Tawbah 9:31]

Commentary

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

Our Teacher and Mawlana who is end of Investigators(Muhaqqiqeen) and Jurists(Mujtahideen) may Allah be please withhim said, i have seen Jam’at from Jurists of blind followers (Muqallideen), i read in from of them many verses of Quran on some issues which were against their (taqleedi) madhab, not only they left to accept the verses they didn’t even paid attention to it..[in the commentary of Quran under Sura Tauba verse31]

Source:http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=4&tSoraNo=9&tAyahNo=31&tDisplay=yes&UserProfile=0&LanguageId=1

10) Ibne Aqeel Hanbalee (died in 513 h) said

?? ???? ????? ??? ??????? ??? ?? ???? ???? ???? ??????? ?????. ??????? ??? ?? ???? ?? ???? ?? ?????, ????? ??? ??? ??? ?? ???? ?? ?????. ????? ?????? ?? ????? ?????? ???? ??????, ??? ???????. ???? ?? ???? ???????

Innovation in religion came from that way, to which the followers of religion followed. Then they died, whoever knows it, it is Obligatory on him that he should go out from this path, so that he will be saved from blunder… This is the way in which there is veneration of people and they leave the evidence and this is Taqleed, the first one who followed this way was satan.[Kitab al funoon, Al Qisam Thani page 602 Fasal 560]

11) Allamah Sarkhisi mentioned

If Taqleed was allowed then they are more better for taqleed who were before Abu Haneefa ra like Hasan Basree and Ibraheem an Nakha’ee[Al Mabsoot sarkhisi Volume 16 page 28]

12) Imam Tahawi

Imam Tahawi had an argument with Qadhi Abu Obaid, Tahawi said
?? ?? ?? ???? ??? ????? ???? ???? ?????? ??? ????, ???? ?? ??? ???? ?????? ???? ?? ?? ???

What (do you think that) each and every saying of Abu Haneefa is my saying? He (Qadhi abu Obaid) said: I consider you muqallid (Tahawi replied) The one who makes taqleed is sinner or he has a memory problem[Lisan al Meezan vol 1 page 280 taken from Maqalaat Irshad ul haq atharee page 93]

13) Shaykh al-Islam Ibn Taymiyah said:
???? ??? ???? ?? ????? ?? ?????? ????? ????? ?? ?? ?? ???? ?? ????? ??? ??????? ??? ???? ???? ??? ???? ???? ???? ? ??? ??? ???????? ??????? ????? ???????? ??????? ???? ??? ????? ??? ? ???? ??? ???????? ???? ?? ????? ????? ???? ?? ???? ?? ????? ??? ???? ?? ??? ??? : ??? ??? ?????? ?????? ????? ???????? ?? ???? ??? ?? ??? ????? ??? ???? ??? ??????? ??? ???? .
No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden.[Majmoo’ al-Fataawa, 23/382.]

He said after mentioning great Imams

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

It is not obligatory to follow anyone but(it is obligatory) to follow Prophet of Allah peace be upon him, and It is not Prohibited to follow one of them(great imams) but it is prohibited to follow the one who speaks without knowledge.[Al Furqaan Page No: 143]

He also said

” ???? ?????? ?????? ??? ??? ????? ????? ????? ????? ??? ???? ???? ???? ? ??? ???? ??? ??? ????? ???? ??? ????? ?? ?? ?? ???? ?? ????? ??? ??? ???? ???? ??? ???? ???? ???? ? ??? ??? ??????? ????? ??????? ??? ????? ???? : ??????? ?? ???? ???? ? ???? ???? ???? ??? ???? ?? ????? . ??????? ???? ??? ??? ??? ??? ?????? ?? ?? ?? ???? ?? ????? ??? ??? ???? ???? ??? ???? ???? ???? ? ????? ??? ??? ???? ?? ?????? : ?? ???? ??? ????? ???? ?? ???? ????? ??? ???? ???? ??? ???? ???? ????
Allaah has enjoined upon mankind to obey Him and obey His Messenger (peace and blessings of Allaah be upon him), but He has not enjoined upon this ummah to obey anyone in particular in all that he enjoins or forbids, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). Even the Siddeeq of this ummah and the best of them after its Prophet (i.e., Abu Bakr) said: Obey me so long as I obey Allaah, but if I disobey Allaah, then you are not obliged to obey me. They are all unanimously agreed that there is no one who is infallible in all that he enjoins or forbids except the Messenger of Allaah (peace and blessings of Allaah be upon him). Hence more than one of the imams said: The words of any person may be adopted or abandoned except the Messenger of Allaah (peace and blessings of Allaah be upon him).[Majmoo al-Fataawa (20/211)]

