Monthly Archives: May 2011

SIMILARITIES BETWEEN ISLAM AND CHRISTIANITY


SIMILARITIES BETWEEN ISLAM AND CHRISTIANITY which muslims follow but christains wont follow.

 

Al-Qur’an 3:64  Say: “O People of the Book! come to common terms as between us and you: That we worship none but Allah. that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah.” If then they turn back, say ye: “Bear witness that we (at least) are Muslims (bowing to Allah.s Will).

 

Al-Qur’an 20:25-28 (Moses) said: “O my Lord! expand me my breast;

26. “Ease my task for me;

27. “And remove the impediment from my speech,

28. “So they may understand what I say:
Greet you in the same manner as Jesus (pbuh) greeted in Hebrew Luke 24:36
‘Sholam alay kum’
or Islamic greeting in Arabic Assalaamu alai kum
both meaning ‘Peace be on you’.

INTRODUCTION

Similarities / Similar Teachings in the Qur’an and the Bible which Muslims follow but Christians don’t


I
   ISLAM


1.
DEFINITION
A.    Meaning of Islam
(i) Islam is derived from the word salaam meaning peace.
(ii) Submission to the Will of Allah (swt) i.e. God Almighty.
B. Meaning of ‘Muslim’ – One who submits his will to Allah.
C. Islam is not a new religion found by Prophet Muhammad (pbuh).


2.
MESSENGERS IN ISLAM

A.     (i) To every nation was sent a Guide or a Messenger

B.     Al-Qur’an 35:24Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them (in the past).

C.    Al-Qur’an 13:7And the Unbelievers say: “Why is not a sign sent down to him from his Lord?” But thou art truly a warner, and to every people a guide.

(ii) 25 Prophets mentioned by name in the Qur’an
(iii) Islam is the only non-Christian faith that believes in Jesus (pbuh)

(iv) Stories only of some prophets mentioned in Qur’an

Al-Qur’an 4:164Of some apostles We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;-

Al-Qur’an 40:78We did aforetime send apostles before thee: of them there are some whose story We have related to thee, and some whose story We have not related to thee. It was not (possible) for any apostle to bring a sign except by the leave of Allah. but when the Command of Allah issued, the matter was decided in truth and justice, and there perished, there and then those who stood on Falsehoods.

(v) More than 1,24,000 Messengers according to Hadith
B.    (i) Previous Messengers were only sent for their people and nation and their complete message was meant only for a particular time period.
(ii) Moses (pbuh) was only sent for the Jews.

(iii) Jesus (pbuh) sent only for the Jews i.e. lost sheep of Israel.

Al-Qur’an 3:49“And (appoint him) an apostle to the Children of Israel, (with this message): “‘I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah.s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah.s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

Mathew 10:5-6 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
[6] But go rather to the lost sheep of the house of Israel.

Mathew 15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

(iv) Prophet Muhammad (pbuh) is the Last and Final Messenger for the
Whole of Mankind.

Al-Qur’an 33:40Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.

Al-Qur’an 21:107We sent thee not, but as a Mercy for all creatures.

Al-Qur’an 34:28We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.

Sahih Bukhari Vol.1 Book of Salaah Chapter 56 Hadith No. 429

(v) Prophet Muhammad (pbuh) prophesised in the Bible.

Al-Qur’an 7:157″Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper.”

Al-Qur’an 61:6And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the apostle of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of an Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs, they said, “this is evident sorcery!”

Deuteronomy 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

Isaiah 29:12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Song of Solomon 5:16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

John 16:7 Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you.

John 16:12-14“I have yet many things to say to you, but you cannot bear them now.
13: When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.
14: He will glorify me, for he will take what is mine and declare it to you.

3. REVELATIONS OF GOD

A.    Several Revelations sent by Allah –

Al-Qur’an 13:38. We did send apostles before thee, and appointed for them wives and children: and it was never the part of an apostle to bring a sign except as Allah permitted (or commanded). For each period is a Book (revealed).

By name only four are mentioned in the Qur’an.

B.    (i) The Qur’an is the Last and Final Revelation.
(ii) All previous Revelations before Qur’an were only sent for a particular group of people and for a particular time period

(iii)      The Qur’an was Revealed for the Whole of Mankind

(iv)      Al-Qur’an 14:1A. L. R. A Book which We have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light – by the leave of their Lord – to the Way of (Him) the Exalted in power, worthy of all praise!-

(v)        Al-Qur’an 14:52Here is a Message for mankind: Let them take warning therefrom, and let them know that He is (no other than) One Allah. let men of understanding take heed.

(vi)      Al-Qur’an 2:185Ramadhan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.

(vii)    Al-Qur’an 39:41Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs.

II  PILLARS OF ISLAM:


1.
Tauheed: Monotheism

A.       La ilaha ilallahu, Muhammad-ur-Rasoolullah
Sahih Bukhari Vol. 1 Hadith No. 7

B.       Believe in Allah and the Last Day, and the Angels and the Book and the Messengers.

Al-Qur’an 2:177It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah.fearing.

C. Come to common terms — Worship of one God

Al-Qur’an 3:64Say: “O People of the Book! come to common terms as between us and you: That we worship none but Allah. that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah.” If then they turn back, say ye: “Bear witness that we (at least) are Muslims (bowing to Allah.s Will).

D. Concept of God

Al-Qur’an 112:1-4

Say: He is Allah, the One and Only;

2. Allah, the Eternal, Absolute;

3. He begetteth not, nor is He begotten;

4. And there is none like unto Him.

 

Deuteronomy 6:4 Hear, O Israel: The LORD our God is one LORD:

Mark 12:29And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

D.  Shirk – Biggest Sin

E.   Al-Qur’an 4:48Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed.

F.   Al-Qur’an 4:116Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right).

Exodus 20:2-5″I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.
3: “You shall have no other gods before me.
4: “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
5: you shall not bow down to them or serve them; for I the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me,

Deuteronomy 5:7-9 Thou shalt have none other gods before me.
[8] Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:
[9] Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,

G.  Jesus (pbuh) not God. He never claimed Divinity

H.   Al-Qur’an 5:72They do blaspheme who say: “(Allah) is Christ the son of Mary.” But said Christ: “O Children of Israel! worship Allah, my Lord and your Lord.” Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode. There will for the wrong-doers be no one to help.

John 14:28You heard me say to you, `I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I.

John 10:29My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.

Mathew 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Luke 11:20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

John 5:30“I can do nothing on my own authority; as I hear, I judge; and my judgment is just, because I seek not my own will but the will of him who sent me.

Acts 2:21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

G. 99 Attributes of Almighty God

Al-Qur’an 17:110Say: “Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between.”

H. Prefer using name ‘Allah’ rather than the word ‘God’ as the word ‘God’ can be played around with. Allah in the Bible – Eli, Eli, Lama Sabachthani

Mark 15:34And at the ninth hour Jesus cried with a loud voice, “E’lo-i, E’lo-i, la’ma sabach-tha’ni?” which means, “My God, my God, why hast thou forsaken me?”

Mathew 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

2. Salaah
A.       Not merely Prayers but Programming

Al-Qur’an 5:90O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper.

Al-Qur’an 2:188And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people’s property.

B. Prayers restrain you from shameful and unjust deeds

Al-Qur’an 29:45Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do.

C. Salaah timings – for healthy soul five times a day

Al-Qur’an 17:78Establish regular prayers – at the sun’s decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.

Al-Qur’an 20:130Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy.

D. Take off shoes before entering mosque.

(i) Commandment of Allah to Moses
Al-Qur’an 20:11-12But when he came to the fire, a voice was heard: “O Moses!

12. “Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa.

 

Exodus 3:5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

Acts 7:33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

(ii) Can Pray with Shoes.
Sunan Abu Dawood – Vol. 1, Book of Salaah, Chapter 240,
Hadith No. 652-653.

(iii) Hygienic
E.       Ablution

(i)   Al-Qur’an 5:6O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful.

(ii) Exodus 40:31-32with which Moses and Aaron and his sons washed their hands and their feet;
32: when they went into the tent of meeting, and when they approached the altar, they washed; as the LORD commanded Moses.

(iii)          Acts 21:26Then Paul took the men, and the next day he purified himself with them and went into the temple, to give notice when the days of purification would be fulfilled and the offering presented for every one of them.

(ii) Hygienic
(iii) Mental Preparation

F.        Stand shoulder to shoulder, while praying –
Sahih Bukhari – Vol. 1, Book of Adhan Chapter 75 Hadith no. 692
Abu Dawood – Vol. 1, Book of Salaah Chapter 245 Hadith No. 666.
G. Sujud – Prostration
(i)        To humble your mind, humble your body

(ii) Sujud mentioned 92 times in the Qur’an

Al-Qur’an 3:43″O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down.”

Al-Qur’an 22:77O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper.

(iii) Prostration in the Bible

Genesis 17:3; Then Abram fell on his face; and God said to him,

Numbers 20:6Then Moses and Aaron went from the presence of the assembly to the door of the tent of meeting, and fell on their faces. And the glory of the LORD appeared to them,

Joshua 5:14; And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?

 Mathew 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

3. Zakaah
A.       Meaning: Purification and Growth

B.       Description: 2.5% of saving every lunar year in charity
Al-Qur’an 9:60

C. If every human being gives Zakaah, not a single person will die of hunger.

D. “Wealth does not circulate only amongst the wealthy and the rich”

Al-Qur’an 59:7What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah. for Allah is strict in Punishment.

E.       I Peter 4:8Above all hold unfailing your love for one another, since love covers a multitude of sins.


4. SAUM – FASTING
A.       Description – one lunar month i.e. during the month of Ramadaan every lunar year, Muslims fast, i.e. abstain from food and drinks from sunrise till sunset.

B.       Benefits: learn self restraint. If you can control your hunger you can control almost all your desires. It enhances spiritual awareness.

Al-Qur’an 2:183(Our religion is) the Baptism of Allah. And who can baptize better than Allah. And it is He Whom we worship.

C. Medical Benefits:
(a) Increases absorption capacity of intestines
(b) Lowers cholestrol.
D. Discourages smoking, alcoholism and other addictions.
E.       Bible prescribes Fasting

Mathew 17:21 Howbeit this kind goeth not out but by prayer and fasting.

Mark 9:29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

5. HAJJ
A.       Description – Pilgrimage atleast once in life time if you can afford it

B.       Universal Brotherhood – 2.5 million people from all over the world gather, wear two pieces of unsewn cloth, preferably white. Cannot differentiate between rich and poor.

Al-Qur’an 49:13O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).

C. Significance of Kaaba – Muslims don’t worship it

Psalms 84:4-7 Blessed are they that dwell in thy house: they will be still praising thee. Selah.
[5] Blessed is the man whose strength is in thee; in whose heart are the ways of them.
[6] Who passing through the valley of Baca make it a well; the rain also filleth the pools.
[7] They go from strength to strength, every one of them in Zion appeareth before God.


III
 ISLAM IS A COMPLETE WAY OF LIFE

These five pillars do not constitute complete Islam. Only if the pillars are strong, will the structure be strong.

1. HUMANS CREATED TO WORSHIP ALLAH

A. Jinn and Man created for worship of Allah
Al-Qur’an 51:56 I have only created Jinns and men, that they may serve Me.

B.          Meaning of Ibadaah – root word Abd meaning ‘slave’.


2.
OBEYING COMMANDMENTS OF ALLAH IS SUBMITTING YOUR WILL TO ALLAH

A.     Abstaining from alcohol

B.     Al-Qur’an 5:90O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper.

Proverbs 20:1 Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

Ephesians 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

B.     Abstaining from prohibited food

C.    Al-Qur’an 5:5This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).

D.    Al-Qur’an 2:173, He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-forgiving Most Merciful.

E.

F.     5:3Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah. that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.,

6:145, Say: “I find not in the message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine,- for it is an abomination – or, what is impious, (meat) on which a name has been invoked, other than Allah.s”. But (even so), if a person is forced by necessity, without wilful disobedience, nor transgressing due limits,- thy Lord is Oft-forgiving, Most Merciful.

16:115He has only forbidden you dead meat, and blood, and the flesh of swine, and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then Allah is Oft-Forgiving, Most Merciful.

(i) Dead meat

Leviticus 17:15 [15] And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.

Deuteronomy 14:21 Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.

(ii) Blood

Genesis 9:4Only you shall not eat flesh with its life, that is, its blood.,

 Leviticus 17:14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.,

Deuteronomy 12:16, Only you shall not eat the blood; you shall pour it out upon the earth like water.

I Samuel 14:33Then they told Saul, “Behold, the people are sinning against the LORD, by eating with the blood.” And he said, “You have dealt treacherously; roll a great stone to me here.”,

 Acts 15:29that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity. If you keep yourselves from these, you will do well. Farewell.”

(iv)  Pork is prohibited
Leviticus 11:7-8 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.
[8] Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you.

(v)    Deuteronomy 14:8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.

(vi) Isaiah 65:2-5

(iv) Food on which names beside Allah have been invoked

Acts 15:29; that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity. If you keep yourselves from these, you will do well. Farewell.”

 Revelation 2:14But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, that they might eat food sacrificed to idols and practice immorality.

C. (i) Being Honest in your Business
(ii) Helping Neighbours

Al-Qur’an 107:1-7Seest thou one who denies the Judgment (to come)?

2. Then such is the (man) who repulses the orphan (with harshness),

3. And encourages not the feeding of the indigent.

4. So woe to the worshippers

5. Who are neglectful of their prayers,

6. Those who (want but) to be seen (of men),

7. But refuse (to supply) (even) neighbourly needs

 

(iii) Abstaining from Backbiting

Al-Qur’an 104:1-3Woe to every (kind of) scandal-monger and-backbiter,

2. Who pileth up wealth and layeth it by,

3. Thinking that his wealth would make him last for ever!
Al-Qur’an 49:11-12O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.

12. O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it…But fear Allah. For Allah is Oft-Returning, Most Merciful.

 

(iv) Obeying and Respecting Parents

Al-Qur’an 17:23, 24Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.

24. And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.”

 

(v) Celibacy or Monasticism is prohibited in Islam
Sahih Bukhari: Vol. 7 Book of Nikah, Chapter No. 3, Hadith No. 4

(vi) Loving, being Kind and Just to your Wife

Al-Qur’an 4:19O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.

(vii) Abstaining from Adultery

Al-Qur’an 17:32Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).

D.  Dressing Modestly

(i) Al-Qur’an 24:30Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.

Mathew 5:27-28 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
[28] But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

(ii) Al-Qur’an 24:31And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

 

(iii) Six Criteria for Hijab in Islam

Deuteronomy 22:5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the LORD thy God.

I Timothy 2:9 e.g. of Mary
In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

I Corinthians 11:5-6 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
[6] For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
E.         Circumcision
Acts 7:8 And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

John 7:22Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man upon the sabbath.

Luke 2:21And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.
F.         In short, every Muslim should follow all the Commandments of Allah (swt) and His Messenger Prophet Muhammad (pbuh) and abstain from the things they have prohibited.


CONCLUSION
(a) If Christian is a person who follows the teachings of Christ (pbuh) and not one who worships Christ (pbuh). (We are more Christian than the Christians themselves).
(b) Muslim is a person who submits his will to Allah.
Jesus (pbuh) said, “not my will but thy will be done.” i.e. Muslim.
John 5:30
(c) Al-Qur’an 5:82Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, “We are Christians”: because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant.

PRESENTING ISLAM TO HINDUS


PRESENTING ISLAM TO HINDUS


I.       Introduction

A.       Introduction of Hinduism

1.       Definition of a Hindu

The word Hindu has geographical significance and was used originally for those people who lived beyond the river Sindhu or the region watered by the river Indus. Some historians say that it was first used by the Persians who came to India through the north western passes of the Himalayas. The word Hindu is no where mentioned in Indian literature or scriptures before the advent of Muslims to India, according to the Encyclopedia of Religion and Ethics. According to Jawaharlal Nehru in the book Discovery of India on page 74-75, he writes that the earliest reference to the word Hindu can be traced to a tantrik of the 8th Century CE, where it means a people and not a follower of a particular religion. The use of the word Hindu in connection with a particular religion is of late occurrence.

In short Hindu is a geographical definition used for the people living beyond the river Indus or those living in India

2.       Definition of Hinduism

a)   Hinduism has been derived from the word Hindu. Hinduism was a name given in English language in the Nineteenth Century by the English people to the multiplicity of the beliefs and faith of the people of the Indus land. According to New Encyclopedia Britannica 20:581. The British writers in 1830 gave the word Hinduism to be used as the common name for all the beliefs of the people of India excluding the Muslims and converted Christians.

b)   The term Hinduism is misleading because though it suggests the unified system of beliefs and ideas, it is certainly not the case. Hinduism is too broad a phenomenon to be confined to a usual definitions of religions. It does not owe its origin, formation or finalization to any historical person or a prophet since there is no uniformly accepted belief sacraments, rituals and practices in Hinduism, there are no criteria for establishing rules in Hinduism. In short a person who calls himself a Hindu becomes a true practicing Hindu irrespective who he worships and what ever may be his beliefs and practice.

c)   According to the Hindu scholars Hinduism is a misnomer and it should be referred a Sanatana Dharma, meaning eternal religion or Vedic Dharma meaning religion of the Veda. According to Swami Vivekananda the followers of this religion is referred as Vedantist.

B.       Introduction of Islam

1.       Definition of Islam

Islam is an Arabic word which comes from the word ‘Salaam’ which means ‘Peace’. It also means submitting your will to Allah – the Almighty God. In short Islam means peace acquired by submitting your will to Allah (SWT).

2.       Definition of a Muslim

A Muslim is a person who submits his will to Allah – the Almighty God.

3.       Misconception about Islam

Many people have a misconception that Islam is a new religion which came into existence 1400 years ago and Prophet Muhammad (pbuh) is the founder of the religion of Islam. Infact Islam is there since time immemorial, since man set foot on the earth. Prophet Muhammad (pbuh) is not the founder of the religion of Islam but he is the last and final messenger of Islam.

II. Pillars of Faith (Imaan) – Pillars of Hinduism

Pillars of Faith in Hinduism are not defined. As mentioned earlier that Hinduism does not have a set of unified or codified beliefs. Neither does it have any fixed pillars or principles which are obligatory for its followers to practice. A Hindu has a freedom to practice whatever he pleases, there is no such thing as compulsory or prohibited for him thus no act committed by a person can make him a non-Hindu. Neither omission of any act can make him a non-Hindu. However there are certain beliefs which are common to most of the Hindus. Even though it may not be agreed upon 100% by all the Hindus, we shall discuss some of them while discussing the pillars of Islam.

 

CONCEPT OF GOD IN HINDUISM

 

The most popular amongst the Aryan religion is Hinduism

1.      Common concept of God in Hinduism:

If you ask a common Hindu that how many Gods he believe in, some may say three some may say thirty three, some may say a thousand while some may say thirty three crore i.e. 330 millions. But if you ask this question to a Hindu learned man who is well Versed with the Hindu scriptures, he will reply that the Hindu should actually believe and worship only one God.

2.      Difference between Islam and Hinduism is ‘s’

(Everything is ‘God’s’ – everything is ‘God’):

The major difference between the Hindu and the Muslim is that the common Hindu believes in philosophy of Pantheism i.e. everything is God, the tree is God, the sun is God, the moon is God, the snake is God, the monkey is God, the human being is God.

The Muslims believe that everything is God’s. God with and apostrophe ‘s’. Everything belongs to God, the tree belongs to God, the sun belongs to God, the moon belongs to God, monkey belongs to God, the human being belongs to God.

Thus the major difference between the Hindus and the Muslims is the apostrophe ‘s’. The Hindu says everything is God. The Muslim says everything is God’s, God with an apostrophe ‘s’. If we can solve the difference of the apostrophe ‘s’, the Hindus and the Muslims will be united.

The Holy Qur’an says, “Come to common terms as between us and you”, which is the first term? “That we worship none but Allah”, so lets come to common terms by analyzing the scripture of the Hindus and the Muslim.

3.      Bhagwad Geeta 7:20

The most popular amongst all the Hindu scriptures is the Bhagwad Geeta. Bhagwad Geeta mentions in Chapter 7, Verse 20, “Those whose intelligence has been stolen by material desires worship demigods” that is “Those who are materialistic, they worship demigods” i.e. besides the true God.

4.      Upanishad

Upanishad are also one of the sacred scriptures of the Hindus.

(i) Chandogya Upanishad, Chapter 6, Section 2, Verse 1

It is mentioned in the Chandogya Upanishad, Prapathaka(Chapter) 6, Khanda(Section)2, Shloka(Verse) “Ekam evaditiyam”, “He is one only without a second”.

The principal Upanishad by S. Radhakrishnan, page 447 and 448(sacred books of the east Volume 1 the Upanishads, part I, page 93)

a)   (ii) Similar to what is mentioned in the Holy Qur’an in Surah Ikhlas, Chapter 112, Verse 1, “Say he is Allah one and only”.

b)    (i) Svetasvatara Upanishad, Chapter 6, Verse 9

It is mentioned in the Svetasvatara Upanishad, Adhyaya(Chapter) 6, Shloka(Verse) 9, “Na casya kascij janita na cadhipah” “Of him there is neither parents nor lord”.

na tasya kascit patir asti loke, na cesita naiva ca tasya lingam, na karanam karanadhipadhipo na casya kascij janita na cadhipah”.

“Of him there is no master in the world, no ruler, nor is there any mark of him. He is the cause, the lord of the lords of the sense organs; of him there is neither progenitor nor lord”.

(The principal Upanishad by S. Radhakrishnan page 745 and in sacred books of the east Volume 15, the Upanishads, part II, page 263)

(ii) Similar message is given in Holy Qur’an in Surah Ikhlas, Chapter 112, Verse 3,

“He begets not, nor is he begotten”.

(i) In Svetasvatara Upanishad, Chapter 4, Verse 19

It is mentioned in Svetasvatara Upanishad, Adhyaya(Chapter) 4, Shloka(Verse) 19,

Na tasya pratima asti” “There is no likeness of him”.

nainam urdhvam na tiryancam na madhye na parijagrabhat na tasya pratima asti yasya nama mahad yasah” “There is no likeness of him whose name is great glory”.

(The principal Upanishad by S. Radhakrishnan page 736 & 737 and in sacred books of the east Volume 15, the Upanishad, part II, page 253)

c)       (ii) Similar message is given in the Holy Qur’an in Surah Ikhlas, Chapter 112, Verse 4,

“And there is none like unto him”.

c)  (iii) Surah Shura, Chapter 42, Verse 11 and also in Surah Shura, Chapter 42, Verse 11,

“There is nothing whatever like unto him”.

d)       (i) In Svetasvatara Upanishad, Chapter 4, Verse 20

It is mentioned in Svetasvatara Upanishad, Adhyaya(Chapter) 4, Shloka(Verse) 20,

na samdrse tishati rupam asya, na caksusa pasyati kas canainam” “his form cannot be seen, no one sees him with the eye”

nasamdrse tishati rupam asya, na caksusa pasyati kas canainam. Hrda hrdistham manasa ya enam, evam vidur amrtas te bhavanti

“His form is not to be seen; no one sees him with the eye. Those who through heart and mind know him as abiding in the heart become immortal”.

(The principal Upanishad by S. Radhakrishnan page 737 & in sacred books of the east Volume 15, the Upanishad part II, page 253)

e)       (ii) Similar message is given in the Holy Qur’an in Surah Anam, Chapter 6, Verse 103,

“No vision can grasp him. But his grasp is over all vision: he is above all comprehension, yet is acquainted with all things”.

5.  Yajurveda

Vedas are the most sacred amongst all the Hindu scriptures, there are principally 4 Vedas, Rigved, Yajurved, Samved and Atharvaved.

a) Yajurveda, Chapter 32, Verse 3

It is mentioned in Yajurved, Chapter 32, Verse 3

na tasya pratima asti” “There is no image of Him”

It further says as “He is unborn, He deserves our worship”

“There is no image of him whose glory verily is great. He sustains within himself all luminous objects like the sun etc. may he not harm me, this is my prayer. As he is unborn, he deserves our worship”.

(The Yajurveda by Devi Chand M.A. page 377)

b) Yajurveda, Chapter 40, Verse 8

It is mentioned in Yajurved, Chapter 40, Verse 8, “He is body less and pure”

“He hath attained unto the bright, bodiless, woundless, sinewless, the pure which evil hath not pierced. Far-sighted wise, encompassing, he self existent hath prescribed aims as propriety demands unto the everlasting years”

(Yajurveda Samhita by Ralph I.H. Griffith page 538)

c) Yajurveda, Chapter 40, Verse 9

It is mentioned in Yajurved, Chapter 40, Verse 9

Andhatma pravishanti ye asambhuti mupaste

“They enter darkness, those who worship natural things” For e.g. air, water, fire etc.

It further continues and says, “They sink deeper in darkness those who worship Sambhuti i.e. created things”, For example table, chair, idol etc.

“Deep into shade of blinding gloom fall asambhuti’s worshippers. They sink to darkness deeper yet who on sambhuti are intent”

(Yajurveda Samhita by Ralph T.H. Griffith page 538)

6.   Atharvaveda

a) (i) Atharvaveda, Book 20, Hymn (Chapter) 58, Verse 3

It is mentioned in Atharvaveda, Book 20, Hymn (Chapter) 58, Verse 3

Dev maha osi” “God is verily great”

“Verily, surya, thou art great; truly, aditya, thou art great. As thou art great indeed thy greatness is admired: yea, verily, great art thou, O God”

(Atharvaveda Samhiti Volume 2, William Dwight Whitney page 910)

a) (ii)  Surah Rad, Chapter 13, Verse 9

A similar message is given in Qur’an Surah Rad, Chapter 13, Verse 9,

“He is the Great, the most High.”

7.      Rigveda

The most oldest and sacred amongst all the Vedas is Rigveda.

a)   Rigveda, Book No.1, Hymn No. 164, Verse 46

It is mentioned in Rigveda Book no.1, Hymn no.164 Verse 46

“Sages (learned Priest) call one God by many names”

“They have styled (Him, God or the sun) indra (the resplendent), mitra (the surveyor), varuna (the venerable), agni (the adorable), and he is the celestial, well-winged garutmat (the great), for learned priests call one by many names as they speak of the adorable as yama (ordainer) and matarisvan (cosmic breath)”.

b) (i) Rigveda, Book 2, Hymn 1

Rigveda gives no less than 33 different attributes to Almighty God several of these attributes are mentioned in Rigveda, Book 2, Hymn 1

b) (ii) Brahma – Creator – Khaliq, Rigveda Book 2, Hymn 1, Verse 3

Amongst the various attributes given in Rigveda one of the beautiful attributes for Almighty God is ‘Brahma’. ‘Brahma’ means ‘the creator’. If you translate into Arabic it means ‘Khaliq’. We Muslims have got no objection if you call Almighty God a ‘Khaliq’ or ‘Creator’ or ‘Brahma’ but if someone says that ‘Brahma’ is Almighty God who has got 4 heads and on each head is a crown and he has got 4 hands. We Muslims take strong except to it because you are giving an image to Almighty God. Moreover you are going against Yajurveda, Chapter 32, Verse 3, which says,

Na tasya pratima asti” ‘”There is no image of him”

b) (iii) Vishnu – Sustainer – Rabb: Rigveda, Book II, Hymn 1, Verse3

Another beautiful attribute mentioned in the Rigveda, Book II, Hymn 1, Verse 3, is Vishnu, ‘Vishnu’ means ‘the Sustainer’. If you translate into Arabic it means ‘Rabb’, we Muslims have no objection if anyone call Almighty God as ‘Rabb’ or ‘Sustainer’ or ‘Vishnu’ but if someone says Vishnu is Almighty God who has got 4 arms. One of the right arm holding the ‘Chakra’ i.e. a discus and one of the left arms holding a ‘Conch shell’ and he is riding on a bird or reclining on a snake couch. We Muslims take strong exception to this, because you are giving an image to Almighty God. Moreover you are going against Yajurveda, Chapter 40, Verse 8.

c)   Rigveda, Book 8, Hymn 1, Verse 1

It is mentioned in Rigveda, Book 8, Hymn 1, Verse 1

Ma Chidanyadia Shansata

“Do not worship anybody but Him, the divine one Praise Him alone”

Ma cid anyad vi sansata sakhayo ma rishanyata in dram it stota vrishanam saca sute muhaur uktha ca sansata”.

“O friends, do not worship anybody but Him, the divine one. Let no grief perturb you.  Praise Him alone, the radiant, the showerer of benefits. During the course of self-realization, go on repeatedly uttering Hymns in His honour”.

(Rigveda Samhiti, Volume IX, page 1 and 2 by Swami Satyaprakash Sarasvati and Satyakam Vidhya Lankar)

d) (i) Rigveda, Book 5, Hymn 81, Verse 1

It is mentioned in Rigveda, Book 5, Hymn 81, Verse 1,

“Verily great is the glory of the divine creator”

(Rigveda Samhiti, Volume 6, page 1802 and 1803 by Swami Satya Prakash Saraswati and Satyakam Vidhyalanka)

d) (ii)  Surah Fateha, Chapter 1, Verse 2

Similar message is given in the Holy Qur’an In Surah Fateha, Chapter 1, Verse 2,

“Praise be to Allah, the Cherisher and Sustainer of the worlds”.

e) (i)   Rigveda, Book 3, Hymn 34, Verse 1

It is mentioned in Rigveda, Book 3, Hymn 34, Verse 1

“The bounteous giver”

(Hymns of Rigveda, Volume 2, page 377, by Ralph T.H. Griffith)

e) (ii)  Surah Fateha, Chapter 1, Verse 3

Same as Surah Fateha, Chapter 1, Verse 3,  “Most Gracious, most merciful”

f) (i) Yajurveda, Chapter 40, Verse 160

It is mentioned in Yajurveda, Chapter 40, Verse 16

“Lead us to the good path and remove the sin that makes us stray and wonder”

“By goodly path lead us to riches, Agni, thou God who knowest all our works and wisdom. Remove the sin that makes us astray and wander: most ample adoration will we bring thee”

(The Yajurveda Samhiti by Ralph T.H Griffith Page 541)

f) (ii) Surah Fateha, Chapter 1, Verse 6 and 7

Similar message is given in       Surah Fateha, Chapter 1, Verse 6 and 7

“Show us the straight way, the way of those on whom thou has bestowed thy grace, those whose (portion) is not wrath. And who go not astray”.

 

g)     Rigveda, Book No VI, Hymn 45, Verse 16

It is mentioned in Rigveda, Book VI, Hymn 45, Verse 16

Ya eka ittamushtuhi

“Praize Him who is the matchless and alone.”

(Hymns of Rigveda by Ralph T.H. Griffith page 648)

8.   Brahma Sutra of Hindu Vedanta

The Brahma Sutra of Hindu Vedanta is:

Ekam Brahm, dvitiya naste nen na naste kinchan

Bhagwan ek hi hai dusara nahi hai, nahi hain nahi hai zara bhi nahi hai.”

“There is only one God, not the second, not at all, not in the least bit.”

Therefore only if you read the Hindu Scripture will you understand the correct concept of God in Hinduism.

 

II B      Angels

 

1.        Angels in Islam

Angels are creation of Allah (SWT) which are normally unseen and has been created from light. They do not have their own free will and always obey the commandments of Almighty Allah. Different angels have been appointed by Almighty Allah for different activity e.g. Arch Angel Gabriel (Jibreel) was appointed to bring the Revelation of Allah (SWT) to the prophets.

 

2.        Angels in Hinduism

There is no concept of Angels in Hinduism. However there are certain super beings which perform acts which cannot be done by a normal human being. These too are worshipped as deities by some Hindus.

 

 

II C (ii) Books of Hinduism

Introduction:

There are two kinds of sacred writings in Hinduism Sruti and Smrti. Sruti means that which has been heard perceived understood or revealed. It is the oldest and the most sacred of the Hindu’s scriptures. The Sruti is divided into two main parts. The Vedas and the Upanishads and are considered to be of divine origin.

Smrti is not as sacred as the Sruti, but it is yet considered to be important and is popular with the Hindus today. Smrti means memory or remembered. This Hindu literature is easier to understand because it speaks about the truths of the uniVerse through symbolism and mythology. The Smrti are not considered to be of divine origin but are human composition which regulate and guide individuals in their daily conduct and lists rules governing the actions of the individual, the community and the society. They are also known as Dharma Shastra Smrtis consists of many writings including the Puranas and Itihas.

 

 II   Muhammad (pbuh) in the Hindu Scriptures

   1. Introduction

There are several Holy Scriptures of the Hindus among them are the Vedas, Upanishads & the Puranas.

a)  (i)Vedas: It is derived from ‘Vid’, to know, means knowledge par excellence, sacred wisdom. There are 4 principal divisions of the Vedas (Although according to their number, they amount to 1131 out of which about a dozen are available. According to Maha Bhashya of Patanjali there are 21 branches of Rigveda, 9 types of Atharvaveda, 101 branches of Yajurveda and 1000 of Samveda)

(ii)      The Rigveda, the Yajurveda and Samveda are considered to be more ancient books and are known as ‘Trai Viddya’ or the ‘Tripple Sciences’. The Rigveda is the oldest and has been compiled in 3 long and different periods of time. The 4th Veda is the Atharvaveda which is of a later date.

(iii)     There is no unanimous opinion regarding the date of compilation or revelation of the 4 Vedas. According to Swami Dayanand, who is the founder of the Arya Samaj, the Vedas were revealed 1310 millions of years ago and according to other scholars they are not more than 4000 years old.

(iv)   Similarly there is a difference of opinion regarding the places where these books were revealed and the Rishis to whom these Scriptures were given. Inspite of these differences the Vedas are the most authentic of the Hindu Scriptures and the real foundations of the Hindu Dharma.

 

b) Upanishads:

(i) The word Upanishads is derived from ‘Upa’ meaning near, ‘ni’ which means down and ‘shad’ means to sit, therefore Upanishads means sitting down near groups of pupils sit near the teacher to learn from him the secret doctrines.

According to Samkara Upanishad is derived from the root word ‘Sad’ which means ‘to loosen’, ‘to reach’ or ‘to destroy’, with ‘Upa’ and ‘ni’ as prefix, therefore Upanishad means Brahma-knowledge by which ignorance is loosened or destroyed.

(ii)      The number of Upanishads exceeds 200 though the Indian tradition puts it at 108. There are 10 principal Upanishads however some consider them to be more than 10, while other 18.

(iii)     The Vedanta meant originally the Upanishads, though the word is now used for the system of philosophy based on the Upanishad. Literally, Vedanta means the end of the Veda, Vedasya-antah, the conclusion as well as the goal of Vedas. The Upanishads are the concluding portion of the Vedas and chronologically they come at the end of the Vedic period.

(iv)   Some Pandits consider the Upanishad to be more superior to the Vedas.

 

c) Puranas

Next in order of authenticity are the Puranas which are the most widely read scriptures.  The Purana contains the history of the creation of the uniVerse, history of the early Aryan tribes and life stones of the devines and deities of the Hindus. The Puranas are revealed books like the Vedas which were revealed simultaneously with the Vedas or somewhere close to it.

Maharishi Vyasa has divided the Puranas into 18 voluminous parts. He also arranged the Vedas under various heads. The Gita and Mahabharata were productions of his masterly pen.

Chief among the Puranas is a book known as Bhavishya Purana. It is called so because it gives an account of future event. The Hindus consider it to be the word of God. Maharishi Vyasa was just the compiler of the book. The real author being God himself.

Muhammad (pbuh) prophesized in Bhavishya Purana

According to Bhavishya Purana in the Prati Sarag, Parv III, Khand 3, Aday 3, Shaloka 5 to 8

“A malechha (belonging to a foreign country and speaking foreign language) spiritual teacher will appear with his companions. His name will be Mohammad. Raja (Bhoj) after giving this Maha Dev Arab (of angelic disposition) a both in the ‘Panchgavya’ and the Ganges water (i.e. purging him of all time) offered him the presents of his sincere devotion and showing him all reverence said, “I make obeisance to thee, ‘Oye! The pride of mankind, the dweller in Arabia, Ye have collected a great force to kill the Devil and you yourself have been protected from the malechha opponents.”

The Prophecy clearly states:

(i) The name of the Prophet as Muhammad

(ii) He will belong to Arabia. The Sanskrit word ‘Marusthal’ means a sandy track of land or a desert.

(iii) Special mention is made of the companions of the Prophet i.e. the Sahabas. No other Prophet had as many companions as Prophet Muhammad (pbuh).

(iv) He is referred as the pride of mankind (Parbatis nath). The Holy Qur’an reconfirms this in Surah Al-Qalam, Chapter 68, Verse 4

“And thou (standest) on an exalted standard of character” and in Surah Al-Ahzab Chapter 33, Verse 21

“Ye have indeed in the messenger of Allah, a beautiful pattern (of conduct)”

(v)     He will kill the devil i.e. abolish idol worship and all sorts of vices.

(vi) The Prophet will be given the protection against his enemy.

Some people may argue that Raja Bhoj mentioned in the prophecy lived in the 11th century CE 500 years after the advent of Prophet Muhammad and was the descendant in the 10th generation of Raja Shalivahan. These people fail to realize that there was not only one Raja of the name Bhoj. The Egyptian Monarchs were called as Pharaoh and the Roman kings were known as Caesar’s, similarly the Indian Rajas were given the tittle of Bhoj. There were several Raja Bhoj who came before the one in 11th Century CE.

The Prophet did not physically take a bath in Panchgavya and the water of Ganges.  Since the water of Ganges is considered holy, taking bath in the Ganges is an idem meaning washing away or making immune from all sorts of sins. Here the prophecy implies that the Prophet Muhammad (pbuh) was sinless i.e. ‘Maasoom’.

3. Muhammad (pbuh) prophesized in Bhavishya Purana

According to Bhavishya Purana in the Pratisarag, Parv III, Khand 3, Shloka 10 to 27 Maharishi Vyas has prophesized.

“The Malechha have spoiled the well known land of the Arabs. Arya Dharma is not to be found in the country. Before also there appeared a misguided friend whom I had killed; he has now again appeared being sent by a powerful enemy. To show these enemies the right path and to give them guidance the well-known Mohamad (Muhammad), who has been given by me the epithet of Brahma, is busy in bringing the ‘Pishachas’ to the right path. O Raja, you need not go to the land of the foolish Pishachas, you will be purified through my kindness even where you are at night, he of the angelic disposition, the shrewd man, in the guise of a Pischacha said to Raja Bhoj, O Raja! Your Arya Dharma has been made to prevail over all religions, but according to the commandment of Ishwar Parmatma, I shall enforce the strong need of the meat eaters. My follower will be a man circumcised, without a tail (on his head), keeping beard, creating a revolution announcing Adhan (call for prayer) and will be eating all lawful things. He will eat all sorts of animals except swine. They will not seek purification from the holy shrubs, but will be purified through warfare. On account of their fighting the irreligious nations, they will be known as ‘Musalmans’. I shall be the originator of the religion of the meat-eating nation”

 

The Prophecy states that:

(i)   The evil doers have corrupted the Arab land.

(ii)     Arya Dharma is not found in that land.

(iii)         The present enemies will be destroyed just as the previous enemies like Abraha had perished. Qur’an speaks about these sort of previous enemies in Surah Al-Feel, Chapter No. 105, Verse No. 1 to 5.

“Seest thou not how thy word dealt with the companions of the elephant? Did we not make their treacherous plan go astray? And He sent against them flights of Birds sticking them with stones of baked day then did He make them like an empty field of stalk and straw, (of which the corn) has been eaten up”.

(iv)    Prophet Muhammad (pbuh) has been given the title Brahma to guide the opponents of truth.

(v)     The Indian Raja need not go to Arab land since his purification will take place in India after the Musalman will arrive in India.

(vi)   The coming Prophet will atlest the truth of the Aryan faith i.e. Monotheism and will reform the misguided people.

(vii)      The Prophets followers will be circumcised without a tail on the head being a beard and will create a great revolution.

(viii)Will announce the Adhan i.e. ‘call for prayer’.

(ix)     He will only eat lawful things and animals but will not eat pork. Qur’an confirms this is no less than 4 different places.

In Surah Al-Baqarah, Chapter 2, Verse 173

In Surah Al-Maidah, Chapter 5, Verse 3

In Surah Al-Anam, Chapter 6, Verse 145

In Surah Al-Nahl, Chapter 16, Verse 115

“Forbidden for you for food are dead meat, blood, flesh of swine, and that on which had been invoked the name of other than Allah”.

(x)     They will not purify with grass like the Hindus but by means of sword they will fight their irreligious people.

(xi)    They will be called as Musalman.

(xii)       They will be a meat eating nation.

Qur’an confirms the eating of herbivorous animals in,

Surah Maidah, Chapter 5, Verse No. 1 &

Surah Moominoon, Chapter 23, Verse No. 21

 

Commentary

According to Bhavishya Purana, Parv III, Khand 1, Aday 3, Shloka 21-23,

Corruption and persecution are in seven sacred cities of Kashi etc. India is inhabited by Rakshas, Shabar, Bhil and other foolish people. In the land of ‘Malechhas’, the followers of the ‘Malechha dharma’ (Islam) are wise and brave people. All good qualities are found in Musalmans and all sorts of vices have accumulated in the land of the Aryas. Islam will rule in India and its islands. Having known these facts O Muni, glorify the name of thy Lord”.

Qur’an conforms this in,

Surah Taukah, Chapter 9, Verse 33 &

Surah Al-Saf, Chapter 61, Verse 9,

“It is the who hath sort His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the pagan may detect (it)” and a similar message is given in, Surah Fatah Chapter 48, Verse 28,

Ending with ‘And enough is Allah as a witness’.

  4. Muhammad (pbuh) prophesized in Bhavishya Purana

In the 20th Book of Atharvaveda, Hymn 127. Some Suktas (Chapters) are known as Kuntap Sukt. Kuntap means the consumer of misery and troubles. Thus meaning the message of peace and safety and if translated in Arabic means Islam.

Kuntap also means hidden glands in the abdomen. These mantras are called so probably because their true meaning was hidden and was to be revealed in future. Its hidden meaning is also connected with the navel or the middle point of this earth. Mecca is called the ‘Ummul Qur’an’ the mother of the towns or the naval of the earth in many revealed books it was the first house of divine worship where God Almighty gave spiritual nourishment to the world. The Holy Qur’an says in Surah Ale-Imran, Chapter 3, Verse 95.

“The first house (of worship) appointed for men was that at Bakka (Mecca) full of blessings and of guidance and for all kinds of beings”.

Another name for Mecca is ‘Becca’. Thus Kuntap stands for Mecca or Becca.

Several people have translated these Kuntap Suktas like M. Blomfield, Prof. Ralph Griffith, Pandith Rajaram, Pandit Khem Karan, etc.

The main points mentioned in the Kuntap Suktas that is Atharvaved, Book XX, Hymn 127, Verses 1-13 are:

Mantra 1:

He is narashansah or the praised one (Muhammad).

He is Kaurama the prince of peace or the emigrant, who is safe, even amongst a host of 60,090 enemies.

Mantra 2:

He is a camel-riding Rishi, whose chariot touches the heaven.

Mantra 3:

He is Mamah Rishi who is given a hundred gold coins, ten chaklets (necklaces), three hundred good steeds and ten thousand cows.

Mantra 4:

Vachyesv rebh, ’Oh! ye who glorifies’

Mantra 5:

The praying ones with their prayers hurry on like powerful bulls.

Mantra 6:

O you who praises hold fast the wisdom which earns cows and good things. Disseminate this among the divine.

Mantra 7:

He is the king of the worlds, the best of men and guide for the entire mankind.

Mantra 8-9:

He has procured a secure dwelling for the people, gives protection to every body and has spread peace in the world.

Mantra 10:

People thrive happily end prosper under his rule and from the depth of degradation they rise to the height of glory.

Mantra 11:

He is asked to wake up and warn the world.

Mantra 12:

He is extremely bountiful and very generous.

Mantra 13:

(His followers) have been saved from the hostility and robbery of the enemy and May the Master not be harmed.

Mantra 14:

We Glorify and praise the great hero with a song of praise and a prayer. Please accept this praise so that evil may not befall us.

 

(i)   The Sanskrit word ‘Narashansah’ means ‘the praised one’ which is the literal translation of the Arabic word Muhammad (pbuh).

The Sanskrit word ‘Kaurama’ means ‘one who spreads and promotes peace’ the holy Prophet was the ‘Prince of Peace’ and he preached equality of human kind and universal brotherhood. ‘Kaurama’ also means an emigrant. The Prophet migrated from Mecca to Medina and was thus also an Emigrant. He will be protected from 60,090 enemies which was the population of Mecca.

(ii) The Prophet would ride a camel, this clearly indicates that, it cannot be an Indian Rishi since it is forbidden for a Brahman to ride a camel, sacred Books of the east, Volume 25, Laws of Manu page 472 according to Manu Smriti, Chapter 11, Verse 202.

“A Brahman is prohibited from riding a camel or an ass and to bath naked. He should purify himself by suppressing his breath”.

(iii) (a)  This Mantra gave the Rishis name as Mamah. No rishi in India or any other Prophet had this name ‘Mamah’ is derived from ‘Mah’ which means to esteem highly, on a revere, to exalt, etc. Some Sanskrit books give the Prophets name as ‘Mahamad’, but this word according to Sanskrit grammar can also be used in the bad sense. It is incorrect to apply grammar to an Arabic word. Actually Mamah has the some meaning and somewhat similar pronunciation as the word Muhammad (pbuh).

(b)     He is given 100 gold coins, which refers to the believers and the earlier companions of the Prophet during his turbulent Meccan life. Later on due to persecution they migrated from Mecca to Abyssinia later when Prophet migrated to Madina all of them joined him in Madinah.

(c)     The 10 chaplets or necklaces were the 10 best companions of the Holy Prophet (pbuh) known as ‘Ashra – Mubbashshira’ (10 bestowed with good news). These were fore told in this world of their salvation in the hereafter i.e. they were given the good news of entering paradise by Prophets own lips and after naming each one he said (in Paradise). They were Abu Baker, Umer, Uthman, Ali, Talha, Zubair, Abdur Rahman Ibni Auf, Sad Bin Abi Waqqar, Sad Bin Zaid and Abu Ubeidah (May God be well-pleased with them).

(d)     The third gift was 300 good steeds. These horses belonged to the Arab breed. The Sanskrit word ‘Arvah’ means swift Arab horse, The 300 steeds refers to the 300 companions of the Holy Prophet who fought at the battle of Badar and came back victorious even though the enemies were thrice the number.

(e)     The Sankrit word ‘Go’ is derived from ‘Gaw’ which means ‘to go to war’. A cow is also called ‘Go’ and is a symbol of war as well as peace, the 10,000 cows refers to the 10,000 companious of who accompanied the Prophet (Pubh) when he entered Mecca during Fateh Mecca which was a unique victory in the history of mankind in which there was no blood shed. The 10,000 companions were pious and compassionate like a cow and were at the same time strong and fierce and are described in the Holy Qur’an in Surah Fatah, Chapter 48, Verse 29,

“Muhammad is the Messenger of Allah, and those who are with him are strong against unbelievers, (but) compassionate amongst each other”.

(iv) This mantra calls the Prophet as ‘Rebh’ which means one who praises which when translated into Arabic is Ahmed which is another name for the Holy Prophet (pbuh).

(v) He and his followers are always mindful of their prayers even in the battlefield. The Holy Qur’an says in Surah Baqarah, Chapter 2, Verse 45,

“Nay, seek (Allah’s) help with patience, perseverance and prayer”

The Holy Qur’an says in Surah Nisa, Chapter 4, Verse 102,

“When thou (O Messenger) act with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, taking their arms with them. When they finish their prostations, let them take their position in the rear. And let the other party come up which hath not yet prayed and let them pray with thee, taking all precautions, and bearing arms.”

