Category Archives: Refutations of batil Aqaids

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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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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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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Refutation of Raising Hands in Sajood (Prostrations)


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

The Hadith

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

Response

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

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

Proof for Above Claim

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

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

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Ibne Rajab said

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

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

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


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

Qatadah is Mudallis see Tabqaat al Mudalisseen 3/92

Shaykh Al Bani Authenticated the chain and said

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

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

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

Al-Majmoo (3/447).

 


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

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

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

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

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

Islam QA says

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

And then Islam QA says

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

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

This is what Authentically proven from Malik bin Huwerith.
..

Saheeh Muslim Book #004, Hadith #0761)

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

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Saheeh Muslim Book 4, Number 0762

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

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

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

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

1. Whadatul Wajood

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

Ibn Hajar Asqalani wrote against Wahdatul wajood and Ghali Soofis

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

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

Fath ul Baree Kitab At Tawheed Chapter 1


2. Ibn e Hajar Asqalani RA refuting Muhiyudin Ibn Arabi

Soofiyah clearly Praise Ibn al Arabi butibn e Hajar asqalani said

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

Al Fasi wrote

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

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

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

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

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

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

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

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

Bukhari Book 87, Number 122


Commentary of Ibne Hajar Asqalani

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

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

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


.

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

Article ilm-e-ghaib – (Knowledge of Unseen)

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

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

Narrated Khalid bin Al-Walid:

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

Bukhari,Volume 7, Book 67, Number 445:



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

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


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

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

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

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

.
Same is the Creed of Ibne Hajar Asqalani

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

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

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

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

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

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

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

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

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

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

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


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

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


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


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Introduction:

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

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

Contents

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

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Tawassul Series Hadith of Maimuna Where Prophet Said Labbayk


The Athar

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

Response

1. Chain of the hadith is not Authentic

2. This hadeeth is against Teachings of Qu`ran

3. This Hadeeth is Against Authentic hadeeth

4. This hadeeth is against authentic understandings of Sahaba

 1. The chain of the hadith is not Authentic
 


Hafidh Tabrani himself said

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

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

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

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Sawad Al-Azaam (Majority of the Muslims).

Assalam Walaikum Wa Rehmat Ullahi Wa Bara Katu Hu!

We often find Misguided people quoting Weak hadith to support their stance, there is a hadith that “Follow the Largest Group”, and there are other hadiths which talks about Jammat (Group) or Community not Sawad Al Adh`am (Majority).
First we do critical analysis on the hadith of Sawad Al-Adh`am then we put forward some questions to these people.

The Beloved Prophet (Salla Allahu alaihi wa sallam) said:

…Follow the way of the largest group ! [Sunnan Ibn Majah, Hadith # 3950,same hadith is Narrated by Ibne Hameed and Muhaddith Ibne Abi Asim in his As Sunnah hadith no: 84]

  • Objections

1. Abu khalf al-a’maa is rejected in hadith

2. Muaan bin Rafa`a has some weakness in hadeeth

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