He again Said

If someone says it is Obligatory on awam to follow so and so, then this saying is not the saying of Muslim.[Majmoo` al-Fatawaa (22/249)]

14) Imam Ibne Shaheen (d. 385 h)

Qadhi Abu Bakar Muhabbad bin Ismaeel said regarding him

???? ???? ?? ???? ?? ????? ?? ????? ??? ????? ???? ??? ??? ?? ????? ??????? ???????? ????? ???? ??? ????? ??????
He did not know Fiqh, not a little not a lot, If it is said something regarding fiqh of scholars like Shafiee in front of him, he used to say My Madhab is Muhammadi.[Tareekh Baghdad Vol 11 page 267 no:2068]

6) Asking Scholar is Obligatory for a Lay person

Allah says

{then ask those who possess the Message (Ahl adh-Dhikr) if you do not know}[Soorah 21, Aayah 7 and Soorah 6, Aayah 43].

Note that Asking question from scholar is not a taqleed but Itteba as it is proven above because scholar will tell him the rulings from Quran and sunnah, even if we agree that this is really a taqleed then Imam Shafiee ra said
??? ???? ??? ??? ???? ???? ??? ???? ???? ????
Do not make taqleed other then Prophet of Allah peace be upon him[Mukhtasar al Muzni chapter Al Qadaa mentioned by Suyuti in Al Radd min Akhlad Ilal Ardh page 59]

If a lay person don’t know that the scholar is on mistake then there is no problem in following the scholar but tomorrow if someone provides him the authentic rulings from Quran and Sunnah which goes against his Imam, then he should leave the sayings of his Imam and accept the authentic rulings, we have seen scholars of muqallideen rejecting hadeeth and taking words of Imam just because they say it is obligatory upon them to make taqleed of Imam. For example

Theseare words of Mahmud ul Hasan hanafi hiyati Deobandi in his “Taqrir At-Tirmidhi”, published by Maktabah Rahmaniya Lahore, p 49. This edition is in the beginning of “SunnanAt-Tirmidhi” with “Urf ush-Shazi” of Anwar Shah Kashmiri.

In the “Taqrir Ut Tirmidhi”, it is said in chapter oftransactions (Buyu’) on the subject on Khyar ul Majlis

“What is obtained is that the topic of khyar is amongimportant topics and Abu Hanifah contradicted in it the majority and a lot of people from the first and later generations, they wrote rasail in refutation of his (Abu Hanifah) Madhab on this topic and Maulana Shah Waliyullah Muhadithgave preference (Tarjih) in his Rasail to the Madhab of Ash-Shafi’i taking evidence from the Ahadith and Nusus, and the same our Shaykh gave preference(Tarjih) to his Madhab and said the truth and justice in this topic is to give preference to Ash-Shafi’i and we are Muqalid and the Taqlid of our Imam AbuHanifah is obligatory (Wajib) upon us.Allah knows best”[also quoted by Shaykh Zubayr ali Zay p 26-27 of his Risalah “Deen metaqleed ka masalah]

Comment: So here Mahmoud ul Hasan knew that the hadith is with the stance of Imam Shafiee but still he rejected the hadith just because it is obligatory on him to follow Imam Abu Haneefa, this kind of taqleed is totally Prohibited

a) Al-Haafiz ibn Rajab refuted these type of scholars he said

Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger’s command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation”[Quoted in the notes on Eeqaaz al-Himam (p. 93), mentioned by Shaykh Al Albani in Siffat Salat an Nabyy]

also Note that we should see the four Madahib to make the rulings, we should not make the stance from our own, Imam Ibne Rajab did refutation of those who make rulings from their own and do not see the madahib.

b) Ibne Rajab said regarding these type of Scholars

“The wisdom of Allaah dictated that this religion and its guidelines should be protected by means of appointing leaders of the people concerning whom the ummah is unanimously on their knowledge and understanding, and that they reached the highest level of knowledge of rulings and fatwas among ahl al-ra’y wa’l-hadeeth. So the people became dependent on them for fatwas, and referred to them to understand rulings. So Allaah guided them to set guidelines for their madhhabs and explain foundations and principles, so that the madhhab of each imam has its own guidelines, principles and categories, in the light of which rulings and issues of halaal and haraam are to be understood.