(vi)   The wisdom mentioned in this mantra refer to the Holy Qur’an. The Holy Qur’an earns good not only in this world but also in the here after. The Prophet (pbuh) is asked to propagate amongst his companions. Many of whom memorized the Qur’an.

(vii)      All the attributes in this mantra apply to the Holy Prophet (pbuh)

In Surah Al-Anbiya, Chapter 21, Verse 107

“We sent thee not, but as a mercy for all creatures”

In Surah Saba, Chapter 34, Verse 28

“We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.”

In Surah Al-Qalam, Chapter 68, Verse 4

“And thou (standest) on an exalted standard of character.”

In Surah Al-Ahzab, Chapter 33, Verse 21

“We have indeed in the Messenger of Allah a beautiful pattern (of conduct)”.

(viii) & (ix) During the reconstruction of Kaaba, the Prophet (pbuh) Through his wisdom prevented a war between the Arab tribe. The Prophet not only gave peace to the Arab land but also to the whole world. Even during the conquest of Mecca, the Prophet established peace without shedding a single drop of blood. He gave peace, shelter to the bitterest enemies and let them go by saying, “There shall be no reproof against you this day.”

(x)     The Arabs were the most ignorant people 1400 years ago and it was referred to as ‘Youmul Jahiliya’. The Prophet with his message brought prosperity and raised these ignorant people and made them the torchbearers.

(xi)     This Mantra gives the translation of the Holy Qur’an Surah Al-Mudaththir, Chapter 74, Verses 1-3

“O thou wrapped up (in a mantle)! Arise and deliver thy warning!

And thy Lord do thou magnify!” The Prophet arose and warned the people and glorified the Lord.

(xii)            The Holy Qur’an says in Surah Ale-Imran, Chapter 3, Verse 159

“It is part of the Mercy of Allah that thou don’t deal gently with them.

Wert thou severe or harsh hearted, They would have broken away from about thee.”

It was due to the Prophets (pbuh) kind-heartedness; mercy and generosity that people flocked around him otherwise the stubborn Arabs could never have been won.

(xiii)     This Mantra is a prayer of the Rishi for the Prophet (pbuh) a similar prayer is found in the last Chapter of the Holy Qur’an i.e. Surah Nas, Chapter 114, Verses 1-3.

“Say, I seek refuge with Lord and Cherisher of mankind, The King (or Ruler) of mankind, the God (or Judge) of mankind from the mischief of the Whisperer (of Evil), who withdraws (after his whisper) – (the same) who whispers into the hearts of mankind – Among Jinns and among Men.”

(xiv)    In this last Mantra, the Rishi of the Veda makes it compulsory for the followers of the Veda to praise the Holy Prophet (pbuh) land follow him so that they will be saved from the evil of this world.

5. Battle of the Allies described in the Vedas.

It is mentioned in Atharvaveda, Book XX, Hymn 21, Verse 6, “Lord of the truthful! These libatrous drinks these feats of bravery and the inspiring songs gladdened thee in field of battle. When thou renders vanquished without fight the ten thousand opponents of the praying one, the adoring one.”

(i)  This Prophecy of the Veda describes the well-known battle of Ahzab or the battle of the Allies during the time of Prophet Muhammad. The Prophet was victorious without an actual conflict which is mentioned in the Qur’an in Surah Ahzab, Chapter 33, Verse 22, “When the believers saw the confederate forces they said, This is what Allah and His Messenger had promised us and Allah and His Messenger told us what was true”.

And it only added to their faith and their zeal in obedience.

(ii)      The Sanskrit word karo in the Mantra means the ‘praying one’ which when translated into Arabic means Ahmed, the second name of Prophet Muhammad.

(iii)     (Pbuh) The 10,000 opponents mentioned in the mantra were the enemies of the Prophet and the Muslims were only 3000 in numbers.

(iv)   The last words of the Mantra ‘aprati ni bashayah’ means the defeat was given to the enemies without an actual fight.

6. The enemies defeat in the conquest of Mecca

It is mentioned in Atharvaveda, Book 20, Hymn 21, Verse No. 7

“You have O India, overthrown 20 Kings and 60,099 men with an outstripping Chariat wheel who came to fight the praised one or far famed (Muhammad) orphan.”

(i)   The Population of Mecca at the time of Prophet advent was nearly 60,000.

(ii)      There were several clans in Mecca each having its own chief. Totally there were about 20 chiefs to rule the population of Mecca.

(iii)    An Abandhu meaning a helpless man who was far famed and ‘Praised one’ Muhammad (pbuh) overcame his enemies with the help of God.

A similar prophecy is also found in Rigveda, Book I, Hymn 53, Verse 9

The Sanskrit word used is ‘Sushrana’ which means praise worthy or well praised which in Arabic means Muhammad (pbuh).

7.   Muhammad (pbuh) prophesized in Samveda

Book II, Hymn 6, Verse 8

“Ahmed acquired from his Lord the knowledge of eternal law I received light from him just as from the sun”. The Prophecy confirms.

(i)  The name of the Prophet as Ahmed since Ahmed is an Arabic name; many translators misunderstood it to be Ahmat and translated the mantra as I alone have acquired the real wisdom of my father.

(ii) Prophet was given external law i.e. Shariah

(iii)    The Rishi was enlightened by the Shariah of Prophet Muhammad. The Holy Qur’an says in Surah Saba, Chapter 34, Verse 28

“We have not sent thee but as a universal (messenger) to men, giving them glad tidings and warning them (against sin), but most men understand not.”

 

II         Common Questions Asked By Hindus About Islam

 

10.   ARE THE VEDAS A REVELATION OF GOD?

Question:

If Allah has sent his books and revelations in every period, then which revelation was sent to India? Can we consider the Vedas and other Hindu scriptures to be word of God?

Answer:

1. Revelation sent in every period.

The Glorious Qur’an mentions in Surah Rad, Chapter 13, Verse 38

“For each period is a book (revealed).”

[Al-Qur’an 13:38]

2. Four revelations of God mentioned by name in Qur’an

By name, only four revelations of God are mentioned in the Qur’an i.e. Torah, Zaboor, Injeel and the Qur’an

Torah is the revelation, which was given to Moses (pbuh)

Zaboor is the revelation, which was given to David (pbuh)

Injeel is the revelation, which was given to Jesus (pbuh) and

Qur’an is the last and final revelation which was given to the last and final Messenger Muhammad (pbuh).

All the previous revelations sent only for their people

All the revelations that came before Qur’an were only sent for their own people and were to be followed only for a particular time period.

The Qur’an sent for whole humankind

Since the Qur’an is the last and final revelation, it was not sent only for the Muslims or the Arabs but it was sent for the whole of humankind. It is mentioned in:

a.   Surah Ibrahim, Chapter 14, Verse 1

“Alif Lam Ra. A book which We have revealed unto thee, in order that thou mightiest lead mankind out of the depths of darkness into light…”

[Al-Qur’an 14:1]

 

b. A similar message is repeated in Surah Ibrahim, Chapter 14, Verse 52

“Here is a Message for mankind: let them take warning therefrom, and let them know that He is (no other than) One God: let men of understanding take heed”.

[Al-Qur’an 14:52]

c. Qur’an mentions in Surah Baqarah, Chapter 2, Verse 185

“Ramadan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgement (between right and wrong).”                                                                                                                          [Al-Qur’an 2:185]

c.                                       d. A similar message is repeated in Surah Zumur, Chapter 39, Verse 41

“Verily We have revealed the Book to thee in Truth, for (instructing) mankind.”                                                                                                            [Al-Qur’an 39:41]

Which revelation sent to India?

The question that arises is “which revelation of God was sent to India and whether we can consider the Vedas and the other Hindu Scriptures to be the revelations of God?” There is no text in the Qur’an or Sahih Hadith mentioning the name of the revelation that was sent to India. Since the name of the Vedas or other Hindu scriptures are no where to be found in Qur’an and Sahih Hadith, one cannot say for sure that they were the revelations of God. They may be the revelation of God or may not be the revelation of God.

Even if the Veda was the word of God today you have to follow the Qur’an

Even if the Vedas and the other scriptures were the revelations from God, they were only meant for people of that time and were to be followed only for that particular period of time. Today all human beings through out the world including India should only follow the last and final Revelation of God, i.e. the Qur’an. Moreover since all the previous revelations were not meant to be followed for eternity, Almighty God did not preserve them in their original form. There is not a single religious scripture of any of the major religions, which claims to be the word of God and has maintained its pure original text and is free from alteration, adulteration and interpolation. Since the Glorious Qur’an is to be followed for eternity, Allah (SWT) has taken upon Himself to maintain its original purity and guard it from corruption. Allah says in Glorious Qur’an.

 

Surah Hijr, Chapter 15, Verse 9

“We have without doubt, sent down the Message; and We will assuredly guard it (from corruption).”

[Al-Qur’an 15:9]

 

Common Questions Asked By Hindus About Islam

9. ARE RAM AND KRISHNA PROPHETS OF GOD?

Question:

If according to Islam, messengers or prophets were sent to each and every ntion of the world, then which prophet was sent to India? Can we consider Ram and Krishna to be messengers of God?

Answer:

  1. Prophets sent to every nation

a) The Glorious Qur’an mentions in Surah Fatir, Chapter 35, Verse 24

“…And there never was a people, without a warner having lived among them (in the past)”.[Al-Qur’an 35:24]

b) A similar message is repeated in Surah, Chapter 13, Verse 7

“…and to every people a guide”.[Al-Qur’an 13:7]

2. Stories only of some prophets narrated in the Qur’an

a) Allah (SWT) says in Surah Nisa, Chapter 4, Verse 164

“Of some messengers We have already told thee the story; of others we have not.”

[Al-Qur’an 4:164]

b)   A similar message is repeated in Surah Ghafir, Chapter 40, Verse 78

“We did aforetime send messengers before thee: of them there are some whose story We have related to thee, and some whose story We have not related to thee…”

[Al-Qur’an 40:78]

 

3. 25 Prophets of God are mentioned by name in the Qur’an

By name, only 25 Prophets of God are mentioned in the Qur’an e.g. Adam, Noah, Abraham, Moses, Jesus, Muhammad (pbuh)

4. More than 1,24,000 prophets of God

According to Prophet Muhammad (pbuh), there were more than 1,24,000 prophets sent to this world.

5. All previous prophets sent only for their people

All the prophets that came before Prophet Muhammad (pbuh) were only sent for their own people and were to be followed only for a particular period of time.

Surah Ali Imran, Chapter 3, Verse 49

“And (appoint him) a messenger to the Children of Israel,…”

[Al-Qur’an 3:49]

6. Muhammad (pbuh), the last messenger of God

Prophet Muhammad (pbuh) is the last and final messenger of Almighty God. It is mentioned in

Surah Ahzab, Chapter 33, Verse 40

“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the seal of the Prophets: and Allah has full knowledge of all things.”

[Al-Qur’an 33:40]

7. Prophet Muhammad (pbuh), sent for whole Humankind

Since Prophet Muhammad (pbuh) is the last and final messenger, he was not sent only for the Muslims or the Arabs, but he was sent for the whole of humankind.

a.   It is mentioned in

Surah Anbiya, Chapter 21, Verse 107

“We sent thee not, but as a mercy for all creatures.”

[Al-Qur’an 21:107]

b.   A similar message is repeated in

Surah Saba, Chapter 34, Verse 28

“We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.”

[Al-Qur’an 34:28]

c.   It is mentioned in

Sahih Bukhari, Volume 1, Book of Salaah, Chapter 56, Hadith no. 429

Narrated Jabir bin Abdullah: Allah’s Messenger said,

“Every Prophet used to be sent to his nation only but I have been sent to all mankind.”

8. Which prophet was sent to India?

Regarding the question of which prophet was sent to India, and can we consider Ram or Krishna to be prophets of God, there is no text in the Qur’an or Sahih Hadith mentioning the name of the prophet that was sent to India. Since the names of Ram and Krishna are nowhere to be found in the Qur’an and Sahih Hadith, one cannot say for sure whether they were prophets of God or not. Some Muslims, especially certain Muslim politicians who try to appease the Hindus, say Ram Alai-his-salaam, i.e. Ram, may peace be on him. This is totally wrong, since there is no authentic proof from the Qur’an and Sahih Hadith that he was a prophet of God. However, a person may say that perhaps they may have been the prophets of God.

9. Even if Ram and Krishna were prophets, today we have to follow the last Prophet of God i.e. Muhammad (pbuh)

Even if Ram and Krishna were prophets of God, they were only meant for people of that time and were to be followed only for that particular period of time. Today, all the human beings throughout the world, including India should only follow the last and final prophet and Messenger of God-prophet Muhammad (pbuh).

 

 

D 9. Avtaars and Messengers in Hinduism

There is no concept of Messengers of God in Hinduism. However they have a concept of Avtaar. Avtaar is the Sanskrit term where ‘Av’ means down and ‘tr’ means passover. Thus Avtar means to descend down or to come down. The meaning of Avtaar in the oxford Dictionary is, “(In Hindu Mythology) the descent of a diety of a released soul to earth in bodily form”. In simple words, Avtaar means God Almighty coming down to earth in bodily form.

In Hinduism, It is believed that God Almighty comes down to the earth in some bodily form to protect the religion or to set an example or set the rules for the human beings.

There is no reference of Avtaars anywhere in the Vedas. The most sacred of the Hindu Scriptures i.e. Sruti. However it is found in the Smrti i.e. the Puranas and the Itihasas.

It is mentioned in the most popular and widely read book of Hinduism.

Bhagavad Geeta, Chapter 4, Verse 7-8

“Whenever and wherever there is a decline in religious practice, O descendent of Bharata, and a predominant rise of irreligion at that time I descend Myself”.

“To deliver the Pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I myself appear, millenium after millennium”.

Thus according to Bhagavad Geeta, God takes Avtaar to deliver the pious and annihilate miscreants and to reestablish the principles or religion.

According to the Puranas there are hundreds of Avtaars, but the Vishnu the sustainer has 10 Avtaars.

1.   Matsya-avatar, in the form of a fish

2.   Kurm-avatar, in the form of a tortoise

3.   Varah-avatar, in the form of a boar or a pig

4.   Narasimha-avatar, in the form of a monster, half man half lion

5.   Vamana-avatar, in the form of a Brahmin dwarf named Vamana

6.   Parashuaram-avatar, in the form of Parashurama

7.   Rama-avatar, in the form of Rama, the hero of Ramayana

8.   Krishna-avatar, in the form of Krishna, the hero of Gita

9.   Buddha-avatar, in the form of Gautam Buddha

10.    Kalki-avatar, in the form of Kalki

(Rigveda Samhiti, Volume XII, page 4309 by Swami Satyaprakash Saraswati and Satyakam Vidhyalank)

All these Scriptures are telling its reader that though the things are made so clear yet they divert away from the truth.

 

4. ANTHROPOMORPHISM

a.   God need not take human form to understand human being.

Most of the other religions some time or the other believes in the philosophy of anthropomorphism i.e. God take human form. They have a very good logic for it Almighty God is so pure and Holy the he is unaware of the hardships, shortcomings, difficulties feelings etc. of the human being. He does not know how does a person feel when he is hurt or when he is in trouble etc. Therefore in order to set the rules for the human beings. He came down to the earth in the form of a human being. On the face of it, it seems to be a very good logic.

b.   Creator prepares an instruction manual.

Suppose I manufacture a tape recorder. Do I have to become a tape recorder to know what is good or what is bad for the tape recorder. I writer an instruction manual. In order to listen to the audiocassette, insert the cassette and press the play button. In order to stop, press the stop button. If you want to fast-forward press the FF. button. Do not drop it from a height it will get damaged. Do not immerse it in water it will get spoilt. I write an instruction manual. The dos and don’ts for the machine.

c.   Holy Qur’an is the instruction manual for the human being.

In the similar fashion our lord and creator Allah (SWT) need not come in the form of a human being to know what is good or bad for the human being. He only has to reveal the instruction manual the last and final instruction manual of the human beings is the Holy Qur’an.

The dos and don’ts for the human beings is mentioned in the Holy Qur’an.

d.   Allah chooses messengers:

Allah (SWT) need not come down personally for writing the instruction manual. He chooses a man amongst men to deliver the message and communication with him at a higher level through the revelation. Such chosen men are called as messengers and prophets of God.

 

I E   LIFE AFTER DEATH-HEREAFTER

1. Its mentioned in the Qur’an Surah Baqarah, Chapter 2, Verse 28

“How can ye reject the faith in Allah? Seeing that ye were without life, And He gave you life; Then will He cause you to die, And will again bring you to life; And again to Him Will ye return”.

In Islam a human being comes into this world only once and after he dies, he is again resurrected on the day of judgement and depending upon the deeds he has done he will either dwell in heaven i.e. Paradise or in hell.

2. This life is the test for the here after

Its mentioned in the Qur’an

Surah Al Mulk, Chapter 67, Verse 2

“He who created Death and Life, that He May try which of you is best in deed; and He is the exalted in Might, oft forgiving.

This life that we lead in this world is a test for the here after. If we follow the commandment of the creator Almighty Allah and we pass the test, We shall enter Paradise i.e. Eternal Bliss. If you do not follow the commandments of our creator and fail the test then we shall be put into Hell.

3.   Full Recompense on the Day of Judgement

Its mentioned in the Qur’an Surah Ali Imran, Chapter 3, Verse 185

“Every soul shall have a taste of death And only on the Day of Judgement shall you be paid your full recompense. Only he who is saved far from the fire and admitted to the Garden will have attained the object (of life). For the life of this world is but goods and chattels of deception”.

4.   Paradise – Al-Jannah

Al-Jannah i.e. Paradise is a place of Perpetual bliss, in Arabic it literally means the Garden. The Qur’an describes the Jannah in great detail, such as Paradise, underneath which rivers run. It contains rivers of milk unchanging in flavor and rivers of honey purified. In it is fruit of every kind. No fatigue shall be fell neither shall they hear idle talk. There shall be no cause of sin except Peace and Peace.

5.   Hell – Jahannam

Hell is a place of torment where the people undergo suffering most often described as fire, a fire whose fuel is men and stones.

6.   Purnjanam is not cycle of Rebirth but life after death.

The common word used for the Doctrine of Rebirth is ‘Punarjanam’. In Sanskrit Punar or Puna means ‘next time’ or ‘again’ and Janam means ‘life’. Therefore Punarjanam means next life or the life here after. It does not means coming to life again and again.  Most of the reference for Punarjanam in the other Hindu Scriptures besides the Vedas if read keeping life hereafter in mind including the quotation of Bhagavad Gita and Upanishad it give us a concept of next life or life again but not life again and again.  This concept of Rebirth again and again was developed later on after the vedic period to rationalize the indifferences found in different individuals at birth and different surrounding in which people live. Since the creator Almighty can not be unjust.

Islam has a rational answer to this which we shall discuss later Insha Allah.

7.        Life after death in the Vedas

There is reference to life after death in the Vedas. It’s mentioned in

a.      Rigveda Book No. 10, Hymn No. 16, Verse No. 4

“The unborn portion; burn that, AGNI, with thy heat; let thy flame, thy splendour, consume it; with those glorious members which thou has given him, JATAVEDAS, bear him to the world (of the virtuous)”

The Sanskrit word Sukritam u Lokam means the world of the virtuous or region of the pious, referring to the hereafter. The next Verse i.e.

b.   Rigveda, Book 10 Hymn 16, Verse 5 says.

“…Putting on (celestial) life, let the remains (of bodily life) depart let him, JATAVEDAS be associated with a body.”

This Verse too refers to a second life i.e. life after death.

8.   Paradise-Swarga in the Vedas.

Swarg i.e. Paradise is described in several places in the Vedas including

Atharvaveda, Book 4, Hymn 34, Verse 6 (Devichand)

a.   “May all these streams of butter, with their banks of honey, flowing with distilled water, and milk and curds and water reach thee in domestic life enhancing thy pleasure. May thou acquire completely these things strengthening the soul in diverse ways.”

It’s mentioned in

a.   Atharvaveda, Book 4, Hymn 34, Verse 6 (Ved pra.)

“Having pools of clarified butter, stocks of sweet honey, and having exhilarating drinks for water, full of milk and curds, may all these streams flew to us in the world of happiness swelling sweetly. May our lakes full of Lotuses be situated near us”.

b.   Its mentioned in

Atharvaveda, Book 4, Hymn 34, Verse 2

“Bereft of physical bodies, pure, cleansed with the wind, brilliant, they go to a brilliant world. The fire does not cause burning in their male organ. In the world if happiness they get plenty of women”.

c.   Its mentioned in

Atharvaveda, Book 2, Hymn 34, Verse 5

May the realized ones, first of all, take the vital breath under their control from the limbs in which it has been circulating. Go to heaven, stay firm with all the parts of your body Attain the world of light and emancipation, following the path of the enlightened ones, (your predecessors).

d.   It is mentioned in

Atharvaveda, Book 6, Hymn 122, Verse 3.

“O both of you, start to accomplish it; make determined effort to accomplish it. Those having unflinching faith attain this abode of happiness. Whatever ripe offerings you have made in fire of sacrifice may both, the husband and wife, stand united to guard them with care”.

8 e.   It is mentioned in

Rigveda, Book 10, Hymn 95, Verse 18

“O Aila, the loud-sounding clouds, these divines say to you, since you are indeed subject to death, let your progeny propitiate your revered cosmic forces with oblations, then alone you shall rejoice (with me) in heaven”

9.   Hell-Nark in the vedas

Nark or Hell is also described in the Vedas and the Sanskrit word used is ‘Narakasthanam’.

It is mentioned in

Rigveda, Book 4, Hymn 5, Verse 4

“May the bounteous fire-divine, consume them with his fiercely glowing sharp jaws like flames, who disregard the commandments and steadfast laws of most venerable and sagacious lord”.

 

F.    DESTINY

1.   Concept of Destiny – Qadr in Islam

Qadr is the concept of Destiny. Certain aspects of human life is predestined by our creator Almighty Allah for e.g. where and when will a person be born. The Surround and condition in which he will be born, how long will he live and where will he die.

2.   Logical concept for differences in different Individuals.

In Hinduism the differences in two individual at birth e.g. one child is healthy while the other is handicapped, one child is born in a rich family and the other in a poor family is based on past karma i.e. actions of the previous life. There is no scientific or logical proof of the cycle of Rebirths. The Islamic concept for these differences in different Individual is given in Surah Mulk, Chapter 67, Verse 2

“He who created Death and life, that He may try which of you is best in deed; And He is the Exalted In Might; oft-forgiving”.

This life that we live is the test for the hereafter.

3.   Present Conditions in Islam is a test

There are several Verses in the Qur’an which clearly specify that Our Creator Almighty Allah tests us in several different ways

a.   It is mentioned in the Qur’an.

Surah Baqarah, Chapter 2, Verse 214

“Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you?

They encountered suffering and adversity, And were so shaken in Spirit that even the messenger and those of faith who were with him cried. “When (will come) the help of Allah” Ah! Verily, the help of Allah is (always) near!”

b.   It is mentioned in the Qur’an

Surah Ankabut, Chapter 29, Verse 2

“Do men think that they will be left a lone on saying, “we believe”, And that they will not be tested?”

c.   It is mentioned in the Qur’an

Surah Anbiya, Chapter 21, Verse 35

“Every Soul shall have a taste of death. And we test you by evil and by good by way of trial to us must ye return.”

d.   It is mentioned in the Qur’an

Surah Baqarah, Chapter 2, Verse 155

“Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your tail), but give Glad tidings to those who patiently persevere.”

e.   It is mentioned in the Qur’an

Surah Anfal, Chapter 8, Verse 28

“And know ye that your possession and your progeny are but a trial; And it is Allah with whom lies your highest reward”.

 

II         Life after Death in Hinduism

1.   Concept of Rebirths in Hinduism-Reincarnation or Transmigration of the souls.

Hinduism believe in the cycle of birth, death and Rebirth, which is called as samsara.  Samsara or the doctrine of Rebirth is also called as the theory of Reincarnation or the transmigration of the Soul and is considered to be the basic tenet of Hinduism.  According to doctrine of Rebirth the difference found between one individual and the other even at birth like one child is healthy the other is handicapped or blind is due to their part karma i.e. actions done in the past birth. Similarly all actions may not bear fruit in this life, thus there has to be another life.

a.   Its mentioned in Bhagavad Geeta in Chapter 2, Verse 22

“As a person puts on new garments, giving up old ones the Soul similarly accepts new material bodies, giving up the old and useless.”

b.   The doctrine of Rebirth in also described in Brhadaranyaka Upanishad, Part 4 Chapter 4, Verse 3

“As a caterpillar which has wriggled to the top of a blade of grass draws itself over to a new blade, so does the Soul, after it has put aside its body draw itself over to a new existence.

 

 

2.   Karma – the law of Cause and Effect

Karma means act, action or activity and refers not only to action undertaken by the body but also to those undertaken by the mind Karma is actually action and reaction or the law of cause and effect. It is explained by the saying,

“As we sow so shall we reap”

A Farmer cannot sow wheat and expect Rice. Similarly every good thought word or deed begets a similar reaction which affects our next life and every unkind thought harsh word and evil deed comes back to harm us in this life or in the next life.

3.   Dharma – righteous duties

Dharma means what is right or Righteous duties. This includes what is right for the individual, family, the class or cast and also for the universe itself in order to achieve good Karma life should be lived according to Dharma, otherwise its will result in bad Karma. Dharma besides affecting the present life can also affect the future.

4.   Moksha – liberation from the cycle of Rebirth

Moksha means liberation from the cycle of Rebirth i.e. Samsara. The ultimate aim of every Hindu is that one-day the cycle of Rebirth will be over and he will not have to reborn again. This can only happen if there is no Karma to cause an individual to reborn i.e. it looses its good and bad Karma.

5.   Rebirth not mentioned in the Vedas

The Doctrine of rebirth is not mentioned anywhere in the Vedas. There is no concept of transmigration of the Souls.

 

GOD IS UNJUST AS SOME ARE BORN HEALTHY WHILE OTHERS ARE BORN WITH DEFECTS

Question:

If God is just then why are some people born healthy while some are born with defects and are deaf and dumb, some are born in rich families while other in poor families?

Answer:

1.   This life is a test for the Hereafter

According to Qur’an in

Surah Mulk, Chapter 67, Verse 2

 

2.   Allah tests different human being in different ways

Every year the question paper in an examination keeps on changing. It does not remain the same. Similarly Allah tests different human beings in different ways. He gives health to some people while others are born with defects or are handicap. To some people He gives wealth while others are poor.

3.   Judgement will be based upon the difficulty of the test

Depending upon what facilities and qualities Allah has provided to each human being Allah (SWT) will judge him accordingly If the test is difficult then Allah will be lenient while judging. If the test is simple then Allah will be lenient while judging e.g. A poor person does not have to give Zakah. He gets full marks where Zakat is concerned on the other hand a rich person is supposed to give Zakat. Many rich people give much less than what they actually are supposed to give, thus getting less marks where Zakat is concerned.

4.   Allah makes human being with congenital defects, some are deaf and dumb while other are handicap. The infant is not responsible for the defect. In such cases may be Allah is testing the parents, whether they yet have faith in Allah after this calamity.

Allah says in the Qur’an in

Surah Anfal, Chapter 8, Verse 28

 

IDOL USED FOR CONCENTRATION

Question:

The Hindu Pandits and Scholars agree that the Vedas and other Hindu religions scriptures prohibit idol worship but initially because the mind may not be matured an idol is required for concentration while worshipping. After the mind reaches higher consciousness, the idol is not required for concentration.

Muslims have reached the higher level of consciousness

Answer:

1.   If Idol is required for concentration only in the initial stages and not later on when the mind reaches higher consciousness then I would like to say that the Muslims have already reached the state of higher consciousness because when we worship Allah (SWT) we do not require any idol or statue.

2.   Child asks why does it thunder?

When I was discussing with a Swami in I.R.F. He said that when our child asks us, why does the sky thunder? We reply that ‘aaee ma chhakki pees rahi hai’, the grandmother is grinding flour in the heaven, because he is too young to understand, similarly in the initial stages people require idol for concentration.

In Islam we don’t believe in talking a lie even if it’s a while lie. I will never give such wrong answer to my child because later on where he goes to school and learns that the thundering sound after lightening is due to the expansion of rapid heated air, he will either think that the teacher is lying or later on when he understand the fact he will conclude that the father is a liar. If you feel that the child may not understand certain difficult they you should simplify the answer but never give a wrong fictitious reply. If you, yourself do not know the answer, you should have the guts to be truthful and say ‘I don’t know’. Many children will not be satisfied with such a simple but yet truthful and if this answer is given to my son, he will say ‘Abba why you don’t know answer, that it will compel you to do your homework and thus educate yourself as well as your child’.

3.   Those in standard one require idol for concentration 2+2=4 will remain same in  standard one and ten)

Some pandits while trying to convince me regarding idol worship said that in standard one the student is initially taught to worship God by concentrating with the help of an idol but later on when he graduates he no longer requires the idol to concentrate while worshipping the God.

A very important fact to be noted is that only if the fundamentals of any particular subject is strong, then only will he be able to excel in future for e.g. Teacher of mathematics in standard I teaches the students that 2+2=4 irrespective whether the student parses school or does graduation, or does a Ph.D. in mathematics the basics of 2+2=4, will yet remain the same, it will not change to 5 or 6. In higher standards the students, besides addition may learn about Algebra, trigonometry, logarithm etc. but the fundamental of addition will yet remain the same. If the teacher in standard I itself teaches the fundamentals wrong, how can expect the student to excel in future?

It is the fundamental principle of the Vedas regarding the concept of God that he has got no image so how can the scholars even after knowing this fact keep silent at the wrong practice being done by people.

Will you tell your son who is in standard I that 2+2=4 is not equal to 4 but 5 or 6 and only confirm the truth after he passes school. Infact if he makes a mistake you will correct him, and say it is 4 and not wait till he graduates if you don’t correct him initial you will his future.

 

Muslims do not worship the Kaaba

Question:

Many non-Muslims allege when Islam is against idol worship why do the Muslims worship and bow down to the Kaaba in their prayer.

Answer:

1. Kaaba is the Qibla i.e. the direction:

Muslims do not worship the Kaaba in the Salaah. Kaaba is the Qibla that is the direction we face towards and we worship & bow down to no one but Allah towards in the Salaah, Islam always believes in unity for e.g. If Muslims want to offer Salaah some may say lets face north, some may say lets east for the sake of unity Muslims are asked to face only in one direction i.e. towards the Kaaba. If they live in the west they face the east, if they live in the east they face the west, if they live in the north they face the south, if they live in the south they face the north.

2. Kaaba in center of earth

The Muslims were the first people to draw the map of the world and they drew it with the south on top and north down and the Kaaba was in the center. Later on the westerners drew the map upside down with north on top and south down but yet Alhamdullilah the Kaaba is in the center of the world map.

 

 

3. Tawaaf around Kaaba for indicating one God:

When the Muslims go to Masjid-e-Haram in Mecca we do tawaf round the Kaaba i.e. circumambulate round the Kaaba to indicate that as every circle has one center, similarly there is only one Allah (SWT) worthy of Worship.

Hadith of Hazrat Umar:

According to Sahih Bukhari Vol. II Book of Hajj, Ch. 56, V. No. 675, Hazrat Umar (may Allah be pleased with him) said “I know that you are a stone, can neither benefit nor harm. Had I not seen the Prophet (pbuh) touching & kissing) you, I would never have touched (& Kissed) you”.

This statements of Hazrat Umar (RA) the second caliph of Islam is sufficient proof that we Muslims do not worship the Kaaba.

People stood on Kaaba and gave the Adhan.

At the time of the Prophet people even stood on the Kaaba and gave the Adhan which idol worshipper will ever stand on the idol he worships.

Proving Islam from buddhism religion


INTRODUCTION TO BUDDHISM:

Gautama Buddha was the founder of Buddhism. His original name was Siddharth (meaning one who has accomplished). He was also called Sakyamuni, i.e. the sage of the tribe of Sakya. He was born in the year 563 B.C. in the village of Lumbini near Kapila Vastu, within the present borders of Nepal.

 

According to legend, an astrologer foretold his father, the king, that young Gautama would give up the throne and luxury and renounce the world the day he would see four things (i) an old man, (ii) a sick man, (iii) a diseased man and (iv) a dead man. Hence, the king confined Gautama in a special palace which was provided with all worldly pleasures. He was married at the age of sixteen to Yasoddhra.

 

At the age of 29 after the birth of his first son, Gautama on the same day saw an old man, a sick man, a diseased man and a dead man. The impact of the dark side of life made him renounce the world that same night and he left his wife and son and became a penniless wanderer.

 

He studied and practised Hindu discipline initally, and later, Jainism. For several years he observed rigorous fasting along with extreme self-mortification. On realising that tormenting his body did not bring him closer to true wisdom, he resumed eating normally and abandoned asceticism.

 

At the age of 35, one evening as he sat beneath a giant fig tree (Bodh tree), he felt that he had found the solution to his problem and felt that he had attained enlightenment. Thus, he came to be known as ‘Gautama’, ‘The Buddha’, or ‘The Enlightened One’.

 

Later, he spent 45 years in preaching the truth that he felt he had discovered. He travelled from city to city bare-footed, clean-headed, with nothing more on his self than his saffron robe, walking stick and begging bowl. He died at the age of 80 in the year 483 BC.

 

Buddhism is divided into two sects viz. Hinayana and Mahayana.

II BUDDHIST SCRIPTURES:

Historical criticism has proved that the original teachings of Buddha can never be known. It seems that Gautama Buddha’s teachings were memorized by his disciples. After Buddha’s death a council was held at Rajagaha so that the words of Buddha could be recited and agreed upon. There were differences of opinion and conflicting memories in the council. Opinion of Kayshapa and Ananda who were prominent disciples of Buddha were given preference. A hundred years later, a second council at Vesali was held. Only after 400 years, after the death of Buddha were his teachings and doctrines written down. Little attention was paid regarding its authenticity, genuineness and purity.

Buddhist Scriptures can be divided into Pali and Sanskrit Literature:

A. Pali Literature : 

The Pali literature was monopolized by the Hinayana sect of Buddhism.

Tri Pitaka

 

The most important of all Buddhist scriptures is the TRI-PITAKA which is in Pali text. It is supposed to be the earliest recorded Buddhist literature which was written in the 1st Century B.C.

The TRI-PITAKA or Three Baskets of law is composed of 3 books:

1. Vinaya Pitaka: ‘Rules of Conduct’

his is a boTok of discipline and mainly deals with rules of the order.

2. Sutta Pitaka: ‘Discourses’

It is a collection of sermons and discourses of Gautama Buddha and the incidents in his life. It is the most important Pitaka and consists of five divisions known as Nikayas. Dhammapada is the most famous Pali literature and contains aphorisms and short statements covering the truth.

3. Abhidhamma: ‘Analysis of Doctrine’

This third basket contains meta physical doctrines and is known as Buddhist meta physicals. It is an analytical and logical elaboration of the first two pitakas. It contains analysis and exposition of Buddhist doctrine.

B. Sanskrit Literature: 

Sanskrit literature was preferred by the Mahayana. Sanskrit literature has not been reduced to a collection or in Cannon like the Pali literature. Thus much of the original Sanskrit literature has been lost. Some were translated into other languages like Chinese and are now being re-translated into Sanskrit.

1. Maha vastu: ‘Sublime Story’

Mahavastu is the most famous work in Sanskrit which has been restored from its Chinese translation. It consists of voluminous collection of legendary stories.

2. Lalitavistara

Lalitavistara is one of the holiest of the Sanskrit literature. It belongs to the first century C.E., 500 years after the death of Buddha. It contains the miracles which the superstition loving people have attributed to Buddha.

III TEACHINGS OF BUDDHA:

A. Noble Truths:

The principal teachings of Gautama Buddha can be summarised in what the Buddhists call the ‘Four Noble Truths’:

 

First – There is suffering and misery in life .

 

Second – The cause of this suffering and misery is desire.

 

Third – Suffering and misery can be removed by removing desire.

 

Fourth – Desire can be removed by following the Eight Fold Path.

B. The Noble Eight Fold Path:

(i) Right Views

 

(ii) Right Thoughts

 

(iii) Right Speech

 

(iv) Right Actions

 

(v) Right Livelihood

 

(vi) Right Efforts

 

(vii) Right Mindfulness

 

(viii) Right Meditation

C. Nirvana:

Nirvana’ literally means “blowing out” or “extinction”. According to Buddhism, this is the ultimate goal of life and can be described in various words. It is a cessation of all sorrows, which can be achieved by removing desire by following the Eight Fold Path.

IV  PHILOSOPHY OF BUDDHISM IS SELF – CONTRADICTORY:

As mentioned earlier, the main teachings of Buddhism are summarised in the Four Noble Truths:

 

(i) There is suffering and misery in life.

 

(ii) The cause of suffering and misery is desire.

 

(iii) Suffering and misery can be removed by removing desire.

 

(iv) Desire can be removed by following the Eight Fold Path.

 

This Philosophy of Buddhism is self-contradictory or self-defeating because the third truth says ‘suffering and misery can be removed by removing desire’ and the fourth truth says that ‘desire can be removed by following the Eight Fold Path’.

 

Now, for any person to follow Buddhism he should first have the desire to follow the Four Noble Truths and the Eight Fold Path. The Third great Noble Truth says that desire should be removed. Once you remove desire, how can we follow the Fourth Noble truth i.e. follow the Eight Fold Path unless we have a desire to follow the Eight Fold Path. In short desire can only be removed by having a desire to follow the Eight Fold Path. If you do not follow the Eight Fold Path, desire cannot be removed. It is self contradicting as well as self-defeating to say that desire will only be removed by continuously having a desire.

V CONCEPT OF GOD

Buddha was silent about the existence or non-existence of God. It may be that since India was drowned in idol worship and anthropomorphism that a sudden step to monotheism would have been drastic and hence Buddha may have chosen to remain silent on the issue of God. He did not deny the existence of God. Buddha was once asked by a disciple whether God exists? He refused to reply. When pressed, he said that if you are suffering from a stomach ache would you concentrate on relieving the pain or studying the prescription of the physician. “It is not my business or yours to find out whether there is God – our business is to remove the sufferings of the world”.

 

Buddhism provided Dhamma or the ‘impersonal law’ in place of God. However this could not satisfy the craving of human beings and the religion of self-help had to be converted into a religion of promise and hope. The Hinayana sect could not hold out any promise of external help to the people. The Mahayana sect taught that Buddha’s watchful and compassionate eyes are on all miserable beings, thus making a God out of Buddha. Many scholars consider the evolution of God within Buddhism as an effect of Hinduism.

 

Many Buddhists adopted the local god and thus the religion of ‘No-God’ was transformed into the religion of ‘Many-Gods’ – big and small, strong and weak and male and female. The ‘Man-God’ appears on earth in human form and incarnates from time to time. Buddha was against the caste-system prevalent in the Hindu society.

VI MUHAMMAD (PBUH) IN BUDDHIST SCRIPTURES:

1. Buddha prophesised the advent of a Maitreya:

A) Almost all Buddhist books contain this prophecy. It is in Chakkavatti Sinhnad Suttanta D. III, 76:

 

“There will arise in the world a Buddha named Maitreya (the benevolent one) a holy one, a supreme one, an enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe:

 

“What he has realized by his own supernatural knowledge he will publish to this universe. He will preach his religion, glorious in its origin, glorious at its climax, glorious at the goal, in the spirit and the letter. He will proclaim a religious life, wholly perfect and thoroughly pure; even as I now preach my religion and a like life do proclaim. He will keep up the society of monks numbering many thousands, even as now I keep up a society of monks numbering many hundreds”.

 

B) According to Sacred Books of the East volume 35 pg. 225:

“It is said that I am not an only Buddha upon whom the leadership and order is dependent. After me another Buddha maitreya of such and such virtues will come. I am now the leader of hundreds, he will be the leader of thousands.”

C) According to the Gospel of Buddha by Carus pg. 217 and 218 (From Ceylon sources):

“Ananda said to the Blessed One, ‘Who shall teach us when thou art gone?’

 

And the Blessed one replied, ‘I am not the first Buddha who came upon the earth nor shall I be the last. In due time another Buddha will arise in the world, a holy one, a supremely enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths, which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax and glorious at the goal. He will proclaim a religious life, wholly perfect and pure such as I now proclaim. His disciples will number many thousands while mine number many hundreds.’

 

Ananda said, ‘How shall we know him?’

 

The Blessed one replied, ‘He will be known as Maitreya’.”

 

(i) The Sanskrit word ‘Maitreya’ or its equivalent in Pali ‘Metteyya’ means loving, compassionate, merciful and benevolent. It also means kindness and friendliness, sympathy, etc. One Arabic word which is equivalent to all these words is ‘Rahmat’. In Surah Al-Anbiya:

 

“We sent thee not, but as a mercy for all creatures.”

[Al-Qur’an 21:107]

 

Prophet Muhammad (pbuh) was called the merciful, which is ‘Maitri’.

 

(ii) The words Mercy and Merciful are mentioned in the Holy Qur’an no less than 409 times.

  

(iii) Every chapter of the Glorious Qur’an, except Chapter 9, i.e. Surah Taubah begins with the beautiful formula, ‘Bismillah Hir-Rahman Nir-Rahim’, which means ‘In the name of Allah, Most Gracious, Most Merciful’.

  

(iv)  The Word Muhammad is also spelt as ‘Mahamet’ or ‘Mahomet’ and in various other ways in different languages. The word ‘Maho’ or ‘Maha’ in Pali and Sanskrit mean Great and Illustrious and ‘Metta’ means mercy. Therefore ‘Mahomet’ means ‘Great Mercy’.

2. Buddha’s doctrine was Esoteric and Exoteric:

According to Sacred Books of the East, volume 11, pg. 36 Maha-Parinibbana Sutta chapter 2 verse 32:

 

“I have preached the truth without making any distinction between exoteric and esoteric doctrine, for in respect of truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps something back”.

 

Muhammad (pbuh) on the commandment of Almighty God delivered the message and doctrine without making any distinction between esoteric and exoteric. The Qur’an was recited in public in the days of the Prophet and is being done so till date. The Prophet had strictly forbidden the Muslims from hiding the doctrine

 

3.  Devoted Servitors of the Buddhas:

According to Sacred Books of the East volume 11 pg. 97 Maha-Parinibbana Sutta Chapter 5 verse 36:

 

“Then the Blessed one addressed the brethren, and said, ‘Whosoever, brethren have been Arahat-Buddhas through the long ages of the past, they were servitors just as devoted to those Blessed ones as Ananda has been to me. And whosoever brethren shall be the Arahat-Buddhas of the future, there shall be servitors as devoted to those Blessed ones as Ananda has been to me’.”

 

The Servitor of Buddha was Ananda. Muhammad (pbuh) also had a servitor by the name Anas (r.a.) who was the son of Malik. Anas (r.a…) was presented to the Prophet by his parents. Anas (r.a…) relates: “My mother said to him, ‘Oh Messenger of God, here is your little servant’.” Further Anas relates, “I served him from the time I was 8 years old and the Prophet called me his son and his little beloved”. Anas (r.a…) stayed by the Prophet in peace and in war, in safety as well as in danger till the end of his life.

 

i)  Anas (r.a.), even though he was only 11 years old stayed beside the Prophet during the battle of Uhud where the Prophet’s life was in great danger.

 

ii) Even during the battle of Honain when the Prophet was surrounded by the enemies who were archers, Anas (r.a…) who was only 16 years old stood by the Prophet.

 

Anas (R) can surely be compared with Ananda who stood by Gautam Buddha when the mad elephant approached him.

 4. Six Criteria for Identifying Buddha:

 

According to the Gospel of Buddha by Carus pg. 214:

 

“The Blessed one said, ‘There are two occasions on which a Tathagata’s appearance becomes clear and exceedingly bright. In the night Ananda, in which a Tathagata attains to the supreme and perfect insight, and in the night in which he passes finally away in that ultra passing which leaves nothing whatever of his earthly existence to remain.’ “

 

According to Gautam Buddha, following are the six criteria for identifying a Buddha.

 

i) A Buddha attains supreme and perfect insight at night-time.

ii) On the occasion of his complete enlightenment he looks exceedingly bright

 

iii) A Buddha dies a natural death.

 

iv) He dies at night-time.

 

v)  He looks exceedingly bright before his death.

 

vi) After his death a Buddha ceases to exist on earth.

 

 i)  Muhammad (pbuh) attained supreme insight and Prophethood at night-time.

 

According to Surah Dukhan:

 

“By the books that makes thing clear – We sent it down during a blessed night.”

[Al-Qur’an 44:2-3]

 

According to Surah Al-Qadar:

 

“We have indeed revealed this (message) in the night of power.”

[Al-Qur’an 97:1]

 

ii) Muhammad (pbuh) instantly felt his understanding illumined with celestial light.

 

iii) Muhammad (pbuh) died a natural death.

 

iv)  According to Ayesha (r.a.), Muhammad (pbuh) expired at night-time. When he was dying there was no oil in the lamp and his wife Ayesha (r.a.) had to borrow oil for the lamp.

 

v)  According to Anas (r.a.), Muhammad (pbuh) looked exceedingly bright in the night of his death.

 

vi) After the burial of Prophet Muhammad (pbuh) he was never seen again in his bodily form on this earth.

5. Buddhas are only Preachers:

According to Dhammapada, Sacred Books of East volume 10 pg., 67:

 

“The Jathagatas (Buddhas) are only Preachers.”

The Qur’an says in Surah Ghashiya:

“Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage (men’s) affairs.”

[Al-Qur’an 88:21-22]

 

6. Identification of Maitreya by Buddha:

 

According to Dhammapada, Mattaya Sutta, 151:

 

“The promised one will be:

 

i) Compassionate for the whole creation

 

ii) A messenger of peace, a peace-maker

 

iii) The most successful in the world.

The Maitreya as a Preacher of morals will be:

 

i) Truthful

 

ii) Self-respecting

 

iii) Gentle and noble

 

iv) Not proud

 

v) As a king to creatures

 

vi) An example to others in deeds and in words”.

Refutating Wahabis-Hadith on intercession Tawassul


Refutating Wahabis-Hadith on intercession Tawassul of Umar (ra) from Abbas r.a

[pseudo salafis] The arabic of the hadith of Abbas bin Abdul Mutlib(Radhi’Allah Anho) is this:كان إذا قحطوا استسقى ‏ ‏بالعباس بن عبد المطلب ‏ ‏فقال اللهم ‏ ‏إنا كنانتوسلإليك بنبينا]فتسقينا وإنانتوسلإليك بعم نبينا فاسقنا قال فيسقون

,
And correct translation is this:O Allah! We would use our Prophet(Peace Be Upon Him)as a means(Waseela) to Youand You then sent us rain; now we use our Prophet’s uncleas a means(Waseela)to You.
,
mashallah, this Haditheven further proves that Waseela from alive people(awliyas)is also allowed. For Example,If a person says that I love coffee then it does not mean that he is saying that I hate tea.Similarly, Hazrat Umar’s asking through Hazrat Abbasdoes not prove that Waseela of Prophet Mohammad(Peace Be Upon Him) is prohibited.nor does it says that any where
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but let me answer you fromclassical imamsnow , andhow ibn Abbas (ra) asked Allah

How did Ibn abbas (Ra) prayed himself , lets see
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He (Ra) prayed in these words to Allah
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اللهم إنه لم ينزل بلاء إلا بذنب , ولم يكشف إلا بتوبة , وقد توجه القوم بي إليك لمكاني من نبيك
.

O Allah,calamity (and trouble) comes as a result of sin and only penitence lifts this calamity, and the people,because of my relation with Your Prophet (صلى الله عليه وآله وسلم), have offered me to Youas a means of seeking Your help, and these hands of ours, besmeared in sins, are before You and our foreheads are bowed down with penitence. So give us rain
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►Ibn Hajar ‘Asqalānī narrated it in Fath-ul-bārī (2:497)
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► Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)
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►Qastallānī, al-Mawāhib-ul-laduniyyah (4:277)
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►Zurqānī in his Commentary (11:152)
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Allah o Akbar, Even Ibn Abbas (Rah) prayed sayingon account of my relation with Your Prophet (صلى الله عليه وآله وسلم), have offered me to You, This proves Tawassul through Ahle bait and Awliyas (Rah) are alive ,

Why Al Abbas (Ra) was asked to do Dua, By Imam Ibn Hajar Asqalani (Rah)
إن رسول الله صلى الله عليه وسلم كان يرى للعباس ما يرى الولد للوالد , فاقتدوا أيها الناس برسول الله صلى الله عليه وسلم في عمه العباس واتخذوه وسيلة إلى الله
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Rasul Ullah(salallaho alaihi wasalam) used to take Al-Abbas(RA)like a son takes his father. O People You should also follow the Prophet (saw)incase of Al-Abbas(RA) and make him an Intercessor to Allah.
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[Fath al Bari 2:497]
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So this was order of Prophet (Salehalawaalihi wasalam) to do it , no where it saysgoing to Prophet’s (Salehalawaalihi wasalam) grave is haram or shirkso they can’t ask him
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Reply you fromimam Hajar (rah) again
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Ibn Hajar `Asqalaniwrites more about this Tawasul of Ibn e Abbas (ra)

“The episode involving `Abbâs makes it clear that to seek intercession from the virtuous, the pious and members of the Prophet’s family is a desirable act.In addition, this event proves the high status of `Abbâs as well as reveals `Umar’s respect for him and the acknowledgement of his status.”

►Ibn Hajar `Asqalânî, Fath-ul-bârî, 2:497;

►Zurqânî, Sharh-ul-Mawâhib, 11:152
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Allah o akbar, Where didany imam (rah) said its shirkso Sahabi (ra) didn’t do it, They all missed such a big issue

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Imam Suyuti (rah) on the
hadithrefuting wahabi claim
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“In the year 17 `Umar enlarged the Prophetic mosque. That year there was a drought in the Hijaz. It was named the Year of Cinders (`am al-ramada). `Umar prayed for rain for the people by means of al-`Abbas. Ibn Sa`d narrated from [the Sahabi] Niyar al-Aslami that when`Umar came came out to pray for rain, he came out wearing the cloaks (burd) of the Messenger of Allah, upon him blessings and peace.
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Al-Suyuti mentions the context of this event in his Tarikh al-Khulafa’ (Beirut, 1992 Ahmad Fares ed. p. 140):]
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^^^^
Intercession through this cloak , Even Hadrat Umar (Ra) was wearing Prophet’s (salehalawaalihi wasalam) cloak at the time, , Now what is importance of the cloak , lets see ,

^^^^
Intercession through this cloak
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…Here is the cloak of Allah’s Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This wall Allah’s Messenger’s cloak with ‘A’isha until she died, and when she died. I got possession of it.The Apostle of Allah (may peace be upon him) used to wear that, and we washed it for the sick and sought cure thereby.

Sahih Muslim Book 024, Number 5149:

So this hadith proves that Awliyas [rah] who are alive can be used for Wasila, and even Hadrat Ibn Abbas [ra] asked Allah through wasila . No where hadith says Sahabas [ra] asked because Prophet [salehalawaalihi wasalam ] died.

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Now Refutation of his misquotation on tawassul

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HADITH NUMBER 1: Of Hadrat Aisha [ra] and wasila
“ALLAH’S GENEROSITY TO HIS PROPHET AFTER HIS DEATH”
‏حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق
Imam Dārimī relates from Abū al-Jawzā’ Aws bin ‘Abdullāh:
The people of Medina were in the grip of a severe famine. They complained to ‘Ā’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
Dārimī related it in his Sunan (1:43#93); Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801); Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128); Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary (11:150).
Shaykh Muhammad bin ‘Alawī al-Mālikī says: “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence.
A reply to the “Salafi” Objectors
I will include two refutations to the “salafi” objectors regarding the authenticity of this hadith.The first refutation enclosed was found in this article on the subject of TAWASSUL :
Al-Darimi in the Chapter 15 of the Muqaddima (Introduction) to his Sunan (1:43) entitled: “Allah’s generosity to His Prophet after his death,” relates from Aws ibn `Abd Allah with a good chain:
“The people of Madina complained to `A’isha of the severe drought that they were suffering. She said: “Go to the Prophet’s grave and open a window towards the sky so that there will be no roof between him and the sky.” They did so, after which they were watered with such rain that vegetation grew and the camels got fat. That year was named the Year of Plenty.”
It is clear from the above narrations that the position of the Mother of the Believers `A’isha differs from that of modern-day “Salafis,” since she recommended to the people of Madina to use the Prophet in his grave as a means of obtaining blessing and benefit and this remained in use until the Wahhabis took over the Hijaz, while “Salafis” declare this to be unacceptable. Either they know better than the fuqaha’ of the Companions or, most certainly, they are peddling misguidance and innovation.
Shaykh Albani, in order to reject the hadith of Darimi, raised some objections which are so full of holes that one can not only see the sky through them, but also the sun, the moon, and the stars. He said in his little book translated under the name Tawassul: Its Types and Its Rulings (p. 130-131) about Darimi’s chain of transmission for the report (Abu al-Nu`man from Sa`id ibn Zayd from `Amr ibn Malik al-Nukri from Abu al-Jawza’ Aws ibn `Abd Allah from `A’isha):
This chain of narration is weak and cannot be used as a proof due to three reasons:
(i) Sa`id ibn Zayd who is the brother of Hammad ibn Zayd is somewhat weak. al-Hafiz [Ibn Hajar] said about him in al-Taqrib: “Generally acceptable, but he makes mistakes.” Dhahabi said about him in al-Mizan: “Yahya ibn Sa`id said: Weak, and al-Sa`di said: He is not a proof, they declare his ahadith to be weak. Nasa’i and others said: He is not strong; and Ahmad said: He is all right. Yahya ibn Sa`id would not accept him.”
However, the above documentation is partial and biased, and this is not surprising since “Salafis” only mention what advances their view while they cover up, rephrase, or declare weak whatever contradicts it. This is especially true of Albani, whose followers claim him as “the leading scholar of hadith of this age”(!) whereas he makes frequent mistakes, innovates in many of his rulings, and is generally unreliable except to those unschooled in the Islamic sciences. It would be more correct for “Salafis” to say: “He is our leading scholar,” for in this we would agree with them completely. However, it is a fact that no one who has actual knowledge in hadith and fiqh uses Albani’s books except that they check and verify anything they take from them against trustworthy scholars.
The present narration is a case in point, since Albani deliberately omits to mention the authentication of the narrators he seeks to declare weak, hiding basic evidence from his readers in order to mislead them, all because he is dead set against the issue at hand, even if it is authentically reported from the Mother of the Believers!
Following is a point-by-point refutation of Albani’s claims by the Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari in his booklet entitled: Irgham al-mubtadi` al-ghabi bi jawaz al-tawassul bi al-nabi (The coercion of the unintelligent innovator to the effect that using the Prophet as a means is permissible p. 23-25):
Albani’s weakening of Sa`id ibn Zayd is rejected, because Sa`id is one of Muslim’s narrators, and Yahya ibn Ma`in declared him trustworthy (thiqa)!
The editor of Ghumari’s text, Ghumari’s student Hasan `Ali al-Saqqaf says on the same page as the above:
Albani has adduced worthless proofs as is his habit when embellishing falsehood.
He cited whatever fit his whim from Ibn Hajar’s Taqrib, leaving out his mention that Sa`id ibn Zayd is one of Muslim’s narrators in his Sahih. Beware, therefore, of this tadlis (concealment) on his part!… He added Dhahabi’s notice on Sa`id ibn Zayd in the Mizan, and this is another deliberate cover-up, for he faithlessly omitted to mention what Ibn Hajar reported in Tahdhib al-tahdhib (4:29) from those who declared Sa`id ibn Zayd trustworthy, in addition to his being one of Muslim’s narrators:
- Bukhari said: “Muslim ibn Ibrahim narrated to us: Sa`id ibn Zayd Abu al-Hasan narrated to us, and he is reliable and a memorizer of hadith (saduq hafiz).”
- al-Duri said on the authority of Ibn Ma`in: “Sa`id ibn Zayd is trustworthy (thiqa).”
- Ibn Sa`d said: “He was trustworthy.”
- al-`Ujli said: “He is from Basra, and he is trustworthy.”
- Abu Zur`a said: “I heard Sulayman ibn Harb say: Sa`id ibn Zayd narrated to us, and he was trustworthy.”
- Abu Ja`far al-Darimi said: “Hibban ibn Hilal narrated to us: Sa`id ibn Zayd narrated to us, and he was a memorizer of hadith and he was reliable.”
- Ibn `Adi said: “There is no denounced narration from him except someone else also narrates it, and I consider him one of those in the reliable category.”
In addition to the above remarks it is noteworthy to mention that Albani cited Ahmad’s grading of Sa`id ibn Zayd as la ba’sa bihi which his translator rendered as “he is all right,” but neither the author nor the translator seems to know that in Imam Ahmad’s terminology la ba’sa bihi is identical with thiqa, which means “trustworthy” and is among the highest gradings of authentication! Ibn Salah in his Muqaddima (p. 134), Dhahabi in Lisan al-mizan (1:13), Sakhawi in Fath al-mughith, Ibn Hajar in Hadi al-sari, Abu Ghudda in his commentary to Lucknawi’s Raf` (p. 222 n. 3), as well as the editor of Nawawi’s al-Taqrib wa al-taysir (p. 51) have indicated that the equivalency of saying “There is no harm in him” with the grade of trustworthy (thiqa) obtains for many early authorities of the third century such as Ibn Ma`in, Ibn al-Madini, Imam Ahmad, Duhaym, Abu Zur`a, Abu Hatim al-Razi, Ya`qub ibn Sufyan al-Fasawi, and others.
Albani continues in his list of reasons for weakening Darimi’s narration:
(ii) It is mawquf (stopping at the Companion), coming only from `A’isha and not from the Prophet, and even if the chain of narration up to `A’isha were authentic then it would not be a proof since it is something open to personal judgment in which even the Companions are sometimes correct and sometimes incorrect, and we are not bound to act upon that (!).
To this claim it is easy to reply that not only is the narration sound and authentic, but also that there is no objection related from any of the Companions to the act recommended by the Mother of the Believers, just as there was no objection on their part to the istisqa’ made by the man who came to the grave of the Prophet in the narration of Malik al-Dar cited below. This shows ijma` on the matter on the part of the Companions, and such ijma` is definitely binding in the sense that no one can declare unlawful or innovative something which they have tacitly declared lawful or desirable. As for the following the opinion of the Companions we say what Imam al-Shafi`i said as related by Ibn Qayyim in A`lam al-muwaqqi`in `an rabb al-`alamin (2:186-187): “Their opinion for us is better than our opinion to ourselves.”
Albani listed the following as his last reason for weakening Darimi’s narration:
(iii) Abu al-Nu`man… was originally a reliable narrator except that he deteriorated at the end of his life. The hadith master Burhan al-Din al-Halabi mentions him among those who deteriorated in later life in his book al-Muqaddima (p. 391) and he says: “The ruling about these people is that their narrations are accepted if reported from them by people who heard from them before they deteriorated. But narrations reported from them by those who heard from them after they deteriorated, or narrations reported from therm by people about whom we do not know whether they heard from them before they deteriorated or after, then these narrations are to be rejected.”I say: We do not know whether this report was heard by Darimi from him before or after his memory deteriorated, it is therefore not acceptable and cannot be used as evidence. [Footnote:] Shaykh al-Ghumari missed this weakness in Misbah al-zujaj (p. 43), just as it was ignored by another in order to give the impression to the people that this report is authentic(!).
Ghumari said regarding these claims about Abu al-Nu`man:
His weakening of Abu al-Nu`man is invalid, because Abu al-Nu`man’s deterioration did not affect what is narrated from him! al-Daraqutni said [as cited by Dhahabi in Mizan al-i`tidal (4:81)]: “He deteriorated at the end of his life, and no denounced hadith issued from him after his deterioration whatsoever, and he is trustworthy (thiqa).” As for what Ibn Hibban said, that “Many denounced things occurred in his narrations after his deterioration,” then al-Dhahabi refuted it when he said (4:8): “Ibn Hibban was unable to cite a single denounced narration from him, and the truth is just as Daraqutni said.”
Shaykh Muhammad ibn `Alawi al-Maliki said in his book Shifa’ al-fu’ad bi ziyarat khayr al-`ibad (p. 152):
Abu al-Nu`man’s deterioration neither harms nor is detrimental to his reliability, since Bukhari in his Sahih narrated over one hundred hadiths from him, and no narration was taken from him after his deterioration, as Daraqutni said…. The chain of transmission is all right, in fact I consider it good. The scholars have cited as evidence many chains that are like it or less strong than it.

Following are Saqqaf’s further comments, beginning with Albani’s charge against Shaykh al-Ghumari:
We know full well that it is Albani who betrays scholarly trust and deliberately misinforms the people, even if he accuses others of disinformation…. In weakening Abu al-Nu`man he has again acted faithlessly. His quotation from al-Burhan al-Halabi’s book al-Ightibat bi man rumiya bi al-ikhtilat (p. 23) is designed to pull the wool over the eyes of his followers and those who only read his works! For it is necessary to also know that those who are branded as suffering from deterioration in the aforementioned book are divided among those whose narrations were unaffected by their deterioration and those whose narrations were affected. Abu al-Nu`man belongs to the first group, and al-Dhahabi made this clear in al-Mizan (4:8). Therefore our reply to Albani is: Shaykh al-Ghumari did not miss anything concerning this matter of deterioration, because he is a hadith scholar and a master memorizer (hafiz), however, it is you who have missed it, O slandering backbiter!

As for Albani’s quotation of Ibn Taymiyya’s claim in his al-Radd `ala al-Bakri (p. 68-74) whereby “a clear proof that it is a lie is the fact that no such opening existed above the house at all in the whole of the life of `A’isha”(!) then it is a weak objection which is no sooner brought up than cast out. Surely Imam al-Darimi and the scholars of the succeeding generations would know of such a detail better than latecomers. As for the authorities among the latter, then the hadith scholar and historian of Madina Imam `Ali al-Samhudi (d. 922) did not so much as look at Ibn Taymiyya’s objection, rather he confirmed the truth of Darimi’s narration by saying, after citing it in his Wafa’ al-wafa’ (2:549): al-Zayn al-Miraghi said: “Know that it is the Sunna of the people of Madina to this day to open a window at the bottom of the dome of the Prophet’s room, that is, of the blessed green dome, on the side of the Qibla.” I say: And in our time, they open the door facing the noble face (the grave) in the space surrounding the room and they gather there.”

So much for the claims of naysayers regarding istisqa’ through the Prophet.· The act of the Mother of the Believers `A’isha in the narration of Darimi is explicitly confirmed by Abu Talib’s famous line of poetry concerning istisqa’ through the Prophet as related in the book of istisqa’ in Bukhari’s Sahih:
`Abdullah ibn Dinar said: “I heard Ibn `Umar reciting the poetic verses of Abu Talib:
A fair-skinned one by whose face rainclouds are sought,
A caretaker for the orphans and protector of widows.
`Umar ibn Hamza said: Salim narrated from his father (Ibn `Umar) that the latter said:
“The poet’s saying came to my mind as I was looking at the face of the Prophet while he was praying for rain — and he did not get down till the rain water flowed profusely from every roof-gutter:
A fair-skinned one by whose face rainclouds are sought,
A caretaker for the orphans and protector of widows.
One sub-narrator added: “These were the words of Abu Talib.”
Note that in his translation of Bukhari (2:65), Muhammad Muhsin Khan alters the wording of the hadith to read: “A white person who is requested to pray for rain” in place of “by whose face rain is sought,” and Allah knows best the reason for this grave betrayal of the translator’s trust in the most important Islamic source after the Qur’an.
HADITH NUMBER 1: Refuting more on Aisha [ra] Hadith on tawassul
“ALLAH’S GENEROSITY TO HIS PROPHET AFTER HIS DEATH”
‏حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق
Imam Dārimī relates from Abū al-Jawzā’ Aws bin ‘Abdullāh:
The people of Medina were in the grip of a severe famine. They complained to ‘Ā’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
Another Reply and refutation of Albani the innovator
The famine gripping the people of Medina ended through the mediation of the Prophet’s grave. Heavy rains created a spring scenario all around. Men found their food and the animals found their fodder. And the rain that came about as a result of the Prophet’s mediation made the lands of Medina greener and more fertile and on account of over-harvesting, they named the year as the year of greenery and plenty.
Those who deny the conceptual relevance of intermediation have raised some objections against this tradition. One of the objections is that its chain of transmission is weak and so it cannot be offered as an argument.
The chain of transmission of this tradition is as follows:
Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāhwho has reported it.”
Below are given the allegations levelled against these narrators and a rebuttal of these baseless charges:
1. The name of Abū an-Nu‘mān ‘Ārim was Muhammad bin al-Fadl Sadūsī. They agree that he was a reliable reporter of traditions as is confirmed by Dhahabī in Mīzān-ul-i‘tidāl (4:7): “He was Imam Bukhārī’s teacher, memorizer of traditions and an extremely truthful person.” But their objection is that he had lost his marbles in the declining years of his age. Burhān-ud-Dīn Halabī, who possessed great knowledge of traditions, comments in his book al-Muqaddimah on this reporter along with others who had lost their memory in the closing years of their lives: “The ruling on these narrators is that the traditions reported by them before their loss of memory are acceptable, while the traditions after their deranged conditions are unacceptable. And if we do not know whether these traditions were received from them before or after their memory lapse, we should not accept these traditions from them either.” The objectors say that since we do not know whether Abū an-Nu‘mān has narrated this tradition before or after his loss of memory, we cannot adduce the tradition as evidence.

This objection not only lacks significance but also lacks credibility. Their objection is logically inconsistent. While they discard this tradition as weak, because it is the product of his loss of memory, they ignore other traditions though they are also the products of the same state of mind Should we ignore every tradtion of them in this way ? What stupid logic albani has here. Dhahabī says: ‘Imam Dāraqutnī comments, “Though he had lost his memory towards the end of his life, he never reported any tradition in this condition that could affect his veracity, therefore, he remains a truthful narrator.’ I insist that it is a report by that contemporary memorizer of traditions who is only matched by Imam Nasā’ī.” Ibn Hibbān is of the opinion that there are many incompatibilities in Abū an-Nu‘mān’s narrations after his loss of memory but Dhahabī rejects this opinion by asserting that Ibn Hibbān has failed to produce a single fact that establishes him as a misreporter of traditions. And the real position is the one that has been endorsed by Imam Dāraqutnī.[

Dhahabī, Mīzān-ul-i‘tidāl (4:8).

]

‘Irāqī has admitted in at-Taqyīd wal-īdāh that Imam Dhahabī has convincingly rebutted Ibn Hibbān’s statement. Dhahabī has explained it in al-Kāshif (3:79) that the change took place before death, but after the change he had not related any tradition and this also refute wahabis argument fully
Ibn Hajar ‘Asqalānī writes in Taqrīb-ut-tahdhīb (2:200) that Abū an-Nu‘mān was a sound narrator and the change came about in his last years.

Muhammad bin ‘Alawī al-Mālikī writes, “Abū an-Nu‘mān’s mental debility is neither damaging for him nor does it affect his credibility as a narrator because Imam Bukhārī in his as-Sahīh has taken more than one hundred traditions from him and has not taken a single tradition from him after his loss of memory as is stated by Imam Dāraqutnī.”[

Muhammad bin ‘Alawī al-Mālikī, Shifā’-ul-fu’ād bi-ziyārat khayr-il-‘ibād (p.152)

]

Besides Imam Bukhārī, Imam Ahmad bin Hanbal, Ibn Abū Hātim Rāzī and Abū ‘Alī Muhammad bin Khālid Zarīqī have also heard traditions from Abū an-Nu‘mān before his mental confusion set in[

Irāqī, at-Taqyīd wal-īdāh (p.462)

]

Imam Dārimī is one of the well-reputed teachers of Imam Bukhārī and other famous memorizers of traditions. Therefore, it was impossible for him to accept any tradition from Abū an-Nu‘mān after he had suffered a loss of memory. And the Wahabi argument is illogical and absurd.

2. An objection is raised against Sa‘īd bin Zayd Abū al-Hasan Basrī, brother of Hammād bin Zayd, that he is somewhat weak because Ibn Hajar ‘Asqalānī has written about him in Taqrīb-ut-tahdhīb (1:296),“That is, he is extremely truthful but sometimes he commits an error.”

Dhahabī writes in Mīzān-ul-i‘tidāl (2:138), “Yahyā bin Sa‘īd has called him weak,
Sa‘dī says that he is not an argument and his traditions are weak and Nasā’ī etc., are of the opinion that he is not sound.”

The objections of those, who deny the validity of intermediation, are not only partial as they base them exclusively on these statements and references, but they are also based on prejudice as their arguments are not logical because they are tailored to their preconceptions.

A detailed refutation of their groundless objections above is presented as follows:

Dhahabī negates it. He says that the decrepitude attributed to Sa‘īd bin Zayd is incorrect because Imam Muslim accepted traditions from him

and Ibn Ma‘īn has called him authentic and trustworthy.
[ in al-Kāshif (1:286)]
Ibn Hajar ‘Asqalānī has described it in detail in Tahdhīb-ut-tahdhīb (4:32-3):

“Imam Bukhārī said that Muslim bin Ibrāhīm reported to us that Sa‘īd bin Zayd Abū al-Hasan is extremely truthful and knows the traditions by heart.[ in

Bukhārī, at-Tārīkh-ul-kabīr (3:472) ]
“Dūrī has reported it from Ibn Ma‘īn that Sa‘īd bin Zayd is a trustworthy narrator.

“Ibn Sa‘d has also called him a reliable narrator. [

Ibn Sa‘d, at-Tabaqāt-ul-kubrā (7:287) ]
“‘Ujlī comments that he belongs to Basrah and he is a dependable relater of traditions.
“Abū Zur‘ah said he heard it from Sulaymān bin Harb that Sa‘īd bin Zayd is trustworthy.“
Abū Ja‘far Dārimī said: Hibbān bin Hilāl reported to us that Sa‘īd bin Zayd has related to us that tradition and he is truthful and a preserver of traditions.
“Ibn ‘Adī has stated in al-Kāmil (3:1212-5) that Sa‘īd bin Zayd is truthful and he knows the traditions by heart. He has not related any inauthentic tradition except that someone else relates it and to me he happens to be among the (truthful) narrators.”

The famous compiler and exegete of traditions ‘Abdullāh bin Muhammad bin Siddīq al-Ghumārī from Morocco writes in his book Irghām-ul-mubtadī al-ghabī bi-jawāz-it-tawassul bi an-nabī writes that:

“Imam Ahmad bin Hambal has referred to Sa‘īd bin Zayd as laysa bihī ba’s. It means that there is no objection against him and he is absolutely truthful.

(

Imam Ahmad’s statement has been reproduced by Dhahabī in Mīzān-ul-i‘tidāl (2:138) and by Ibn Hajar ‘Asqalānī in Tahdhīb-ut-tahdhīb (4:32) )
Imam Ahmad’s expression is semantically identical with trustworthiness, which is considered the highest virtue by all traditionists of integrity.

Ibn Ma‘īn also identifies the term laysa bihī ba’s with trustworthiness.[

Ibn Hajar ‘Asqalānī, Lisān-ul-Mīzān (1:13) ]

The traditionist Ibn-us-Salāh in al-Muqaddimah,

Sakhāwī in Fath-ul-mughīth,
Ibn Hajar ‘Asqalānī in Hady-us-sārī muqaddimah Fath-ul-bārī
Imam Nawawī in at-Taqrīb wat-taysīr
all above has have identified laysa bihī ba’s with veracity.
Besides, a number of traditionists of the third century (ah), for instance,
Ibn Ma‘īn, Ibn Madīnī, Abū Zur‘ah, Ibn Abū Hātim Rāzī, Ya‘qūb bin Sufyān Fasāwī, etc., have invested laysa bihī ba’s with the distinction of veracity.
3. Ibn Hibbān has called ‘Amr bin Mālik an-Nukrī as veracious as Ibn Hajar ‘Asqalānī writes in Tahdhīb-ut-tahdhīb (8:96), “Ibn Hibbān has mentioned him in his book Kitāb-ut-thiqāt. Therefore, Ibn Hibbān’s acknowledgement of his credibility is based on truth and it is beyond any iota of doubt that Ibn Hajar ‘Asqalānī, on the basis of his authenticity, has called ‘Amr bin Mālik an-Nukrī in Taqrīb-ut-tahdhīb (2:77),Sadūq lahū awhām (he is truthful but there are doubts about him).”

The word sadūq (truthful) used by Ibn Hajar ‘Asqalānīattests to the veracity of ‘Amr bin Mālik an-Nukrī and he has given it precedence over others.

Mahmūd Sa‘īd Mamdūh refers to it in his book Raf‘-ul-minārah (p.258) that ‘Abdullāh bin Ahmad, attributing it to his father, commented, “Annahū ka-annahū da“afahū (as if he weakened him).” I say that the word ka-anna (as if; as though) is doubt and suspicion; it cannot serve as an act of justification.

When ‘Abdullāh bin ‘Alī bin Madīnī referred to Hasan bin Mūsā Ashyab as wa ka-annahū da“afahū (and as if he weakened him), Ibn Hajar ‘Asqalānī endorsed him by saying: hādhā zann, la taqūmu bihī hujjah (it is suspicion, therefore, it cannot serve as a justification).[in

Ibn Hajar ‘Asqalānī, Hady-us-sārī muqaddimah Fath-ul-bārī (p.397) ]
So this statement makes the veracity of ‘Amr bin Mālik an-Nukrī unquestionable. Dhahabī has explained it further in Mīzān-ul-i‘tidāl (3:286) and al-Mughnī (2:488).

Mahmūd Sa‘īd Mamdūh writes:“Ibn ‘Adī has bracketed ‘Amr bin Mālik an-Nukrī with ‘Amr bin Mālik Rāsibī in al-Kāmil (5:1799) and has dubbed him as a recanter narrator. Dhahabī has explained it in Mīzān-ul-i‘tidāl (3:285) and al-Mughnī (2:488) while Ibn Hajar ‘Asqalānī has commented on it in Tahdhīb-ut-tahdhīb (8:95). Both these hadith-scholars have delinked ‘Amr bin Mālik an-Nukrī from ‘Amr bin Mālik Rāsibī and disproved the linkage forged by Ibn ‘Adī, which has driven some of the traditionists to label ‘Amr bin Mālik an-Nukrī as unreliable. These traditionists are not to blame as they have based their deductions on the conclusions drawn by Ibn ‘Adī without any conscious attempt at distortion as has been explained by Ibn-ul-Jawzī in Kitāb-ul-mawdū‘āt (2:145) and by Ibn Taymiyyah in Qā‘idah jalīlah fit-tawassul wal-wasīlah.”[

Mahmūd Sa‘īd Mamdūh, Raf‘-ul-minārah (pp.259-60) ]
Wahabi Albānī writes in Ta‘līq ‘alā Fadl-is-salāt ‘ala an-nabī (p.88): ‘Amr bin Mālik an-Nukrī is a reliable narrator as has been endorsed by Dhahabī. He has also confirmed this view in another book Silsilat-ul-ahādīth-is-sahīhah (5:608).

4. A large number of people have taken traditions from Abū al-Jawzā’ Aws bin ‘Abdullāh on the basis of his credibility and the direct transmission of this tradition from ‘Ā’ishah has also been established. In support of this contention it suffices to state that

Imam Muslim has recorded Abū al-Jawzā’ Aws’s narration through ‘Ā’ishah.
Imam Bukhārī says:

It was related to us by Musaddad who had heard it from Ja‘far bin Sulaymān, who from ‘Amr bin Mālik an-Nukrī who had reported it from Abū al-Jawzā’. He said: I spent twelve years with Ibn ‘Abbās and ‘Ā’ishah and there was not a single verse of the Holy Qur’an about which I had not asked them.[

Bukhārī, at-Tārīkh-ul-kabīr (2:16-7) ]

Ibn S‘ad has related another tradition on these lines:Abū al-Jawzā’ has related: I lived as Ibn ‘Abbās’s neighbour for twelve years and there was not a single verse of the Holy Qur’an about which I had not asked him.[

Ibn S‘ad, at-Tabaqāt-ul-kubrā (7:224) ]
Abu Na‘aym has added the following words to the tradition:

And my deputy visited the Mother of the Believers (‘Ā’ishah) every morning and evening. So I did not hear from any other quarter (except what I heard from her), nor did I hear from any other source (except from her) what Allah has enjoined about sin that I shall forgive him (the sinner) except the one who associates any partner with Me. [

Abū Na‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:79) ]

According to Ibn Hajar ‘Asqalānī, it by no means implies that he never met ‘Ā’ishāh afterwards.

So, the inference drawn by Imam Muslim from the frequency of visits clearly indicates that he had a face-to-face meeting with ‘Ā’ishah [ra] .
Thus when his meeting with ‘Ā’ishah has been established with irrefutable finality, the element of deceit and incredibility in his statement is automatically washed out and his tradition, therefore, acquires authenticity. To call him an impostor is, actually, to commit excess against his genuineness as a reporter, and to do him justice we have to acknowledge the obvious fact that his statement is based on sound transmission. This conclusion is compatible not only with the findings of Imam Muslim but also reflects the general drift of public opinion.

Abū Nu‘aym has confirmed the authenticity of a number of traditions by Abū al-Jawzā’ with the words ‘an ‘Ā’ishah (from ‘Ā’ishah)

[ in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ ]

Ibn-ul-Qaysarānī has also reported a tradition from Abū al-Jawzā’ by using the words sami‘a ‘Ā’ishah (he listened to ‘Ā’ishah).[

in Ibn-ul-Qaysarānī, al-Jam‘ bayn as-Sahīhayn (1:46) as quoted by Mahmūd Sa‘īd Mamdūh in Raf‘-ul-minārah (p.261) ]
This detailed discussion proves beyond doubt that these certificates of authenticity are not based on any forgery but on verifiable evidence, and this chain of transmission is sahīh (sound) or hasan (fair).

Muhammad bin ‘Alawī al-Mālikī says,This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundnessand have established its genuineness on the basis of almost equally credible evidence.[ in

Muhammad bin ‘Alawī al-Mālikī, Shifā’-ul-fu’ād bi-ziyārat khayr–il-‘ibād (p.153) ]

Therefore, this tradition may be relied upon as a viable argument because, according to Imam Nasā’ī’s contention, a narrator may be discarded only when all the traditionists have unanimously rejected him/her.[ in

Ibn Hajar ‘Asqalānī, Nuzhat-un-nazr bi-sharh nukhbat-ul-fikr fī mustalah hadith ahl-ul-athr (p.89) ]
Those who deny the relevance of intermediation object to the tradition as undependable as its range of reference is limited only to the Companion and does not extend up to the Prophet ( صلى الله عليه وآله وسلم ) himself. In their opinion, it is only one of ‘Ā’ishah’s statements and not a command to be indiscriminately followed. They add that, even if it carries the stamp of her certification, it cannot serve as cogent argument as it is based on personal opinion, which is generally characterized by fluctuation. Sometimes the personal opinion of a Companion may prove correct but at other occasions it may prove incorrect. Therefore, its application is not binding on the believers.

A simple answer to this baseless objection is that not only the tradition is properly certified, but no Companion has ever raised any objection against the mode of action prescribed by ‘Ā’ishah, nor has such an objection been ever reported, just as no objection has been raised against the person in the tradition reported by Mālik ad-Dār who prays for rain at the grave of the Holy Prophet (صلى الله عليه وآله وسلم ) ) These traditions reflect the collective opinion of the Companions and such a consensus is quite valid. An act, which enjoys the tacit support of the Companions, cannot be spelled out as invalid or a discredited form of innovation, and it is obligatory for us to follow the Companions.

In this context, Imam Shāf‘ī says, “For us, their opinion about us is far more authentic than our own opinion.”

[

Ibn-ul-Qayyim, A‘lām-ul-muwaqqi‘īn ‘an rabb-il-‘ālamīn (2:186) ]
This tradition clearly establishes the fact that ‘Ā’ishah [rA] commanded the natives of Medina to rely on the Prophet ( صلى الله عليه وآله وسلم ) in his grave as a source of intermediation for divine blessings.

Reply and refutation of Ibn Taymiyyah illogical objection as well
Ibn Taymiyyah has discarded the tradition as mere fabrication. According to him, during the entire life of ‘Ā’ishah, there was no such hole in the roof of the Prophet’s tomb.

objection is weak as watered tea because Imam Dārimī and the religious leaders and scholars who followed him were more deeply aware of these details.

For example

, a traditionist and historian from Medina, ‘Alī bin Ahmad Samhūdī has disconfirmed Ibn Taymiyyah and supported Imam Dārimī’s contention. According to him, Zayn-al-Mirāghī said, “Let it be known that it is a practice of the people of Medina to date that, during a period of drought, they open a window at the bottom of the dome in the Prophet’s tomb in the direction of prayer niche though the roof intervenes between the grave and the sky. I say that in our period, too, one of the gates in the boundary wall, enveloping the tomb, called al-mawājahah, that is, the door that opens towards the Prophet’s face, is flung open and people gather there (for prayer).

[ in

Samhūdī, Wafā’-ul-wafā (2:560) ]
The Ottoman Turks followed the practice of offering prayers through the mediation of the Prophet’s grave. The practice remained in vogue till the early years of the twentieth century. Whenever there was famine and scarcity of rain, the residents of Medina persuaded a six-or-seven-year-old child to climb the roof of the grave. (He performed the ablution before climbing over the roof.) The child tugged at the rope, which had been hung down the roof to close the hole in the grave, dug at the suggestion of the Mother of the Believers, ‘Ā’ishah. When there was no curtain between the sky and the grave, it started raining.
HADITH NUMBER 2 : THE HADITH OF THE BLIND MAN‏حدثنا ‏ ‏محمود بن غيلان ‏ ‏حدثنا ‏ ‏عثمان بن عمر ‏ ‏حدثنا ‏ ‏شعبة ‏ ‏عن ‏ ‏أبي جعفر ‏ ‏عن ‏ ‏عمارة بن خزيمة بن ثابت ‏ ‏عن ‏ ‏عثمان بن حنيف ‏ ‏أن رجلا ‏ ‏ضرير البصر ‏ ‏أتى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ادع الله أن يعافيني قال ‏ ‏إن شئت دعوت وإن شئت صبرت فهو خير لك قال ‏ ‏فادعه قال فأمره أن يتوضأ فيحسن وضوءه ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك بنبيك ‏ ‏محمد ‏ ‏نبي الرحمة ‏ ‏إني ‏ ‏توجهت بك ‏ ‏إلى ربي في حاجتي هذه ‏ ‏لتقضى ‏ ‏لي اللهم ‏ ‏فشفعه ‏ ‏فيTirmidhi relates, through his chain of narrators from ‘Uthman ibn Hunayf,that a blind man came to the Prophet (Allah bless him and give him peace) and said,“I’ve been afflicted in my eyesight, so please pray to Allah for me.” The Prophet (Allah bless him and grant him peace) said: “Go make ablution (wudu), perform two rak’as of prayer, and then say:“Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: “for my need, that it may be fulfilled. O Allah, grant him intercession for me”].”The Prophet (Allah bless him and give him peace) added, “And if there is some need, do the same.”
“The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet (Allah bless him and grant him peace) was alive at the time. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since:The Prophet (Allah bless him and grant him peace) told the blind man to go perform ablution (wudu) pray two rak’as, and then make the supplication containing the words, “O Muhammad, I seek your intercession with my Lord for the return of my eyesight,” which is a call upon somebody physically absent, a state of which the living and the dead are alike.
Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author’s words, “not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance.And perhaps the most telling reason, though the author does not mention it, is that everything the Prophet (Allah bless him and grant him peace) ordered to be done during his lifetime was “legislation” valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself (Allah bless him and grant him peace), the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter. “…..

Regarding the authenticity of this Hadith
This hadith was recorded was recorded by Imam Bukhari in his “al-Tarikh al-kabir”, by Ibn Majah in his “Sunan“, where he said it was rigorously authenticated (SAHIH),by Imam Nasa’i in “Amal al-yawm wa al-layla” termed it Sahih

by Abu Nu’aym in “Ma’rifa al-Sahaba”,

by Imam Baihaqi in “Dala’il al-nubuwwa” said hadith is rigorously authenticated (sahih)

by Mundhiri in “al-Targhib wa al-tahrib”,said hadith is rigorously authenticated (sahih)

by Haythami in “Majma’ al zawa’id wa manba’ al-fawa’id” said hadith is rigorously authenticated (sahih)

by Tabarani in “al-Mu’jam al-kabir” said hadith is rigorously authenticated (sahih)

by Ibn Khuzayma in his “Sahih“,

and by others. Nearly 15 hadith masters (“huffaz”, hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (sahih).

As mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked

( stated by sheikh nuh in Adilla Ahl al-Sunna wa al-Jama’a , 79-83).

__________________

HADITH NUMBER 3: THE HADITH OF THE MAN IN NEED After Death of Prophet [salehalawaalihi wasalam]Moreover, Tabarani, in his “al-Mu’jam al saghir”, reports a hadith from ‘Uthman ibn Hunayfthat a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need.The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar– so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said:“Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak’as of prayer therein, and say:‘O Allah, I ask You and turn to You through our Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,’and mention your need. Then come so that I can go with you [to the caliph Uthman].”So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion.‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him, then he said, “I hadn’t remembered your need until just now,” adding, “Whenever you need something, just mention it.”

Then, the man departed, met Uthman ibn Hunayf, and said to him, “May Allah reward you! He didn’t see to my need or pay any attention to me until you spoke with him.”

Uthman ibn Hunayf replied, “By Allah, I didn’t speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, “Can you not bear it?’ and the man replied, ‘O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.’ The Prophet (Allah bless him and grant him peace) told him, ‘Go to the place of ablution and perform ablution (wudu), then pray two rak’as of prayer and make the supplications.’”

Ibn Hunayf went on, “By Allah, we didn’t part company or speak long before the man returned to us as if nothing had ever been wrong with him.””

“This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead.

The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.”

Regarding the authenticity of this
“The authenticity of Tabarani’s hadith of the man in need during the caliphate of Uthman (Allah be well pleased with him) is not discussed by the article in detail, but deserves consideration, since the hadith explicitly proves the legal validity of supplicating Allah (tawassul) through the deceased, for ‘Uthman ibn Hunayf and indeed all the prophetic Companions, by scholarly consensus (ijma’), were legally upright (‘udul), and are above being impugned with teaching someone an act of disobedience, much less idolatory (shirk).

The hadith is rigorously authenticated (sahih),
as Tabarani explicitly states in his “al-Mu’jam al-saghir.”

hadith specialist Sheikh Shu’ayb Arna’ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated,

the Morrocan hadith specialist Sheikh ‘Abdullah Muhammad Ghimari, who characterized the hadith as “very rigorously authenticated,” and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously authenticated (sahih).

The upshot is that the recommendedness of tawassul to Allah Most High – through the living or the dead – is the position of the Shafi’i school, which is why both our author Ibn Naqib Al-Misri, and Imam Nawawi in his “Al-Adhkar (281-282)”, and “al-Majmu” explicitly record that “tawassul” through the Prophet (Allah bless him and grant him peace) and asking his intercession are recommended.”


More reply to Albani and Wahabis regarding this Hadith

Al-Albani, may Allah forgive him, is a man who is motivated by ulterior purposes and desire. If he sees a hadith or a report ( athar ) that does not accord with his persuasion he straightway proceeds to foist it off as weak (da‘if) . By using guile and deception he prevails upon his readers that he is right; whereas, he is wrong. Rather, he is a sinner and a hoodwinker. By such duplicity he has succeeded in misguiding his followers who trust him and think that he is right. One of those who has been deceived by him is Hamdi al-Salafi who edited al-Mu‘jam al-Kabir 10. He had the impudence to declare a rigorously authentic hadith weak (da‘if / ) because it did not go along with his sectarian dogmas just as it did not concur with the persuasion of his teacher (Shaikh) . The proof of that is that what he says about the hadiths being weak is just what his Shaikh Albani who wahabis follow blindly said that hadith is weak in his book: al-Tawassul, p. 88.

This being the case, I wished to present the real truth of the matter and to expose the falsity of the claims of both the deceiver [Al-Albani] and the deceived [Hamdi al-Salafi] .

This is present is Al-Tabarani ص 18 ، ج 9، طبعة…. 14

Chain is : From Ibn Wahb from Shabib from Rauh ibn al-Qàsim from Abu Ja‘far al-Khatami al-Madani from Abu Umamah ibn Sahl ibn Hunaif: ‘Uthmàn ibn Hunaif

A man was going to ‘Uthmàn ibn ‘Affàn trying to get something done for himself.However, ‘Uthman didn’t pay any attention to him, nor did he look after his need. That man went to ‘Uthmàn ibn Hunaif and complained about that to him. ‘Uthmàn ibn Hunaif said to him, “Go and perform ablution (wudu), then go to the mosque and pray two cycles (rak‘ah) of prayer, then say: ‘O Allah, I ask You and I approach You through your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I approach my Lord through you that my need be fulfilled,’ then mention your need. Thereafter come to me that I might go with you.”

Then the man went away and did what he was told. After that he went to the door of ‘Uthmàn ibn ‘Affàn; whereupon the doorkeeper took him by the hand and ushered him into ‘Uthmàn ibn ‘Affàn who sat him down beside him on his mat and said to him, “What can I do for you?” He told him what he needed and ‘Uthmàn had that done for him and then he said to him, “I didn’t remember your problem until now. Whenever you need anything come to me.” Thereupon the man left him and went to ‘Uthmàn ibn Hunaif and said, “May Allah bless you, ‘Uthmàn wouldn’t look after me, nor even pay attention to me until you spoke to him about me.” ‘Uthmàn ibn Hunaif replied, “I swear by Allah that I didn’t speak to him.

Actually, I saw a blind man come to the Messenger of Allah [sallallahu alayhi wa sallam] and complain to him about losing his sight. The Prophet [sallallahu alayhi wa sallam] said to him, “Wouldn’t you rather show patience?” He replied, “O Messenger of Allah, I don’t have a guide and the matter has become an ordeal for me.” The Prophet [sallallahu alayhi wa sallam] saidto him, “Go and make ablution (wudu), then pray two cycles (rak‘ah) of prayer, then make this supplication (du‘a’) . I swear by Allah, we hadn’t gone away, nor had we remained long time talk when the man returned as if he had never suffered any affliction.

Reference:

Al-Tabarani declared this report to be rigorously authentic ,sahih

al-Haithami in his Majma‘ al-Zawà’id, p. 179, vol. 2 rigorously authentic ,sahih

al-Mundhiri in his al-Targhib wa al-Tarhib rigorously authentic ,sahih

Now Quoting the Wahabi Argument

Hamdi al-Salafi contradicted him saying:

“There is no doubt about the authenticity of that part of the hadith [concerning the story of the blind man] the doubt concerns the [first part of] the story [concerning ‘Uthman ibn Hunaif’s instructions to the man who sought the help of ‘Uthmàn ibn ‘Affan] which heretics (mubtadi‘ah) adduce attempting to prove the legitimacy of their heretical practice of calling the Prophet [sallallahu alayhi wa sallam] for his intercession. [That part of the story is in doubt for the reasons which we will explain.]

Firstly, as al-Tabarani mentioned, Shabib [who is one of the narrators mentioned in the report’s chain of narration (sanad) is alone in reporting this hadith.

Then, Shabib’s narrations are not bad (la ba’sa bihi) on two conditions: first, thathis son Ahmad be the one who narrates from him; second, that Shabib’s narration be from Yunus ibn Yazid. However, in the present case, Shabib’s narration is reported by [three persons]: Ibn Wahb, and Shabib’s two sons Ismà‘il and Ahmad.

As for Ibn Wahb, extremely reliable narrators (al-thiqah) criticized Ibn Wahb’s narrations from Shabib, as they criticized Shabib himself. And as for Shabib’s son, Isma‘il, he is unknown.

Although Ahmad also reports this hadith from Shabib, it is not Shabib’s report from Yunus ibn Yazid [which (as Hamdu pretends) is what the experts in narration stipulated as the condition for the correctness of Shabib’s narrations].

Furthermore, the experts in narration (al-muhaddithun) are at variance concerning the text of this hadith which they narrate from Ahmad [ibn Shabib].

Ibn al-Sunni reported the hadith in his ‘Amal al-Yaumwa ’l-Lailah and al-Hakim reported it with three different chains of narration (sanad) neither of them mentioning the story [of ‘Uthman ibn Hunaif and the man who wanted to see ‘Uthmàn].

Al-Hakim reported the hadith by way ‘Aun ibn ‘Amàrah al- Basri from Rauh ibn al-Qasim.

My teacher (Shaikh) Muhammad Nasir al-Din al-Albani:“

Even though ‘Aun is weak (da‘if), still his version of the hadith (riwàyah) [without the story of ‘Uthmàn ibn Hunaif] is preferable to Shabib’s since Rauh’s narration agreeswith the narrations of Shu‘bah and Hamàd ibn Salamah through Abu Ja‘f`ar al-Khatmi[without the story of ‘Uthmàn ibn Hunaif].”

[Same was said Albàni in his al-Tawassul, p. 88 168 ، ج 6، طبعة آذا و آذا…. 19 – دلائل النبوُة، ص 167]

[end quote]

Now let us see first how many Imams [rah] has mentioned the incident of story of the blind man

Al-Tirmidhi reported it and said that it is hasan sahih gharib, and he remarked that he didn’t know this hadith by any other chain of narration (sanad).

Ibn Khuzaimah reported the hadith with the same chain in his hadith

Ahmad reported it in his al- Musnad, p. 138, vol. 4;

al-Nasà’i in his ‘Amal al-Yaum wa al-Lailah, p. 417;

Ibn Màjah in his al-Sunan, p. 441, vol. 1;

al-Bukhàri in his al-Tàrikh al-Kabir, p. 210, vol.6;

al-Tabarani in his al-Mu‘jam al-Kabir, p.19, vol. 9; and also in his Kitàb al-Du‘à’, p. 1289, vol. 2;

al-Hàkim in his al-Mustadrak, p. 313 and p. 519, vol. 1; he declared it to be a rigorously authentic hadith (sahih),

►and al-Dhahabi affirmed its authenticity [in his annotations on al-Mustadrak]

Al-Baihaqi reported the hadith in his Dalà’ilu al-Nubuwah, p. 166, vol. 6, and in his al-Da‘wat al-KabIR .

In spite of al-Tirmidhi’s disacknowledgement, there is another chain of this hadith, which is what the specialists call mutàba‘ah / متابعة .