This is by the mercy of Allaah towards His slaves, and it is one of the ways in which He preserves this religion.
Were it not for that, people would have seen strange things, whereby every fool who was filled with self-admiration could have tried to mislead the people; so you would have seen such fools claiming to be great imams, saying that they were the guide of this ummah and the only ones to whom people should refer and rely on, to the exclusion of all others.

But by the mercy and grace of Allaah, this door, which could have lead to grave danger, has been blocked and these great evils have been kept away. That is a sign of His great mercy and kindness towards His slaves.
Despite this, there are still those who claim to have reached the level of ijtihaad and talk about issues of knowledge without following any of these four imams.

The claims of some of them may be accepted because of evidence which proves their claims, and others may be rejected. As for those who did not reach this level, they have no choice but to follow those imams and join in what all the ummah joined in.[al-Radd ‘ala man attaba’a ghayra al-Madhaahib al-Arba’ah (2/624)]

Comment: Here Hafiz Ibne Rajab is refuting those who make rulings from their own, the ruling is only accepted only if The claim is supported with authentic evidence.

Related links:

a)”Ask the People of KnowledgeIf you do not know.”With the Shaykh, the FaqhMuhammad ibn Slih al-‘Uthaymn

http://www.sunnahonline.com/ilm/ibaanah/vol1_h.htm

b) Shaykh Al AlBani

http://abulhaarith.wordpress.com/2008/09/18/ask-the-people-of-knowledge-if-you-do-not-know-by-shaykh-albaanee/

C) Video lecture by Shaykh al Muhaddith Zubair Ali Zai see from 00:01 up to 4 minutes

http://www.youtube.com/watch?v=3zM8cl40x6U&feature=autoplay&list=PL4E29012C9EECA4CF&index=4&playnext=2

He clearly said after three minutes “If there is some Hanafi who is following hanafi school of thought who follow Qur`an and Hadeeth and Asool of Imam Abu Haneefa and Imam Tahawi, then if he makes mistake then it is other case and he is our Muslim brother” (END QUOTE)

The easiest way to understand this concept is This FatwaIt says in Fataawa al-Lajnah al-Daaimah (5/28):

Question:

What is the ruling on restricting oneself to the four madhhabs and following their opinions in all circumstances and at all times?

Answer:

– The one who is able to derive rulings directly from the Quraan and Sunnah should derive them as those who came before him did. There is no justification for him to follow a view when he believes that the correct view is something opposite. Rather he should follow what he believes is true. It is permissible for him to follow (another scholar) with regard to that which he is not able to work out himself and he needs an answer concerning it.

-It is permissible for one who is not able to derive rulings to follow one whom he feels comfortable following. But if he feels any sense of unease he should ask until he feels comfortable.

-From the above it is clear that their views should not be followed in all situations and at all times, because they may be wrong; rather the truth of what they say, for which there is evidence, should be followed. End quote.(taken from IslamQA fatwa no: 103339)

Lastly see the beautiful saying

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

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

Awn bin Abdullah said: I said to (Ameer ul Momineen) Umar bin Abdul Aziz: If you could be Scholar then beor try to be a Student of Knowledge,If you failed to be a Student then love them,if you failed to love them then do not hate them,Then Umar bin Abdul Aziz said(SubhanAllah. Verily Allah has created a way out for him)[Narrated by Abu Khaythama, Faswi in Muarifat al Tareekh 3/398,399, Ibne Abdul Bar in Jame Byan al Ilm 1.142-143]

Conclusion:

1. There is nothing wrong in following School of Thought but making taqleed even after watching authentic rulings from Qur`an and Sunnah against the Imam is Haram
2. Asking questions from Scholars is Obligatory for a lay person.
3. It is Prohibited to say that, It is Obligatory to follow one single Imam from four Imams.
4. One Should not make rulings from his own opinion, Rather he should see the opinions of Imams and then take the best ruling which is close to hadeeth.


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Ruling on those who don’t know Obligations of Islam

Allah says “O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?” They will say, “We bear witness against ourselves”; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers. 

That is because your Lord would not destroy the cities for wrongdoing while their people were unaware. Quran (6: 130-131)

Comment: evidence is necessary as understood from this verse. This too goes with those people who are in such a place where Islam havent reach and the people leave all false worshipping.