Shu‘bah reported the same hadith with the chain (sanad) which Hammàd ibn Salamah reported from Abu Ja‘far in al-Tirmidhi’s version.

►‘Abdullàh al-Ghumàri mentioned the names of the authorities who reported this hadith in his book al-Radd al-Muhkam al-Matin ‘alà Kitàb al-Qaul al- Mubin, (Cairo, Maktabat al-Qàhirah, 3rd ed., 1986), pp. 144-149, the different sources of the hadith,
and its alternate chains (mutàba‘ah)

► as did Mahmud Sa‘id Mamduh in his Raf‘u al-Manàrah fi Takhrij Ahàdith al-Tawassul wa al-Ziyàrah / رفع المنارة في تخريج أحاديث التوسُّل والزيارة (Amman, Jordan, Dàr al- Imàm al-Nawawi, 1st ed., 1995), pp.94-95


First Point

The story [of ‘Uthman ibn Hunaif and the man who wanted to see ‘Uthman] was reported by al-Bayhaqi in Dalà ’ilu’l-Nubuwah by way of:

Ya‘qub ibn Sufyan who said that Ahmad ibn Shabib ibn Sa‘id reported to me that his father reported to him from Rauh ibn al-Qàsim from Abu Ja‘far al-Khatami from Abu Usamah ibn Sahl ibn Hunaif that a man was going to ‘Uthmàn ibn ‘Affàn
and he mentioned the story in its entirety.

Ya‘qub ibn Sufyàn is [Abu Yusuf] al-Fasawi (d. 177 h) [ Ya‘qub ibn Sufyàn is mentioned in Ibn Hajr’s reputed and authoritative dictionary of narrators: Taqrib al-Tahdhib (Beirut, Dàr al-Rashád, 3rd ed.,1991), p.608.] And the Hàfiz, the Imàm said the utterly reliable transmitter (al-thiqah) rather, he is better than utterly reliable (thiqah) .

The chain of narration (sanad) of this hadith is utterly reliable (sahih /24)Thus the story [about ‘Uthmàn ibn Hunaif] is quite authentic.

Also

Hàfiz al- Mundhiri mentioned in his al-Targhib wa al-Tarhib: p. 606, vol. 2;26 called it rigorously authentic (sahih)

Hafiz al-Haithami mentioned it in his Majma‘ al-Zawà’id: p. 179, vol. 2.28 called it rigorously authentic (sahih)


Second Point

Ahmad ibn Shabib is one of the narrators that al-Bukhari depended on; al-Bukhàri reported hadith from Ahmad ibn Shabib both in his Sahih Bukari and in his al-Adab al-Mufrad.

Abu Hàtim al-Ràzi also declared him [Ahmad ibn Shabib] to be utterly reliable (thiqah) , and both he and Abu Zur‘ah wrote down his hadith.

Ibn ‘Adi mentioned that the people of Basrah [that is, the experts in the science of hadith and criticism] considered Ahmad ibn Shabib to be utterly reliable (thiqah)

‘Ali al-Madini wrote down Ahmad ibn Shabib hadith.

Ahmad’s father, Shabib ibn Sa‘id al-Tamimi al-Habati al-Basri is also one of the narrators whom al-Bukhari depended on in both his Sahih Bukhari and his al-Adab al-Mufrad

Abu Zur‘ah considered Shabib to be thiqah

Abu Hatim considered Shabib to be thiqah

al-Nisà’i considered Shabib to be thiqah

al-Dhuhali considered Shabib to be thiqah

al-Dàraqutni considered Shabib to be thiqah

al-Tabarani considered Shabib to be thiqah in
mentioned this in his al-Mu‘jam al-Saghir (pub. Data), p. 184, vol. 1, and in his al- Mu‘jam al-Kabir (pub. Data), p. 17, vol. 9.


Abu Hatim
related that Shabib had in his keeping the books of Yunus ibn Yazid and that Shabib was reliable (salih) in hadith and that there was nothing wrong with him (là ba’sa bihi / ) .

Ibn ‘Adi said:
Shabib had a copy of the book of al-Zuhri. He had in his keeping sound hadith which Yunus related from al-Zuhri. ” 38

[‘Ali] ibn al-Madini said about Shabib: “He was utterly reliable (thiqah). He used to go to Egypt for trade. His book was authentic (sahih). ”

Mahmud pointing towards another forgery of Albani

Mahmud Sa‘id Mamduh observed in his book Raf`‘u al-Minàrah fi Takhrij Ahàdith al-Tawassul wal-Ziyàrah, p. 100 that al-Albàni in quoting the above statement of ‘Ali al-Madini in his al-Tawassul, p. 86, deliberately omitted the first part of his statement and the most important part of it; namely, that Shabib was utterly reliable (thiqah). Al-Albàni wrote in his al-Tawassul: “‘Ali al-Madini said: ‘He used to go to Egypt on business….’” Nowhere did Albàni mention that ‘Ali al-Madini said that Shabib was utterly reliable (thiqah). Given that the entire thrust of Al-Albàni’s argument is that Shabib is not reliable,
al-Albàni’s omission of ‘Ali al-Madini’s confirmation of Shabib’s reliability is a very serious matter.

Keep in mind that the whole issue under consideration here is the examination of the evidence for one of the practices (sunnahs) of the Last of the Messengers [sallallahu alayhi wa sallam] (that is, intercession / التوسل ) and the scrutinizing of the witnesses who tendered that evidence. Thus any tampering of the evidence, or misrepresentation of the witnesses is a grave breach of trust, an act of perfidy against the religion of Islàm

Shaikh Mahmud mentioned in his Raf‘u al-Minàrah fi Takhroj Ahadith al-Tawassul wal-Ziyàrah, p.98, that Shaikh ul Bidah Al-Albàni is the first person to claim that Shabib is a weak narrator in history of Islam .

Other Imams [rah] of classical Islam who consider Shabib to be Thiqa are

Ali al-Madini consider Shabib to be Thiqa

Muhammad ibn Yahyà al-Dhuhali consider Shabib to be Thiqa,

al-Daraqutni consider Shabib to be Thiqa

al-Tabaràni consider Shabib to be Thiqa

Ibn Hibbàn consider Shabib to be Thiqa

al-Hàkim consider Shabib to be Thiqa

Abu Zur‘ah consider Shabib to be Thiqa

Abu Hàtim consider Shabib to be Thiqa

al-Nasà’i consider Shabib to be Thiqa

As you notice there is no stipulation that his narration be from Yunus ibn Yazid in order to be authentic (sahih) .

Rather,

Ibn al-Madiniaffirms that his book was authentic [ in Raf‘ al-Minarah fi Takhrij Ahadith al-Tawassul wa al-Ziyàrah , pp. 99-100, that the accuracy ( ضبط ) of a narrator [which along with integrity (‘adàlah / عدالة ) establishes reliability] is of two kinds: accuracy in respect of his memory ( الحفظ ضبط), and accuracy in respect of what he has written down (dabt al-kitàbah). ‘Ali al-Madini first declares that Shabib is utterly reliable (thiqah) without stating any condition. Thereafter, he reinforces that by stating that his book is also authentic without making his reliability conditional on being from that book.

while Ibn ‘Adi confined himself to commenting about Shabib’s copy of al-Zuhri’s book not intending to intimate anything about the rest of Shabib’s narrations. So what Al-Albàni claims [namely, that Shabib’s narrations are authentic on the condition that he narrate from Yunus ibn Yazid] is deception and a breach of academic and religious trust.

What I have said [about Shabib’s unconditional reliability] is further corroborated by the fact that [another hadith which Shabib related; namely] the hadith about the blind man [who came to the Prophet [sallallahu alayhi wa sallam]to plead him to pray for him] was declared to be authentic by the hadith experts (huffaz ) although Shabib did not narrate this hadith from Yunus by way of al-Zuhri. Rather, he related it from Rauh ibn al-Qàsim.

Furthermore, al-Albani claims that since some narrators whose hadith are mentioned by Ibn al-Sunni and al-Hakim did not mention the story [about ‘Uthmàn ibn Hunaif], the story is doubtful (da‘if ) . This is another example of Al-Albàni’s trickery. People who have some knowledge about the principles of the science of hadith know that some narrators report a given hadith in its entirety, while others may choose to abridge it according to their purpose at hand.

Al-Bukhari, for example, does that routinely in his Sahih where Imam Bukhari [rah] often mentions a hadith in abridged form while it is given by someone else in complete form.

Moreover, the person who has related the story [about ‘Uthmàn ibn Hunaif] in al-Bayhaqi’s report is an extraordinary Imàm: Ya‘qub ibn Sufyàn.

Abu Zur‘ah al-Dimashqi says about him: “Two men from the noblest of mankind came to us; one of them, Ya‘qub ibn Sufyàn the most widely-traveled of the two, defies the people of Iraq to produce a single man who can narrate [as well] as he does. ”

Al-Albàni ’s declaring the narration of ‘Aun, which in fact is weak, to be better than the narration of those who narrated the story [of ‘Uthmàn ibn Hunaif] is a third aspect of Al-Albani’s duplicity and fraud because when al-Hakim related the hadith of the blind man in an abridged form by way of ‘Aun, he remarked :

Shabib ibn Sa‘id al-Habati has given the same hadith by way of Rauh ibn al-Qàsim with some additions to the text (matn ) and the chain of narrators (isnàd) . The decision in the matter is Shabib’s since he is utterly reliable (thiqah) and trustworthy (ma’mun) .

What al-Hakim says emphasizes a precept which is universally recognized by the experts in the science of hadith (al-muhaddithun) and the principles of the holy law (usul al-fiqh) ; namely, that additional wording related by a narrator who is utterly reliable (thiqah) is acceptable (maqbulah ) , and, furthermore, someone who remembered something is a proof against someone who didn’t remember it.

Third Point

Al-Albani saw al-Hakim’s statement but he didn’t like it, so he ignored it, and obstinately and dishonestly insisted on the superiority of ‘Aun’s weak narration.

It has been made clear that the story [about ‘Uthmàn ibn Hunaif] is rigorously authentic (sahih) in spite of Al-Albàni’s [and Ibn Taimiyah’s] deceitful attempts to discredit it. The story shows that seeking the Prophet’s [sallallahu alayhi wa sallam]intercession after his passing away is permissible since the Companion who reported the hadith understood that it was permissible and the understanding of the narrator is significant in the view of the holy law (shari‘ah) , for it has its weight in the field of deducing (istinbat ) the detailed rules of the holy law (shari‘ah) .

We say according to the understanding of the narrator for the sake of argument; otherwise, in actuality, ‘Uthmàn ibn Hunaif’s instructing the man to seek the intercession of the Prophet was according to what he had heard from the Prophet as the hadith of the blind man [which ‘Uthmàn ibn Hunaif himself related] establishes.

Ibn Abi Khaithamah
stated in his Tàrikh [which is a genre of writing which deals with the history and reputation of narrators of hadith] :

Muslim ibn Ibràhim related to me that Hammàd ibn Salamah said: Abu Ja‘far al-Khatami related to me from ‘Amarah ibn Khuzaimah from ‘Uthmàn ibn Hunaif :

A blind man came to the Prophetand said: “I have lost my sight. Pray to Allah for me.”

He answered: “Go and make ablution and then pray two cycles (rak‘ah) of prayer, and then say: ‘O Allah, I ask You and I approach you through my Prophet Muĥammad, The Prophet of Mercy. O Muhammad, I seek your intercession with Allah that my sight should be restored. O Allah, accept my intercession for myself and accept the intercession of my Prophet for the restoration of my sight.’ If ever you have any need do like that.”

The chain of narration (isnàd) of this hadith is rigorously authentic (sahih).
The last clause of the hadith constitutes the express permission of the Prophet to seek his intercession whenever there occurred any need.Not withstanding, Ibn Taimiyah objected on feeble grounds that this last clause comprehended some covert technical defect (‘illah) [which prejudices the authenticity of the hadith or at least its last clause]. I have demonstrated the invalidity of those grounds elsewhere.

Followinng Imams Called this Hadith Sahih and refuted Ibn Taymiyyah

Al-Tirmidhi reported it and said that it is hasan sahih gharib, and he remarked that he didn’t know this hadith by any other chain of narration (sanad).

Ibn Khuzaimah reported the hadith with the same chain in his hadith

Ahmad reported it in his al- Musnad, p. 138, vol. 4;

al-Nasà’i in his ‘Amal al-Yaum wa al-Lailah, p. 417;

Ibn Màjah in his al-Sunan, p. 441, vol. 1;

al-Bukhàri in his al-Tàrikh al-Kabir, p. 210, vol.6;

al-Tabarani in his al-Mu‘jam al-Kabir, p.19, vol. 9; and also in his Kitàb al-Du‘à’, p. 1289, vol. 2;

al-Hàkim in his al-Mustadrak, p. 313 and p. 519, vol. 1; he declared it to be a rigorously authentic hadith (sahih),

►and al-Dhahabi affirmed its authenticity [in his annotations on al-Mustadrak]

Al-Baihaqi reported the hadith in his Dalà’ilu al-Nubuwah, p. 166, vol. 6, and in his al-Da‘wat al-KabIR .

In spite of al-Tirmidhi’s disacknowledgement, there is another chain of this hadith, which is what the specialists call mutàba‘ah / متابعة .

Shu‘bah reported the same hadith with the chain (sanad) which Hammàd ibn Salamah reported from Abu Ja‘far in al-Tirmidhi’s version.

►‘Abdullàh al-Ghumàri mentioned the names of the authorities who reported this hadith in his book al-Radd al-Muhkam al-Matin ‘alà Kitàb al-Qaul al- Mubin, (Cairo, Maktabat al-Qàhirah, 3rd ed., 1986), pp. 144-149, the different sources of the hadith,
and its alternate chains (mutàba‘ah)

► as did Mahmud Sa‘id Mamduh in his Raf‘u al-Manàrah fi Takhrij Ahàdith al-Tawassul wa al-Ziyàrah / رفع المنارة في تخريج أحاديث التوسُّل والزيارة (Amman, Jordan, Dàr al- Imàm al-Nawawi, 1st ed., 1995), pp.94-95


First Point

The story [of ‘Uthman ibn Hunaif and the man who wanted to see ‘Uthman] was reported by al-Bayhaqi in Dalà ’ilu’l-Nubuwah by way of:

Ya‘qub ibn Sufyan who said that Ahmad ibn Shabib ibn Sa‘id reported to me that his father reported to him from Rauh ibn al-Qàsim from Abu Ja‘far al-Khatami from Abu Usamah ibn Sahl ibn Hunaif that a man was going to ‘Uthmàn ibn ‘Affàn
and he mentioned the story in its entirety.

Ya‘qub ibn Sufyàn is [Abu Yusuf] al-Fasawi (d. 177 h) [ Ya‘qub ibn Sufyàn is mentioned in Ibn Hajr’s reputed and authoritative dictionary of narrators: Taqrib al-Tahdhib (Beirut, Dàr al-Rashád, 3rd ed.,1991), p.608.] And the Hàfiz, the Imàm said the utterly reliable transmitter (al-thiqah) rather, he is better than utterly reliable (thiqah) .


Ibn Taymiyyah Deviance example # 1

Indeed, Ibn Taimiyah is characteristically audacious in rejecting hadith which do not conform with his purpose at hand even if those hadith are rigorously authentic (sahih) .

A good example of that is the following case: Al-Bukhari reported in his sahih:

“Allah existed and there was nothing other than Him.”

This hadith is in agreement with the [clear-cut] evidence of the Qur`an, the sunnah, reason, and certain consensus (al-ijmà‘ al-mutayaqqan). However, since it conflicts with his belief in the eternity of the world, he turned to another version of this hadith which al-Bukhàri also reported: “Allah existed and their was nothing before Him.” And he rejected the first version in favor of the second on the grounds that the second conforms with another hadith: “You are the first; there is nothing before You.” [He held that the implication was that created things always existed along with Allah] .

Hafiz Ibn Hajr
remarked concerning the correct manner of reconciling the apparent contradiction in the above-mentioned hadiths:

“In fact the way to reconcile the two versions of the hadith is to understand the second in light of the first, and not the other way around. Moreover, there is consensus on the principle that reconciliation of two apparently contradictory versions of a text (nass) takes precedence over endorsing one version at the expense of revoking the other. ” [fath ul bari]

Actually, Ibn Taimáyah’s prejudice blinded him from understanding the two versions of the hadith which, in fact, are not mutually contradictory. That is because the version “Allah existed and there was nothing before Him.” has the meaning which is contained in His name the First; whereas, the version “Allah existed and there was nothing other than Him.” has the meaning contained in His name the One. The proof of this is still another version of the hadith with the wording “Allah existed before everything. ”

Ibn Taymiyyah Deviance example # 2

Another example of Ibn Taimiyah’s audacity in rejecting hadith is the case of the hadith:

“The Messenger of Allah [sallallahu alayhi wa sallam]ordered the doors which opened on the mosque from the street to be sealed, but he left ‘Ali’s door [open].”

This hadith is rigorously authentic (sahih)
.

Ibn al-Jauzi was mistaken by mentioning it in his collection of forged hadiths, al-Maudu‘àt. Hafiz [Ibn Hajr] corrected him in his al-Qaul al-Musaddad: “Ibn Taimiyah because of his well-known bias against ‘Ali was not content with Ibn al-Jauzi’s declaration that the hadith was forged, but took the initiative to add from his own bag [of fraud] thepretence that the hadith experts (al-muhaddithun) are agreed that the hadith is forged. Ibn Taimiyah has rejected so many hadith simply because they are irreconcilable with his opinions that it is hard to keep track of the instances.

Abdullàh al-Ghumàri has mentioned in his numerous works a great number of such instances of Ibn Taimiyah’s dishonesty. His book : al-Radd al-Muhkam al-Matin ‘alà al-Kitàb al-Mubin contains a lot of examples. Many other ‘ulamà’ (Muslim religious scholars ) have complained about this trait in Ibn Taimiyah. Among them Taqi al-Din al-Subki , Ibn Hajr al-Makki, Taqi al-Din al-Husni, ‘Arabi al- Tubbàni, Ahmad Zaini Dahlàn, Muhammad Zahid al-Kauthari.


Fourth Point

In order to conciliate al-Albàni, let us suppose that the story [about ‘Uthmàn ibn Hunaif] is weak, and that the Ibn Abi Khaithamah’s version of the hadith [with the addition: Wheneveryou have any need do like that.] is defective (mu‘allal) as Ibn Taimiyah would have it; still the hadith of the blind man is quite enough to prove the permissibility of seeking the intercession of the Prophet [sallallahu alayhi wa sallam]since the fact that the Prophet [sallallahu alayhi wa sallam]taught the blind man to seek his intercession on that occasion shows the propriety of seeking it in all circumstances.

Moreover, it is not allowable to refer to such intercession as a heretical departure (bid‘ah ), nor is it allowable to arbitrarily restrict such intercession to the lifetime of the Prophet .

Indeed, whoever restricts it to his lifetime is really a heretic because he has disqualified a rigorously authentic hadith and precluded its implementation, and that is unlawful (haram).

Al-Albàni, may Allah forgive him, is bold to claim conditionality an abrogation simply because a text prejudices his preconceived opinions and persuasion. If the hadith of the blind man was a special dispensation for him, the Prophet [sallallahu alayhi wa sallam]would have made that clear as he made it clear to Abu Burdah that the sacrifice of a two year old goat would fulfill his duty; whereas, it would not suffice for others. Furthermore, it is not admissible to suppose that the Prophet [sallallahu alayhi wa sallam] might have delayed explaining a matter in detail when his followers needed that knowledge at that time.

A Subterfuge and its Preclusion

Suppose somebody says that the reason we have to restrict the application of this hadith to the lifetime of the Prophet is that it involves calling (nidà’) the Prophet[whereas, it is not possible to call him after his death.] We reply that this objection is to be rejected because there are numerous reports (mutawatir) from the Prophet concerning his instruction about what one should recite during the tashahhud of prayer, and that contains the greeting of peace (salàm) for him with mention of him in the vocative form: Peace be upon you, O Prophet! Al-salàmu ‘àlaika ayyuha al-nabiyu That is the very formula which Abu Bakr, ‘Umar, Ibn Zubair, and Mu‘àwiyah taught the people from the mimbar. Thereafter, it became an issue on which there was consensus (ijmà‘) as Ibn Hazm and Ibn Taimiyah affirmed.

Al-Albàni, because he is prone to schism (ibtidà‘ ), violated the consensus and
insisted on following an opinion reported of Ibn Mas‘ud: “Then when he died we said: Peace be on the Prophet (al-salàmu ‘alà al-nabiyu).” Indeed, violating the hadith and consensus is the essence of heresy (ibtidà‘ )

Furthermore, there are authentic reports from the Prophet [sallallahu alayhi wa sallam]which inform us that our deeds are presented to the Prophet [in his blessed grave] as are our supplications for his peace (al-salàm ) and honor (al-salah / ) . There are also authentic reports about angels which travel about the earth in order to convey to the Prophet any greetings of peace and honor that anyone of his people might happen to make for him. Also definitive texts (tawàtur / and consensus ( ‘ijmà’ ) establish that the Prophet is alive in his grave, and that his blessed body does not decay. After all that, how can anybody dare to claim that it is not allowable to call the Prophet [sallallahu alayhi wa sallam]in seeking his intercession? After all, is that in any different than calling him in tashahhud?

Unfortunately, Al-Albàni is perversely obstinate and opinionated, as are the Albani’ites, [that is, his blind, fanatic followers].So much for my rebuttal of Al-Albàni.

As for the person called Hamdi al-Salafi, there’s no need to refute him separately because he merely echoes Al-Albàni.

Another thing which I should establish here is that Al-Albàni is not to be depended on in his judgments about hadith authenticity, nor their weakness because he routinely employs a variety of tactics to mislead, and he does not disdain to betray his trust in transmitting the opinions of the ‘ulamà’ (religious scholars) distorting their words and meanings. Moreover, he has had the impudence to oppose the consensus and to claim the abrogation (naskh) of texts without proof. He commits such excesses because of his ignorance of the principles [of the science of fiqh] and the rules of inference and deduction (al-istinbat )

He claims he is struggling against heretical innovation (bid‘ah ) by forbidding the practice of intercession, and by forbidding people to use the epithet sayyidinà when mentioning the name of the Prophet [sallallahu alayhi wa sallam], and by forbidding them to recite the Qur‘àn for the sake [of the souls] of the deceased. However, the fact of the matter is that by doing that he commits a real heresy (bid‘ah) by forbidding what Allah has permitted, and by verbally abusing the Asharites and the Sufis.

Indeed, he is one of those [to whom the Qur‘àn referred by its words:] who thinks they are doing good; however, how wrong is what they think.

We ask Allah to preserve us from what He has afflicted Al-Albani with, and we seek refuge in Him from all evil.

All praise is for Allah, the Lord of the Worlds. May Allah bless Our Master Muhammad and all his noble people. [ ………. ]

Shabib and the Hadith of the Man in Need

What follows is a summary from all that has already been mentioned [with some other additional useful points] by our shaykh GF Haddad, [I have not taken it upon myself on this occasion to discuss the other issues brought up by those who have falsely labeled the hadith weak]

We will deal with the sanad of two versions primarily:


1) The narrators of Tabarani’s version are as follows:

From Ibn Wahb from Shabib from Rauh ibn al-Qàsim from Abu Ja‘far al-Khatami al-Madani from Abu Umamah ibn Sahl ibn Hunaif: ‘Uthmàn ibn Hunaif


2) Imam al-Bayhaqi in Dalà ’ilu’l-Nubuwah reports the hadith with the following sanad:

Ya‘qub ibn Sufyan who said that Ahmad ibn Shabib ibn Sa‘id reported to me that his father [Shabib] reported to him from Rauh ibn al-Qàsim from Abu Ja‘far al-Khatami from Abu Usamah ibn Sahl ibn Hunaif that a man was going to ‘Uthmàn ibn ‘Affàn and he mentioned the story in its entirety.

[Take note: Imam Bayhaqi’s chain does not contain the narrator Ibn Wahb]


Here is the exact wording from al-Bayhaqi’s Dala’il (no. 2417)
with highlighting of what was mentioned above in point no. 2:

أخبرنا أبو سعيد عبد الملك بن أبي عثمان الزاهد ، رحمه الله ، أنبأنا الإمام أبو بكر محمد بن علي بن إسماعيل الشاشي القفال ، قال : أنبأنا أبو عروبة ، حدثنا العباس بن الفرج ، حدثنا إسماعيل بن شبيب ، حدثنا أبي ، عن روح بن القاسم ، عن أبي جعفر المديني ، عن أبي أمامة بن سهل بن حنيف أن رجلا كان يختلف إلى عثمان بن عفان رضي الله عنه في حاجته ، وكان عثمان لا يلتفت إليه ولا ينظر في حاجته ، فلقي عثمان بن حنيف فشكى إليه ذلك ، فقال له عثمان بن حنيف : ائت الميضأة فتوضأ ، ثم ائت المسجد فصل ركعتين ، ثم قل : اللهم إني أسألك وأتوجه إليك بنبيك محمد صلى الله عليه وسلم نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فتقضي لي حاجتي ، واذكر حاجتك ، ثم رح حتى أرفع ، فانطلق الرجل وصنع ذلك ، ثم أتى باب عثمان بن عفان رضي الله عنه ، فجاء البواب ، فأخذ بيده فأدخله على عثمان ، فأجلسه معه على الطنفسة ، فقال : انظر ما كانت لك من حاجة ، ثم إن الرجل خرج من عنده فلقي عثمان بن حنيف ، فقال له : جزاك الله خيرا ما كان ينظر في حاجتي ولا يلتفت إلي حتى كلمته ، فقال عثمان بن حنيف : ما كلمته ولكني سمعت رسول الله صلى الله عليه وسلم وجاءه ضرير فشكى إليه ذهاب بصره فقال له النبي صلى الله عليه وسلم : ” أوتصبر ؟ ” ، فقال : يا رسول الله ، ليس لي قائد ، وقد شق علي ” ، فقال : ” ائت الميضأة فتوضأ ، وصل ركعتين ثم قل : اللهم ، إني أسألك وأتوجه إليك بنبيك نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فيجلي لي عن بصري ، اللهم شفعه في وشفعني في نفسي ” قال عثمان : فوالله ما تفرقنا طال بنا الحديث حتى دخل الرجل كأن لم يكن به ضرر ، وقد رواه أحمد بن شبيب ، عن سعيد ، عن أبيه أيضا بطوله . أخبرنا أبو علي الحسن بن أحمد بن إبراهيم بن شاذان ، أنبأنا عبد الله بن جعفر بن درستويه ، حدثنا يعقوب بن سفيان ، حدثنا أحمد بن شبيب بن سعيد ، فذكره بطوله . وهذه زيادة ألحقتها به في شهر رمضان سنة أربع وأربعين ، ورواه أيضا هشام الدستوائي ، عن أبي جعفر ، عن أبي أمامة بن سهل ، عن عمه وهو عثمان بن حنيف

The salafis/wahabis have attempted to weaken these chains due to the presence in it of Shabib [ibn Sa‘id al-Tamimi al-Habati al-Basri] so it is important that we clarify his status amongst the scholars of Hadith.

The problem the Salafis have with this narrator as I can ascertain from reading shaykh ul bida’h al-Albani’s book on Tawassul is as follows:

They believe him to be a weak narrator from memory and his hadith are rejected unless, they claim, his narrations are from his book which he narrated from Yunus and his son in turn narrated from him. So, according to the Salafis, unless the chain containing Shabib is: [ Ahmad -> Shabib -> Yunus ] the hadith containing Shabib are all weak.

InshaAllah we shall expose the error in this claim and prove that it is not supported by any of the Ulema.

SECTION 1:

First, let us look at the authentication [ta’dil] of Shabib amongst the Ulema:

Ibn Hajar in Tahdhib al-Tahdhib (vol. 4, no. 534)
mentioned Shabib as follows:
[ 534 ] خ خد س البخاري وأبي داود في الناسخ والمنسوخ والنسائي شبيب بن سعيد التميمي الحبطي أبو سعيد البصري روى عن أبان بن أبي عياش وروح بن القاسم ويونس بن يزيد الأيلي وغيره وعنه بن وهب ويحيى بن أيوب وزيد بن بشر الحضرمي وابنه أحمد بن شبيب قال بن المديني ثقة كان يختلف في تجارة إلى مصر وكتابه كتاب صحيح وقال أبو زرعة لا بأس به وقال أبو حاتم كان عنده كتب يونس بن زيد وهو صالح الحديث لا بأس به وقال النسائي ليس به بأس وقال بن عدي ولشبيب نسخة الزهري عنده عن يونس عن الزهري أحاديث مستقيمة وحدث عنه بن وهب بأحاديث مناكير وذكره بن حبان في الثقات قلت وقال بن يونس في تاريخ الغرباء مات بالبصرة سنة ست وثمانين ومائة فيما ذكره البخاري وقال الدارقطني ثقةونقل بن خلفون توثيقه عن الذهلي ولما ذكره بن عدي وقال الكلام المتقدم قال بعده ولعل شبيبا لما قدم مصر في تجارته كتب عنه بن وهب من حفظه فغلط ووهم وأرجو أن لا يتعمد الكذب وإذا حدث عنه ابنه أحمد فكأنه شبيب آخر يعني يجود وقال الطبراني في الأوسط ثقة


Shabib in Ta’rikh al-Kabir of Imam al-Bukhari (vol. 4)

[ 2628 ] شبيب بن سعيد نا يونس بن يزيد وعن محمد بن عمر روى عنه عبد الله بن وهب وابنه أحمد البصري

Shabib ibn Sa’eed in Thiqat of Ibn Hibban

[ 13614 ] شبيب بن سعيد الحبطي أبو سعيد من أهل مصر يروى عن محمد بن عمرو ويونس بن يزيد الأيلي روى عنه بن وهب وابنه أحمد بن شبيب وهو الذي يروى عن شعبة وروح بن القاسم


Shabib in al Jarh wa Ta’dil (4/359, no. 1572) of Ibn Abi Hatim al Razi

[ 1572 ]
شبيب بن سعيد أبو سعيد التميمي والد أحمد بن شبيب بن سعيد البصري

روى عن روح بن القاسم ويونس بن يزيد ومحمد بن عمرو

روى عنه عبد الله بن وهب وابنه أحمد بن شبيب بن سعيد سمعت أبى يقول ذلك وسألته عنه فقال كان عنده كتب يونس بن يزيد وهو صالح الحديث لا بأس به نا عبد الرحمن قال سمعت أبا زرعة يقول شبيب بن سعيد لا باس به بصرى كتب عنه بن وهب بمصر

From the above it can be collated that the following made Tawthiq on Shabib :


Ibn al-Madini
said: Thiqa – Trustworthy

Abu Zur’a: La Ba’sa bi-hi – There is no harm in him

Abu Hatim:
Wa huwa sâlih al-Hadith la ba’sa bihi: He is passable in Hadith, there is no harm in him

Nasa’i: Laysa bihi ba’s – There is no harm (in his reports)

Ibn Hibban
listed him in his book on Thiqat (trustworthy narrators)

Daraqutni:
Thiqa – Trustworthy (This tawthiq from al-Daraqutni was reported by his pupil, Abu Abdullah al-Hakim in his Sawalat (no. 353) )

Al-Dhuhli
made Tawthiq (declared him Thiqa)

Tabarani
declared him Thiqa in al-Awsat (and in his al-Saghir, no. 509)

Bukhari l
isted him in his Ta’rikh al-Kabir and made no disparagement on him at all, even though he mentioned that Ibn Wahb narrated from Shabib. We also know that Imam Al-Bukhari narrated via him in his Sahih.

Al-Hakim in his Mustadrak (1/526) declared Shabib to be Thiqa Ma’mun – Trustworthy and reliable – which is a high form of making tawthiq on a narrator

So, from what was mentioned by Sh. Mamduh and provided by Sh. Abul Hasan above we conclude the following:


A. The following ulema have declared Shabib to be utterly reliable / THIQA:

Ali Ibn al-Madini,

al-Dhuhli,

al-Daraqutni,

al-Tabarani,

Ibn Hibban,

and Imam al-Hakim (1:526=1:707) who actually said THIQA MA’MUN, which is even stronger.


B. The following Ulema said about Shabib: “la ba’sa bihi”.

[Imam al-Lacknawi in al-Raf` wal-Takmil said this is identical with thiqa in its usage and is “all that is required in order to authenticate a narrator and render what he narrates authentic (sahih) and warrant its mention in the two Sahih’s” according to Shaykh Mahmud Mamduh.]

Abu Zur`ah,

Nasa’i,

Abu Hatim.

The foregoing relates to the authentication (ta‘dil) of Shabib.


SECTION 2:

Next, let us look at the made up false claim of the pseudo Salafis/wahabis that only Shabib’s narrations from his books which contained the hadith he narrated from Yunus are reliable.

We shall bring the actual statements of the Ulema they use to back up their illogical deductions.


‘Ali ibn al-Madini said about Shabib:


“He was utterly reliable (thiqah)
. He used to go to Egypt for trade. His book was authentic (sahih).

Mahmud Sa‘id Mamduh points out in Raf‘ al-Minarah fi Takhrij Ahadith al-Tawassul wa al-Ziyàrah , pp. 99-100, that the accuracy ( ضبط ) of a narrator [which along with integrity (‘adàlah / عدالة ) establishes reliability] is of two kinds: accuracy in respect of his memory ( الحفظضبط), and accuracy in respect of what he has written down (dabt al-kitàbah).

‘Ali al-Madini
first declares that Shabib is utterly reliable (thiqah) without stating any condition. Thereafter, he reinforces that by stating that his book is also authentic without making his reliability conditional on being from that book.

Thus it blatantly clear that the ta’weel made by the Salafis from Ali al-Madini’s statement that only his narrations from his books are reliable is a lame illogical and unfounded inference clearly influenced by their desire to make the hadith weak at all costs!


Similarly this conclusion cannot be drawn from what Ibn Abi Hatim says about Shabib in al-Jarh wa al-Ta’dil:

شبيب بن سعيد أبو سعيد التميمي والد أحمد بن شبيب بن سعيد البصري
روى عن روح بن القاسم ويونس بن يزيد ومحمد بن عمرو

روى عنه عبد الله بن وهب وابنه أحمد بن شبيب بن سعيد سمعت أبى يقول ذلك وسألته عنه فقال كان عنده كتب يونس بن يزيد وهو صالح الحديث لا بأس به نا عبد الرحمن قال سمعت أبا زرعة يقول شبيب بن سعيد لا باس به بصرى كتب عنه بن وهب بمصر
Ibn Abi Hatim says regarding Shabib ibn Sa’id Abu Sa’id al Tamimi, father of Ahmad ibn Shabib bin sa’id al Basri. He narrated from Rauh ibn Qaasim and Younus ibn Yazid and Muhammad ibn ‘amr. From him narrated Ibn Wahb and his son Ahmad ibn Shabib ibn Sai’d who said that i heard my father saying that and i asked him concerning it and he said he had with him the book of Yunus. He is righteous in hadith and there is no harm in him. Abdal rahman said Abu Zurah said shabib bin saeed – la ba’s bihi – there is no harm in him. Ibn wahb wrote from him in Egypt.


As you notice there is no stipulation that Shabib’s narration must be from Yunus ibn Yazid in order to be authentic (sahih) This is a Bida’h by Albani and Wahabis

So yes, we accept that the Ulema have praised the book Shabib wrote from Yunus an Zuhri but to manipulate the statements of praise for this route mentioned by Ibn Abi Hatim and Ali al-Madini in order to disparage all of his other narrations from other narrators by way of memory or otherwise is a fallacy and not supported in their statements whatsoever.

All this goes to show how unreliable the Salafis are in terms of manipulating the texts of the Ulema of old.

Now, some mention of two scholars who did place a condition on Shabib’s reliability – namely that it not be Ibn Wahb who narrate from him:


Ibn Adi said in Al-Kamil Fil-Du’afa:

[rough translation]


“He has a written copy of Hadith from Younus ibn Yazeed which is fine”

“When his son Ahmad narrates from him with the ahadeeth of Yunus then it is as if they were two different Shabibs, not the shabeeb who ibn wahb narrated disclaimed narrations from when Shabib was on a business trip in Egypt. Ibn Wahb narrated from Shabib disclaimed narrations. Shabib may have transmitted mistakes from memory. I hope that he did not do this intentionally.”

Before we discuss this statement, let us remember in the background that large numbers of Ulema have clearly declared Shabib to be THIQA [utterly reliable].


Let us investigate what has been mentioned by Ibn Adi and what can truly be understood from it.

The claim that “Shabib may have transmitted mistakes from memory” is a speculation brought up by Ibn `Adi (4:31)

Ibn `Adi states that “Ibn Wahb narrated from Shabib disclaimed narrations.”

However, according to Shaykh GF Haddad, the few examples he gives are good hadiths, not one of them is actually weak!

Nevertheless, let us accept Ibn Adi’s statement at face value.

The situation is clarified by the fact that Shabib went to Egypt on a business trip [as Ibn Adi mentioned] and not to actually report ahadith. Hence on this one occasion (of un-preparedness) there was the possibility of erroneously reporting some things (as he was after all fallible).

Bottom line: what is criticized is the transmission: Ibn Wahb –> Shabib

Ibn `Adi praises Ahmad’s narration of Shabib’s ahadeeth from Yunus.

But, as you may have noticed in the above notice from Ibn Adi there is no stipulation from him that Shabib’s narration must be from Yunus ibn Yazid in order to be authentic (sahih).

He merely praises it – as does Ibn Abi Hatim’s in Al-Jarh Wa Al-Ta’dil and Ali al-Madani as shown above.

This, of course, does not mean that if Shabib were to narrate from anyone else it would not be accepted.

Anyone who claims as such is making an unfounded ta’wil based on his hawwa!


If Ibn Adi’s statement is taken literally,
then this is all that we can gain from it:

1- The narration of Ahmad -> Shabib -> Yunus is excellent

2- What Ibn Wahb reported from Shabib in Egypt is not accepted, and in it are mistakes

3- There is nothing preventing the narrations that don’t fall under the conditions referred to in #1 and #2 from being sahih.

Another scholar whose statements are misinterpreted and manipulated by the psuedo Salafis is Ibn Hajar al-Asqalani.
Salafis often mention that Ibn Hajar writes about Shabib, in his Muqaddimah: “al-Bukhari narrated some ahadith from him via his son, which he narrated from Yunus. And he never narrated from him anything from anyone other than Yunus…” (1/429)

This point is somehow meant to support a claim that Shabib’s narrations are only acceptable to Ibn Hajar if it fulfills the chain Ahmad – Shabib – Yunus.

This is, of course, nonsense!

We have already mentioned that yes, this chain is impeccable – but no, there is no evidence in this statement that Shabib’s narrations from other than Yunus are not acceptable. We accept that Imam Bukhari only made use of this chain but there are thousands of sahih Hadith with chains that the Imam did not use – does it make them weak? This is stupidity of Wahabis by which they try to claim that all other Sahih hadiths become weak , This is infact a Bidah of Wahabis which wasn’t supported by Imam Bukhari [rah] even

Ibn Hajar’s
final word on Shabib, is found in al-Taqrib where he [like Ibn Adi] questions the narrations of Ibn Wahb but clearly does not mention any condition that his narrations be from Yunus alone.

He says:

شبيب ابن سعيد التميمي الحبطي بفتح المهملة والموحدة البصري أبو سعيد لا بأس بحديثه من رواية ابنه أحمد عنه لا من رواية ابن وهب من صغار الثامنة مات سنة ست وثمانين خ خد س


“There is no harm [la ba’s] in the narration of his son [Ahmad ibn Shabib] from him,
unlike that of Ibn Wahb.”

So again, this further strengthens the chain of Imam Bayhaqi in which Ahmad ibn Shabib is narrating from his father!


Conclusion:

1) Many of the Ulema gave Shabeeb general tawtheeq.

So, for example, Imam al-Tabarani considered him Thiqa and did not lay any conditions on his reliablity – hence he considered even his own chain containing Ibn Wahb narrating from Shabib to be Sahih!

2) The classical scholars/Ulema have not laid any condition that Shabib’s narration only be acceptable if they are from Yunus.

Moreover, Shabib was from Basra, as was Rawh bin Al-Qasim (who he reports this hadith from). This was an advantage for Shabib, as there is an added strength to the chain of a local narrating from a local.

This was the case with Malik too who made an effort to report almost solely from Madinian people, which is one of the reasons why his narrations were so acceptable.

3) Some Ulema did question the narrations of Ibn Wahb from Shabib. So, according to these Ulema the chain of Imam al-Tabarani is problematic.

BUT, the chain from al-Dalail an-Nabuwah does not contain Ibn Wahb! So, Alhamdulillah, no problem there!

4) A further condition was mentioned by some such as Ibn Hajar that Ahmad ibn Shabib narrate from his father [Shabib]. Again, this condition is met in the version from Dalail al-Nubuwwa!

Thus it is all crystal clear – the isnad of the Hadith of the man in Need as cited by Bayhaqi in Dalail al-Nubuwwa is AUTHENTIC.

More Replies to Albani Objection on Hadith # 3 [ ONE in Above post ]The following is a concise refutation of a recent dissertation by the “Salafi” shaykh Albani entitled “Tawassul: Its Types and Its Rulings” currently distributed in translation among English-speaking Muslims by his supporters in order to replace with “Salafi” ideology the understanding of Ahl al-Sunna regarding tawassul.[M. Nasir al-Din al-Albani, Tawassul: Its Types and Its Rulings, trans. Dawud Burbank (Birmingham: al-Hidaayah, 1995)]It will be seen with Allah’s permission that the commentary of Albani is a proof against “Salafis” and all those who follow new teachings instead of clinging to the sawad al-a`zam or massive majority of scholars. Their pretext that “there is disagreement about tawassul” and that “we follow proof not scholars” is a sham. There is no disagreement about tawassul among Ahl al-Sunna except the dissent of some lone voices in the matter, such as Ibn Taymiyya who declared travel undertaken to visit the Prophet an act of disobedience: this is not disagreement but shudhudh or dissent, as classified by Imam Ahmad in speaking of the disagreement of the lone scholar with the consensus. There seems to be little doubt that Albani has achieved the same dubious distinction of dissenting with one and all, as he proudly admits in the following lines of his book, especially the second sentence which we have emphasized:

Quote:

Albani Says

“Imaam Ahmad allowed tawassul by means of the Messenger alone, and others such as Imaam ash-Shawkaanee allowed tawassul by means of him and other Prophets and the Pious. [Note that he omits to mention Imam Malik and Imam Shafi`i as permitting tawassul also.] However we [i.e. Albani and his party], as is the case in all matters where there is disagreement, follow whatever is supported by the proof whatever that is, without blindly sticking to the opinions of men.”
[al-Albani, At-Tawassul p. 38]


Reply

The proofs that Albani alone purports to see — against what the majority understand — are characteristic of the “Wahabis , pseudo Salafi” method. As the scholars who debate them well know, the “Wahabis , pseudo Salafi” method consists in a lack of method in and a non-recognition of any of the established principles of the derivation of rulings from the primary sources other than what fits the purpose of their position at the time. Scholars of Ahl al-Sunna may traditionally familiarize themselves with the fiqh and the usul of other than their own school, but this is impossible to do with the “Wahabis , pseudo Salafis,” because they completely lack any type of method and shift constantly from one position to another depending on the purpose at hand. Albani has achieved particular notoriety for his contamination of the field of hadith scholarship with this systematic unaccountability and free-lance style.

As we will see in the section on salat in the present work, Albani had previously suggested altering the prayer by changing the words as-salamu `alayka ayyuha al-nabi to as-salamu `ala al-nabi in the tashahhud whereas the Prophet explicitly said, as related in Bukhari and Muslim: “Pray as you see me pray,” and: “Who innovates something in this matter of ours (meaning religion), it is radd (rejected).” And here is Albani now trying to alter the tawassul through the Prophet which is valid for all and for all times, and reduce it to a one-time du`a of the Prophet valid only for a single man in the Prophet’s time. But, as the Prophet said: “There is no preventing what Allah has given, and there is no avoidance of what He has decreed.”[Stated in Sahih Bukhari, Sahih Muslim, Abu Dawud, and Ahmad.]

Quote:

1. ALBANI’S TAMPERING WITH THE HADITH ITSELF
It is reported by Ahmad and others with an authentic chain of narration from Uthmaan bin Haneef [sic] “that a blind man came to the Prophet (SAW) and said, ‘supplicate to Allaah that He should cure me.’ So he (SAW) said, ‘if you wish I will supplicate for you and if you wish I will delay that for that is better (and in a narration: and if you wish have patience and that is better for you).’ So he said, ‘supplicate to Him.’ So he (SAW) ordered him to make wudoo, and to make wudoo well, and to pray two rak’ahs and to supplicate with this du’aa, ‘O Allaah I ask you and turn to you by means of your Prophet Muhammad, the Prophet of mercy, O Muhammad I have turned by means of you (i.e. your du`aa) [sic] to my Lord in this need of mine, so that it may be fulfilled for me, O Allaah accept him as supplicant on my behalf, and accept my supplication for him (to be accepted for me) [sic].’ He said, ‘So the man did it and he was cured.’”[Albani, Tawassul: Its Types and Rulings p. 68]


REPLY And analysis

1. Albani or his translator err on the narrator’s name. This is the Companion `Uthman ibn Hunayf, not Haneef, and his full name is Abu `Amr `Uthman ibn Hunayf ibn Wahb of Aws, may Allah be well pleased with him.[67]

2. The wording of the hadith is: “O Muhammad I have turned with you (bika) to my Lord.” It is not “O Muhammad I have turned by means of your du`a (bi du`a’ika) to my Lord.” We shall see that this blatant interpolation of another term in lieu of the explicit wording of the hadith is central to Albani’s attempt to reword this hadith of the Prophet (we have already transcribed the complete and correct translation of this hadith above, in the section entitled SEEKING MEANS THROUGH THE PROPHET).

3. The blind man’s final words are not “and accept my supplication for him” nor could they be, since he is not praying for the Prophet but for himself. He is imploring Allah to help him by means of the Prophet’s intercession, not by means of his own, and he is practicing Islam, not egalitarianism!

The original Arabic is (in one of two versions in Ahmad):
wa tashaffa`ni fihi which must be translated:and join me to him in supplicating You (i.e. join my supplication to his),” as he is well aware that the likelihood of his being heard increases exponentially if it is linked to the Prophet’s audience.

One may excuse the false suggestion that the man not only prays for the Prophet’s intercession for him but also for his own interceding for the Prophet as stemming from a bad translation. However, the poor translation is just as deliberate as the misrendering of “O Muhammad I have turned by means of your du`a to my Lord,” since Albani, as we shall see, tries to adduce the supposed du`a of the blind man on behalf of the Prophet as additional evidence to support his fake idea that the tawassul in the hadith is by means of du`a and not by means of the person of the Prophet.

Furthermore the words of the blind man’s final request “and join me to him in supplicating Youare not in all versions. They are not found in Ahmad’s first version out of two, nor in Tirmidhi’s version, nor in Ibn Majah’s version, nor in Nasa’i’s version, nor in the version retained by Imam Nawawi in his Adhkar [Nawawi, al-Adhkar (Ta’if: Maktabat al-mu’ayyad, 1408/1988) p. 239 #562.][/B

] Why then does Albani cite it as the primary text instead of assigning it parenthetical mention, as he does with the phrase: “(and in a narration: and if you wish have patience and that is better for you)”? Because, as we have said, he wants to make the entire hadith revolve around tawassul through the du`a of the Prophet as opposed to his person, and he wants to adduce the blind man’s own supposed tawassul through his own du`a as additional evidence of his claim, as we see below.