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Prohibition Celebrating Kuffar Festivals like Christmas

Assalamu Alaikum Warahmatullahi Wabaraktahu Smile

It is not permissible for the Muslim to join the kuffaar in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the enemies of Allaah, which is forbidden, and a kind of co-operating with them in falsehood. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
Whoever imitates a people is one of them. And Allaah says (interpretation of the meaning):


Help you one another in Al?Birr and At?Taqwa (virtue,  righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment[al-Maa’idah 5:2]

It is well known that  the Muslims do not have any festival apart from Eid al-Fitr and Eid  al-Adha, and the weekly Eid which is Friday (Yawm al-Jumuah).  Celebrating any other festival is not allowed and is either of two things:  either it is an innovation (bidah), if it is celebrated as a means of  drawing close to Allah, such as celebrating the Prophets Birthday  (Mawlid); or it is an imitation of the kuffaar, if it is celebrated as a
tradition and not as an act of worship, because introducing innovated festivals is the action of the people of the Book who we are commanded to
differ from.

christmas

Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah: “Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying A happy festival to you or May you enjoy your festival, and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bidah or kufr exposes himself to the wrath and anger of Allaah.”

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not aceept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):

If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. . .” [al-Zumar 39:7]

This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . . .”
[al-Maaidah 5:3]

So congratulating them is forbidden, whether they are ones colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):

“Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imraan 3:85]

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.

Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: “Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak.”

Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion.

Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.

The word Christmas is derived from the Old English Cristes maesse, “Christ’s Mass.” :

( There is no certain tradition of the date of Christ’s birth. Christian chronographers of the 3rd century believed that the creation of the world took place at the spring equinox, then reckoned as March 25; hence the new creation in the incarnation (i.e., the conception) and death of Christ must therefore have occurred on the same day, with his birth following nine months later at the winter solstice, December 25).

According to a Roman almanac, the Christian festival of Christmas was celebrated in Rome by AD 336…

( The reason why Christmas came to be celebrated on December 25 remains uncertain, but most probably the reason is that early Christians wished the date to coincide with the pagan Roman festival marking the “birthday of the unconquered sun” ) (natalis solis invicti); this festival celebrated the winter solstice, when the days again begin to lengthen and the sun begins to climb higher in the sky. The traditional customs connected with Christmas have accordingly developed from several sources as a result of the coincidence of the celebration of the birth of Christ with the pagan agricultural and solar observances at midwinter.

In the Roman world the Saturnalia (December 17) was a time of merrymaking and exchange of gifts. December 25 was also regarded as the birth date of the Iranian mystery god Mithra, the Sun of Righteousness. On the Roman New Year (January 1), houses were decorated with greenery and lights, and gifts were given to children and the poor. Food and good fellowship, the Yule log and Yule cakes, greenery and fir trees, and gifts and greetings all commemorated different aspects of this festive season. Fires and lights, symbols of warmth and lasting life, have always been associated with the winter festival, both pagan and Christian. Since the European Middle Ages, evergreens, as symbols of survival, have been associated with Christmas…

So as any rational person can see, there is no sound basis for Christmas, nor did Jesus (peace be upon him) or his true followers celebrate Christmas or ask anyone to celebrate Christmas, nor was there any record of anyone calling themselves Christians celebrating Christmas until several hundred years after Jesus. So were the companions of Jesus more righteously guided in not celebrating Christmas or are the people of today?

So if you want to respect Jesus, peace be upon him, as Muslims do, don’t celebrate some fabricated event that was chosen to coincide with pagan festivals and copy pagan customs. Do you honestly think God, or even Jesus himself, would approve or condemn such a thing? If you say approve, then obviously you are not interested in the truth.

We ask Allaah, the One, Singular God, with no partners or sons, the God of all creation and mankind, to guide us all to the path of guidance and sincerity.