Quote:

2. ALBANI’S DISSENT AND CONTEMPT FOR THE SCHOLARS

The opponents hold that this hadeeth shows that it is permissible to make tawassul in du’aa by the status of the Prophet (SAW) or other pious people, since the Prophet (SAW) taught the blind man to use him as a means of nearness in his du’aa, and the blind man did that and his sight was restored.[Albani, Tawassul: Its Types and Rulings p. 69 ]

Reply and Analysis
Observe how he says “the opponents,”although it is he who has brought opposition to something established in Islam, and he invented that it is not through the Prophet’s sacred status (hurmat) or person (dhaat) but through his du`a that tawassul is permissible, in open contradiction to the understanding of the Salaf such as Mujahid, Imam Malik Who ] said to al-Mansur inside the Prophet’s Mosque in Madina: “Face him [the Prophet] and ask for his intercession (istashfi` bihi).”References for above statement of Imam Malik [rah][/B]► It is cited by al-Qadi `Iyad in al-Shifa (2:92-93) with a sound (sahih) chain,► and also cited by al-Samhudi in Khulasat al-Wafa, Subki in Shifa’ al-siqam, Qastallani in al-Mawahib al-laduniyya,►Ibn Jama`a in Hidayat al-salik► and Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar.► See also Ibn `Abd al-Hadi in al-Sarim al-munki p. 244.

► Ibn Jama`a says in Hidayat al-salik (3:1381): “It is related by the two hafiz Ibn Bashkuwal and al-Qadi `Iyad in al-Shifa’ after him, and no attention is paid to the words of those who claim that it is forged purely on the basis of his idle desires.

Imam al-Shafi`i [rah] Said
i in his Diwan declared his reliance on tawassul through the Prophet’s family, and he also made tawassul through Imam Abu Hanifa,

[as related by al-Haytami respectively in al-Sawa`iq al-muhriqa in many places and al-Khayrat al-hisan p. 63].

And

Imam Ahmad in
reported by `Ala’ al-Din al-Mardawi in his book al-insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456). [See above]

Ibrahim al-Harbi,
and al-Shawkani as we have already seen, and that of Ibn al-Jawzi, Nawawi, Ibn al-Humam, and Ibn al-Qayyim as we see below Or Too see their views in Detail ( Click Here )

Quote:
Then Albani said As for us, than [sic] we hold that the hadeeth has no proof for them concerning this form of tawassul about which there is disagreement, which is seeking nearness by means of his person. Rather it is a further proof for the third type of lawful and prescribed tawassul which we have spoken of previously [i.e. through the du’aa of another person], since the tawassul of the blind man was through means of his (SAW) du’aa, and the proofs for what we say are many being contained in the hadeeth itself, most importantly:[Albani, Tawassul: Its Types and Rulings p. 69]


Reply and Analysis

Rather, Muslims believe as Ibn al-Jawzi said that it is through the Prophet’s person and status and not only through his du`a that one makes tawassul, as is clear from this excerpt from his chapter concerning the Prophet’s superiority over the other Prophets in his book al-Wafa:
Part of the exposition of his superiority to other Prophets

is the fact that Adam asked his Lord through the sacred status

(hurma) of Muhammad that He relent towards him,

as we havealready mentioned

[Ibn al-Jawzi, al-Wafa (Beirut: dar al-kutub al-`ilmiyya, 1408/1988), p. 365]

The importance of this remark does not lie in the veracity of the hadith, which is a separate discussion and Ibn al-Jawzi clearly considers it authenticbut in the wording of Ibn al-Jawzi whereby tawassul is correct as made through the status of the Prophet. This is enough of an indication that Ibn al-Jawzi’s `aqida or doctrine concerning tawassul fully contradicts that of Albani and his followers. It comes down to deciding who is closer to following the Sunna: the Imams, huffaz and historians on the one hand — or the polemicist and scholar of books? al-hamdu lillah, this is no dilemma at all.

Indeed the position of Albani is not founded upon the explicit words of the hadith, but upon their figurative interpretation.

The hadith clearly says: bi nabiyyika i.e. with/by means of/through Your Prophet. Even a child of seven years old can see that this does not mean “through the du`a of your Prophet.” Nor does he provide any justification for his recourse to figurative interpretation in a matter where the literal meaning is clear and true.

Quote:

Albani Said

1) The reason the blind man came to the Prophet (SAW) was for him to make supplication (du’aa) for him, as he said, ‘Supplicate Allaah that He should cure me.’ So he sought to use his (SAW) du’aa as a means of nearness to Allaah, the Most High, since he knew that his (SAW) supplication was more likely to be accepted by Allaah than the du’aa of others, and if the intention of the blind man was to seek nearness to Allaah by means of the Prophet’s (SAW) person or status or his right, then he would have had no need to go to the Prophet (SAW), or to ask him to make du’aa for him, rather he would have sat in his house, and supplicated to his Lord saying, for example, ‘O Allaah I ask You by the status of your Prophet and his station with You, that You cure me and enable me to see.’But that is not what he did. Why? because he was an Arab and knew very well the meaning of ‘tawassul’ in the Arabic Language, and knew that it was not a word said by a person with a need, mentioning the name of a person as an intermediary, rather it had to include coming to one whom he believed to be pious and have knowledge of the Book and the Sunnah and ask him to make du’aa for him.[Albani, Tawassul: Its Types and Rulings p. 69]

This argument is entirely speculative and the Shari`a is not derived from speculation. The facts are clear. The ruling is not derived only from the fact that the blind man came to the Prophet but from the entirety of the hadith. The blind man came asking for the Prophet’s du`a, and the Prophet subsequently taught him a form of du`a that he should make after performing wudu’ and praying two rak`at. In the latter du`a the Prophet further taught him to make tawassul with certain clear and explicit words. These same words were used by the man in need in the time of sayyidina `Uthman ibn `Affan, after the time of the Prophet. Was the man in need not also an Arab who knew very well the meaning of ‘tawassul’ in the Arabic Language?

For the hadiths of Tawassal and proofs
( Click Here )

Were Imam Ahmad, Shawkani, and Ibn al-Jawzi not also Arabs who knew very well the meaning of ‘tawassul’ in the Arabic Language
?

What about Imam Nawawi and Ibn al-Humam, who are cited below as instructing every visitor to the Prophet in Madina to seek him as a means in tawassul – are they not Arabs who knew very well the meaning of ‘tawassul’ in the Arabic Language? All these major scholars did not seem to experience the same problem as Albani with the language of tawassul, nor with the fact that tawassul is said by a person in need mentioning the name of another person as intermediary!

Quote:

Then Albani Said
2) The Prophet (SAW) promised that he would make du’aa for him, after advising him of what would be better for him, and this was his (SAW) saying, ‘If you wish I will supplicate for you, and if you have patience that is better for you.’ And this second matter is what he (SAW) indicated in the hadeeth which he narrated from His Lord, the blessed and Most High, that He said, ‘when I afflict My servant in his two beloved ones, that is his eyes, and he has patience, then I give him Paradise in place of them.’ [Reported by al-Bukhaaree (transl. 7/377/no.557) from Anas, quoted in as-Saheehah (2010)]3) The blind man’s insistence that he (SAW) should supplicate for him, as he said, ‘Supplicate to Him.’ Which means that the Messenger (SAW) definitely did make du’aa for him, since he (SAW) was the best at fulfilling a promise and he had already promised to make du’aa for him if he wished as has preceded, and he wanted du’aa from him, and so the point is established. Also the Prophet (SAW), out of his mercy and desire that Allaah, the Most High, should answer his du’aa for him, guided the blind man to using the second type of lawful and prescribed tawassul, which is tawassul by means of righteous actions, in order to combine the different types of good.So he ordered him to make wudoo, and to pray two rak’ahs, and then to make du’aa for himself…[Albani, Tawassul: Its Types and Rulings p. 70]


Reply and Analysis

… in the words taught to him by the Prophet, which consist verbatim in asking Allah through the Prophet himself and his status. That is the essence of the du`a taught by the Prophet, and of the entire hadith.

… and these are acts of obedience to Allaah, the One free of all blemish or defect, and the Most High, which he offered along with the du’aa of the Prophet (SAW) on his behalf, and this falls under Allaah, the Most High’s Saying: ‘Seek means of approach (waseelah) to Him’ (Quran 5:35) as has preceded.The Messenger (SAW) did not suffice with making du’aa for the blind man, as he had promised, he also gave him an action to perform which involved obedience to Allaah, the One free of all blemish and defect, the Most High, and drawing near to Him, so that the affair would be complete from all angles, and nearer to acceptance and being pleasing to Allaah, the One free of all blemish and imperfections, and the Most High, therefore the whole event revolved around du’aa, as is clear and contains nothing of what they mention.

Rather, the end does confirm that the essence of this du`a revolves around the Prophet’s intercession, and that is what making tawassul through him means. Shaykh al-Ghumari is right when he says that the Prophet taught the du`a of tawassul as an answer to the blind man’s request for du`a, since the du`a of tawassul is the main lesson of this hadith and the means through which Allah fulfills the Prophet’s own du`a and returned the blind man’s sight to him. Nor does the fact that the blind man asked the Prophet to make du`a for him preclude the Prophet in any way or form from teaching him that du`a — and through him all Muslims — in addition to responding to his specific request, for the Prophet is by essence the Teacher and Purifier of the Community:
Truly Allah was gracious to the believers when He raised up among them a Messenger from themselves, to recite to them His signs and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error. (3:164)

To insist that the Prophet could not have been acting didactically in a general way but only making the du`a for the blind man alone simply because that is all that the blind man wanted, is to act like the man who kept repeating to the Prophet: “Teach me something (about Islam)!” not realizing that the Prophet’s answer: “Do not get angry”[75] constituted a universal Islamic teaching of the highest order. Yet this is what Albani insists, in order to reduce the hadith to a one-time occurrence that bears no significance to the Umma at large, and in order to annihilate its availability to all Muslims as a universal and enduring du`a of tawassul.

The great characteristic of Islam is that the overwhelming part if not all of the Prophet’s guidance, his teachings, and his miracles are enduring for all time, the greatest being the Glorious Qur’an, and not limited to the time of the Companions or to some individuals among them! To believe otherwise is to rob Islam of its primacy as the Religion that pleases Allah and to place it on a par with Christianity and Judaism as an abrogated religion, and we seek refuge in Allah from such aberrant suggestions.

Quote:

AlbANI SAID
Then he [Ghumari] says, ‘Even if we admit that the Prophet (SAW) made du’aa for the blind man, then that does not prevent those hadeeth from being generalised to include others.’I say: This is clear error, since no one prevents the hadeeth from applying to other then [sic] the blind man, from those whom the Prophet (SAW) made du’aa for. However since du’aa from him (SAW) after he left to join the highest company is something that those seeking tawassul for all various needs and desires do not know about, and also they themselves do not seek tawassul by his (SAW) du’aa after his death, therefore the ruling is different, and this admission of al-Ghumaaree is a proof against him.[Albani, Tawassul: Its Types and Rulings p. 71-72]


Reply

Observe the aberration of Albani’s declaration that “du’aa from him (SAW) after he left to join the highest company is something that those seeking tawassul for all various needs and desires do not know about,” when it is established in the authentic hadith that the Prophet continually makes du`a and asks forgiveness for his Umma and makes tahmid (al-hamdu lillah) even in the grave:

My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you

References of This hadiths

►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297).

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194).

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19);

►and Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281)

► Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission

►It has been endorsed by Khafâjî and Mullâ ‘Alî Qârî in their commentaries on ash-Shifâ, i.e. Nasîm-ur-riyâd (1:102) and Sharh ash-Shifâ (1:36) respectively.

►Hadith-scholar Ibn-ul-Jawzî has reproduced it in al-Wafâ bi-ahwâl-il-mustafâ (2:809-10) from Bakr bin ‘Abdullâh and Anas bin Mâlik.

► Subkî has copied this tradition in Shifâ’-us-siqâm fî ziyârat khayr-il-anâm (p.34) from Bakr bin ‘Abdullâh Muzanî,

►Ibn ‘Abd-ul-Hâdî in as-Sârim-ul-munkî (p.266-7) has authenticated its veracity.

►Bazzâr’s tradition has also been recorded by Ibn Kathîr in al-Bidâyah wan-nihâyah (4:257).

►Ibn Hajar ‘Asqalânî narrated it through Bakr bin ‘Abdullâh Muzanî in al-Matâlib-ul-‘âliyah (4:22-3#3853).

►‘Alâ’-ud-Dîn ‘Alî copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummâl (11:407#31903) and from Hârith (#31904)

►Nabhânî related it in Hujjatullâh ‘alal-‘âlamîn fî mu‘jazât sayyid-il-mursalîn (p.713).

Observe also how Albani boldly claims: “they themselves do not seek tawassul by his (SAW) du’aa after his death” — this is clear and manifest error, and may Allah save us from such. As we have shown in many places already, the Companions sought tawassul, tabarruk, istisqa, and istishfa` both through his person and through his du`a after his death, in which he stands the same as he stands in his life in the world in relation to Allah, i.e. praying and making du`a for his Community.

This is another clear proof against misguidance, and it is confirmed by Malik al-Dar’s narration of the Companion Bilal Ibn al-Harith’s request to the Prophet that he make istisqa’
(prayer and du`a for rain) on behalf of his Community. We have already cited this hadith which Ibn Hajar said “Ibn Abi Shayba related with a sound chain from the narration of Abu Salih al-Saman from Malik al-Dar who was `Umar’s treasurer”:

The people suffered from drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask for rain for your Community, for verily they have but perished”…We will note here that in his obstinacy in asserting that the Companions did not seek tawassul by the Prophet’s du`a after his death Albani went far afield trying to disprove the authenticity of this hadith:

Quote:

Albani said
We do not accept that this story is authentic since the reliability and precision of Maalik al-Daar is not known, and these are the two principle [sic] conditions necessary for the authenticity of any narration, as is affirmed in the science of hadeeth. Ibn Abee Haatim mentions him in al-Jarh wat-ta’deel (4/1/213) and does not mention anyone who narrates from him except Aboo Saalih. So this indicates that he is unknown, and this is further emphasized by the fact that Ibn Abee Haatim himself, who is well known for his memorisation and wide knowledge, did not quote anyone who declared him reliable, so he remains unknown. Then this does not contradict the saying of al-Haafidh: “… with an authentic chain of narration, from the narration of Aboo Saalih as-Saman…” since we say: It is not declaration that all of the chain of narration is authentic (saheeh), rather only that it is so up to Aboo Saalih. If that were not the case then he would not have started mentioning the chain of narration from Aboo Saalih. Rather he would have begun: “From Malik ad-Daar… and its chain of narration is authentic.” But he said it in the way that he did to draw attention to the fact that there was something requiring investigation in it. The scholars say this for various reasons. From these reasons is that they may not have been able to find a biography for some narrator(s) and therefore they would not permit themselves to pass a ruling on the whole chain of narration…[Albani, Tawassul: Its Types and Rulings p. 120]

1. The above is disproved by Ibn Sa`d’s (d. 230) biographical notice on Malik al-Dar in his Tabaqat:

Malik al-Dar: `Umar ibn al-Khattab’s freedman. He narrated from Abu Bakr and `Umar. He was known.[77]

2. It is further disproved by the hafiz al-Khalili’s (d. 445) notice on Malik al-Dar in his Kitab al-irshad fi ma`rifat `ulama’ al-hadith:

Malik al-Dar: muttafaq `alayh athna `alayhi al-tabi`un – He is agreed upon (as trustworthy), the Successors have approved highly of him

References :

[Abu Ya`la al-Khalil ibn `Abd Allah al-Khalili al-Qazwini, Kitab al-irshad fi ma`rifat `ulama’ al-hadith, ed. Muhammad Said ibn Umar Idris, 1st ed., 3 vols. (Riyad : Maktabat al-Rushd, 1989), as quoted in `Abd Allah al-Ghumari, Irgham al-mubtadi` al-ghabi bi jawaz al-tawassul bi al-nabi, ed. Hasan `Ali al-Saqqaf, 2nd ed. (`Amman: Dar al-imam al-Nawawi, 1412/1992) p. 9.]

3
. It is further disproved by Ibn Hajar al-`Asqalani’s biographical notice on Malik al-Dar in his al-Isaba fi tamyiz al-sahaba:

Malik ibn `Iyad: `Umar’s freedman. He is the one named Malik al-Dar. He has seen the Prophet and has heard narrations from Abu Bakr al-Siddiq. He has narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From him narrated Abu Salih al-Saman and his (Malik’s) two sons `Awn and `Abd Allah…

Bukhari in his Tarikh narrated through Abu Salih Dhakwan from Malik al-Dar
that `Umar said during the period of drought: “O my Lord, I spare no effort except in what escapes my power!” Ibn Abi Khaythama also narrated it in those words but in a longer hadith:

The people suffered a drought during the time of `Umar, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask Allah for rain for your Community.” The Prophet appeared to him in a dream and told him: “Go, see `Umar and tell him: You will be watered, and: You must put your nose to the grindstone (`alayk al-kaffayn)!” (The man went and told `Umar.) Then `Umar wept and exclaimed: “O my Lord, I spare no effort except in what escapes my power!”

We have also narrated in the Fawa’id of Dawud ibn `Amr and al-Dabbi compiled by al-Baghawi in the narration of `Abd al-Rahman ibn Sa`id ibn Yarbu` al-Makhzumi from Malik al-Dar: he said: “`Umar ibn al-Khattab summoned me one day. He had with him a purse of gold containing four hundred dinars. He said: “Take this to Abu `Ubayda,” and he mentioned the rest of the story.

Ibn Sa`d mentioned him (Malik al-Dar) in the first layer of the Successors among the people of Madina and said: “He narrated from Abu Bakr and `Umar, and he was known.” Abu `Ubayda said of him: “`Umar put him in charge of the dependents in his household. When `Uthman succeeded him, he put him in charge of financial allotments and he was then named Malik of the House.”

Isma`il al-Qadi related from `Ali ibn al-Madini: “Malik al-Dar was `Umar’s treasurer.”

[Ibn Hajar, al-Isaba (Calcutta 1853 ed.) 6:164 #8350.]

4. It is further disproved by Hasan al-Saqqaf’s rebuttal of Albani’s discourse and entire method on this hadith in Saqqaf’s preface to `Abd Allah al-Ghumari’s refutation of Albani entitled Irgham al-mubtadi` al-ghabi bi jawaz al-tawassul bi al-nabi (The compulsion of the ignorant innovator with the permissibility of seeking means with the Prophet):

Albani has declared this sound hadith weak upon pretexts frailer than a cobweb in his Tawassul.
He has claimed that Malik al-Dar is unknown (majhul) and has reproduced only his biographical notice from Ibn Abi Hatim’s Kitab al-jarh wa al-ta`dil in order to give his readers the impression that only one man has narrated from Malik al-Dar, and that is Abu Salih al-Saman. And it has been decided by Albani on the basis of what he reproduces from one of the scholars that a man remains “unknown” until two or more narrate from him. In order to help his cause he mentioned that al-Mundhiri and al-Haythami did not know Malik al-Dar, that he is therefore unknown, and that a chain of transmission containing an unknown is unsound. Then he began to brag saying: “This is a critical piece of information which none will know but those who have practiced this science.” As for us we say to him: Rather this is deliberate concealment (tadlis) and deceit and treachery which none commits except one whose heart is filled with spite and enmity against the Sunna and Tawhid and its people…

Now, if al-Mundhiri and al-Haythami declared that they did not know him, we say to the searcher for truth: This means that they did not declare him either trustworthy or unreliable, because they do not know him. However, there are those who do know him, such as Ibn Sa`d, and Bukhari, and `Ali ibn al-Madini, and Ibn Hibban, and al-hafiz Ibn Hajar al-`Asqalani, and others! Which of the two assessments, O Albani, is retained: that of those who know him, or that of those who don’t?!

It is a wonder that Albani approves the statement of those who don’t know Malik al-Dar’s case, selects it, and prefers it to the statements of those who do know it, which he conceals and with which he dislikes that anyone be acquainted.

What I will cite from the sayings of the Imams among the masters of hadith who have recognized Malik al-Dar as reliable is enough to confirm what al-Sayyid `Abd Allah al-Ghumari and other hadith scholars as well as some of those who work with hadith have said: namely, that Albani knows the correct facts in many matters but … is not to be relied upon for (assessing) a single hadith. This is the explicit position of many of the scholars such as the three muhaddiths al-Sayyid Ahmad al-Ghumari, al-Sayyid `Abd Allah al-Ghumari, and al-Sayyid `Abd al-`Aziz; the shaykh `Abd al-Fattah Abu Ghudda; the muhaddith of India and Pakistan Habib al-Rahman al-A`zami; Shaykh Isma`il al-Ansari; Shaykh Muhammad `Awwama; Shaykh Mahmud Sa`id; Shaykh Shu`ayb Arna’ut; and tens of others among the experts in this field and those that deal with it. The People of Hadith therefore witness that that man’s word is not relied upon in the authentication and weakening of hadith because he authenticates and weakens according to whim and mood, not scientific rules, and whoever examines his sayings and writings can verify this.

A REFUTATION OF ALBANI FROM IMAM NAWAWI AND IMAM IBN AL-HUMAM AL-HANAFI

A further proof that tawassul through the Prophet after his time is universally recognized and encouraged in the Shari`a is Imam Nawawi’s description of the etiquette of visiting the grave of the Prophet after the fulfillment of the Pilgrimage in the Book of Hajj in the Adhkar, where he says:

[After giving salam to the Prophet, Abu Bakr, and `Umar] Then he [the visitor] returns to his initial station opposite the Prophet’s face, and he uses the Prophet as his means in his innermost (fa yatawassalu bihi fi haqqi nafsihi), and seeks his intercession before his exalted and mighty Lord (wa yatashaffa`u bihi ila rabbihi subhanahu wa ta`ala)… and he avails himself of this noble spot, and glorifies and praises and magnifies Allah and invokes blessings on His Messenger. Let him do all that abundantly

[Nawawi, al-Adhkar (Ta’if ed.) p. 262]

Nawawi [rah] similarly says in the part devoted to visiting the Prophet in his book on Pilgrimage entitled al-Idah fi manasik al-hajj:
[The visitor stands and greets the Prophet, then he moves to greet Abu Bakr and `Umar] Then he returns to his original position, directly in front of Allah’s Messenger, and he uses the Prophet as his means in his innermost self (fa yatawassalu bihi fi haqqi nafsihi), and seeks his intercession before his exalted and mighty Lord (wa yatashaffa`u bihi ila rabbihi subhanahu wa ta`ala) and one of the best things that he can say is what has been narrated by our colleagues on al-`Utbi’s authority, and they admired what he said:

As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: “Peace be upon you, O Messenger of Allah! I have heard Allah saying: “If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgive-ness for them, they would have found Allah indeed Oft-returning, Most Merciful” (4:64), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord…”

[Nawawi, al-Idah fi manasik al-hajj (Damascus: Dar ibn Khaldun, n.d.) p. 144. See also a similar passage in Nawawi’s Majmu` (8:212f.)]


Similarly the Hanafi faqih Kamal al-Din ibn al-Humam said in Fath al-qadir (2:337), book of hajj, chapter on visiting the Prophet:

wa yas’alu allaha hajatahu mutawassilan ilallah bi hadrati nabiyyihi thumma qala yas’alu al-nabiyya sallallahu `alayhi wa sallam al-shafa`ata fa yaqulu ya rasulallah as’aluka al-shafa`ata ya rasulallah atawassalu bika ilallah

Then let him ask Allah for his need, using Allah’s Prophet as his means to Allah; (then he said): Let him ask the Prophet for his intercession and say: O Messenger of Allah, I am asking you for your intercession; O Messenger of Allah, I am using you as my means to Allah.

It cannot be clearer that Albani is therefore innovating in:a) claiming that tawassul is no longer made by asking for the Prophet’s du`a after he left dunya
;b) claiming that tawassul is not made through the Prophet’s person or status.

Quote:

Albani Said

That in the du’aa which Allaahs Messenger (SAW) taught him to say occurs, ‘O Allaah accept him as a supplicant [intercessor] for me’, and it is impossible to take this to mean tawassul by his (SAW) person, or his status, or his right, since the meaning is, ‘O Allaah accept his (SAW) supplication for You to restore my sight.’[Albani, Tawassul: Its Types and Rulings]


The complete words of the du`a are as follows:
“O Allah I ask you and turn to you by means of your Prophet Muhammad, the Prophet of Mercy. O Muhammad I turn by means of you to my Lord in this need of mine, so that it may be fulfilled for me, O Allah make him my intercessor (shaffi`hu fiyya).”

Therefore the du`a contains the following steps:

- Call and request to Allah stating that one uses the Prophet as means;- Call to the Prophet stating that one uses him as means to Allah;

- Call and request to Allah to make the Prophet one’s intercessor.

This proves:

- that one may ask for the Prophet’s intercession in this life;

- that one takes for granted that the Prophet’s intercession is accepted;- that one does not take for granted that his intercession is granted;

- and that such intercession is “by means of him,” period.

Quote:

Albani said

And shafaa’ah [the arabic word used in the hadeeth] in the language means: du’aa [supplication], and this is what is meant for the Shafaa’ah which is established for him (SAW) and for the other Prophets and the pious on the Day of Ressurrection.[Albani, Tawassul: Its Types and Rulings]


Neither is the hadith taking place on the Day of Resurrection, nor is this hadith primarily about the Prophet’s blessed shafa`a, which is explained in countless other ayats and ahadith,
but about tawassul through the Prophet, which is the modality and language of asking for his shafa`a here and now. Albani is trying to make one and the same thing of tawassul and shafa`a, and furthermore he is trying to make the language say other than what it states explicitly.

Quote:
Albani than SaysAnd this shows that shafaa’ah is more particular then du’aa since it will only occur if there are two people seeking a matter, so that one of them is a supplicant for the other, as opposed to a single person seeking something who does not have anyone else to supplicate for him.In Lisaan ul-Arab it says, ‘shafaa’ah [intercession] is the intercessor’s speaking to a king about a need which he is requesting for someone else, and the intercessor is the one seeking something for someone else, through whom he intercedes to attain what is desired…’ So it is established by this means also that the tawassulof the blind man wa through his (SAW) du’aa and not his person.
[Albani, Tawassul: Its Types and Rulings]

Again: The hadith is about the asking for the intercession, not the intercession itself. Clearly, the one hoping intercession needs to ask, and the reason he is asking is because of the intercessor’s status. Is this not obvious?

The above impossibility seems axiomatic to Albani perhaps, but to others it is clear that the statement quoted also refers to the phrase: “I ask you and turn to you by means of your Prophet” and so the full meaning is: “Accept my du`a and accept the request that I may make this du`a to you by means of him.” As much as Albani tries to conceal this basic meaning he cannot.

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HADITH NUMBER 4: Intercession of Adam [aleh islam] through Prophet Muhammad [salehalawaalihi wasalam]
[SIZE=4]No the hadith is not fabricated, rather it is Sahih and authenticated by many Imams, on top of that It has come with a different “JAYYID” chain which corraborates the Sanad and Matn together making it even more stronger. Let me first show you proof on the hadith of Adam (a.s) Tawassul which is present in Mustadrak al Hakim.حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو
الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال: قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب
Translation: Narrated `Umar: The Prophet said: “When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: “LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH” I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you.”► Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)
The outstanding authenticationImam al Hakim after narrating it said:هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتابTranslation: This hadith has “SAHIH CHAIN”and it is the first hadith that I have mentioned from Abdur Rahman bin Zayd bin Aslam in this book [Mustadrak (2/651)]Imam al-Hakim (rah) was an outstanding Imam of hadith and he knew well that Abdur Rahman bin Zayd bin Aslam is declared weak by other Imams, so why did he call this report as Sahih? The answer to this is that Imams do not only look at weakness of some narrator in hadith, they also look at Matn of hadith and see If it corresponds to other Sahih even Daeef ahadith, If the Matn is correct then they declare the hadith as Sahih. This is precisely why overwhelming scholars have declared this hadith as Sahih, here are few examples

(2) Sheikh ul Islam, Imam Taqi-ud as-Subki (rah) confirmed Imam al-Hakim’s authentication in his magnificent book ”Shifa’ us-siqam fee ziyarat=al khayr al-anam Page No. 134-135” although he knew well that some scholars had declared Abdur Rahman as weak.
(3) The magnificent Imam of Seerah and Hadith, Imam al-Qadhi Iyaadh (rah) narrated it under Chapter No. 3 of his Ash-Shifa in which he said: “This Chapter is about “SAHIH AND FAMOUS” narrations (الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: “It is said that this hadith explains the verse: ‘And Adam received words from his Lord and He relented towards him’ (2:37)”; he continues to cite another very similar version through al-Ajurri (d. 360).(4) Imam Ibn Jawzi, who was one of the most strict scholars in Jirah wa Tadil, he also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: “(In this book) I do not mix the sound hadith with the false,”
…although he knew of `Abd al-Rahman ibn Zayd’s weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: “When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name”; Ibn al-Jawzi also says in the chapter concerning the Prophet’s superiority over the other Prophets in the same book: “Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned.”
Note: The hadith from Maysira al Fajr (ra) will be mentioned later

(5) Last but not the least, the leading authority for Salafis and their sheikh ul Islam, even he had to accept this hadith as authentic. Ibn Taymiyya elsewhere quotes the other version through Maysara and says regarding it: “These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏.‏ ) [Ibn Taymiyyah in his Fatawa (2/150)]. The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: “This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith”
2nd Sahih Chain of Hadith This Hadith Of Prophet Adam’s (peace be Upon him) is Mention By Imam Hakim in his al-
.
Mustadrak Two Times One is Weak Because of ibn Aslam But he Also Narrated Same
.
With Diiferent Chain Which is Authentic
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Imam Hakim (rah) also narrates:

حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال: أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن.
هذا حديث صحيح الإسناد ولم يخرجاه

.
Translation: Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa, believe in Muhammad (salallaho alaihi wasalam), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (salallaho alaihi wasalam) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still

[Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain


Proof of it Authencity

Tabarani Mu’jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502
.Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim’s authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]

For Scanned page ( Click here)

3rd Sahih Chain of Hadith

Why imams [rah] accept this hadith to be “SAHIH” or “HASAN” [sound]is because another hadith having Strong Chain and Sahih narrators is there as well.

Another chain which is absolutely SAHIH and has all STRONG NARRATORS . So when a Daeef hadith has same wording as strong Hadith it becmes strong as well

The Hadith of Maysara (ra) is the following:

وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت
يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ

Translation: Narrated by Maysara (ra), I asked: “O Messenger of Allah, when were you [first] a Prophet?” He replied: “When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: “Muhammad the Messenger of Allah is the Seal of Prophets” (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ’). Then Allah created the Garden in which He made Adam and Hawwa’ dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that ‘He [Muhammad SAWS] is the liege-lord of all your descendants.‘When Satan deceived them both, they repented and sought intercession to Allah “WITH MY NAME”.”

[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]

Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:

وروى ابن الجوزي بسند جيد لا بأس به

Translation:This hadith is narrated by Ibn Jawzi (rah) and the chain of it is “STRONG WHICH HAS NOTHING WRONG IN IT”

[Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]

Conclusion

Ibn Taymiyyah as shown above said:

فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة

Translation:This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith

[Majmua al Fatawa, 2/150]

This hadith has absolute sahih chain, although other hadith is declaired sahih as well, but when a as some call not sahih hadith has similar wordings to a Sahih hadith as above [Hadith by sahabi Maysara (ra)] it becomes Sahih as well,
,
shaykh `Abd Allah al-Ghumari cited it in Murshid al Ha ir li Bayan Wad Hadith Jabir and said,“its chain is good and strong”
,
while in al-Radd al-Muhkam al-Matin (p. 138-139) he adds:“It is the strongest Companion-corroboration (shâhid) I saw for the hadith of `Abd al-Rahman ibn Zayd”as quoted also by Shaykh Mahmud Mamduh in Raf` al-Minara (p. 248).

Maulana Muhammad ibn Moulana Haroon Abasoomar states:

“The chain of narrators for this Hadith is totally different from the previous one.Hafiz ibn Hajar Asqalani [ra] has statedconcerning a completely different narration which has the very same chain of narrators,[nany] that this chain of narrators is strong.

(al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie)”

The student of Imam al-Suyuti: Imam Muhammad ibn Yusuf al-Salihi, who died in the year 942 AH, has mentioned in his multi-volume Sira work known as: Subul al-Hadi wal Rashhad,

Narration is :

وروى ابن الجوزيبسند جيد لا بأس به، عن ميسرة رضي الله تعالى عنه قال : قلت يا رسول الله ، متى كنت نبيا ؟ قال : لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات وخلق العرش كتب على ساق العرش : محمد رسول الله خاتم الأنبياء . وخلق الله تعالى الجنة التي أسكنها آدم وحواء ، فكتب اسمي على الأوراق والأبواب والقباب والخيام ، وآدم بين الروح والجسد ، فلما أحياه الله تعالى نظر إلى العرش فرأى اسمي ، فأخبره الله تعالى أنه سيد ولدك . فلما غرهما الشيطان تابا واستشفعا باسمي إليه

The crucial point is highlighted in red above, where Imam al-Salihi declared the chain of transmission to be:.“Jayyid La Ba’sa bihi” [ “Good and there is no harm in it.]

And all narrators of this hadith are Thiqa or Sahih

this hadith is transmitted through several chains, some are little weak and others are Sahih and some are hasan, what some deviants do is to just quote those having weak chains and misguide others like this so be careful.

Wahabi sheikh ul islam ibn Taymiyyah accepted meaning of hadith as well

Complete refutation of Ibn Taymiyyah criticism of this hadith[ not meaning which he accepted ]is here. .,http://www.sunnah.org/fiqh/ibntay11.html

Wahabi [pseudo salafi ] sheikh ul Islam Ibn Taymiyyah accepted meaning
Now coming to ibn taymiyyah he evenn accepted the meaning of hadith
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Explaining the hadiths Allah says ” Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe,
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IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith,

ويمكن أن يفسر بوجه صحيح كقوله. (سخر لكم ما في السماوات وما في الأرض) وقوله: (وسخر لكم الفلك لتجري في البحر بأمره وسخر لكم الأنهار وسخر لكم الشمس والقمر دائبين وسخر لكم الليل والنهار وآتاكم من كل ما سألتموه وإن تعدوا نعمة الله لا تحصوها) وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم ومعلوم أن لله فيها حكما عظيمة غير ذلك [ص: 97 ] وأعظم من ذلك ولكن يبين لبني آدم ما فيها من المنفعة وما أسبغ عليهم من النعمة. فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا لا يقتضي أن لا يكون فيه حكم أخرى عظيمة بل يقتضي إذا كان أفضل صالحي بني آدم محمد وكانت خلقته غاية مطلوبة وحكمة بالغة مقصودة [أعظم] من غيره صار تمام الخلق ونهاية الكمال حصل بمحمد صلى اله عليه وسلم. والله خلق السموات والأرض وما بينهما في ستة أيام وكان آخر الخلق يوم الجمعة وفيه خلق آدم وهو آخر ما خلق خلق يوم الجمعة بعد العصر في آخر يوم الجمعة. وسيد ولد آدم هو محمد صلى اله عليه وسلم – آدم فمن دونه تحت لوائه – قال صلى اله عليه وسلم (إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته) أي كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها [ص: 98 ] وهو الجامع لما فيها وفاضله هو فاضل المخلوقات مطلقا ومحمد إنسان هذا العين، وقطب هذه الرحى وأقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات فما ينكر أن يقال: إنه لأجله خلقت جميعها وإنه لولاه لما خلقت فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة قبل ذلك.

Explaining the hadithsAllah says ” Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe,IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith,“And it is possible to interpret [it] with a sound meaning,like His statement ([Allah ] has made what is in the heavens and what is in the earth subservient to you), and His statement (And [He] has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you. And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day. And He gives you of all that you ask Him; and if you count Allah ’s favors, you will not be able to number them)as well as other such verses that make it clear that [Allah ] created all of creation for the sake of the children of Adam. ,It is well known that Allah has a great authority over it besides [what we have mentioned about] it and a vastly greater [one], but He [has stated this to] let the children of Adam know what is in it for their benefit, and how perfect are His blessings upon them.“…Since the best of the righteous ones from the children of Adam {A} is Muhammad {S}, creating him was a desirable end of deep-seated purposeful wisdom, more so than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad…

of creation and the fulfilment of perfection was attained with Muhammad…

“…The best of the children of Adam is Muhammad {S} – Adam and his children being under his banner.
He {S} said: “Truly, I was written as the Seal of the Prophets with Allah , when Adam was being kneaded in his clay”,that is, my prophethood was decreed and manifested when Adam was created before the breathing of the Spirit into him, just as Allah decrees the sustenance, lifespan, deeds and misery or happiness of the person, when He creates the embryo [but] before the breathing of the spirit in it.
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“Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely,
then Muhammad being the light of the eye, the axis of the mill,and the distributor to the collective–is as it were the ultimate purpose from amongst all the purposes of creation.Thus it cannot be rejected if it is said “Due to him all of this was created”, or that “Were it not for him, all this would not have been created”.So if this statement and others like it are thus explained according to what the Book and the Sunna indicate,
it is acceptable.

HADITH NUMBER 5: Intercession of Ibn Umar [ra] by saying “YA Muhammad” during distress

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Rewnowned Sahabi (ra) ibn e Umar(ra)
intercession After Prophet (saleh ala waalihi wasalam) death
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Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar Rahman ibn Sa’d, who said:

Ibn Umar had numbness in his leg, whereupon a man said to him:

“Remember the most beloved of people to you”, so he said: “Ya Muhammad”

Imam al-Bukhari in Adab al-Mufrad (Hadith No. 964):

Scanned image
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Substantiating this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his “Naseem-ur Riyaaz” a commentary of the “Shifa” by Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established practice of the people of Medina Shareef to proclaim “Ya Muhammadah” in times of difficulty and anxiety.

Now on this hadith some ignorants claim thats it

Weak although Imam Bukhari [rah] recorded it in chapter of when leg becomes numb
,
They usually criticize two narrators, Ibn Ishaq and Imam Sufyan ath-Thawri (rah)
,

Quote:
WAHABIS SAY
,in some makhtoot of adab wal mufrad and narrations the word YA does’nt exist
only Muhammad exist
see thisقال: حدثنا أبو نعيم قال: حدثنا سفيان عن أبي إسحاق عن عبد الرحمن بن سعد قال:خدرت رجل ابن عمر، فقال له رجل: أذكر أحب الناس إليك فقال: محمد.
Here only Muhammad Exist
الأدب المفرد” (964) Nuskha of misar and its even not in the nuskha of sangla hill india
2ndly
abu ishaaq in the chain is mudallis and he is narrating from (un)
abu ishaq is mudallis (tabqat ul mudalliseen)
and if mudallis narrate from (un) then he is not acceptable
قال ابن معين: سمع منه ابن عيينة بعدما تغير.
Ibn e moieen said ibn e uyuniya said taghaiyur ka shikar ho gya tha

Refuting Forgery that Ya Muhammad [saw] is not present
,

. In the printed edition of the Adab al-Mufrad by Samir al-Zuhayri (who utilised al-Albani’s gradings from his edition) it does have the “Ya” included.

The “Ya” Muhammad portion is also found in the Arabic text of the English printed edition by Yusuf Talal DeLorenzo (p. 414, no. 967) –but he left the “Ya” untranslated
,

Another narration with “Ya Muhammad” in its wording is also recorded by i) Ali ibn al Ja’d in his Musnad (no. 2539, see also Tahdhib al-Kamal of al-Mizzi and Tabaqat ibn Sa’d below) as follows:
,

وبه عن أبي إسحاق ، عن عبد الرحمن بن سعد قال : كنت عند عبد الله بن عمر فخدرت رجله فقلت له : يا أبا عبد الرحمن ، ما لرجلك ؟ قال : ” اجتمع عصبها من هاهنا ، قلت : ادع أحب الناس إليك ، قال : يا محمد ، فانبسطت
,
ii) Ibn al-Sunni in his Amal wal yaum wal Layla (no. 171):

أخبرني أحمد بن الحسن الصوفي ، حدثنا علي بن الجعد ، ثنا زهير ، عن أبي إسحاق ، عن عبد الرحمن بن سعد ، قال : ” كنت عند ابن عمر ، فخدرت رجله ، فقلت : يا أبا عبد الرحمن ، ما لرجلك ؟ قال : اجتمع عصبها من هاهنا . قلت : ادع أحب الناس إليك . فقال : يا محمد . فانبسطت “
.
This clearly show that some groups are doing forgery scanned page
The first 2 routes which are in number 167 and 169 are weaker in the sanad than that of al-Bukhari’s Adab al-Mufrad but for Asim all of these variations proved that the wording “Ya Muhammad” was used, Allah o akbar
,

In the 4 chains presented to date, all of them contain Abu Ishaq al-Sabii and he has narrated to 4 different students:

► Sufyan (as in Adab al-Mufrad and Ibn Sa’d’s Tabaqat)
► Zuhayr ibn Mu’awiya (as in Tabaqat of Ibn Sa’d)
►Isra’il ibn Yunus (as in Ibn al Sunni)
►Abu Bakr ibn Ayyash (as in ibn al-Sunni)
,

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Refuting from Ibn Taymiyyah on Ya Muhammad (saw) issue
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

Asim’s sheikh ul islam Ibn Taymiyya also mention one version of it in his short work called Kalim al-Tayyib and his student the Hafiz of hadith in his age – al-Mizzi also mentioned it in his Tahdhib al-Kamal with his sanad as mentioned earlier.
,
Note that :Ibn Taymiyya or Al mizzi did not attack the story or its implications, let alone object to the Isnad’s authenticity.
,
What Ibn taymiyah mentioned
,
فصل في الرجل إذا خدرت
236 عن الهيثم بن حنش قال :
كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل : اذكر أحب الناس إليك فقال : يا محمد فكأنما نشط من عقال .
,

[version from Ibn al-Sunni (no. 169), Ibn Taymiyya mentioned in his Kalim al-Tayyeb ]
More proofs on Authenticity of “YA Muhammad word” now refuting on authenticity of “YA” Muhammad matn
,
Ibn Hajar deduced from Ibn Hibban and Nasa’i’s tawthiq in his Taqrib al-Tahdhib:


[ 3877 ] عبد الرحمن بن سعد القرشي مولى بن عمر كوفي وثقه النسائي من الثالثة بخ
.

the narration in al-Bukhari’s Adab al-Mufrad (similar sanad in Tabaqat ibn Sa’d) appears to be Sahih, and its matn has come in close wording via other routes which contain some forms of weakness as recorded by Ibn al-Sunni in his Amal wal Yaum wal Layla as follows:
,

No. 167
حدثني محمد بن إبراهيم الأنماطي ، وعمرو بن الجنيد بن عيسى ، قالا : ثنا محمد بن خداش ، ثنا أبو بكر بن عياش ، ثنا أبو إسحاق السبيعي ، عن أبي شعبة ، قال : كنت أمشي مع ابن عمر رضي الله عنهما ، فخدرت رجله ، فجلس ، فقال له رجل : اذكر أحب الناس إليك . فقال : ” يا محمداه فقام فمشى

Number 169

حدثنا محمد بن خالد بن محمد البرذعي ، ثنا حاجب بن سليمان ، ثنامحمد بن مصعب ، ثنا إسرائيل ، عن أبي إسحاق ، عن الهيثم بن حنش ، قال : كنا عند عبد الله بن عمر رضي الله عنهما ، فخدرت رجله ، فقال له رجل : ” اذكر أحب الناس إليك . فقال : يا محمد صلى الله عليه وسلم . قال : فقام فكأنما نشط من عقال
.

No. 171

أخبرني أحمد بن الحسن الصوفي ، حدثنا علي بن الجعد ، ثنا زهير ، عن أبي إسحاق ، عن عبد الرحمن بن سعد ، قال : ” كنت عند ابن عمر ، فخدرت رجله ، فقلت : يا أبا عبد الرحمن ، ما لرجلك ؟ قال : اجتمع عصبها من هاهنا . قلت : ادع أحب الناس إليك . فقال : يا محمد . فانبسطت “

The Tabaqat of ibn Sad (number 4776) also mentions it as pointed out earlier:

قال : أخبرنا الفضل بن دكين ، قال : حدثنا سفيان ، وزهير بن معاوية ، عن أبي إسحاق ، عن عبد الرحمن بن سعد ، قال : كنت عند ابن عمر فخدرت رجله , فقلت : يا أبا عبد الرحمن ما لرجلك ؟ قال : اجتمع عصبها من هاهنا – هذا في حديث زهير وحده – قال : قلت : ادع أحب الناس إليك , قال : يا محمد

Refuting Stupid claim on Abu Ishaq , Narrator of Sahih Bukhari and Sahih Muslim

Refuting Stupid claim on Abu Ishaq , Narrator of Sahih Bukhari and Sahih Muslim
,

There is no proof that Zuhayr transmitted from Abu Ishaq any confused wordings here as he is also supported by one of the two Sufyan’s with identical wording.
Also, this route of Zuhayr from Abu Ishaq is in Sahih al-Bukhari and Muslim.

According to this logic even hadiths of Sahih bukhari and Sahih muslim should be Weak , Except Albani shahib no one has the Art to declare Bukhari and Muslim Daeef :


Examples:

In Sahih al-Bukhari:

صحيح البخاري، الجزء الثاني >> 60 – كتاب الجهاد والسير >> 96 – باب: من صف أصحابه عند الهزيمة، ونزل عن دابته واستنصر.

2772 – حدثنا عمرو بن خالد: حدثنا زهير : حدثنا أبو إسحاق قال: سمعت البراء وسأله رجل:
أكنتم فررتم يا أبا عمارة يوم حنين؟ قال: لا والله، ما ولى رسول الله صلى الله عليه وسلم، ولكنه خرج شبان أصحابه وأخفاؤهم حسرا ليس بسلاح، فأتوا قوما رماة، جمع هوازن وبني نصر، ما يكاد يسقط لهم سهم، فرشقوهم رشقا ما يكادون يخطئون، فأقبلوا هنالك إلى النبي صلى الله عليه وسلم وهو على بغلته البيضاء، وابن عمه أبو سفيان بن الحارث بن عبد المطلب يقود به، فنزل واستنصر، ثم قال: (أنا النبي لا كذب، أنا ابن عبد المطلب). ثم صف أصحابه
,
, again from Sahih bukhari
,
3419 – حدثنا محمد بن يوسف: حدثنا أحمد بن زيد بن إبراهيم، أبو الحسن الحزاني: حدثنا زهير بن معاوية : حدثنا أبو إسحاق : سمعت البراء ابن عازب يقول:
جاء أبو بكر رضي الله عنه إلى أبي في منزله، فاشترى منه رحلا، فقال لعازب: ابعث ابنك يحمله معي، قال: فحملته معه، وخرج أبي ينتقد ثمنه، فقال له أبي: يا أبا بكر، حدثني كيف صنعتما حين سريت مع رسول الله صلى الله عليه وسلم، قال: نعم، أسرينا ليلتنا ومن الغد، حتى قام قائم الظهيرة وخلا الطريق لا يمر فيه أحد، فرفعت لنا صخرة طويلة لها ظل، لم تأت عليه الشمس، فنزلنا عنده، وسويت للنبي صلى الله عليه وسلم مكانا بيدي

Arabic continues …. ^^ will not mention that
,
,

Proof from Sahih Muslim:

صحيح مسلم.
الجزء الأول >> 6 – كتاب صلاة المسافرين وقصرها >> (2) باب قصر الصلاة بمنى

21 – (696) حدثنا أحمد بن عبدالله بن يونس. حدثنا زهير . حدثنا أبو إسحاق . حدثني حارثة بن وهب الخزاعي؛ قال:
صليت خلف رسول الله صلى الله عليه وسلم بمنى، والناس أكثر ما كانوا، فصلى ركعتين في حجة الوداع.
(قال مسلم): حارثة بن وهب الخزاعي، هو أخو عبيدالله بن عمر بن الخطاب، لأمه
,

,Isra’il is the grandson of Abu Ishaq al-Sabii and ibn Hajar said in al-Taqreeb al-Tahdhib about him:

[ 401 ] إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني أبو يوسف الكوفي ثقة تكلم فيه بلا حجة من السابعة مات سنة ستين وقيل بعدها ع

He is thus Thiqa though some spoke about him without any Hujja and his narrations are in the Sihah Sitta also. One can find Isra’il’s narrations from Abu Ishaq in Sahih al-Bukhari and Muslim.Examples from Sahih al-Bukhari:
,
Note, in these examples the narrator – Abu Ishaq al-Sabi’i also reported from his Shaykh via use of an-ana.Examples from Sahih bukhari
,
الجزء الأول >> 3 – كتاب العلم. >> 48 – باب: من ترك بعض الاختيار، مخافة أن يقصر فهم بعض الناس عنه، فيقعوا في أشد منه.

126 – حدثنا عبيد الله بن موسى، عن إسرائيل ، عن أبي إسحاق ، عن الأسود قال: قال لي ابن الزبير:
كانت عائشة تسر إليك كثيرا، فما حدثتك في الكعبة؟ قلت: قالت لي: قال النبي صلى الله عليه وسلم: (يا عائشة لولا قومك حديث عهدهم – قال ابن الزبير – بكفر، لنقضت الكعبة، فجعلت لها بابين: باب يدخل الناس وباب يخرجون). ففعله ابن الزبير.

(3741) – حدثنا عبد الله بن رجاء: حدثنا إسرائيل ، عن أبي إسحاق ، عن البراء قال: كنا أصحاب محمد صلى الله عليه وسلم نتحدث:
أن عدة أصحاب بدر على عدة أصحاب طالوت الذين جاوزوا معه النهر، ولم يجاوز معه إلا مؤمن، بضعة عشر وثلاثمائة.

(3352) – حدثنا عبد الله بن رجاء: حدثنا إسرائيل ، عن أبي إسحاق ، عن وهب أبي جحيفة السوائي قال:
رأيت النبي صلى الله عليه وسلم، ورأيت بياضا من تحت شفته السفلى، العنفقة


example of Example in Sahih Muslim:

صحيح مسلم. الجزء الرابع. >> 53 – كتاب الزهد والرقائق >> 19 – باب في حديث الهجرة. ويقال له: حديث الرحل

75-م – (2009) وحدثنيه زهير بن حرب. حدثنا عثمان بن عمر. ح وحدثناه إسحاق بن إبراهيم. أخبرنا النضر بن شميل. كلاهما عن إسرائيل ، عن أبي إسحاق ، عن البراء. قال:
اشترى أبو بكر من أبي رحلا بثلاثة عشر درهما. وساق الحديث. بمعنى حديث زهير عن أبي إسحاق . وقال في حديثه، من رواية عثمان بن عمر: فلما دنا دعا عليه رسول الله صلى الله عليه وسلم. فساخ فرسه في الأرض إلى بطنه. ووثب عنه. وقال: يا محمد! قد علمت أن هذا عملك. فادع الله أن يخلصني مما أنا فيه. ولك علي لأعمين على من ورائي. وهذه كنانتي. فخذ سهما منها. فإنك ستمر على إبلي وغلماني بمكان كذا وكذا. فخذ منها حاجتك. قال “لا حاجة لي في إبلك” فقدمنا المدينة ليلا. فتنازعوا أيهم ينزل عليه رسول الله صلى الله عليه وسلم. فقال “أنزل على بني النجار، أخوال عبدالمطلب، أكرمهم بذلك” فصعد الرجال والنساء فوق البيوت. وتفرق الغلمان والخدم في الطرق. ينادون: يا محمد! يا رسول الله! يا محمد! يا رسول الله
,
Ibn Hajar said in al-Taqreeb al-Tahdhib about Abu Ishaq:

[ 5065 ] عمرو بن عبد الله بن عبيد ويقال علي ويقال بن أبي شعيرة الهمداني أبو إسحاق السبيعي بفتح المهملة وكسر الموحدة ثقة مكثر عابد من الثالثة اختلط بأخرة مات سنة تسع وعشرين ومائة وقيل قبل ذلك ع
,
This shows that Abu Ishaq is Thiqa, his narrations are in the Sihah Sitta though he deteriorated in memory at the end of his days.
,
although there is no proof that this hadith was transmitted when memory loss was going on , A useless Jirrah on imams as usual as people do just to support their aqeeda
,
The notice above from the Tahdhib al-Tahdhib mentions that amongst those who took from Abu Ishaq include:

Sufyan al-Thawri

Sufyan ibn Uyayna

Isra’il ibn Yunus

Zuhayr ibn Mu’awiya


A Jahil objecting on Sahih bukhari by making “an-ana” issue here

,
Some Jahil objected that Abu Ishaq al-Sabi’i was a Mudallis and when ever he used an-ana from the Shaykh he claimed to report from his narrations are not acceptable.
,
Indeed, there does not seem to be any proof that an-ana utilised by Abu Ishaq leads to an automatic illa (hidden defect in the sanad)being raised for every single chain he used an-ana to transmit his narrations for.

,
so there is no specific proof that any hadith scholar accused Abu Ishaq of committing tadlees when reporting from the next narrator(Abdar Rahman ibn Sa’d) as in al-Bukhari’s version from the Adab al-Mufrad.

Rather, there are a number of examples where Abu Ishaq used an-ana to transmit from the next narrator in the sanad in Sahih al-Bukhari and Sahih Muslim. Allah o Akbar,
,


Examples of Abu Ishaq performing an-ana from a Shaykh in Sahih al-Bukhari

See how Imam al-Bukhari also accepted some narrations where one of the two Sufyan’s transmitted from Abu Ishaq by an-ana and then Abu Ishaq did an-ana when reporting from his Shaykh
,,
Example of Sahih Bukhari refuting fabricated claim
,
، الجزء الأول >> 2 – كتاب الإيمان. >> 29 – باب: الصلاة من الإيمان.

40 – حدثنا عمرو بن خالد قال: حدثنا زهير قال: حدثنا أبو إسحاق، عن البراء، أن النبي صلى الله عليه وسلم:

كان أول ما قدم المدينة نزل على أجداده، أو قال أخواله من الأنصار، وأنه صلى قبل بيت المقدس ستة عشر شهرا، أو سبعة شهرا، وكان يعجبه أن تكون قبلته قبل البيت، وأنه صلى أول صلاة صلاها


Examples of Abu Ishaq performing an-ana from a Shaykh in Sahih al-Bukhari

See how Imam al-Bukhari also accepted some narrations where one of the two Sufyan’s transmitted from Abu Ishaq by an-ana and then Abu Ishaq did an-ana when reporting from his Shaykh
, Example of Sahih bukhari
,

الجزء الثاني >> 59 – كتاب الوصايا. >> 1 – باب: الوصايا، وقول النبي صلى الله عليه وسلم: (وصية الرجل مكتوبة عنده)

2588 – حدثنا إبراهيم بن الحارث: حدثنا يحيى بن أبي بكير: حدثنا زهير بن معاوية الجعفي: حدثنا أبو إسحاق، عن عمرو بن الحارث،

ختن رسول الله صلى الله عليه وسلم، أخي جويرية بنت الحارث، قال: ما ترك رسول الله صلى الله عليه وسلم عند موته درهما، ولا دينارا، ولا عبدا، ولا أمة، ولا شيئا، إلا بغلته البيضاء، وسلاحه، وأرضا جعلها صدقة.

,
Another example from Bukhari refuting Asim
,

الجزء الثاني >> 60 – كتاب الجهاد والسير >> 32 – باب: الصبر عند القتال.

2678 – حدثنا عبد الله بن محمد: حدثنا معاوية بن عمرو: حدثنا أبو إسحاق، عن موسى بن عقبة، عن سالم أبي النضر: أن عبد الله بن أبي أوفى كتب، فقرأته:

إن رسول الله صلى الله عليه وسلم قال: (إذا لقيتموهم فاصبروا
,
Another example from Bukhari refuting on an-ana issue
,
,

الجزء الثاني >> 60 – كتاب الجهاد والسير >> 85 – باب: من لم ير كسر السلاح عند الموت.

2755 – حدثنا عمرو بن عباس: حدثنا عبد الرحمن، عن سفيان، عن أبي إسحاق، عن عمرو بن الحارث قال:

ما ترك النبي صلى الله عليه وسلم إلا سلاحه، وبغلة بيضاء، وأرضا جعلها صدقة.

next
,
صحيح البخاري، الجزء الثاني >> 60 – كتاب الجهاد والسير >> 97 – باب: الدعاء على المشركين بالهزيمة والزلزلة.

2776 – حدثنا عبد الله بن أبي شيبة: حدثنا جعفر بن عون: حدثنا سفيان، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله رضي الله

عنه قال:

كان النبي صلى الله عليه وسلم يصلي في ظل الكعبة، فقال أبو جهل وناس من قريش، ونحرت جزور بناحية مكة، فأرسلوا فجاؤوا من سلاها وطرحوه عليه، فجاءت فاطمة فألقته عنه، فقال: (اللهم عليك بقريش، اللهم عليك بقريش، اللهم عليك بقريش). لأبي جهل بن هشام، وعتبة بن ربيعة، وشيبة بن ربيعة، والوليد بن عتبة، وأبي بن خلف، وعقبة بن أبي معيط. قال عبد الله: فلقد رأيتهم في قليب بدر قتلى. قال أبو إسحاق: ونسيت السابع. وقال يوسف بن إسحاق، عن أبي إسحاق: أمية بن خلف. وقال شعبة: أمية أو أبي. والصحيح أمية.

next
صحيح البخاري

الجزء الثاني >> 66 – كتاب فضائل الصحابة >> 56 – باب: أيام الجاهلية.

3626 – حدثني عمرو بن عباس: حدثنا عبد الرحمن: حدثنا سفيان، عن أبي إسحاق، عن عمرو بن ميمون قال:

قال عمر رضي الله عنه: إن المشركين كانوا لا يفيضون من جمع حتى تشرق الشمس على ثبير، فخالفهم النبي صلى الله عليه وسلم فأفاض قبل أن تطلع الشمس.

Examples in Sahih Muslim where Zuhayr or Sufyan reported by an-ana from Abu Ishaq and then Abu Ishaq reporting with an-ana from his Shaykh
,
Sahih muslim refutes Jahils claim
,
الجزء الثاني >> 12 – كتاب الزكاة. >> (20) باب الحث على الصدقة ولو بشق تمرة أو كلمة طيبة، وأنها حجاب من النار

66- (1016) حدثنا عون بن سلام الكوفي. حدثنا زهير بن معاوية الجعفي عن أبي إسحاق، عنعبدالله بن معقل، عن عدي بن حاتم ؛ قال: سمعت النبي صلى الله عليه وسلم يقول:
“من استطاع منكم أن يستتر من النار ولو بشق تمرة، فليفعل”.

[ش (بشق) الشق بكسر الشين، نصفها وجانبها].

صحيح مسلم. الجزء الثالث >> 32 – كتاب الجهاد والسير >> 49 – باب عدد غزوات النبي صلى الله عليه وسلم

144 – (1254) وحدثنا أبو بكر بن أبي شيبة. حدثنا يحيى بن آدم. حدثنا زهير عن أبي إسحاق، عن زيد بن أرقم، سمعه منه؛

أن رسول الله صلى الله عليه وسلم غزا تسع عشرة غزوة. وحج بعد ما هاجر حجة لم يحج غيرها. حجة الوداع

صحيح مسلم. الجزء الرابع. >> 44 – كتاب فضائل الصحابة رضي الله تعالى عنهم >> 1 – باب من فضائل أبي بكر الصديق، رضي الله عنه

5 – (2383) حدثنا محمد بن المثنى وابن بشار قالا: حدثنا عبدالرحمن. حدثني سفيان عن أبي إسحاق، عن أبي الأحوص، عن عبدالله. ح وحدثنا عبد بن حميد. أخبرنا جعفر بن عون. أخبرنا أبو عميس عن ابن أبي مليكة، عن عبدالله. قال:
قال رسول الله صلى الله عليه وسلم “لو كنت متخذا خليلا لاتخذت ابن أبي قحافة خليلا”.
,
Don’t ask for more proofs from Bukhari or Muslim on an-ana issue, I can show alot more but am tired


another prove from Sahih muslim refuting Jahil on An-ana

,

الجزء الرابع. >> 48 – كتاب الذكر والدعاء والتوبة والاستغفار >> 18 – باب التعوذ من شر ما عمل، ومن شر ما لم يعمل
72-م – (2721) وحدثنا ابن المثنى وابن بشار. قالا: حدثنا عبدالرحمن عن سفيان، عن أبي إسحاق، بهذا الإسناد، مثله. غير أن ابن المثنى قال في روايته “والعفة”.
,

Jahil should note that the last narrator in the sanad of al-Bukhari’s Adab al-Mufrad is Abdar Rahman ibn Sa’d who was a free slave of Ibn Umar (ra) based in Kufa.
,

In the Tahdhib alKamal of al Mizzi (volume number 17) under his biography the very narration under analysis is mentioned via the route of Ali ibn al-Ja’d from Zuhayr from Abu Ishaq, as well as mentioning that it is also from the route of Abu Nu’aym from Sufyan from Abu Ishaq as is found in Adab al-Mufrad of al-Bukhari in an abridged form.

,
let me show the Jahil what Al-Mizzi mentioned:
,

[ 3832 ] بخ عبد الرحمن بن سعد القرشي العدوي مولى بن عمر كوفي روى عن أخيه عبد الله بن سعد ومولاه عبد الله بن عمر بخ روى عنه حماد بن أبي سليمان وأبو شيبة عبد الرحمن بن إسحاق الكوفي ومنصور بن المعتمر وأبو إسحاق السبيعي بخ ذكره بن حبان في كتاب الثقات روى له البخاري في كتاب الأدب حديثا واحدا موقوفا وقد وقع لنا عاليا عنه أخبرنا به أبو الحسن بن البخاري وزينب بنت مكي قالا أخبرنا أبو حفص بن طبرزد قال أخبرنا الحافظ أبو البركات الأنماطي قال أخبرنا أبو محمد الصريفيني قال أخبرنا أبو القاسم بن حبابة قال أخبرنا عبد الله بن محمد البغوي قال حدثنا علي بن الجعد قال أخبرنا زهير عن أبي إسحاق عن عبد الرحمن بن سعد قال كنت عند عبد الله بن عمر فخدرت رجله فقلت له يا أبا عبد الرحمن ما لرجلك قال اجتمع عصبها من ها هنا قال قلت ادع أحب الناس إليك فقال يا محمد فانبسطت رواه عن أبي نعيم عن سفيان عن أبي إسحاق مختصرا

Ibn Hajar mentioned the about Abdar Rahman ibn Sa’d in his Tahdhib al-Tahdhib (vol. 6. that
Abdar Rahman ibn Sa’d is Thiqa as Ibn Hajar deduced from Ibn Hibban and Nasa’i’s tawthiq in his Taqrib al-Tahdhib:

Replying the Jahil on Sufyan Thawri [rah]
,

regarding Sufyan Thawri as mudalis as he calls him everywhere
lets see what Wahabi scholars [your ulemas] say about it
,
wahabi scholars themselves accepted themselves accept ahadith with “UN” of Mudaliseen to suit their desires

,
Yahya Gondalvi writes:

سفيان الثورى الام المشهور الفقيه العابد الحافظ الكبير وصفه النسائى وغير بالتدليس وقال البخارى ما اقل تدليسه

Imam Sufyan ath-Thawri (rah) was a famous Faqih, Aabid, “Hafidh ul-Kabeer” Imam Nasai and others said: that he was Mudalis but Imam Bukhari said: His Tadlees is “VERY LITTLE”

,
Imam al-Hafidh Ibn Hajr al Asqalani (rah) has classified Mudaliseen into 5 categories and he has kept Sufyan Thawri (rah) in the second category and he has himself clarified about 2nd category of Mudaliseen, he said:

,

الثانية من احتمل الائمة تدليس واخرجواله فى الصحيح لامامته وقلة تدليسه فى جنب ماروى كالثورى اوكان لايدلس الاعن ثقه كابن عيينه

The second category of Mudaliseen have been “ACCEPTED BY SCHOLARS AS THEIR AHADITH ARE TAKEN IN CATEGORY OF SAHIH BECAUSE OF THEIR LITTLE TADLEES, FOR EXAMPLE SUFYAN THAWRI (RAH)”

In this category the narrators have done tadlees from “THIQA” narrators just like Imam Ibn Uyaynah (rah) did.

It is clear from this Usooli discussion made by Imam Ibn Hajr al Asqalani (rah) that Sufyan Thawri was Mudalis but his Tadlees was “NOT HARMFUL WHICH WOULD EFFECT THE CREDIBILITY OF HADITH” so the Hadith cannot be rejected because of this Tadlis

-End Quote – [From Wahabi Reference Yahya Gondalvi in Aameen bil Jahr, Page No. 25-26]

,

same rule applies on abu ishaq [rah]
Replying the Jahil on Sufyan Thawri [rah]
,
Sheikh ul Islam Imam Ibn Hajr al Asqalani (rah) beautifully clarifies about this “Ameer ul momineen fil hadith Sufyan Thawri (rah)”:
,

وما اشاء شيخاص اطلاق تخريج اصحاب الصحيح لطائفة منهم حيث جعل منهم قسما احتمل الائمة تدليسه وخرجو اله فى الصحيح لا مامته و قلة تدليسه فى جنب ماروى كالثورى يتزل على هزا لايسما وقد جعل من هزا القسم من كان لا يدلس الا عن ثقة كا بن عينية

,: This has been pointed out by Sheikh (Ibn Hajr al-Asqalani) that Ashaab us-Sahih have narrated “FROM JAMAAT OF MUDALISEEN”and they have categorized those Mudaliseen as those who are “ACCEPTED BY IMAMS OF HADITH” and they have taken them in their Sahih because of their “LITTLE TADLEES” in this comparison Imam Sufyan Thawri should be considered..
(i.e. equal and better than those narrators)” this includes those Mudaliseen who did not narrate from other than Thiqa such as Ibn Uyainah
,
[Fath al Mugheeth – Imam Sakhawi (1/177)]

,
Allama Ibn Hazm said: If the Mudallis is “THIQA” then his narration with “UNANA (UN) IS TOTALLY (MUTLAQQAN) ACCEPTED” (i.e. if he narrated from other Thiqa narrator)
, [Ibn Hazm in al-Muhalla Volume No.7, Page No. 419, Al-Ahkaam (6/135)]
,
otherwise even Imam Malik is mentioned in Mudaliseen

Imam Malik was mentioned amongst Mudaliseen [Tabaqat al Mudaliseen by Imam Ibn Hajr (1/29)]

,
If Every Narration of UN is rejected than SAhih Bukhari, Muslim, Malik Mawtta are weak too according to Jahils in Islam

Imam Ibn Salah (rah) writes:
,

وفى الصحيح وغيرهما من الكتب المعتمدة من حديث هزا الضرب كثير جدا كقتاده ، والاعمش ، والسفيانين ، وهشيم بن بشير وغيرهم ، وهزا لان التدليس ليس كنبا وانما هو ضرب من الايهام بلفظ محتمل .
,
In the Sahihayn there are many such ahadith (i.e. with un of mudaliseen), like Qatada, Am’ash, Sufyan al-Thawri, Sufyan bin Uyaina, Hasheem bin Basheer etc…

have narrayed. This is because “TADLEES IS NOT A LIE” rather it is a kind of Ihyam which has to be properly checked [Muqama Ibn Salah, Page No. 75]
,
Khateeb Baghdadi (rah) while further explaining it said:

,
فان كان تدليسا عن ثقه لم يحتج ان يوقف على شئ وقبل منه ، ومن كان يدلس عن غير ثقه لم يقبل منه الحديث ازا ارسله حتى يقول حدثنى فلان اوسمت ، نحن نقبل تدليس ابن عيينه ونظرائه ، لانه يحيل على ملئ ثقه .
,Tadlees is of two kinds, If Tadlis is from a “THIQA NARRATOR” then there is no need to find out more about this matter…
,
and that narration will be “ACCEPTED” however if the person is Ghair Thiqa then such a hadith will not be accepted till he clarifies that who has narrated the hadith (Hadasna) to him or that he heard from Fulan (Samaat).

We consider Tadlees of Ibn Uyainah and people of his worth (Sufyan Thawri) as “ACCEPTABLE” because they narrated from Mustanad Thiqa narrators
,
[Khatib al Baghdadi, Al-Kifayah, Page No. 362]
,
Sheikh ul Islam Imam Ibn Hajr al-Asqalani (rah) writes from the reference of Ibn Daqiq al `Eid (rah):

It is necessary to keep such an (equal) standard according to which “Narrations with Mudaliseen in all books are accepted or narrations with Mudaliseen in all books should be rejected” This distinction between Siha and ghair Siha “CANNOT BE DECLARED AS CORRECT”
,
one reason of this is that such a distinction could only occur when Sahib of Sahih has Marifah of Samaat “AND THIS IS NOT POSSIBLE”because only conjecture is proven, the second reason is that there is Ijma of Sahihayn that all ahadith in Sahiyan are based on Samaat otherwise AHAL AL Ijma will gather on misguidance which is “Impossible” but this kind of Ijma “REQUIRES PROOF” and …
THIS IS VERY DIFFICULT (TO PROVE)” so this Istidlaal cannot be done that reports other than Sahihayn are not correct when they come from Mudaliseen and that it could be said that certain hadith is Sahih on criteria of Muslim
,
[Al-Nukar ‘ala Kitab Ibn al-Salah – Ibn Hajr, Page NO. 635-6]

Sheikh ul Islam Ibn Hajar Asqalani [rah] made categories in this regard and kept Sufyan Thawri (rah) in the second category, he said:
,

الثانية: من أكثر الائمة من إخراج حديثه إما لامامته أو لكونه قليل التدليس في جنب ماروى من الحديث الكثير أو أنه كان لا يدليس إلا عن ثقة

فمن هزا الضرب:

ابراهيم بن أبي يزيد النخعي ، واسماعيل بن أبي خالد ، وبشير بن المهاجر ، والحسن بن زكوان ، والحسن البصري ، والحكم بن عتية ، وحماد بن أسامة
وزكريا بن أبي زايدة ، وسالم بن أبي الجعد ، وسعيد بن أبي عروبة ، وسفيان الثوري ، وسفيان بن عيينة ، وشريك القاضي ، وعبدالله بن عطاء المكي ، وعكرمة بن خالد المخزومي ، ومحمد بن خازم أبو معاوية الضرير ، ومخرمة بن بكير ، ويونس بن عبيد .
,

(In second category) come many Imams (Muhaditheen) whose ahadith have been referenced with UN due to their greatness of their Imamat….
,
Their Tadlees is “VERY LITTLE” very little even though they narrated overwhelming (Katheer) narrations from and this is because their Tadlees is always from “THIQA” narrators.

,
These are the people in this category:
,

1) Ibrahim bin Abi Yazid al-Nakhai (rah)
2) Ismail bin Abi Khalid (rah)
3) Basheer bin al-Mahajir (rah)
4) Al-Hasan bin Zaqwan (rah)
5) Al-Hasan al Basri (rah)

6) Al-Hakim bin Utba (rah)
7) Hammad bin Usama (rah)
8) Zikrayn bin Abi Zaida (rah)
9) Salib bin Abi al-Ja’d (rah)
10) Saeed ibn Abi Urooba (rah)
11) “SUFYAN AL-THAWRI (rah)”
12) “SUFYAN BIN UYAIYNA (rah)”

,
13) Shareek al-Qadhi
14) Abdullah bin Ata al Makki
15) Akrama bin Khalid
16) Muhammd bin Khazim, Abu Muawiya al-Zarar
17) Mukhraba Ibn Bakeer

18) Yunus bin Ubaid

[al-Nukat ‘ala Kitab Ibn al-Salah – Ibn Hajr, Page No. 635-6]

. please note that even great Tabiyeen like Hasan Basri (rah), and great scholars like Sufyan Thawri, Sufyan bin Uyainah, are mentioned .
,
but Alhamdulillah Tadlees of these narrators from Thiqa narrators “IS NOT REJECTED”


conclusion

This hadith recorded by Imam Bukhari [rah] in Adab ul Mufrad is Sahih according to Criteria of Sahih Bukhari And Sahih muslim
,
Any Jahil who does weird criticism to prove such Hadiths weak is a Jahil and should not be consulted for any thing religious. salam
HADITH NUMBER 6: Getting help by intercession [tawassul] by going to Prophet’s (صلّى الله عليه وآله وسلّم) grave during Khilafat of Umar (رضّى الله عنه)

NARRATION OF MALIK AL-DAR


Imam al-Bayhaqi relates with a sound (sahih) chain:

أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.

It is related from Malik al-Dar, `Umar’s treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said:

“O Messenger of Allah, ask for rain for your Community, for verily they have but perished,” after which the Prophet appeared to him in a dream and told him: “Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!”

The man went and told `Umar. The latter said: “O my Lord, I spare no effort except in what escapes my power!””


References

Ibn-e-Abi Sahiba in Al-Musanaf (Vol.6,Page356,Hadith No:32002)

Ibn-e-Abdul Bar in Al-Isteaab (Vol.3, Page1149)

Al-Bahaqi in Dalail-un-Nabu’wa (Vol.8,Page 47)

As-Subaqi in Shifa-as-Saqam (Vol.1,Page 130)

Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1,Page 373)

Al-Hindi in Kanz-ul-Ammal (Vol.8,Page 431)

►Ibn-e-Kathir (by declaring its isnad as Sahih) in Al-Badaya-wan-Nahaya(Vol.5,Page 168)

Imam Al-Asqalani (by declaring its isnad as Sahih) in Al-Asabah(Vol.3, Page 484)

What follows is the original Arabic wording of this hadith of tawassul in Umar ibn al Khattab’s time as cited by various major scholars of Hadith:


From the Musannaf (12/31-32) of ibn Abi Shayba (d. 235 AH)

مُصَنَّفُ ابْنِ أَبِي شَيْبَةَ >> كِتَابُ الْفَضَائِلِ >> مَا ذُكِرَ فِي فَضْلِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ >>
يَا رَبِّ لَا آلُو إِلَّا مَا عَجَزْتُ عَنْهُ *

31380 حدثنا أبو معاوية ، عن الأعمش ، عن أبي صالح ، عن مالك الدار ، قال : وكان خازن عمر على الطعام ، قال : أصاب الناس قحط في زمن عمر ، فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال : يا رسول الله ، استسق لأمتك فإنهم قد هلكوا ، فأتى الرجل في المنام فقيل له : ” ائت عمر فأقرئه السلام ، وأخبره أنكم مستقيمون وقل له : عليك الكيس ، عليك الكيس ” ، فأتى عمر فأخبره فبكى عمر ثم قال : يا رب لا آلو إلا ما عجزت عنه *

From Imam al-Bayhaqi’s Dala’il al-Nubuwwa (7/47)

دَلَائِلُ النُّبُوَّةِ لِلْبَيْهَقِيِّ >> جُمَّاعُ أَبْوَابِ غَزْوَةِ تَبُوكَ >> جُمَّاعُ أَبْوَابِ مَنْ رَأَى فِي مَنَامِهِ شَيْئًا مِنْ آثَارِ نُبُوَّةِ مُحَمَّدٍ >> بَابُ مَا جَاءَ فِي رُؤْيَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي >>
مَا آلُو إِلَّا مَا عَجَزْتُ عَنْهُ *

2974 أخبرنا أبو نصر بن قتادة ، وأبو بكر الفارسي قالا : أخبرنا أبو عمرو بن مطر ، أخبرنا أبو بكر بن علي الذهلي ، أخبرنا يحيى ، أخبرنا أبو معاوية ، عن الأعمش ، عن أبي صالح ، عن مالك قال : أصاب الناس قحط في زمان عمر بن الخطاب ؛ فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال : يا رسول الله , استسق الله لأمتك فإنهم قد هلكوا ؛ فأتاه رسول الله صلى الله عليه وسلم في المنام ؛ فقال ائت عمر فأقرئه السلام ، وأخبره أنكم مسقون . وقل له : عليك الكيس الكيس . فأتى الرجل عمر ، فأخبره ، فبكى عمر ثم قال : يا رب ما آلو إلا ما عجزت عنه *


From al-Irshad fi Ma’rifa Ulama al-Hadith of Hafiz al-Khalili (1/313-314)

الْإِرْشَادُ فِي مَعْرِفَةِ عُلَمَاءِ الْحَدِيثِ لِلْخَلِيلِيِّ >>
مَالِكُ الدَّارِ

مالك الدار مولى عمر بن الخطاب الرعاء عنه : تابعي , قديم , متفق عليه , أثنى عليه التابعون , وليس بكثير الرواية , روى عن أبي بكر الصديق , وعمر , وقد انتسب ولده إلى جبلان ناحية . حدثني محمد بن أحمد بن عبدوس المزكي أبو بكر النيسابوري , حدثنا عبد الله بن محمد بن الحسن الشرقي , حدثنا محمد بن عبد الوهاب قال : قلت لعلي بن عثام العامري الكوفي : لم سمي مالك الدار ؟ فقال : الداري المتطيب . حدثنا محمد بن الحسن بن الفتح , حدثنا عبد الله بن محمد البغوي , حدثنا أبو خيثمة , حدثنا محمد بن خازم الضرير , حدثنا الأعمش , عن أبي صالح , عن مالك الدار ، قال : أصاب الناس قحط في زمان عمر بن الخطاب , فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال : يا نبي الله , استسق الله لأمتك فرأى النبي صلى الله عليه وسلم في المنام فقال : ” ائت عمر , فأقرئه السلام , وقل له : إنكم مسقون , فعليك بالكيس الكيس ” . قال : فبكى عمر , وقال : يا رب , ما آلو إلا ما عجزت عنه يقال : إن أبا صالح سمع مالك الدار هذا الحديث , والباقون أرسلوه

Imam Ibn Kathir in al Bidaya wal Nihaya (7/106)

وقال الحافظ أبو بكر البيهقي: أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم.
فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا.
فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس.
فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.وهذا إسناد صحيح.

Shaykh al-Islam al-Hafiz Ibn Hajar al-Asqalani in al-Isaba fi Tamyiz al-Sahaba (3/484) :

الإصابة – لابن حجر

8362[ص:274] مالك بن عياض مولى عمر هو الذي يقال له مالك الدار له إدراك وسمع من أبي بكر الصديق وروى عن الشيخين ومعاذ وأبي عبيدة روى عنه أبو صالح السمان وابناه عون وعبدالله ابنا مالك وأخرج البخاري في التاريخ من طريق أبي صالح ذكوان عن مالك الدار أن عمر قال في قحوط المطر يا رب لا آلو إلا ما عجزت عنه وأخرجه بن أبي خيثمة من هذا الوجه مطولا قال أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال يا رسول الله استسق الله لأمتك فأتاه النبي صلى الله عليه وسلم في المنام فقال له ائت عمر فقل له إنكم مستسقون فعليك الكفين قال فبكى عمر وقال يا رب ما آلوا إلا ما عجزت عنه وروينا في فوائد داود بن عمرو الضبي جمع البغوي من طريق عبدالرحمن بن سعيد بن يربوع المخزومي عن مالك الدار قال دعاني عمر بن الخطاب يوما فإذا عنده صرة من ذهب فيها أربعمائة دينار فقال اذهب بهذه إلى أبي عبيدة فذكر قصته وذكر بن سعد في الطبقة الأولى من التابعين في أهل المدينة قال روى عن أبي بكر وعمر وكان معروفا وقال أبو عبيدة ولاه عمر كيلة عيال عمر فلما قدم عثمان ولاه القسم فسمى مالك الدار وقال إسماعيل القاضي عن علي بن المديني كان مالك الدار خازنا لعمر.

Hafiz ibn Hajar in Fath al Bari (2/495)

وروى ابن أبي شيبة بإسناد صحيح من رواية أبي صالح السمان عن مالك الداري – وكان خازن عمر – قال ” أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم قد هلكوا، فأتى الرجل في المنام فقيل له: ائت عمر ” الحديث.
وقد روى سيف في الفتوح أن الذي رأى المنام المذكور هو بلال بن الحارث المزني أحد الصحابة، وظهر بهذا كله مناسبة الترجمة لأصل هذه القصة أيضا والله الموفق.

Imam ibn Abdal Barr in al-Isti’ab (2/464) under the biography of Umar ibn al Khattab (ra) said:

وروى أبو معاوية عن الأعمش عن أبي صالح عن مالك الدار قال‏:‏ أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال‏:‏ يا رسول الله استسق لأمتك فإنهم قد هلكوا‏.‏

In fact Imam ibn Hajar and Imam ibn Kathir explicitly declared its Isnad to be Sahih.

Ibn Kathir in his recently published: Jami al-Masanid (1/223) – Musnad Umar – declared it as: “Isnaduhu Jayyid Qawi: ITS CHAIN OF TRANSMISSION IS GOOD AND STRONG!”

Here are those who called above hadith sound
,
► Ibn Taymiyyah has endorsed its authenticity in his book Iqtidā’-us-sirāt-il-mustaqīm mukhālifat ashāb-il-jahīm (p.373).

► Ibn Kathīr has confirmed the soundness of its transmission in al-Bidāyah wan-nihāyah (5:167).
,
► Ibn Abū Khaythamah narrated it with the same chain of transmission as quoted by Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (3:484),
,
►Imam Ibn e Hajar (rah) writes in Fath-ul-bārī (2:495-6): “Ibn Abū Shaybah transmitted it with a sound chain of transmission and Sayf bin ‘Umar Tamīmī has recorded it in al-Futūh-ul-kabīr that the dreamer was a Companion known as Bilāl bin Hārith Muzanī.”
,
► Qastallānī has remarked in al-Mawāhib-ul-laduniyyah (4:276) that Ibn Abū Shaybah has narrated it with a sound chain of transmission
,
► Zurqānī has supported Qastallānī in his Commentary (11:150-1) and called its chain sound
11/9/09

Quote:
Wahabi [pseudo salafis] And Albani objection

He said
“Firstly: We do not accept that this story is authentic since the reliablity and precision of Maalik ad-Daar is not known, and these are two principle conditions necessary for the authenticity of any narration, as is affirmed in the science of hadeeth. Ibn Abee Haatim mentions him in al-Jarh wa-Ta’deel (4/1/213) and does not mention anyone who narrates from him except Abu Saalih. So this indicates that he is unknown, and this is further emphasized by the fact that Ibn Abee Haatim himself, who is well known for his memorization and wide knowledge, did not quote anyone who declared him reliable, so he remains unknown. Then this does not contradict the saying of al-Haafidh (Ibn Hajar): ‘…with an authentic chain of narration, from the narration of Abu Saalih as-Samaan…’ since we say: It is not declaration that all of the chain of narration is authentic (saheeh), rather only that it is so up to Abu Saalih. If that were not the case then he would have begun: ‘From Maalik ad-Daar … and its chain of narration is authentic.’ But he said it in the way that he did to draw attention to the fact that there was something requiring investigation in it. The scholars say this for various reasons. From these reasons is that they may not have been able to find a biography for some narrator(s) and therefore they would not permit themselves to pass a ruling of authenticity without certainity and cause others to think it authentic and to use it as a proof. So what they would rather do in such a case is to quote the part requiring further examination, which is what al-Haafidh (rahimahullah) did here. It is also as if he indicates the fact that Abu Saalih as-Samaan is alone in reporting from Maalik ad-Daar, or that he is unknown, and Allah knows best. So this is a very fine point of knowledge which will be realized only by those having experience in this field. What we have said is also aided by the fact that al-Haafidh al-Mundhiree reports another story from the narration of Maalik ad-Daar, from ‘Umar in at-Targheeb (2/41-42) and says after it: ‘at-Tabaraanee reports it in al-Kabeer. Its narrators up to Maalik ad-Daar are famous and reliable, but as for Maalik ad-Daar then I do not know him.’ The same is said by al-Haythamee in Majma’ az-Zawaa’id (3/125).”


Analysis and Refutation


First objection:


One of its narrators is A‘mash who is a Mudallis.


Reply:

Though A‘mash is a Mudallis, his tradition is popular for two reasons whether its soundness is proved or not:

First of all A`mash is a narrator of hadiths of Sahih muslim Kitab Al-Adab :book 25 ,hadith no .5320 and sahih muslim book 33 (Kitab-ul-Qadr) ,hadith 6391
so will wahabis declare hadith of sahih muslim as daeef too as they did with sufyan thawri in above hadith (in post no 7) who is also a mudallis and narrator of hadiths of sahih muslim and bukhari but was thiqa too so is accepted by muhadiseen

1. A‘mash is regarded as a second-grade Mudallis, and this is a class of Mudallis from whom our religious leaders recorded traditions in their authentic books. Therefore, it is proved that this tradition narrated by A‘mash is accepted. You can also see arguments on Sufyan Thawri [rah] in Above hadith [above post] where Ibn Hajar Asqalani [rah] accepted Hadiths of Thiqa Narrators

2. If we accept this tradition only on the basis of its transmission by A‘mash, as is the practice in the case of third-grade or even lower-grade Mudallis, even then the tradition by A‘mash is likely to retain its popularity as he has copied it from Abū Sālih Dhakawān Sammān.

Imam Dhahabī comments:
“When A‘mash begins a tradition with the word ‘an (from) there is a possibility of imposture and deception. But if he relates it from his elders like Ibrāhīm, Ibn Abū Wā’il, Abū Sālih Sammān, etc., then it is presumed to possess sound linkage (ittisāl) [Imam Dhahabī, Mīzān-ul-i‘tidāl (2:224)]

In addition, Imam Dhahabī has also described him [amash] as trustworthy (thiqah). [comment: please see also the clarification from sidi Abul Hasan on the issue of al-A’mash posted below]

Second objection:

Quote:
Albani [wahabi scholar ] saysAlbānī in his book at-Tawassul, ahkāmuhū wa anwa‘uhū observes, “I do not acknowledge it authentic because the credibility and memory of Mālik ad-Dār is not known and these are the two basic criteria for any authentic narrator of traditions. Ibn Abū Hātim Rāzī in Kitāb-ul-jarh wat-ta‘dīl [4/1/213(8:213)], while discussing Mālik ad-Dār, has not mentioned any narrator except Abū Sālih who has accepted any tradition from him, which shows that he is unknown. It is also supported by the fact that Ibn Abū Hātim Rāzī, who himself is a leading figure of Islam and a memorizer of traditions, has not mentioned anyone of them who has pronounced him trustworthy (thiqah). Similarly Mundhirī has remarked that he does not know him while Haythamī in his Majma‘-uz-zawā’id, has supported his observation…”


Reply:

This objection is refuted by the biographical details which Ibn Sa‘d (d.230ah) has furnished while discussing him among the second-grade Medinan Successors:

Malik al-Dar: `
Umar ibn al-Khattab’s freedman. He narrated from Abu Bakr and `Umar. He was known

[ Ibn Sā‘d, at-Tabaqāt-ul-kubrā (5:12)]

In addition, this objection is also cancelled by Khalīlī’s (d.445 ah) comment on Māik ad-Dār:

Malik al-Dar:
muttafaq `alayh athna `alayhi al-tabi`un — He is agreed upon (as trustworthy), the Successors have approved highly of him

Ref :
[ Abū Yala Khalol bin Abdullāh Khalili Qazwini, Kitab-ul-irshad fī ma‘rifat ‘ulamā’-il-hadith, as quoted by ‘Abdullāh bin Muhammad bin Siddīq al-Ghumārī in Irghām-ul-mubtadī al-ghabī bi-jawāz-it-tawassul bi an-nabī (p.9)]

Besides, the biographical sketch provided by Ibn Hajar ‘Asqalānī also serves to neutralize this objection:

“Malik ibn `Iyad: `Umar’s freedman. He is the one named Malik al-Dar. He has seen the Prophet and has heard narrations from Abu Bakr al-Siddiq. He has narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From him narrated Abu Salih al-Saman and his (Malik’s) two sons `Awn and `Abd Allah…Imam Bukhari in his Tarikh narrated through Abu Salih Dhakwan from Malik al-Dar that `Umar said during the period of drought: “O my Lord, I spare no effort except in what escapes my power!” Ibn Abi Khaythama also narrated it in those words but in a longer hadith:The people suffered a drought during the time of `Umar, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask Allah for rain for your Community.” The Prophet appeared to him in a dream and told him: “Go, see `Umar and tell him: You will be watered, and: You must put your nose to the grindstone (`alayk al-kaffayn)!” (The man went and told `Umar.) Then `Umar wept and exclaimed: “O my Lord, I spare no effort except in what escapes my power!”We have also narrated in the Fawa’id of Dawud ibn `Amr and al-Dabbi compiled by al-Baghawi in the narration of `Abd al-Rahman ibn Sa`id ibn Yarbu` al-Makhzumi from Malik al-Dar: he said: “`Umar ibn al-Khattab summoned me one day. He had with him a purse of gold containing four hundred dinars. He said: “Take this to Abu `Ubayda,” and he mentioned the rest of the story.Ibn Sa`d mentioned him (Malik al-Dar) in the first layer of the Successors among the people of Madina and said: “He narrated from Abu Bakr and `Umar, and he was known.” Abu `Ubayda said of him: “`Umar put him in charge of the dependents in his household. When `Uthman succeeded him, he put him in charge of financial allotments and he was then named Malik of the House.”Isma`il al-Qadi related from `Ali ibn al-Madini: “Malik al-Dar was `Umar’s treasurer.”“

[ Ibn Hajar ‘Asqalānī, al-Isābah fī tamyīz-is-sahābah (3:484-5)]

Ibn Hibbān has
attested to the trustworthiness and credibility of Mālik ad-Dār in Kitab-uth-thiqat (5:384) [COLOR=”rgb(139, 0, 0)”][Mahmūd Sa‘īd Mamdūh, Raf‘-ul-minārah (p.266). Ibn Hajar ‘Asqalānī also mentioned in his Tahdhīb-ut-tahdhīb (7:226; 8:217)][/COLOR]

Now if Mundhirī and Haythamī insist that they do not know Mālik ad-Dār, it means that they have not asserted anything about his credibility or lack of credibility. However there are traditionists of great repute like

Imam Bukhārī knew him

Ibn Sa‘d knew him

Alī bin Madīnī knew him

Ibn Hibbān knew him

Ibn Hajar ‘Asqalānī who know him. Ibn Hajar ‘Asqalānī has even [COLOR=”rgb(139, 0, 0)”]mentioned him in Tahdhīb-ut-tahdhīb (7:226; 8:217).[/COLOR]

It is shocking to learn that Albānī gives weight to the opinion of those who do not know Mālik ad-Dār and prefers them to those who know him. Albānī has discarded the traditions of Mālik bin ‘Iyād who is popularly known by the title “ad-Dār” while the great Companions appointed him as their minister because they relied on his trustworthiness. He was even given the portfolio of finance minister, an office that requires honesty, integrity and a huge sense of responsibility. On the contrary, Albānī gives credence to the traditions of those who enjoyed a much lower status than Mālik ad-Dār. The following examples support my contention:

Example # 1 of Albani hypocrisy

1. He has pronounced Yahyā bin ‘Uryān Harawī as hasan (fair) in Silsīlat-ul-ahādīth-is-sahīhah (1:49). His argument is based on the statement made by Khatīb Baghdādī in Tārīkh Baghdad (14:161) in which he declares Yahyā bin ‘Uryān Harawī as a traditionist of Baghdad.

This statement is quite transparent. Khatīb Baghdādī has argued neither in favour of nor against Yahyā bin ‘Uryān Harawī. His stance is neutral, as he has not tried to establish the stature of his narrations. He has not labelled them as authentic or inauthentic. In spite of his posture of neutrality, it is quite surprising that Albānī has called him fair (hasan).


Example # 2 of Albani hypocrisy

2. Abū Sa‘īd Ghifārī has also been pronounced a fair narrator in Silsilat-ul-ahādīth-is-sahīhah (2:298). After stating that he is no longer unknown because two narrators have acknowledged traditions from him, he writes, “So he is a Successor. A group of those who have committed the traditions to memory have verified the authenticity of his traditions. Therefore, ‘Irāqī has declared the traditions attributed to him as authentic (isnāduhū jayyid), and there is no harm in it. This gave me a sense of satisfaction and I felt deeply contented.”

The question is why has Albani tried to discriminate between Abū Sa‘īd Ghifārī and Mālik ad-Dār?


Example # 3 of Albani hypocrisy

3. Sālih bin Khawwāt has also been pronounced credible in Silsilat-ul-ahādīth-is-sahīhah (2:436) because a group of people has relied on his traditions, and Ibn Hibbān has mentioned him in Kitāb-uth-thiqāt.

While, according to our research, Ibn Hajar ‘Asqalānī has described him as an acceptable narrator in Taqrīb-ut-tahdhīb (1:359) and has also stated that he belonged to the eighth category of Successors. If an eighth-grade narrator is being described as credible, what justification is there to pronounce a first-grade Successor as un-credible? The discrimination seems to be rooted more in prejudice and due to Wahabi sect biasness of Albani than reason.

Therefore, the silence of Ibn Abū Hātim Rāzī is hardly an argument against the unknown stature of Mālik ad-Dār because his silence is based on lack of evidence about the narrator.
Thus the absence of evidence and reasoning does not reflect the unknowingness of the narrator, which his silence neither explains nor indicates towards any definite interpretation. On the contrary, it opposes any attempt to establish the unknowingness of the narrator. There are a number of narrators about whom Ibn Abū Hātim Rāzī has remained silent though other scholars have argued about them and the books on tradition and related issues are riddled with similar examples.


Third objectio
n:

Quote:
There is a suspicion of discontinuance between Abū Sālih Dhakawān Sammān and Mālik ad-Dār


Reply:

This suspicion is a fallacy, as it has no basis in reality. In its rejection, it is sufficient to say that Abū Sālih like Mālik ad-Dār was a native of Medina and he has reported traditions from the Companions. Therefore, he is not an impostor and a fraud. It may also be noted that only contemporaneity is an adequate guarantee for the connection of transmission as Imam Muslim has mentioned the consensus in the Preamble (muqaddimah) of his as-Sahīh.

Fourth objection:

Quote:
Wahabis say There is no justification for the soundness of this tradition because it entirely depends upon a person whose name has not been spelled out. Only in the tradition narrated by Sayf bin ‘Umar Tamīmī, he has been named Bilāl and Sayf has declared him as a weak narrator.