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Virtues of Mother of the Believers Hazrat Aisha ra

This topic has been created for the purpose of the status of Mother of the Believers Hazrat e Aisha radiallahuanha in Islam.

a) Sahih Al Bukhari : Narrated ‘Ursa: Aisha said, “While the Ethiopians were playing with their small spears, Allah’s Apostle screened me behind him and I watched (that display) and kept on watching till I left on my own.” So you may estimate of what age a little girl may listen to amusement. [Book #62, Hadith #118]

Prophet (Peace be upon him) used to take Hazrat Aisha (r.a) to show the games.

b) Abu Musa al-Ash’ari says about her:

?? ???? ????? ????? ???? ???? ??? ???? ???? ???? ???? ?? ?????? ????? ??? ????? ????? ??? ????.
.”Whenever we (the Companions) of Prophet peace be upon him had any difficulty on hadeeth, of which we approached Aisha and (always) found that she had the knowledge of the hadith “. [SunanTirmidhi hadith no: 3883]

c) It is mentioned in Sunan Darami
.?????????? ?????? ??????? ???? ???????? ?????????? ???????? ???? ???????? ???? ???????????? ???? ????????? ????? ????????? ?????????? ??????? ????????? ???????? ???????????? ????? ????????? ??? ?????? ???????? ?????? ???????? ???????????? ???? ???????? ????????? ?????????????? ???? ????????????
It is narrated from Masrooq Radi Allahu `anhu that he was asked if `Aaishah (Radi Allahu `anha) knew the science of division of the shares of inheritance, he said, “By Allah! I have seen senior Sahabah ask her questions of fariad”[Imam Hakim in his Mustadrak 4/11, Musannif Ibne abi shaiba Kitab al Faraid, Imam Darami in his Sunan Kitab al Faraiz Chapter Taleem al faraiz no:2901 Dar ul Mugni Muhaqqiq of Sunan Darami said Chain is Authentic, (Amash is Mudallis but we can use this hadeeth in support of the hadith of Abu Musa al Ash`ari)]

d) Reported by Zakwaan
When Aaishah was near her death, Ibn Abbaas asked permission to visit her, and then he said to her:Among the wives of the Messenger of Allah ??? ???? ???? ???? , he loved you the most, and he did not love except which is good Allah Talaa has sent proof of your innocence through jibreal from above the seven heavens.……(Aisha r.a replied)???? ??? ?? ? ???? ???? ? ?????? ???? ???? ????? ??? ??? ????? ??????.O Ibn-e-Abbas (r.a) please leave it, I take oath of Allah in whose hand is my life, I wanted that I would have been an unknown.[(Musnad Ahmad bin Humble, Musnad Banu Hashim, Musnad Abdullah bin Abbas bin Abdul Mutlib)(Fadail e Sahaba of Imam Ahmad 2/872 no:1636)]
.
e) .
.. Aisha narrated that she made a will to ‘Abdullah bin Zubair, “Do not bury me with them (the Prophet and his two companions) but bury me with my companions (wives of the Prophet (p.b.u.h) ) in Al-Baqi as I would not like to be looked upon as better than I really am (by being buried near the Prophet).”[Bukhari Volume 2, Book 23, Number 474]


f) Narrated Abu Uthman:
Allah’s Apostle sent ‘Amr bin Al As as the commander of the troops of Dhat-us-Salasil. ‘Amr bin Al-‘As said, “(On my return) I came to the Prophet and said, ‘Which people do you love most?’ He replied, ‘Aisha.’ I said, ‘From amongst the men?’ He replied, ‘her father (Abu Bakr)’. I said, ‘Whom (do you love) next?’ He replied, “Umar.’ Then he counted the names of many men, and I became silent for fear that he might regard me as the last of them.” [Bukhari Book #59, Hadith #644]

g) Hafiz Ibne Qayyam quoted so many Virtues of Aisha ra few of Them are

Also among her unique characteristics is: that Allaah declared her innocence of that of which the people of the slander (ahl al-ifk) accused her, and revealed words concerning her innocence that are recited in the mosques of the Muslims and during their prayers until the Day of Resurrection. Allaah Himself bore witness that she is one of the good women, and promised her forgiveness and a goodly provision. He, may He be glorified, stated that what was said about her in the slander was ultimately good for her, in the end it was not bad for her and did not do any harm to her status, because through this Allaah raised her status and her innocence is mentioned among the people of heaven and earth, which is an incomparably good thing.
Also among her unique characteristics is: that the greatest Sahaabah, when they were confused about some matter of religion, would consult her and would find the knowledge they were seeking with her.

Also among her unique characteristics is: that the Messenger of Allaah (peace and blessings of Allaah be upon him) died in her house, on her day, in her arms, and he was buried in her house.[Jalaa al-Afhaam, pp. 237-241]

h) She Narrated 2210 Ahadeeth [Seyar Ailam al Nubala by Imam Ad Dahabee 2/139]

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The issue of triple Talaq

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

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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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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.

.
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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