Reply:


This objection is also groundless, because justification does not depend on Bilāl but on ‘Umar bin al-Khattāb’s act.
He did not prevent Bilāl from performing his act; on the contrary, he acknowledged it. He rather himself cried and said: ‘my Creator, I do not shirk responsibility but I may be made more humble.’ Therefore the person visiting the grave, whether he is a Companion or a Successor, does not affect the soundness of the tradition. So wahabi objection is irrelevant and doesn’t affects reliablity of Hadith itself in any way.As all narrators of Hadith are THiqa [reliable]

The gist of the discussion is that the tradition related by Mālik ad-Dār is sound, as I have stated in the earlier part of my exposition. Muhammad bin ‘Alawī al-Mālikī writes: “All those people who have made reference to this tradition or narrated it or reproduced it in their books have never labelled it disbelief or infidelity. They have not questioned the substance of the tradition and it has been mentioned by a scholarly person of high level like Ibn Hajar ‘Asqalānī who has confirmed it as a soundly transmitted tradition. Therefore his confirmation needs no apology in view of his highly distinguished stature among the hadith-scholars.” [Muhammad bin ‘Alawī al-Mālikī, Mafāhīm yajib an tusahhah (p.151). ]

This tradition establishes the following principles:

1. Visiting graves with the intention of mediation and seeking help.

2.
It is valid to visit the grave of a pious dead person during the period of one’s trials and tribulations to seek help from him because if this act were invalid, ‘Umar would surely have forbidden that person to do so.

3.
The Prophet’s appearance in the dream of the person who visited his grave and to give him good tidings, argues in favour of the fact that it is quite valid to seek help from non-Allah and the dead because if it were invalid, it would have been impossible for the Prophet not to have forbidden that person to do so.

4.
Validation of the mode of address “O Messenger of Allah (yā rasūl Allah)” even after his death.

5.
Call for help and the act of intermediation dates back to the early ages.

6.
The holy personality of the Prophet is a fountain of guidance even after his death.

7.
The head of the state is responsible for administrative matters. The Holy Prophet , in spite of being the chief of prophets, did not break the state channel and, as a visible demonstration of his sense of discipline, he commanded the man visiting his grave to see the head of the state.

8
. The man visiting the grave implored his help through the instrumentality of the Ummah. This shows the Prophet’s immeasurable love for the Community of his followers.

9
. Justification for making the Ummah as a source for seeking his help.

10. Justification for making non-prophet a means of help in the presence of the Prophet صلى الله عليه وآله وسلم

11. Anyone who strengthens his link with the Holy Prophet is rewarded by his sight and is showered with his blessings.

12.
The Holy Prophet , even after his death, is aware of the weakness of his Ummah or anyone of its rulers and he issues different commands for removing these flaws.

13.
To seek guidance from Allah’s favourites.

14
. The acknowledgement of the Prophet’s commands by the Companions after his death as just and truthful.

15.
Imposition of commands received in dreams on others.

16
. When intermediation was discussed in the presence of ‘Umar bin al-Khattāb, he did not forbid it; rather he cried and responded to it acknowledging it as valid.

17.
‘Umar bin al-Khattāb’s love for the Holy Prophet that he incessantly cried as someone mentioned the Holy Prophet

It has already been mentioned above that Ibn Hajar considered Malik al-Dar RA to be a sahabah when he stated:

“Malik ibn `Iyad: `Umar’s freedman. He is the one named Malik al-Dar. He has seen the Prophet and has heard narrations from Abu Bakr al-Siddiq. He has narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From him narrated Abu Salih al-Saman and his (Malik’s) two sons `Awn and `Abd Allah…

Sidi Abul Hasan has also brought to light that the Hafiz of Hadith and famed Historian: Shamsud-Din al-Dhahabi (d. 748 AH) has listed Malik ibn Iyad as a Sahaba in his Tajrid Asma al-Sahaba, which was printed in Hyderabad, India, in the year 1315 AH – i.e. more than 100 years ago.

In addition, Malik al-Dar has been listed as being a Sahabi by Imam Ibn Hajar’s student: Imam Taqiud-Din Ibn Fahd al-Makki (d. 871 AH) in his Mukhtasar Asma al-Sahaba. This has been found from the Al-Azhar manuscript.

Malik ibn Iyad in Tajrid Asma al-Sahaba of al-Hafiz Shamsud-Din al-Dhahabi (d. 748 AH)

Title page



Actual scanned page with Malik al-Dar being listed as a Sahabi:



Malik ibn Iyad in Mukhtasar Asma al-Sahaba of Imam Taqiud-Din Ibn Fahd al-Makki (d. 871 AH)

Quote:

Albani Said on Sayf ibn ‘Umar at-Tameemee
“Thirdly: Even if the story were authentic there would still be no proof in it for them since the man (i.e. who came to the grave) in the story is himself not named, and therefore unknown. The fact that he is named as Bilaal ibn al-Haarith in the narration of Sayf is worthless since Sayf is Sayf ibn ‘Umar at-Tameemee, and the scholars of hadeeth are agreed that he is weak. Indeed Ibn Hibbaan says about him: ‘He reports fabricated things from reliable narrators, and they say that he used to fabricate hadeeth


Reply and Refutation


firstly Sayf ibn ‘Umar at-Tameemee is not in Chain of hadith nor is He narrator of Hadith
so Hadith reliablity is not affected. He only reports that Man in Hadith was Hadrat Bilal [r.a] in his book , Hadith is reported from different chains and Sahih narrators already not having him.

Secondly

Here are those who called above hadith sound

Ibn Taymiyyah has endorsed its authenticity in his book Iqtidā’-us-sirāt-il-mustaqīm mukhālifat ashāb-il-jahīm (p.373).

Ibn Kathīr has confirmed the soundness of its transmission in al-Bidāyah wan-nihāyah (5:167).

Ibn Abū Khaythamah narrated it with the same chain of transmission as quoted by Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (3:484),

Imam Ibn e Hajar (rah) writes in Fath-ul-bārī (2:495-6): “Ibn Abū Shaybah transmitted it with a sound chain of transmission and Sayf bin ‘Umar Tamīmī has recorded it in al-Futūh-ul-kabīr that the dreamer was a Companion known as Bilāl bin Hārith Muzanī.”

Qastallānī has remarked in al-Mawāhib-ul-laduniyyah (4:276) that Ibn Abū Shaybah has narrated it with a sound chain of transmission

Zurqānī has supported Qastallānī in his Commentary (11:150-1) and called its chain sound
11/9/09


Thirdly
, the narration with Isnads back to Malik al-Dar are found in Bayhaqi’s Dala’il al-Nubuwwa and collected before him by Ibn Abi Khaythama and Ibn Abi Shayba as we know. It was also collected with its Isnad by Abu Ya’la al-Khalili in his Irshad. Not one of these Imams of Hadith questioned the text or isnad for its authenticity or it being a route to shirk as the Wahhabi’s think!

Without Isnad, it was mentioned in shorter forms by: Ibn Abdal Barr in his al-Isti’ab and al-Bukhari in his Ta’rikh al-Kabir (under Malik al-Dar) – these two Imams didn’t attack his narration in any form.

Fourthly, Sayf ibn Umar – no doubt he was problematic - BUT, Imam ibn Hajar al-Asqalani in his Taqreeb al-Tahdhib (no. 2724) said that he was “Da’eef fil Hadith Umda fil Ta’rikh…” Meaning: “Weak in Hadith, a PILLAR in HISTORY..”

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Hence: Since the narration from Malik al-Dar is not a Hadith but an Athar (report) from a Tabi’i – this would be regarded as a Historical report from the time of Umar (ra) – This is why Ibn Hajar accepted it, and I have just been looking a little bit deeper into this and have noted that Sayf’s narration – naming explicitly the fact that the Sahabi who went to the blessed Qabr - Bilal ibn Harith al-Muzani, was also mentioned by these famous Historians and well regarded Muhaddithin:

Ibn Kathir in his al-Bidaya
Ibn al-Athir al-Jazari in his al-Kamil fi al Ta’rikh
Abu Ja’far al-Tabari in his Ta’rikh(see under the year 18 AH)

Hence, since Sayf is reporting this as a Historical report - the likes of Imam ibn Hajar accepted his narration that it was Bilal al-Muzani (ra) – so this is just another ploy by the Wahhabiyya to reject his historical report. If it was a Hadith – then Sayf’s narration would be rejected!

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HADITH NUMBER 7: AFTER THE DEATH OF FATIMA [DAUGHTER OF ASAD]عن أنس بن مالك قال‏:‏ لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏”‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏”‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏”‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏”‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم‏Anas Ibn Malik Ibn Al-Nadr (radiallahu anhu) reported that when Fatimah the daughter of Assad died, who took care of the Messenger of Allah during the years he spent at his Uncle’s home, and she was the mother of Ali bin Abi Talib, he entered her home and sat close to her head and said: May Allah have mercy on you O mother after my mother, and he praised her, and offered his garment to cover her body with it in the grave and ordered to dig a tomb for her. He also dug the tomb and took out the soil by his own hands and then laid down in it and then said: Allah who gives life and takes it and He lives and dies not. Forgive my mother Fatimah the daughter of Asad and grant her ease at her entryway through the right of Your Prophet and the Prophets before me for You are the most compassionate.Ref:► Tabarani in Mu’jam Al-Kabir (24:351) and Tabarani in Mu’jam Al-Ausat Vol 1 Hadith 189► Abu Nu‘aym in his Hilya (1985 ed. 3:121)
This narration is classified as authentic
according to the standards of Imaam ibn Hibbaan and Haakim. [Raf’ul Manaarah pg.147; Maqaalaatul Kawthari]Haafiz Ibn Hajar Al-Haytami [RA] (states) that its chain of narrators is good

[Refer to his footnotes on Al-Manaasik of Imaam Nawawi [RA] pg.500…]


al-Hafiz Ibn Hajar al-Haytami [rah]
is also reported to have said that this narration has a Jayyid Sanad (a good chain of transmission) in his al-Jawhar al-Munazzam.

Imam al-Samhudi
in his Khulasatul Wafa bi-Akhbar Dar al-Mustafa has apparently mentioned that this hadith has a Jayyid Sanad.

Abu Nuaym chains contain Rawh ibn Salàh al-Hàkim asserted was trustworthy and highly dependable (thiqa ma’mun) –as mentioned by Ibn Hajar in Lisàn al-Mïzàn (2:465 #1876), Ibn Hibbàn included him in al-Thiqàt (8:244), and al-Fasawï considered him trustworthy (cf. Mamdoh, Raf‘ [p. 148]).

Al-Haythamï (9:257) said:
“Al-Tabarànï narrated it in al-Kabïr and al-Awsat and its chain contains Rawh ibn Salàh whom Ibn Hibbàn and al-Hàkim declared trustworthy although there is some weakness in him, and the rest of its sub-narrators are the men of sound hadïth.”

I was unable to find Abu Hàtim’s declaration of Rawh as trustworthy reported by Shaykh Muhammad ibn ‘Alawï in his Mafàhïm (10th ed. p. 145 n. 1). Nor does Shaykh Mahmod Mamdoh in his discussion of this hadïth in Raf‘ al-Minàra (p. 147-155) mention such a grading on the part of Abu Hàtim although he considers Rawh “truthful” (sadaq) and not “weak” (da‘ïf), according to the rules of hadïth science when no reason is given with regard to a narrator’s purported discreditation (jarhmubham ghayr mufassar).

Mamdoh (p. 149-150) noted that although Albànï in his Silsila Da‘ïfa (1:32-33) claims it is a case of explicated discreditation (jarh mufassar) yet he himself declares identically-formulated discreditation cases as unexplicated and therefore unacceptable in two different contexts! Ibn ‘Alawï adds that the hadïth is also narrated from Ibn ‘Abbàs by Ibn ‘Abd al-Barr –without specifying where –and from Jàbir by Ibn Abï Shayba, but without the du‘à.

Imàm al-Kawtharï said of this hadïth in his Maqàlàt (p. 410):
“It provides textual evidence whereby there is no difference between the living and the dead in the context of using a means (tawassul), and this is explicit tawassul through the Prophets, while the hadïth of the Prophet from Abu Sa‘ïd al-Khudrï ‘O Allàh, I ask You by the right of [the promise made to] those who ask You (bihaqqi al-sà’ilïna ‘alayk)’* constitutes tawassul through the generality of Muslims, both the living and the dead.”

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HADITH NUMBER 8: WHOEVER GOES OUT OF HIS HOME TO PRAY‏حدثنا ‏ ‏محمد بن سعيد بن يزيد بن إبراهيم التستري ‏ ‏حدثنا ‏ ‏الفضل بن الموفق أبو الجهم ‏ ‏حدثنا ‏ ‏فضيل بن مرزوق ‏ ‏عن ‏ ‏عطية ‏ ‏عن ‏ ‏أبي سعيد الخدري ‏ ‏قال ‏ ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من خرج من بيته إلى الصلاة فقال اللهم إني أسألك بحق السائلين عليك وأسألك بحق ممشاي هذا فإني لم أخرج ‏ ‏أشرا ‏ ‏ولا ‏ ‏بطرا ‏ ‏ولا ‏ ‏رياء ‏ ‏ولا سمعة وخرجت اتقاء سخطك وابتغاء مرضاتك فأسألك أن تعيذني من النار وأن تغفر لي ذنوبي إنه لا يغفر الذنوب إلا أنت أقبل الله عليه بوجهه واستغفر له سبعون ألف ملكOn the authority of Abu Sa`id al-Khudri, may Allah be pleased with him, who relates that the Messenger of Allah said:“The one who leaves his house for prayer and then says:O Allah, I ask you by the right of those who ask you and I beseech you by the right of those who walk this path unto you that my going forth bespeak not of levity, pride nor vainglory nor done for the sake of repute. I have gone forth in the warding off your anger and for the seeking of your pleasure. I ask you, therefore, to grant me refuge from Hellfire and to forgive me my sins, for no one forgives sins but yourself.Allah will accept for his sake and seventy thousand angels will seek his forgiveness.”References:

A hasan hadïth of the Prophet according to Shaykh Mahmod Mamdoh who showed in his monograph Mubàhathat al-Sà’irïn bi Hadïth Allàhumma Innï As’aluka bi-Haqqi al-Sà’ilïn

► narrated from Abu Sa‘ïd al-Khudrï by Ahmad in his Musnad with a fair chain
► according to Hamza al-Zayn (10:68 #11099)

► al-Arna’ut(17:247-248 #11156)

► Abu Hàtim in al-‘Ilal (2:184), more likely a mawquf saying of Abu Sa‘ïd himself;

►Ibn al-Sunni in ‘Amal al-Yawm wa al-Layla (p. 40 #83-84)

►al-Bayhaqï in al-Da‘awàt al-Kabïr (p. 47= 1:47 #65)

►Ibn Khuzayma in al-Tawhïd (p. 17-18) [and his Sahïh (2:458?) as indicated by al-Busïrï in his Zawà’id (1:98-99)]

► al-Tabarànï in al-Du‘a (p. 149=2:990)

► Ibn Ja‘d in his Musnad (p. 299)

►al-Baghawï in al-Ja‘diyyat (#2118-2119) and – mawquf – by Ibn Abï Shayba (6:25=10:211-212)

► Ibn Abï Hàtim in ‘Ilal al-Hadïth (2:184)

►Al-‘Iràqï in Takhrïj Ahàdïth al- Ihyà’ (1:291) graded it hasan as a marfu‘ Prophetic hadïth,

► as did the hadïth Masters al-Dimyàtï in al-Muttajir al-Ràbihfï Thawàb al-‘Amal al-Sàlih (p. 471-472) graded it hasan as a marfu‘ Prophetic hadïth,

► Ibn Hajar in Amàlï al-Adhkàr (1:272) graded it hasan as a marfu‘ Prophetic hadïth,

► al-Mundhirï’s shaykh the hadïth Master Abu al-Hasan al-Maqdisï in al-Targhïb (1994 ed. 2:367 #2422=1997 ed. 2:304-305) and as indicated by Ibn Qudàma in al-Mughnï (1985 Dàr al-Fikr ed. 1:271) graded it hasan as a marfu‘ Prophetic hadïth,

Quote:
The pseudo Salafis [wahabis ]have tried to deem this narration weak due to the presence of the narrator Atiyyah al-Awfi.

Ibn Hajar al-Asqalani RH said about Atiyyah in al-Taqreeb [no. 4616] -Saduq Yukhti kathiran wa kana Shi’ian mudallisan Meaning: “Truthful, made many mistakes and he was a Shi’ite Mudallis”.Despite that, Ibn Hajar still graded the Abu Sa’id [ra] narration to be Hasan in his public dictation of this Hadith in his Amali, as did his teacher: al-Iraqi in the Takhrij of Ihya lil-Ghazali!

Shaykh Mahmud Mamduh has discussed the allegations in his Raf al-Minara.

In summary:

Atiyyah al-`Awfi is criticised for three matters:

- Tadlees (leaving the name of an intermediatery narrator when narrating ahadith

- inclination towards Shi’ism

- narration of things whose authenticity was contested

[SIZE=2]The Accusation of Tadlees:

Quote:
The accusation is that `Atiyyah heard ahadeeth from Abu Sa’eed al-Khudri Radi Allahu `anhu for some time, then he used to go to the Sabai liar al-Kalbi and heard his narrations and (in order to strengthen al-Kalbi’s narrations) he nicknamed him Abu Sa’eed, so when `Atiyyah said, “Narrated to me Abu Sa’eed” people thought he was narrating the ahadith of Hadhrat Abu Sa’eed al-khudri Radhi Allahu `anhu whereas in reality he was transmitting reports from the liar al-kalbi.

This accusation depends on a narration of Imam Sufyan ath-Thawri who heard from al-Kalbi (Sabai, forger of ahadeeth) that he said, “Atiyyah has given me the kuniyah ‘Abu Sa’eed”. And the narration of Abu khalid al-Ahmar who heard al-Kalbi say, “`Atiyyah said I have given you the kuniyah Abu Sa’eed, and he said So i say narrated to me Abu Sa’eed…”

Shaykh Mamduh says that since al-Kalbi is a known liar his accusation cannot be accepted and Imam Ahmad relied on Sufyan ath-Thawri for pronouncing `Atiyyah a mudallis and since Imam Sufyan relied on al-Kalbi’s statement, which is inacceptable, the end result is the attribution of this fault to `Atiyyah cannot be accepted.

Inclination towards Shi’ism

al-Juzjani in Ahwal ur Rijal has called him mail (inclined). Shaykh Mamduh says that al-Juzjani is a Nasibi and his statement proves that `Atiyyah was not a Shi’a because if there were even a hint of shi’ism in him al-juzjani would have labelled him a shi’a, since he has only referred to him as inclined towards shi’ism, out of his hatred for Kufi people, this shows that there is no such thing in `Atiyyah.

And what al-`Uqayli has quoted from Salim al-Muradi (?) in Kitab al-Dhu`afa’ and what adh-Dhahabi has quoted from him in al-Meezan regarding `Atiyyah being inclined towards shi’ism is not of benefit in this reard because Salim al-Muradi (?) is not one of the Huffaz or of those opinions are referred to in matters of jarh. And he is himself Shi’i like `Atiyyah al-`Awfi and `Atiyyah is one of his mashaikh so he is far removed from being able to condemn `Atiyyah.

Are are no less then 100 shia narrators in Siha e sitta including Sahih bukhari and Sahih muslim , The simple rule was to see their record and if they were not extreme Rafadis Imam Bukhari and muslim in their Sahih took Shia narrators as well
,
note here that Haani bin Haani hadith are in Siha e sitta sahih hadith and declaired Sahih including by Albani , Now see this
,

List of some Shia Narrators in Sahih bukhari and Sahih muslim Alone
,
Shia narrator # 1: Abbad b Yaqub al Rawajini (D 250 AH)
,
His hadiths are found in

*Sahih Bukhari [kitab al-‘iman]
*Sahih Muslim [kitab al-‘iman]
*Sahih al-Tirmidhi [kitab al-salat]
*Sunan al-Nasa’i [kitab al-sahw]
*Sunan Abu Dawud [kitab al-taharah]
,
Shia narrator # 2: Abd al Malik Ayan al Kufi
,
books having his narrations
,

*Sahih al-Bukhari [kitab al-tawhid]
*Sahih Muslim [kitab al-‘iman]
*Sahih al-Tirmidhi [kitab tafsir al-Qur’an]
*Sunan al-Nasa’i [kitab al-‘iman wa al-nudhur]
*Sunan Abu Dawud [kitab al-buyu’]
*Sunan Ibn Majah [kitab al-zakah]

Shia narrator # 3:Abd al-Razzaq al-San ani (d 211 )
,

books having his narrations
,

*Sahih Bukhari [kitab al-‘iman]
*Sahih Muslim [kitab al-‘iman]
*Sahih al-Tirmidhi [kitab al-taharah]
*Sunan Nasa’i [kitab al-taharah]
*Sunan Abi Dawud [kitab al-taharah]
*Sunan Ibn Majah [kitab al-muqaddamah fi al-‘iman]
,

Shia narrator # 4 : Awf b. Abi Jamilah al-’A’rabi (d 146 AH)
,
books having his narrations
,

*Sahih Bukhari [kitab al-‘iman]
*Sahih Muslim [kitab al-masajid wa mawadi’ al-salat]
*Sahih al-Tirmidhi [kitab al-salat]
*Sunan Nasa’i [kitab al-taharah]
*Sunan Abi Dawud [kitab al-salat]
*Sunan Ibn Majah [kitab al-salat]
,
,
There are 100 + shia narrators in Siha e sita ,30 in Sahih bukhari alone , Are these all 100s of hadiths Daeef which are Sahih or cannot be trusted in Sahih bukhari, muslim , and other sunni books ? Many Rafadi narrators are present in Sahih bukhari itself and in this case the Narrator is not evenn Rafadi and hence accepted.

Narrating things that were denied

He narrated from Abu Sa’eed al-Khudri Radhi Allahu `Anhu that Rasoolullah Sallallahu `alyhi wa Sallam said

“The people of `iliyyeen will be seen by those below them like you see the brilliant star on the horizon, and verily Abu bakr and `Umar will be in them and being rewarded.”

The main part of this hadeeth is in the two Sahihs from Abu Sa’eed al-khudri Radhi Allahu `anhu

“The people of Jannah will see the people in special abodes above them as you see a glittering star remaining in the eastern horizon and the western horizon.due to differences in their stations. They said, “Oh Messenger of Allah these are the stations of the Prophets and those other than them will not be able to reach them? He said, “Why not! men who believe in Allah and affirm the Messengers”

What was contested by Ibn `Adi was the addition, “and verily Abu bakr and `Umar will be in them and being rewarded.”. But this part is also proven and `Atiyyah al-`awfi is not the only person to have narrated this, Imam Ahmad has narrated this in his Musnad vol 3 page 26 and in his Fadhail u Sahabah vol 1 page 69 and Abu Y`ala in his Musnad vol 2 page 416, from Mujalid from Abu Alawdak (?) from Abu Sa’eed al-khudri Radhi Allahu `anhu.

Regarding accusation of Tadless against him

It can be dismissed as a narration from the Amali of ibn Bushran – where Atiyya used the phrase: Haddathani – which is a very clear way of transmitting the narration and discredits any claim of Tadlees now for this route in the Amali and hence applicable to all the other simlar versions, bi-idhnillah.

Here is the text from the Amali:

أَمَالِي ابْنِ بِشْرَانَ مَجْلِسُ يَوْمِ الْجُمُعَةِ الْعِشْرِينَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ مَا مِنْ رَجُلٍ يَخْرُجُ مِنْ بَيْتِهِ إِلَى الصَّلَاةِ ، فَقَالَ753 وأخبرنا دعلج ثنا جعفر بن أحمد الساقاني ، ثنا محمد بن يحيى بن ضريس ، ثنا ابن فضيل ، ثنا أبي ، عن عطية ، حدثني أبو سعيد الخدري ، قال : قال النبي صلى الله عليه وسلم : ” ما من رجل يخرج من بيته إلى الصلاة ، فقال : اللهم إني أسألك بحق السائلين عليك ، وبحق ممشاي هذا ، لم أخرج أشرا ، ولا بطرا ، ولا رياء ، ولا سمعة ، خرجت اتقاء سخطك ، وابتغاء مرضاتك ، أسألك أن تعيذني من النار ، وتغفر لي ذنوبي ، إنه لا يغفر الذنوب إلا أنت ، إلا وكل به سبعون ألف ملك يستغفرون له ، وأقبل الله عز وجل عليه بوجهه حتى يقضي صلاته

Imam ibn Hajar al-Asqalani declared the above narration from Hadrat Abu Sa’eed al-Khudri (ra), via the route of his student: Atiyya al-Awfi to be HASAN in his Nata’ij al-Afkar (1/272),

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HADITH NUMBER 9: DEEDS PRESENTED TO THE PROPHET AFTER HIS DEATHMy life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be exhibited to me, and if I see goodness I will praise Allah, and if I see evil I will ask forgiveness of Him for you.”(Hayâtî khayrun lakum tuhaddithûna wa yuhaddathu lakum wa wafâtî khayrun lakum tu`radu a`malukum `alayya famâ ra’aytu min khayrin hamidtu Allâha wa mâ ra’aytu min sharrin istaghfartu Allâha lakum.)
Proof of Authenticity


References:
►The hadith master al-`Iraqi said in the book of Jana’iz of his work Tarh al-Tathrib fi Sharh al-Taqrib: “Its chain is good” (isnâduhu jayyid)[Al-`Iraqi, Tarh al-Tathrib (3:297)]► The hadith master al-Haythami said: “Al-Bazzar narrated it and its sub-narrators are the men of the Sahih.” [Al-Haythami, Majma` al-Zawa’id (9:24 #91)]► The hadith master al-Suyuti declared it sound (sahîh)in al-Mu`jizat and al-Khasa’is.► So did al-Qastallani the commentator of al-Bukhari.

► Al-Munawi also declared, in Fayd al-Qadir, that it is sahîh [Al-Munawi in Fayd al-Qadir (3:401) only reported al-`Iraqi’s words “Its narrators are the men of the Sahih except for `Abd al-Majid ibn Abi Rawwad who, being retained by Muslim as a narrator and being declared trustworthy (thiqa) by Ibn Ma`in and al-Nasa’i,

So did al-Zurqani in his commentary on al-Qastallani’s al-Mawahib al-Laduniyya.

So did Shihab al-Din al-Khafaji in his commentary on [al-Qadi `Iyad’s] al-Shifa’ [Al-Khafaji, Sharh al-Shifa’ (1:102)]

So did al-Mulla `Ali al-Qari in his, adding: “Al-Harith ibn Usama narrated it in his Musnad with a sound chain.” [ Al-Qari, Sharh al-Shifa’ (1:102), referring to the mursal hadith of Bakr al-Muzani]

Ibn Hajar also mentioned it in al-Matalib al-`Alya [Ibn Hajar, al-Matalib al-`Alya (4:22)]

► This hadith also came to us through another, mursal way from [the Tabi`î] Bakr ibn `Abd Allah al-Muzani. The hadith master Isma`il al-Qadi narrated it in his monograph on the invocation of blessings on the Prophet ,

Wahabi Shaykh al-Albani said about it: “Mursal sahîh.“[In his edition of Isma`il al-Qadi’s Fadl al-Salat `ala al-Nabi – Allah bless and greet him – (p. 37), after which he goes on to say that the hadith is weak, as in his Silsila Da`ifa (#979). ] due to obvious wahabi biasness.

► The hadith master Ibn `Abd al-Hadi declared it sound (sahîh) despite his excessive rigor and harshness in his book al-Sarim al-Munki. After all this evidence, does any meddler have anything left to say? The hadith is undoubtedly sound, and no-one questions its authenticity

Shaykh GF Haddad adds to the above in his footnote to the above Hadith:

►Narrated from Ibn Mas`ud by al-Bazzar in his Musnad (1:397) with a sound chain as stated by al-Suyuti in Manahil al-Safa (p. 31 #8) and al-Khasa’is al-Kubra (2:281)

►al-Haythami (9:24 #91)

►and al-`Iraqi in Tarh al-Tathrib (3:297) – his last book, as opposed to al-Mughni`an Haml al-Asfar (4:148) where he questions the trustworthy rank of one of the narrators in al-Bazzar’s chain.

► Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Khasa’is al-Kubra (p. 458-459 #694) that this chain is sound according to Muslim’s criterion

► Shaykh Mahmud Mamduh in Raf`al-Minara (p. 156-169) discusses it at length and declares it sound.

► Sayyid `Abd Allah ibn al-Siddiq al-Ghumari (d. 1413/1993) declared it sound in his monograph Nihaya al-Amal fi Sharh wa Tashih Hadith `Ard al-A`mal.

Opposing these six judgments al-Albani declares it weak in his notes on al-Qadi Isma`il’s Fadl al-Salat (p. 37 n. 1).

Hadith narrated though multiple chains [some weak and others strong]

► It is also narrated with weak chains from Anas and - with two sound mursal chains missing the Companion-link – from the Successor Bakr ibn `Abd Allah al-Muzani by Isma`il al-Qadi (d. 282) in his Fadl al-Salat `ala al-Nabi (p. 36-39 #25-26)

► The latter chain was declared sound by al-Qari in Sharh al-Shifa’ (1:102)

►Shaykh al-Islam al-Taqi al-Subki in Shifa’ al-Siqam, his critic Ibn `Abd al-Hadi in al-Sarim al-Munki (p. 217),

► A third, weak chain is related from Bakr al-Muzani by al-Harith ibn Abi Usama (d. 282) in his Musnad (2:884) as per Ibn Hajar in al-Matalib al-`Aliya (4:23).

Quote:
Albani Said
Al-Albani declared the hadith weak on the grounds that some authorities questioned the memorization of the Murji’ hadith master `Abd al-Majid ibn `Abd al-`Aziz ibn Abi Rawwad.


Reply and refutation

But Abd al-Majid ibn `Abd al-`Aziz ibn Abi Rawwad was retained by Muslim in his Sahih

declared thiqa by Yahya ibn Ma`in,

Ahmad declared him thiqa

Abu Dawud declared him thiqa

al-Nasa’i declared him thiqa

Ibn Shahin declared him thiqa

al-Khalili declared him thiqa

al-Daraqutni declared him thiqa

al-Dhahabi listed him in Man Tukullima Fihi Wa Huwa Muwaththaq (p. 124) as stated by Mamduh in Raf` al- Minara (p. 163, 167)

Al-Arna’ut and Ma`ruf declare him thiqa in Tahrir al-Taqrib (2:379 #4160)

declared him thiqa by Dr. Nur al-Din `Itr in his edition of al-Dhahabi’s Mughni (1:571 #3793)

declared him thiqa by Dr. Khaldun al-Ahdab in Zawa’id Tarikh Baghdad (10:464).

Even if al-Albani’s grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound mursal one – graded sahîh by al-Albani – would yield a final grading of hasan or sahîh, not da`îf.

Albani contradicts himself again

In addition to this, Mamduh quoted al-Albani’s own words in the latter’s attempted refutation of Shaykh Isma`il al-Ansari entitled Kitab al-Shaybani (1:134-135) whereby “The sound mursal hadith is a proof in all Four Schools and other than them among the Imams of the principles of hadith and fiqh, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable.”

This is one of many examples in which al-Albani not only contradicts, but soundly refutes himself.

__________________
HADITH NUMBER 10: O Slaves of Allah! إذا انفلتت دابة أحدكم بأرض فلاة فليناد يا عباد الله احبسوا علي ، فإن لله في الأرض حاضراً سيحبسه عليكم

When one loses his means of transport in a (deserted) land, he should call: “O slaves of Allah! Help me recover (my transport)” for there are many of Allah’s attendants on this earth. They will help you recover it.

At-Tabarani said in Mu’jamul Kabir (10/267):
Ibrahim Ibn Naila Al-Asbahani narrated to us from Al-Hasan Ibn Umar Ibn Shaqiq from Ma’ruf Ibn Hasan As-Samarqandi from Sa’id Ibn Abi Arubah from Qatadah from Abdullah Ibn Buraydah from Abdullah Ibn Mas’ud that he said:

‘The Messenger of Allah صلى الله عليه وسلم said:
10367:
حَدَّثَنَا إِبْرَاهِيمُ بن نَائِلَةَ الأَصْبَهَانِيُّ، حَدَّثَنَا الْحَسَنُ بن عُمَرَ بن شَقِيقٍ، حَدَّثَنَا مَعْرُوفُ بن حَسَّانَ السَّمَرْقَنْدِيُّ، عَنْ سَعِيدِ بن أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ عَبْدِ اللَّهِ بن بُرَيْدَةَ، عَنْ عَبْدِ اللَّهِ بن مَسْعُودٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:إِذَا انْفَلَتَتْ دَابَّةُ أَحَدِكُمْ بِأَرْضِ فَلاةٍ فَلْيُنَادِ: يَا عِبَادَ اللَّهِ، احْبِسُوا عَلَيَّ، يَا عِبَادَ اللَّهِ احْبِسُوا عَلَيَّ، فَإِنَّ لِلَّهِ فِي الأَرْضِ حَاضِرًا سَيَحْبِسُهُ عَلَيْكُمْ‘When one loses his means of transport in a (deserted) land, he should call: “O slaves of Allah! Help me recover (my transport)” for there are many of Allah’s attendants on this earth. They will help you recover it.’

Abu Ya’la has narrated it like this in his Musnad (9/177)
as well as Ibn As-Sunni in Amalul Yawmi wal Laylah (page 162).حدثنا الحسن بن عمر بن شقيق حدثنا معروف بن حسان عن سعيد عن قتادة عن بن بريدة عن عبد الله بن مسعود أنه قال قال رسول الله صلى الله عليه وسلم إذا انفلتت دابة أحدكم بأرض فلاة فليناد يا عباد الله احبسوا يا عباد الله احبسوا فإن لله حاضرا في الأرض سيحبسه[Abu Ya’la in meshkat Musnad, volume 9, number 5269:]

وقال أبو يعلى الموصلي: ثنا الحسن بن عمر، ثنا معروف بن حسان، عن سعيد، عن قتادة، عن ابن بريدة، عن عبد الله قال: قال رسول اللّه – صلى الله عليه وسلم -: “إذا انفلتت دابة أحدكم بأرض فلاة فليناد: يا عباد اللّه احبسوا، يا عباد اللّه احبسوا؟ فإن اللّه- عز وجل- في الأرض حاضراً سيحبسونها”.هذا إسناد ضعيف لضعف معروف بن حسا

Al-Hafiz Ibn Hajar said in Takhrij Al-Adhkar (Sharh Ibn Allan, 5/150) after ascribing it to Ibn As-Sunni and At-Tabrani: There is inqita’ (discontinuation) in the chain between Ibn Buraydah and Ibn Mas’ud.


Nonetheless, the hadith has supporting routes which transform it from a weak hadith to a hasan (fair) one which is acceptable and actable on:


Firstly:


A different Chain


What At-Tabrani transmitted in his Mu’jamul Kabir (17/117)
through the route of Abdur Rahman Ibn Sharik whos said his father related from Abu Abdullah Ibn Isa from Yazid Ibn Ali from Utbah Ibn Ghazwan from the Prophet صلى الله عليه وسلم that he said:

حدثنا الْحُسَيْنُ بن إِسْحَاقَ التُّسْتَرِيُّ، حَدَّثَنَا أَحْمَدُ بن يَحْيَى الصُّوفِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بن سَهْلٍ، حَدَّثَنِي أَبِي، عَنْ عَبْدِ اللَّهِ بن عِيسَى، عَنْ زَيْدِ بن عَلِيٍّ، عَنْ عُتْبَةَ بن غَزْوَانَ، عَنْ نَبِيِّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ:”إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:”يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ”، وَقَدْ جَرَّبَ ذَلِكَ
‘When one of you loses something or desires assistance while in a land where no person of assistance (is available) he should say “O slaves of Allah! Assist me; help me” for indeed Allah has many slaves who we do not see’ [At-Tabarani added:] and this has been acted upon.[meshkat Mu’jamul Kabir, number 13737]

Al-Hafiz Al-Haythami said in Al-Majma’uz Zawaid (10/132)
: ‘At-Tabrani narrated it and its narrators have been declared reliable …….. [Majma’uz Zawaid (17103)]

Al-Hafiz (Ibn Hajar) restricted
(his comments) on it defects to (pointing out) the inqita’ (and not mentioning the weakness of the narrators) in Takhrij Al-Adhkar saying ‘At-Tabrani transmitted it with a munqati’ (discontinued) chain from Utbah Ibn Ghazwan, as a marfu’ (traceable i.e. to the Prophetصلى الله عليه وسلم) narration’
Secondly:

When Ibn Abi Shaybah related in al-Musannaf (10/424, 425): Yazid Ibn Harun related to us saying: Muhammad Ibn Ishaq reported to us from Aban Ibn Salih that the Messenger of Allah صلى الله عليه وسلم said:

( 132 ) مَا يَقُولُ الرَّجُلُ إذَا نَدَّتْ بِهِ دَابَّتُهُ أَوْ بَعِيرُهُ فِي سَفَرٍ ( 1 ) حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ قَالَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ أَبَانَ بْنِ صَالِحٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : { إذَا نَفَرَتْ دَابَّةُ أَحَدِكُمْ أَوْ بَعِيرُهُ بِفَلَاةٍ مِنْ الْأَرْضِ لَا يَرَى بِهَا أَحَدًا فَلْيَقُلْ : أَعِينُونِي عِبَادَ اللَّهِ ، فَإِنَّهُ سَيُعَانُ
‘When one of your means of transport or camel flees in a (deserted) land, where none can be seen, he should say “Assist me O slaves of Allah” for he shall be assisted’

This hadith is mursal
(the Tabi’i drops the Sahabi and narrates directly from the Prophet صلى الله عليه وسلم). If it weren’t for the ananah (i.e. instead of saying “he narrated to me”, it is said “from him” which creates the possibility of an unknown narrator in between) of Muhammad Ibn Ishaq, the chain would have been hasan. Al-Albani claimed it had the defect of being mu’dal (where two consecutive narrators are dropped and not just one as would be the case with a mursal hadith) in his Da’eefah (2/109) [8] but this is incorrect because Aban Ibn Salih was from the younger Tabi’in. And Allah knows best.

Thirdly:


What al-Bazzar transmitted in his Musnad (Kashf al-Astar, 4/33-34):
Musa Ibn Ishaq related to us from Manjab Ibn Al-Harith, Hatim Ibn Isma’il related to us from Usamah Ibn Zayd from Aban Ibn Salih from Mujahid from Ibn Abbas that the Messenger of Allah صلى الله عليه وسلم said:

- وعن ابن عباس أن رسول الله صلى الله عليه وسلم قال‏:‏

‏”‏إن لله ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة فليناد‏:‏ أعينوا عباد الله‏”‏‏.‏

رواه البزار ورجاله ثقات‏.‏

‘Indeed Allah possesses Angels besides the Hafazah (the Angels of Protection) who write (of even) the leaf which falls from a tree so when one of you suffers a limp in a deserted land he should call “Assist (me) O slaves of Allah”’

Al-Haythami said in Al-Majma’uz Zawaid (10/132)
: ‘Al-Bazzar related it and its narrators are reliable’ [ Majma’uz Zawaid (17104)]

Al-Hafiz said in the Takhrij Al-Adhkar (Sharh ibn Allan, 5/151):
The chain is hasan and gharib jiddan (very rare)”; Al-Hafiz, restricting himself to saying it is hasan, shows he considered Usamah Ibn Zayd reliable for there is difference of opinion over him.

Al-Bayhaqi transmitted it in Shu’bul Iman
on the authority of Ibn Abbas also, but in a mawquf (untraceable) form through Ja’far Ibn Awn from Usamah Ibn Zayd from Aba Ibn Salih from Mujahid from Ibn Abbas in Shu’bul Iman, volume 1, page 50, number 167:

Arabic is down

أخبرنا علي بن أحمد بن عبدان ثنا أحمد بن عبيد الصفار ثنا عبيد بن شريك ثنا بن أبي مريم ثنا عبد الله بن فروخ أخبرني أسامة بن زيد حدثني أبان بن صالح عن مجاهد عن بن عباس قال إن لله عز وجل ملائكة سوى الحفظة يكتبون ما سقط من ورق الشجر فإذا أصاب أحدكم عرجة بأرض فلاة فليناد أعينوا عباد الله يرحمكم الله تعالى

Quote:
Al-Albani claimed in his Da’eefa (2/112) the marfu’ route had a defect because of the mawquf route since Ja’far Ibn Awn (who narrated the mawquf route) is more reliable than Hatim Ibn Isma’il (who narrated the marfu’ route) so the hadith becomes defective due to the discrepancy while the preferred view is that it is mawquf [meshkat Silsilatul Ahadith Ad-Da’eefah, volume 2, page 161-162:]


This is incorrect from two angles:

1. It is the convention in the science of hadith that when there is a contradiction of whether a hadith is raised back (to al-Nabi, sallallahu alayhi wa sallam) or halted, the raised back is given preference in judgement. Al-Imam

An-Nawawi said
in the muqaddamah (introduction) to Sharh Sahih Muslim (1/32):

‘When some of the accurate and reliable narrators narrate (a hadith as) muttasil (connected) and others (narrate it as) mursal; or some (narrate it as) mawquf and other (narrate it as) marfu’; or it is (narrated) mawsul (continuous) once and then marfu’ another time and as a mursal or mawquf another time, then the correct approach is as the muhaqqiqun (verifiers) from the muhaddithun (scholars of hadith), and it is the saying of the fuqaha (jurists) and scholars of usul (Islamic jurisprudence) have said and Al-Khatib Al-Baghdadi regarded it correct: That the ruling (of the status of the hadith) is from the one who narrated it as mawsul or marfu’ whether the opposing narrations are from more reliable narrators or from more numerous narrators or from narrators with better memory because this is an addition from a reliable narrator and it is acceptable (ziyada thiqa wa-hiya maqbula).

Ibn Al-Hadi
has clarified this in Al-Tanqih (1/350) as printed in Egypt.

2. Hatim Ibn Isma’il is not alone in narrating the hadith in marfu’ form; rather Muhammad Ibn Ishaq has also done so as has been previously discussed as in the case of the supporting narration of Abdullah Ibn Mas’ud as mentioned first.

What should have been said is that Aban Ibn Salih would narrate it marfu’ some times and at other times he did not feel it necessary to narrate it marfu’ as it is seen similarly very often. And Allah knows best.

Therefore the claim of this hadith being defective by Al-Albani because the mawquf would replace the marfu’ holds no weight; he only did so to repel the meaning of the hadith and to dispose of it with whatever means even if it meant going against the principles of hadith
; may Allah forgive.

From what has preceded, it has been acknowledged that the hadith is jayyid (good) and maqbul (acceptable) and that the third supporting narration has a hasan chain itself,

Benefit


Usool of Hadith

When a hadith is mentioned with a da’if chain it becomes acceptable, either sahih or hasan, when the Ummah has accepted it; as for when some of the scholars have practised it like the hadith at hand their action strengthens the report also if two or three chains report the hadith it becomes “HASAN” itself.

Al-Hafiz Al-Bayhaqi said in As-Sunan Al-Kubra (3/52)
after narrating the hadith on Salat al-Tasbih: ‘Abdullah Ibn Al-Mubarak would do it and it has been passed down by the pious and this strengthens the marfu’ hadith.’

A similar statement was made by his shaykh Al-Hakim in Al-Mustadrak (1/320).

The hadith has been acted upon and practiced by the scholars:

o In Al-Masail and Shu’bul Iman of Al-Bayhaqi, Abdullah Ibn Imam Ahmad said

7697:
مكرر أخبرنا أبو عبد الله الحافظ أنا أحمد بن سلمان الفقيه ببغداد نا عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي

‘I heard my father say:

‘I did five Hajjs; two on camel and three on foot, or two on foot and three on camel and when I lost my way when walking I would say “O slaves of Allah! Guide us towards the (correct) route” and then I continued a little before I found myself back on the (correct) route’ or as it was said by my father. [meshkat Shu’bul Iman, volume 6, page 52, number 7697:]

After Abul Qasim At-Tabarani transmitted it in his Mu’jam al Kabir (17/117) he said “this has been acted upon” [13]

Imam An-Nawawi said
in Al-Adhkar (p.133) after mentioning this hadith

‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately.

‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement

Imam Mullah Ali Qari (Rahimuhullah) also in Sharah of Hinsul Hasin writes that our Prophet (May Allah bless him and grant him peace) said that:

اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا

Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it
He writes under “Ibaad Allah”

المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال

Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal

Then he writes:

هزا حديث حسن يحتاج اليه المسافرون وانه مجرب

Translation: This hadith is “Hassan” and the travelers are in urgent need of it and this has been acted upon [Sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378]

Hadith # 5

Translation: 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 Mu’jam as-Sagheer, Volume No.2, Hadith # 968]

The upshot is one who is researching can take two paths in strengthening this hadith:

1. Using the supporting evidences, so this hadith becomes hasan and there is no doubt in this as it is transferred from more than two chains.

2. It is strengthened due to the practice of the Ummah and classical scholars according to Usool of Hadith .

One of these paths (the latter) is stronger than the other (the first).

Ala hazrat AHmed raza khan R.A never insulted Ayesha radhi Allah tala anhu


Ala hazrat AHmed raza khan R.A never insulted Ayesha radhi Allah tala anhu

This is a reply to deviants who put False allegations that Ala Hadrat [rahimullah] insulted Hadrat Aisha [r.a]


Another full reply in urdu

Another full reply in urdu and Arabic







Another full refutation and Reply from Maulana Abdul Hakeem Sharf Qadri




Almost 40 Ulemas [scholars ]of Ahle sunnat wa jammat issue a fatwa that moulana who acidentally misprinted the poems due to human error and misplaced poems for a prostitute under heading of Hadrat Aisha [r.a] should be forgiven as he did tawbah and it was just a human error

Names of some of those scholars are as under



Conclusion

Moulana who acidentally misprinted the poems due to human error and misplaced poems for a prostitute under heading of Hadrat Aisha [r.a] should be forgiven as he did tawbah and it was just a human error.This is explained above by showing old editions of the book itself and this error was only in one edition and is corrected as well. The moulana has also written a book explaining how the error occured in detail and did tawbah which is accepted by Ahlus sunnah.

Now may Allah curse the liars ,

Here  reply to this by video please watch:-

Refuting false allegations of deobandi on Ala hazrat Ahmed raza khan barelvi R.A


Refuting false allegations on Scholars of Ahlus Sunnah.

Deobandi allegation.

A deobandi posted a U tube Video on this thread in which he has attacked the great scholar of Islam , Mujaddid of the last century , Imam Ahmed Raza Khan (rh). The Deobandi friend was requted to support his claim by providing details of this book in which the so called “derogatory remarks” were made by Imam Ahmed Raza (rh) against Sayyeda Ayesha Siddiqa (Rd).

Even after a week he could not make a simple reply. And the truth is no deobandi can back up this claim. All they can do is to quote secondary source and rely on them , without checking the original books. It is known that to understand the Barelwi- Deobandi conflict one must not only read the books of their scholars but also read history books.

In the subcontinent the Ahlus sunnah is called Barelwi and Deobandis are called Wahabis , along with the real wahabis. If one wants to confirm this , you can come to any Indian city and ask a road side shopkeepr” where is sunni masjid? And he will take you to a Barelwi masjid. If you ask him where is ‘Wahabi masjid” he will tell you the address of either a Deobandi masjid or a Wahabi masjid.

No Deobandi should feel offended. I can show from Deobandi books where your ” Akabir’ ulema have called them self as ‘Wahabi”.

The young Deobandi generation makes a claim in that Imam Ahmed Raza Khan (rh) has used derogatory words against Sayyeda Ayesha (rd) in his book Hadaike Bakhshish Vol 3.

The truth is , Imam Ahmed Raza (rh) died in 1921 CE ( 1340 AH). While he was alive he himself got published his poetry work , Hadaike Bakhsish Vol 1 and Vol 2 . Two years after his death, Allama Mehboob Ali Khan(rh) collected unpublished poetry work of Imam Ahmed Raza (rh) and ordered its publication. Mawlana Mehboob Ali Khan (rh) himself was a great poet and his poetry work was also being published from the same printing press. (Mawlana Mehboob Ali Kahn is the brother of the great scholar of Ahlus sunnah , Lion of Ahlus sunnah , Mufti Hashmat Ali Khan( rh)).

The poetry works of Mawlana Mehboob ali and Imam Ahmed Raza (rh) got intermixed and 1 page from the work of Mawlana Mehboob ali was published under the work of Imam Ahmed Raza (rh) as Hadaike Bakhsish Vol3.

And who pointed out this “problem” firsrt? It was none other than the great Scholar of Ahlus sunnah Allama Mushtaq Ahmed Nizami (rh). The problematic couplet having words like” my youth”( written in connection with Sayyeda Ayesha Rd) was from Allama Mehboon Ali Khan.

On 9th Zil Qadah , 1348 AH , Mawlana Mehboob Ali khan did tawbah for his usage of those words. The tawba ( repentence ) was made publicly and was published in the urdu Magzine “Tarjuman e ahle sunat ‘ published from Bommbay. One hundred and nineteen ( 119) scholars were witness to this Tawba.

He recited Shahada again and did tajdeed e nikah.

The incidence is also mentioned as a fatwa in ‘ Majmua fatwa Mazhariya” , by Mufti Mazharullah (rh) , who was the Imam of Fatehpuri Masjid.

This was first pointed in 1955 and only sunnis pointed out this mistake and the sunni scholar took back his words , did public tawaba and that couplet was never printed again.

The senior Deobandi scholar know this story and its connection with Allama Mehboon Ali . But the young Deobandis who are unaware of even the books written by their own scholars, make a fabrication and say it was written by Imam Ahmed Raza (rh)!

If only they can see the first edition of these work. Hadaike Bakhsish Vol 1 and Vol2 , has the name Ahmed Raza Khan and vol 3 which was published after his death has the name Imam Ahmed Raza Khan RAHAMATULLAH.

The incidence is not too old . All this happened in 1955 CE and many people are still alive who were witness to the whole episode.

But how can Deobandis get time to investigate the truth? Their only way is the fabricate books , and make false U tube and upload it on internet!

Other Deobandi Allegation

1) Deobandi Scholar Mawlana Ihsan Ilahi Zahiri was a rabid anti-Sufi who wrote a pernicious book titled al-Barelwiyya in collaboration with the publishers of Matba`at al-Rashid, a Saudi publishing house based in Madina. The book is prefaced by a certain Atiyya Muhammad Salim from Saudi Arabia.

As usual , this book has objections agaisnt Mawlid, istighatha , Urs, tawassul etc. It was refuted in Arabic and has been translated into Urdu as well by Allama Hakeem Sharf Qadri (rh) , under the title ‘ Al barelwiat ka tanqeedi wa tahqeeie jayaza ‘ ( A critical and in depth alalysis of Al barelwiat). This book is online in more than 400 pages.

2) Deobandis keep making false allegations on Imam Ahmed Raza (rh). Among the list of allegation is ‘why did Imam Ahmed Raza (rh) showed so much importance to Shaykh Abdul Qadir (rd)’!

All these type of allegation has been answered under a book ” Ala Hazrat per 150 etarzat ke jawab” By Mawlana Mohammed Jahangeer Naqshbandi .( Answer to 150 objections on Ala Hazrat ( Imam Ahmed Raza (rh)). This book is also online in Pdf format.

3) The latest Deobandi book”Mutalli’a Barelwiyat” written by Pakistani Deobandi Scholar Khalid Mahmood . This is his Phd work! He has attacked Imam Ahmed Raza Khan and as usual attack on barelwis with regard to usual topics.

This has been refuted by Allama Mohammed Ali of Pakistan under the name ‘ Deobandi madhab ka mubahisa” in 2 volumes. This book is not yet online. Insha Allah when I get time I will scan and uplaod it.

There are other books also written refuting “Mutali’a Barelwiyat” by Ahlus Sunnah scholars.

Recently I saw a Deobandi using the reference from this book” Mutali’a Barelwiyat” and attacking Imam Ahmed Raza (rh) in connection with Shaykh Abd al-Aziz Dabagh (rh).

After reading that post I could make out that this Deobandi has neither read Al – Ibriz by Shaykah Abd al Aziz Dabagh (rh) nor Malfoozat of Imam Ahmed Raza (rh) in which he has mentioned incidence from Al- Ibriz. The Deobandi friend totaly relied on the work of deobandi scholar Mawlana Khalid Mahmood.

Interested readers can get their Urdu copy of Al Ibriz , which has been published from Pakistan by Ahlus sunnah scholar. Insha Allah , we are trying to get it publshed in India in near future.

Insha Allah the Deobandi artcile attacking Imam Ahmed Ahmed Raza (rh) will be replied in futute with scans from original book , again showing Deobandi habit of twisting fact.

Answering one Wahabi lie

A wahabi wrote some where on the internet

“Diwan e Muhammadi” of the Brawli Peer Muhammad Yar Faridi “

This wahabi is ignorant. I cannot call him a lier , giving him the benifit iof doubt. He does not know who was ” Muhammed Yar Faridi” who is also called ” Muhammed Yar Gadhi” as he was from the place called ‘ gadh’ in pakistan. Without knowing any thing about this person , the wahabi calls him ” Barelwi’ and then quotes some of his poetry which are not correct as per shariah.

I fail to understand why do these wahabis never bother to investigate the truth? Muhammad Yaf Gadhi was not a scholar of Ahlus sunnah. His website does speak that he got his ‘aalim” degree from some madarsa, bur Ahlus sunnah never accepted him as a scholar of Ahlus sunnah. He was known as a poet and that was his field. He wrote poetry. The pakistani Ahlus sunnah scholars made it very clear that just because he is associated with the sufi tarqiah , does not make him a spokeperson for Ahlus sunnah.

It will be like calling Amina Wadood as Wahabi , for she also does not beleive in 4 schools of fiqh. So tomorrow I will quote Amina Wadood as a wahabi spokesperson?

I hope wahabis will stop confusing muslims on the internet and spend some time doing maraqba near the grave of Ibn Abdul Wahab Najdi al tamimi.

Another Wahabi attack

The same wahabi attacked Sayyeduna , Shaykh Al Akbar , Ibn Al Arabi (rd) on his work ‘ Fusus al Hikam”

This topic has already been answered on this forum with all details and proof that the work of Shaykh Al Akbar was temprted with. More ever , wahabis should not try to understand tasawwuf. It is simply beyond their understanding! Imagine a wahabi trying to know what is alame mithal , or jabroot , lahut! When they cannot understand all this , they should keep themself away from tasawwuf.

If wahabis want to know miracles of awliya they should read Tabaqatal Hanabila and madarijus saaliqeen

 

I request all Deobandis to read this incidence carefully. Think over it and make judgement. This is from one of the most famous Deobandi book” Arwahe Thalatha” written by Mawlana Zahoor ul Hasan and Mawlana Ashraf Ali Thanvee wrote commentary to it.This book is used a source of inspiration among Deobandis , to follow the foot steps of their ‘akabir” and realize how great their ‘akabir”were.

I request that no Deobandi friend should have any ill feeling towards me. I am not quoting any sunni (barelwi) book. Everything is from Deobandi book. .

While narrating the virtues of “Ustadhul Ulema “, Mawlana Yaqoob sahab Nanotvee., it says

“ Mawlana Moinuddin sahab was the eldest son of Mawlana Yaqoob. He narrates one miracle ( karamat) of Mawlana Yaqoob which took place after his death. He said , during one winter season , a large population of the town of Nanot was suffering from a type of fever. Who ever used to take soil from the grave of Mawlan (yaqoob) and tie ( on their body) used to surely get healed. ( Mitti le ja kar bandh leta usey HEE araam ho jata).People took so much soil from the grave that when ever I used to put fresh soil on the grave , it used to be taken away by the people in no time. I was fed up from putting soil again and again on his grave . So I went to his grave and said “ you are doing miracle ( karamat) but I am suffering. Remember , if any one gets healed this time , I will not put any soil over your grave . You will remain like this and people will step over your grave with their shoes” ( This son was hot tempered). After that day , no one got healed from the soil. The news of this healing was spread very fast and now this news also spread that no healing happens from grave and people stopped taking soil from the grave.

( Arwahe Thalath, page 322)

Scan:


Analysis .

All my Deobandi friend can lable the entire population of the town of Nanot as ‘ mushrik”, because they thought there is a ‘direct” healing effect in the soil of the grave. Mawlana Moinuddin sahab too had this aqidah. Mawlana Ashraf ali thanvee has approved this incidence and he has no comment to it , whether it is ‘shirk/ biddah/ haram/ kufr/ makruh”. The incidence is mentioned under “ virtues ( hakayat) of Mawlana Yaqoob Nanotvee. Deobandis can not say” how are we responsible if the normal population was doing this”? Because , the incidence is mentioned as approval and karamat in your book under the approval of Mawlana Ashraf Ali. We will not be wise in promoting ‘shirk” through our books.

If any Deobandi friend wants to make an interpretation of this incidence I request him to make his comments on this thread.

Mawlana Moinuddin spoke to a dead man in grave and this dead man could hear also. Mawlana Moinuddin warned him to stop this healing effect and the dead man in grave stopped showing his karamat , which shows this ‘miracle” was directly under his control . He could show karamt when he wanted.

I can write at least 10 pages on analysis. But for the time being , let my Deobandi friends read this and then be ready for my next post which again is from a Deobandi book.

It seems Mawlana Yaqoob Nanotvee was a great Deobandi personality. The soil from his grave was healing people. Does any Deobandi know where can I meet khalifah of Mawlana Yaqoob and which tariqah was he in?

But how can I relate this incidence with , what the founder of Deobandism said in his book?

In explaining a hadith , Mawlana Ismaeel Dehalvee said :
“ this means he ( prophet) will also die and get mixed with soil”

( scan provided earlier with exact quote)

And then , in the same book , Taqwiyatul Iman , he said
”The one whose name is mohammed and ali has no power over anything”
( scan provided before)

If any Deobandi friend gets time , please explain me , how the soil of Mawlana Nanotvee’s grave could heal people and he was doing it with all self possessed power, that is why he stopped this when he was warned.!

Deobandi scholar Mawalan Hussein Tandvee writes that wahabis are bad people and the wahabi belief is that a stick is more beneficial and powerful than prophet mohammed ( sal allahu alaihi wa salalm) , as the stick can support them and prophet can not do any thing after his death.

And Mawlana Ismaeel also said the same thing about prophet. He said prophet has mixed with soil and whose name is mohammed has no control over any thing.

Mawlana Hussein tandvee says that this was the belief of Wahabis! So tell me , will I be wrong if I call Mawlana Ismaeel Dehalvee as Wahabi? I am using the definition of wahabi given by your own scholar , Mawlana Tandvee!

HEALING POWER : part 2

Now see how ,Mawlana Asharf Ali thanvee has shown disrespect to Sultanul Awliya,Syed Khwaja Moinuddin Chisti al Husseini al hasani ,( rd) , one of the greatest awliya in this ummah. (He is buried in the Indian city of Ajmer)

Mawlana Ashraf Ali Thanvee says “A foreigner has written that he was amazed to see that a dead man who is laying in Ajmer is ruling over the whole India.”

(Kamalate Ashrafia, page 252)

After quoting this statement of a foreigner, Mawlana Ashraf Ali thanvee continues..

“Indeed the normal population and the rulers in particular have great faith (aqeedat) in Khawja Sahab (Moinuddin Chsiti rd).”

Azeezul hasan ( who is the author of Ashrafus sawaneh , biography of Mawlana Ashraf Ali ) said “ people get benefited through Khawja sahab , that is why they have faith ( aeedat) in him”.

To this Mawlana Ashraf Ali thanvee replied

“Allah deals with people as per the opinion people have towards Allah’ ( Allah taa’la ke saath jaisa husene zan ho waisa hee mamla farmatey hain). Even the idol worshippers get benefit from worshipping Idols. This is not a proof. Proof is adherence to shariah”

(Kamaltey Ashrafia , page 252) .

Analayis .

He is the same Mawlana Ashraf Ali thanvee , who in his book Hifzul Iman , equated the knowledge of prophet with knowledge possessed by animals , lunatics , child etc.
He is same Mawlana Ashraf Ali who said that the statement “ if Allah and prophet wills this work will be done” , is shirk

As per Mawlana Ashraf Ali , one of the greatest awliya of Allah in this ummah, Sayed Moinuddin chisti al husseini al hasani (rd) was not adhering to shariah. This great awliya of Allah , upon whose hand millions of non muslims accepted Islam , was not a follower of shariah. History tells that in the ummah of prophet Mohammed ( sal allahu alayhi wa sallam ) , the maximum number of non muslims accepting Islam on the hands of one individual is this great wali of Allah , Khawja Moinuddin chisti (rd) . He was on the highest stage of wilayah.

Earlier we have seen how soil from the grave of a Deovandi scholar could heal people and that book has a commentary of Mawlana Ashraf Ali thanvee. But same Mawlana did not accept karamat of Syed Moinuddin Chisti (rd).

I request Deobandis to stop showing disrespect to prophet and those great Awliya who followed prophet and are friends of Allah.

Only the wahabis show disrespect to prophet and awliya Allah.

Note: Here is an artcile which has got many narrations regarding life iof awliya in grave. It has quotes from book of Fiqh also , regarding tomb etc.

http://www.hizmetbooks.org/Advice_for_the_Muslim/wah-24.htm

 

IS IT POSSIBLE?

Mawlana Munazir Hasaan narrates a very strange incidence. He narrates that a few people were gathered in “chatta masjid ‘in Deoband. (Name of a masjid). Mawlana Yaqoob (inchanarge, madarsa Deoband) was also present in that group. Mawlana Yaqoob said

“I was about to die today morning, while I was performing salah. People asked him, what was the reason? He replied that , while he was reciting sura Muazammil, his heart was seized due to some “ strange power” and his spirit ( ruh) was about to leave the body , but some how this condition passed very quickly. He continued and said that after performing salah he pondered over the whole incidence and it was told to him that durng that time ( when his heart was seized) Mawlana Qasim Nanotvee , who was in Merath ( another city) made “ tawaajjah ‘( concentration) towards him .
It was the effect of his concentration that his spirit ( ruh ) was about to leave the body and he had a difficult time”

He continues ( this is very interesting !!)…

“ How can those who use mind to analyse everything understand this matter? The distance between Deoband and the city of Merath is so much and this distance was not at a matter of hinderance”

(sawaneh qasimi. Vol 1, p 345)

Scan

Analysis .

Now how can I understand this strange incidence? I really need some Deobandi friend to explain me the whole matter. Mawalan Yaqoob , ( incharge Madarsa Deoband) really had an elevated stage! As soon as he finished his salah , he pondered over the issue and like a Satellite TV channel , everything was shown to him with in fractions. Forget about months, hours or minutes ,, he came to know with in seconds that Mawlana Qasim sitting in some other city did this !

But Deobandis should hang their head in shame. This is their belief about their ‘In house’ scholars. But when it comes to prophet ( sal allahu alayhi wa sallam) then the aqeeda of the whole Deobandi group is this

“ In many matters prophet used to make concenttarion, used to be worried and he used to be silent . In this incidence of ‘ Ifk ‘ ( Sayyeda Ayesha Rd lost her ring and enemies of islam started speaking bad about her) prophet made “tawajjah” but he could not know anything. Only after 1 montn he was informed through ‘wahi’ (revelation).

( Hifzul Iman , By Mawlana Asharf ali thanvee page 7).

When it comes to their “in house’ scholars , Deobandi belief is that they can know everything with theit ‘tawajjaah” sitting at far away places.

I ask each and every Deobandi , do you still need more evidences to prove that your scholars have indeed shown disrespect to prophet and have tried to lower his status and personality.?

If we really fear the extreme heat on the day of judgment, on which sayyedul Anmbiya ( sal allahu alayhi wa sallam) will intercede for us, then let us stop praising those who have shown disrespect to our prophet.

And not to forget their book ‘Taqwiyatul Iman’ which says

“ To think that some one other than Allah can know the knowledge of the unseen , or what is happening in some other city , whether the belief is that they have this self possessed knowledge or given by Allah , in all the cases it is shirk”

(Taqwiyatul Iman, page 10)

 

Their writings and their belief

The well known Deobandi scholar ( Mawlana Mnazoor Nomani)who used to participate in many debates against Sunni Muslims writes :

“We should see these “so called muslims” who are grave worshippers and Tazia worshippers. Shaitan has put these “Mushrikana” acts in their hearts that they are not willing to listen to the teachings of Quran and Hadith”.
“ When I look at these people ( so called muslims) then only I understand shirk of the previous ummah. If these people ( so called muslims) were not there among the muslim population, then it would have been very difficult for me to understand the shirk of the previous ummah’

( Al Furqan ( A monthly Deobandi Magazine ) , Editorial , For the month of Jamadi ulaa, 1372 AH , page 30 , published from Lucknow).

( The Urdu wordings are : Aap musalmaan kaehlaney waley Quburiyon aur Taziya paraston ko dekh lijiye. Shaitaan ney mushrikaana aamaal ko unakey dilon mein aisa utaar diya hai ki wah is silsiley mein Quran wa Hadith ki koee baat sunaney ke rawadar nahee. Main to inhee logon ko dekh kar agalee ummaton ke shirk ko smajhata hoon. Agar musalmano mein yeh log na hotey to waqia yeh hai ki meray liye agalee ummaton ke shirk ko samajhna bada mushkil hota)

Readers would also like to read this .

Mawlana Qasim Nanotvee narrates about one of the scholars of his group. He narrates:
“ Shah Abdurrehman wilayati had a disciple whose name was Abdullah Khan. His caste was ‘Rajput” and he was one of the special disciples of Shah Abdur rehman. He was at such an elevated stage that when ever their was a case of preganacy in someone’s house and they used to come to him to take amulets, then he used to tell them wheteher the baby will be boy or a girl and what ever he used to tell that result used to be the same.

( Arwahe salasa (Inspirational and Guiding book used by Deobandi brothers ) with commentary by Mawlana Asharf Ali thanvee page 163 )

Scan


This is not a case of ‘ coincidence’ or chance . It is a matter of surety as we all can read. It is not a case of ‘ dream ‘ or “ Kashf”. Mawlana Qasim Nanotvee makes sure that no body takes this as a matter of coincidence , so he adds” whar ever he used to predict , the result used to be the same”. I don’t know which ultrasonic eyes this Mawlana had that sitting in his room he could tell about a pregnant woman present some where else.

The irony is: The founder of Deobandism Mawlana Ismeel Dehalvee writes in” Taqwiyatul Iman” the fundamental book of Deobandi group

“ What is present in the stomach of a woman no body knows about it except Allah. No body can know that whether it is single or double , male or female, beautiful or ugly “.

He writes further..
“ If any one attributes the knowledge of unseen to any one else except Allah , then he is in shirk”.

2.To think that prophet was given the knowledge of ghyab ( unseen ) is SHIRK. ( Fawtwa Rashidiya, By Mawlana Rashid Gangohi)

Please note this Deobandi shaykh Abdullah Khan was blessed with special eye sight. To support my statement I bring another incidence about the same person.

When Mawlana Qasim Nanotvee was leaving for Hajj , he made a request to Abdullah Khan to make dua ( supplication ) for him. To which Abdullah Khan replied

“ Brother, what supplication can I make for you? I have seen with my eyes that you are reading Bukhari sheriff in front of Rasul Allah ( sal allahu alai hi wa sallam)
( Arwahe Salasa , page 254)

Scan:

This is the status of a Deobandi shaykh. He had no problem in looking at the ghayb and his eye sight could penetrate all the hinderance.

But when it comes to Rasul A llah ( sal allahu alaihi wa sallam) then , they write

“ Shaykh Abdul Haq has narrated that prophet was not aware of what is behind the wall ‘

( Baraheen Qatiya , by Mawlana Rashid Ahmed and Mawlana Khaleel Ambethvee)

( Read “Deoband,Shaykh Gangohi and wall)

Note: Mawlana Qasim Nonatvee is the Founder of Darul Uloom Deoband . This is the reason why the graduates from this madarsa add’ qasimi” at the end of their name , to show their relationship to Mawlana Qasim Nanotvee

 

FIRST STORY

Meer Wajid ali Qannawji narrates this incidence from his shaykh Mawlana Qasim that once he ( Mawlana Qasim) went to the ( town of ) Gangoh. There was an earthen pot kept in the “Khankah” . He took that earthen pot and put it in the well to get some water. When he drank the water , it was bitter. At the time of Zuhar Salah , he met Hazrat ( Rashid Ahmed) and told about the bitter water. Hazrat ( Rashid Ahmed) told that the water of this well is very sweet. He then presented that earthen pot filled with water to Hazrat ( Rashid Ahmed). When Hazrat ( Rashid Ahmed) drank water , he also found the water to be bitter. Hazrat said” ok leave it here” and he went for Zuhar Salah. After finishing Zuhar Salah , Hazrat ( Rashid Ahmed ) told everyone present there to recite” Kalima Tayyeb” as much as they can. Hazrat also recited kalmia tayyeb and after some time raised his hand , made dua ( supplication) and rubbed his hands on his face. After that , he took that earthen pot and dran water. It was found very sweet . Every one drank water and there was no bitterness in it. Then Hazrat told that” this earthen pot is made from the soil of a grave whose inhabitant was under “ punishment of the grave”. Alhamduillah , due to the blessings ( barakah) of kalmia tayyeb , now the punishment has been taken off .

( Tazkiratur Rashid , vol 1, page 271)

( old edition , vol 2 , page 212)

Scan

Following points to be noted from this incidence

1.Mawlana Rashid Gangohi found out that earthen pot is made from the soil of a grave. This pot was of course made by some potter and that time Malwna was not there. He still could know the origin of the soil.

2.Mawlana Couls find out what is happeneing to the inhabitant of the grave.

3.Mawlana could find the relation between the bitterness of water and the man in grave.

4 Above all , when the punishment was taken off , Mawlana even came to know this.

SECOND STORY

1.To think that prophet was given the knowledge of ghyab ( unseen ) is SHIRK( Fawtwa Rashidiya, By same Mawlana Rashid Gangohi)

2. The who thinks that prophet was given the knowledge of the unseen he is a liar and is in kufr. ( Taqwiyatul Iman , Ismaeel Dehalvee)

3 The one who claims that he has the knowledge of the unseen and he can know the things of ghayb ( unseen) then he is a liar ( taqwiyatul Iman , Ismaeel Dehalvee)

4.Prophets, Awliya, Jinn ,shaytan, fairy and ghost do not have any special status in knowing the knowledge of the unseen . ( Taqwiyatul Iman , Ismaael Dehalvee)

5.Any one who says that except Allah , some one else also has knowledge of ‘ ghayb’ ( unseen) ,he is indeed kafir, he should not be made imam of the prayer. No relation should be kept with him ( Fatwa Rashidiya , Vol 2, page 10)

6.when the prophets do not have the knowledge of the unseen, it would not be impermissible to say ‘ ya rasul ALLAH’ ( fatwa rashhidya , vol 2 page 3).

7The prophet being higher than the angle of death does not mean that he knows more than or even equal to angel of death in these ( earthly ) matters.

( Baraheen Qatiya , Mawlana Rashid and Mawlana Kahleel)

8.Shaykh Abdul Haq has narrated that prophet was not aware of what is behind the wall ( barahen qatiya)

[Read : Deoband, shaykh Gangohi amd wall]

Please read and decide.

 

The one whose name is Mohammed or Ali DOES NOT HAVE ANY AUTHORITY OVER ANYTHING”

( Taqwiyatul Iman, )

The books of Deobandi Jamat is full with so many miracles and incidences that if some one decides to post 1 incidence daily ,still it will take years to complete it.

Read with your open eyes and ask Allah to help you in making the right decision. Ameen

Read this incidence narrated by Mawlana Aashiq Ilahi Merathi .

Translation

“During those days many people were hanged (by British colonial power) and daily we used to hear news that so and so have been hanged or such and such person has been charge sheeted. The (British) government had the names of all those who were revolting. The name of Hazrat (Rashid Ahmed) was also present in the list of trouble makers. But Hazrat ( Rashid Ahmed) had full belief in Allah and knew that when I am an obedient servant of government , then any false accusation cannot harm me and if at all I am killed , government has full AUTHORITY, what ever it decides it can do”.

(Tazkiraturrashid vol 1 page 121) (Old edition page 80)

Some of you might be confused as to what this incidence has got to do with the heading mentioned? Or, whether I am starting some topic about “Deoband and war of Independence”? Well there is something to note!

Read again this part of the incidence

But Hazrat ( Rashid Ahmed) had full belief in Allah and knew that when I am an obedient servant of government , then any false accusation cannot harm me and if at all I am killed , government has full AUTHORITY , what ever it decides it can do”.

The Urdu wordings are

Agar mar bhee gaya to sarkar maalik hai usay ikhtiyar hai jo karey”.

Here Mawlana Rashid Ahmed accepted full authority of British Power and went on to say that the government has full authority and can do what ever it wants!.

Trust me , no Sunni muslim has any interest to know what were the relation between Deobandi scholars and British power in India .

What matters to muslims is this statement found in Taqwiyatul Iman.

“ No one has any authority or control over any thing. The only being who has control over all the work, His name is Allah. The one whose name is Mohammed or Ali DOES NOT HAVE ANY AUTHORITY OVER ANYTHING

The beauty of the matter is that , this filthy comment is present in the same book” Taqwiyatul Iman ‘ regarding which Mawlana Rashid Ahmed said
“ To keep this book and read this book is THE CORE OF ISLAM ( AYN ISLAM) .

And same Mawlana Rashid Ahmed gave full authority and control to British power ever after his death!

 

False Allegation
The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)

SUNNI REPLY

On which basis have the Deobandis called it a false allegation? This statement is very much present in the book.

[See ” Crow eating and reward” for scan and explaination]

False Allegation

It is Sawaab to eat crows (Fataawa Rashidiyya part 2 pg. 130)

SUNNI REPLY

Mawlana Rashid did say that to eat crow in those places where people consider it haram , is an act of reward.
[See ” Crow eating and reward” for scan and explaination]

False Allegation
In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113

SUNNI REPLY

The person who compiled this article, did he ever opened Fatawa Rashidiya?
Please see the scan of this fatwa.

Mawlana has called this act as haram.

If some muslims distribute milk or juice in this month with the intention og Ithal e sawab, that Allah accept this good deed and give its reward to ruh ( spirit)  of those who were martyred in Karbala. ( The fore fathers of present day  shia invited the grandson of prophet with the promise of support  and never turned up to support) then how can it be haram?

Deobandis should note that Mawlana Rashid Gnagohi has used alayhissalam for Hussein rd.

Same Mawlana Rashid Ahmed was asked that if Hindus give sweet dishes/eatables on their festivals like Holi and Diwali , can a muslim eat it?

The Mawlana said YES.

Eating  food which has been offered to idols is permissible for deobandis , but distributing food for ithal e sawab is not allowed!!

 

False Allegation

Ashraf Ali Thanvi, a founder member of Deoband says: ‘The Holy Prophet (Sallallaahu Álayhi Wasallam) has an education like that of children, lunatics and animals of every category.’ (Hifzul Imaan pg. 7)

The Truth
The view of Hadhrat Moulana Ashraf Ali Thanvi is that: Hadhrat Moulana was asked, ‘Did you in Hifzul Imaan or any other book write anything directly or indirectly comparing the education of Rasulullah (Sallallaahu Álayhi Wasallam) to that of children, lunatics and animals? If not then what is your ruling regarding a person who holds such a belief?’ In reply to that Moulana states, ‘Let alone writing such falsehood and filth, my heart had never even perceived such falsehood and verily if anyone holds such a belief he is out of the fold of Islam.’ (Faisal-e-Khusoomat pg. 21

SUNNI REPLY

Is this not a BIG lie? I have not seen any lie like this on any website. Shias are known for providing false reference after their claim. But here Deobandis have surpassed shias!

I fall short of words to express my amazement on this lie. The very statement is present in Hifzaul Iman (page 7) and our Deobandi friend says that Mawlana Asharf ali thanvee was asked this question and he said” this belief is kufr”!!

Mawlana Asharf ali thanvee did compare the knowledge of prophet with lunatic , animals , insane , satan , and any normal person . And this Deobandi writer turns the table and says that this statement was made by some one else and Mawlana Asharf ali thanvee said that these type of statement is kufr!

I now ask , are not these websites claiming to propagate the knowledge of Islam?
Isn’t lying a big sin in Islam? Then why are they lying?

False Allegation

To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)

Clarification
The abovementioned statement is not found anywhere in ‘Siraate Mustaqeem’ that, ‘To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys.’
Moreover, it is stated in the Hadith that Salaat should be performed with full attention. Therefore, when the name of Rasulullah (Sallallaahu Álayhi Wasallam) is recited in ‘Tashahhud’ the thought of the Rasul (Sallallaahu Álayhi Wasallam) will come and should come. The Salaat will not be rendered incorrect and this is not unlawful at all. The respected Moulana did not stop anyone from this.

SUNNI REPLY

If we have a number line on which lies can be graded then I will give this lie infinity grade! Which ever Deobandi website has this article , what did they think? That no one will ever notice these lies? Or that they will notice but will not reply?

The above statement is present in the book . Please see this scan.

Deobandis says that “cow, ox , horse” are animals and if some one gets thought of these animals during salah then one will automatically try to leave this thought , as they are ‘dirty animals” and one will once again concentrate towards Allah. However, if some one gets a thought of prophet , during salah, then due to love of prophet one will continue to indulge in that thought and will no longer concentrate towards Allah,hence his salah will not be perfect.

Any one who makes this Tawil ( interpretation) of their ‘shaheed” sahab’s writing has definitely not read the urdu wordings in the statement.

Islami Dehalvee sahab says the thought is ‘worse than” ( zyada bura) than the thought of Ox and cow.

So shaheed sahab is comparing the thought of prophet and animals together. Morever, when some one recites durood in salah , one automatically gets a thought of prophet.

A person recites ” la ilaha il allah ashraf ali thanvee rasul allah’ in his dream and that is alright for deobandis . The tawil being a hadith in which a man was so happy that he saidz’ I am lord and He is my creation” and prophet smiled. Deobandis use this hadith to justify that ‘dream’, but the justification won’t work. That is for someother time Insha Allah.

So the truth is , Deobandis make tawil only to support their scholars statement. But all these tawil has been refuted , because these comments were made in Urdu or Farsi language and Ahlus sunnah scholars have shown with the use of language skills that no tawil can be made here as per the rules of Urdu and Persian language.

And now be ready to read those lines which will make you realize what is called the “height of double standard

Mawlana Abdul Majid Daryabadi , the beloved disciple and Khalifah of Mawlana Ashraf Ali thanvee wrote a book” Hakimul Ummat”, which is a biography of Mawlana Ashraf Ali thanvee. Mawlana Abdul Majid wrote a letter to Mawlana Asharf ali about a problem. Both ,the, problem and its reply by Mawlana Ashraf Ali Thanvee has been mentioned in this book. Read it and please decide what justice can you do for Islam.

Mawlana Abdul Majid wrote

“ Lack of concentration in Salaat is an old problem. But it is my experience that whenever I imagined you in Salaat the problem of concentration vanished only for a short while though. Nevertheless, please advice me if this action is correct , if it is not, then I shall be careful in future’
( Hakimul Ummat, page 54)

This was the personal question of Mawlana Abdul Majid, now listen to the answer of Mawlana Thanvee

Answer
“ It is correct as long as you do not disclose this to other people”
( Hakimul Ummat page 54)

I will leave the judgment on the respected reader. Fear Allah and keep in mind , on that day when the Sun will be so down that everyone of us will be sweating, when every one of us will be running from one prophet to another , that day , Sayyedul Anmbiya, will intercede for us.

May Allah give the love of His beloved prophet in the hearts of all the muslims and may we all die in this state of love. Ameen.

 

False Allegation
The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)

SUNNI REPLY

On which basis have the Deobandis called it a false allegation? This statement is very much present in the book.

Please see the scan.

There is no place of Tawil here. Because Allah has used to term Rahmatal lil aalmeen only for His most beloved prophet. The word”aalam ‘ means “ ma siwa Allah” ( everything except Allah). Prophet was still a nabi when Adam was in clay form ( Tirmidhi) and when we say prophet is rahmatal lil aalmeen , it means he is a mercy for every creation , including , wind , sun , moon , all human beings and jinn.
By which tawil can any other person be ascribed with this usage? In the history of Islam , has this term being used by any scholar for any one except our beloved prophet?

The simple reason is , this fatwa was issued by Mawlana Rashid Ahmed , in keeping with the Deobandi belief on “ Khatame nubuwwat” .
False Allegation

Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam). (Barahine Qatia pg. 51 – Khalil Ahmad Ambhetwi)

SUNNI REPLY

This again is a big lie. Mawlana Khaleel Ahmed Ambethvee did make those remarks.
He said’ the angel of death and satan have the knowledge of unseen and this is proved from nass ( quran and saunnah) , but there is no such proof for prophet and if any one thinks that prophet had the knowledge of unseen then he is in SHIRK”.

And they have the sufi tariqah! Only Allah knows what benefit someone gets who has this belief or who loves those people who have this belief.

The exact urdu wordings are
“ al hasil gaur karma chahiye ki shaitan wa malkul mawt ka haal dekh kar ilm muheet zameen ka fakhre aalam ko khilafe nasoos qatiyya ke bila daleel mahaz qayas fasida sey saabit karma shirk nahee to kauna iman ka hissa hai? Shaitan wa malkulmawt ko ye wasat nass sey saabit hue. Fakhare Aalam ki wasat ilm ki kaun see nas qatai hai, jisasey tamam nasoos ko radd karke ek shirk saabit karta hai.

[ See the scan under ” Deoband, Shaykh Gangohi and Wall]
I would like to know from Deobandi Scholars what is their belief about this knowledge of unseen possessed by Satan and angel of death? Do they think this knowledge is their Dhati ( self) knowledge or is it Ataee (given to them ) from Allah?

False Allegation
Almighty Allah Taãla is not always ‘all knowing’. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).

Clarification
This is an open Calumny and a False Accusation. This sentence is not written at all in ‘Tawiyatul Eemaan’ that ‘Allah Taãla is not always “all knowing”. He finds out when necessary.

SUNNI REPLY

The statement is very much present.

I don’t know which edition of Taqwiyatul Iman was checked by the author of this article.

Presently I have access to many editions of Taqwiyatul Iman , printed in India and also Kingdom of Saud ( Riyadh edition).
Taqwiya tul iman salfiyah Varanasi 1986
” ” ” ” ” ” 1987
” ” ” faruqi press Delhi 1895
” ” ” mujtabai press Delhi ( 1900 )
” ” ” jayyed press Delhi (1937)
” ” ” Muhsini press culcutta ( 1954)
Deoband edition 1976
Bombay edition 1987
Mubarakpur edition 1997
Kanpur,1905 edition
1920, Delhi edition
1990, Riyadh edition ( was distributed freely to Urdu speaking pilgrims on Hajj during that year!!)

The extant of fabrications found in these editions cannot be explained here. To expose these fabrications one need to write a book on this subject.

Coming back to the topic.

This is the statement in all editions of Taqywiyatul Iman printed before 1980.

The Urdu wordings are

“is tarah zahir ki cheezon ko daryaft karna logon ke ikhtiyar mein hain. Jab chahein karein jab chahein na karein . So is tarah ghayb ka daryaft karna apaney ikhtiyar mein ho ki jab chahey kar lijiye yeh Allah sahab hee ki shank hai kisee wali wa nabi ko jinn ko,farishto ko….

Translation

“ To find out about the clear worldy matters is with in the prerogatives of Human beings. They can chose when to make an inquiry and when not to. Like wise to find out about the matters of the unseen ( ghayb) is with in the contol/ authority ( Ikhtiyar) of Allah, when He wants He does it….

Now as per the forefather of Deobandis , the attributes of Allah ( all knowing)is not always present with Him and was not always with Him . As per Mawlana Ismail Dehalvee, the attributes of Allah come into existence with time ( hawadith) and Allah is not always in the possession of all type of knowledge.

It is upon the scholars to decide what is the ruling on these type of statement.

Just to remind , this is the same book” Taqwiyatil Iman” regarding which Mawlana Rashid Ahmed said in his fatwa “ to keep this book and to read this book is the REAL ISLAM ( ayn islam) and a means to save from hardship .

I would like to know from my deobandi friends which book was used by the muslims before taqwiyatul Iman was written?

 

 

A couple of days back, one of my friends informed me about the Deobandi propaganda on internet. After fabricating in their own books, now they have started spreading lies on internet! It is a well known fact that Deobandis have made fabrications in many books including, Behasti Zewar ( Heavenly Ornamanets) . I wanted to show the scans of fabrications from this book on this forum, but the deleted content were so objectionable that I decided not to talk about it. The fabrications being carried out in other books were already shown in earlier post. New version of Fazaile Aamaal has changes too. To know about the Deobandi fabrication and mistranslation in hadith books, one must look at the works of Pakistani Shaykh Allama Akhatr Shahjahanpuri (rh), who provided many reference of Deobandi fabrication in his hadith books.

When America wanted to attack Iraq, it spread the lies of weapon of mass destruction and the alleged relation between Al Qaida and Saddam Hussein. The media got carried away by this news and the whole world was talking about Iraq having WMD. Be it news channel or printing media, every one had the same headline of Iraq having WMD. Years later it was confirmed that there is no such WMD in Iraq. This is the era of fourth generation war, where media propaganda is used to change public mentality. The same methodology is adopted by Deobandis who have tried to present the works of their past scholars in a “good looking’ way, alleging that all charges against their scholars are false and an attempt to paint Deobandi scholars in a wrong way.

There is an article which is available on many Deobandi website with the heading

‘False Allegations against Deobandi Ulama: ANSWERED’. This is a case of broad day light robbery! Deobandis have denied that no such objectionable statement is present, in the books of their Scholar.

This is a short article, with scans, to bring the facts from their own books, which they are denying now! Deobandis have used the term “False Allegation” and then they have provided some clarification on those false allegations. I will quote from Deobandi website first and will provide scans to show that the truth of the matter is something else.

The False Allegation
Rashid Ahmed Gangohi, a founder of Deobandi Movement has the following beliefs:

1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)

SUNNI REPLY

Why to leave other Deobandi giants? Why do they feel ashamed to tell that this ugly belief was first propagated by their forefather, Ismaeel Dehalvee, who wrote in his Persian Book‘Yek roza”

Here is the scan from Yek Roza , a book in Persian Language , written by Shah Ismail Dehalvee.

The Persian statement is as follows(page 17)

“Aqul agar murad az muhaal mutmane lizaatihi ast keh tehat qudrat ilahoya dakhil neest pas la nusallim keh kizb(Jhoot) ba mani mastoor ba shad cheh muqadima qiziyya ghair mutabiqa mawaqe o ilqaye aan bar malaika o anbiya kharij az qudrat e Ilahiya neest wala lazim aaid keh qudrat e insaani azaaid az qudrat e Rabbani ba shad cheh aqade qizziya ghair mutabiq lilwaqea o alqaae aan bar mukhatibeen dar qudrat aksar afrade insani ast.”

Rough Translation

It is possible for Allah to be a liar.If you do not accept this , then Human being’s ability will be considered more than Allah’s ability.

( It means , since Human can lie and if some one thinks Allah cannot lie , then this will mean Allah’s ability is less than Human ability…)
( Maaz Allah)

And then the later Deobandi scholars wrote only to defend this claim.

Mawlana Khaleel Ambaithwi writes in his

Book : Braheen e Qaatiya
Page : 6
Publisher : Kutub Khana Imdadiya, Deoband [scan]

Translation

Mawalana Khaleel Ambethavi writes

“This issue of “imkan e kidhb is not a recentl issue, but in past people have discussed whether Khalf e waid ”(Allah can give Paradise to even sinners like Pharoah/ Abu Jahal, going against His own ruling) is possible or not. Hence we find in Durrul Mukhtar it is written Khalf e waid is possible /permissible ( jayaz)or not, and Asharis are in support of it because the Asharis do not consider it as an imperfection , rather they consider it as a Mercy of Allah.”

( Hence in past people said that if Allah gives paradise to a sinner , it will be due to mercy of Allah)

Here we see how Mawlana Khaleel Ambaithvee is bringing a quote from Durrul Mukhtar on Khalf e waid to use it on Imkan e kIdhb.!

More ever people in Past called it as a mercy of Allah and not as a lie of Allah. ( Mawalana Khaleel has himself quoted this )

Same , Mawlana Khaleel Ambethvee writes in his

Book : Braheen e Qaatiya
Page : 274
Publisher : Kutub Khana Imdadiya, Deoband[scan]

“This is the meaning of Imkaan-e-Kizb (possibility of telling a lie) that Allah Ta`ala has the power of telling lies but this will not happen.”

 

Mawlana Rashid Ahmed says in his fatawa

Page No 97 .. “Pas Sabit Howa Key Kizb Dakhil-e-Qudarat-e-Bari Ta’ala Wa Ala Hai”

Translation
” Hence , it is now established that to Lie is with in the possibility of Allah subhanahu wa taala”

Deobandis not only give the possibility of Lying and cruelty to the Power of Allah , but they also give the possibility of ALL BAD ACTS ( afaal’ e qabeeha)

Book: Al Jahd Al Muqeel

Author: Shaykh Mahmoodul Hasan Al Deobandi

Page : 41
Publisher : Maktaba Madniyya Urdu Bazar Lahore

Afaal e kabeeha(bad acts) ko Qudrat e Qadeema Haq Taala Shanahu say kiun kar khaarij keh saktay hain

Translation

“How can we say that it is out of the power of Allah that , He cannot perform bad acts

 

 

Crow is not only halal ,but one gets reward for eating crow.

Fatwa Rashidiya,page 597.

Question: In those places where people consider consumption of Crow as Haram and bad, if some one eats crow meat at such place, will he get rewards?

Answer: yes ( by Mawlana Rashid Ahmed Gangohi)

Deobandi argument is that to keep a Mubah( permssible) thing as Halal in eye of people , this act, if done , will bring reward. But the same deobandi sect says that to celeberate mawlid to educate people about life of prophet is Biddah!
 

I don’t want to stop all those who eat crow to get rewards and neither will I recommend it to some one. Please consult your local scholar and find out the condition of local crow population.

All this is permisisble, but celeberating mawlid is a biddah. ( fatwa rashidiya)

The Deobandi tawil( interpretation) is that since eating crow is permissible( Mubah), and if a mubah act is thought to be Haram, then to keep it halal in the eyes of people , one must eat it and if done for this purpose , then we will get reward.

Strangely ,the list of halal animals present on their website does NOT have crow!

I ask Deobandis , why is that Istighatha , Mawlid , Urs and many other acts which are permissible in Islam is called shirk , biddah and kufr by deobandis? To make the matter more devastating , Deobandi fatwa book says , to hug and shake hands only on Eid ul fitr and eid ul Azha is an act of Biddah!

I have never seen any one in my life eating crow. Why don’t deobandis make an attempt to keep this mubah ( permissible) act alive? Why don’t they eat crows? Imagine if all Indian Deobandis start eating crow! Soon , crow will be listed in the ‘ endangered species ‘ list!

The Ahlus sunnah make every attempt to keep all those acts alive which brings people closer to Islam., which helps people to know more about life and teachings of prophet and to inform people about the great scholars of Islam

 

Question:The word’ Rahmatulilaalameen ;is only for prophet (sal allahu alaihiwassalam) or it can be used for any one else?

Answer: The word’ Rahmatulilaalameen’ ( mercy for the entire creation)is not reserved for prophet ( sal allahu alaihi wa sallam),infact awliya and other prophet and scholars of deoband ( ulma-e-rabanayn) are also mercy for this ummah. Prophet ( sal allahu alaihi wa sallam) is highest among all these people.Therefore if this word is used for others it is permissible.


.

 

Fatwa of Kufr upon Mawlana Shibli Nomani by Mawlana Ashraf Ali Thanvee

Mawlana Abdul Majid Daryabadi was a student and Khalifah of Mawlana Ahsraf Ali thanvee. He wrote a famous book” Hakimul Ummah”. In this book he mentions one letter which he received from Mawlana Amin Ahmed Islahi, who was incharge of ‘madarsatul Islah’, a madarsa in Azamgarh ( a town in India). This madarsa was started and managed by Mawlana Shibli Nomani and Mawlana Hamiduddeen farahi.

Here is the translation of the letter sent by Mawlana Amin Ahmed Islahi to Mawlana Abdul Majid Daryabadi.

Translation
“The Fatwa of Mawlana ( Ashraf ali ) Thanvee has been published that Mawlana Shibli nomani and Mawlana Hamiduddeen farahi are kafir and since madarsatul Islah is run and managed by these two ,hence madarsatul Islah is a madarsa of Kufr and Zindika. All those scholars who will promote this madarsa and participate in the functions of this madarsa they all will be out of deen. ( Mulhid and baydeen)”

( Hakimul Ummat, page 475).

After receiving this letter, Mawlana Abdul Majid Daryabadi wrote a letter to his teacher and guide Mawlana Ashraf ali thanvee , that how can these two scholars (shibli nomani and Hamiduddeen farahi) be kafir when they are so punctual in Tahjjud salah,their zuhud and taqwa( piety) is so well known?

This is the reply Mawlana Ashraf Ali thanvee . This reply has also been quoted by Mawlana Abdul Majid Daryabadi in his book” Hakimul Ummah”.

Translation
“ All these are deeds . Aqidah is different from all these things. It is possible that bad deeds can be present with good aqidah (belief) and good deeds can be present with bad aqidah”

( Hakimul Ummat ,page 476)

The Urdu wording says
“ yeh sab amaal wa ahwaal hai. Aqaeed unsay judagana cheez hai. Sehat aqaaed ke saath fasaade amaal wa ahwaal aur fasade aqaeed ke saath sehate amaal wa ahwaal jama ho sakta hai”.

This is something for the deobandis to think and ponder. Was Mawlana Ashraf ali thanvee correct in issuing this fatwa of kufr against Mawlana Shibli and Mawlana Hamiduddeen? And his argument that ‘deeds does not matter , it is the aqidah which matters”.

If his argument was correct , then please decide what is the ruling on those people who have this aqidah of not calling kufr as kufr?

The analysis of this fatwa and similar rulings with regard to corrupt aqidah is upon people to think and decide.

 

 

252

 

253

 

254

 

255

 

256

 

Mawlana Ismail Dehalvi , the forefather of Deobandi Jammat, wrote a book” Sirate Mustaqeem” in Persian language. This book has been translated in urdu language and published many times by Deoband.

Mawlana Ismail Dehalvi narrates a very interesting incidence about his murshid ( spiritual teacher), Sayyed Ahmed Barelvi.

Please read this and see this cold blooded murder of Deobandi belief in the writing of their forefather.

Translation
“ Once , there was a fight between the spirits (ruh) of Hazrat Gauth us saqalain( shaykh Abdul qadir gilani rh) and Hazrat Khawaja Bahuddin Naqshband for over 1 month. The spirits were fighting over the issue that who will give spiritual training to Sayed Ahmed Barelwi. The spirits of both of these shaykh ( shaykh Abdul Qadir gilani and Khawaja Bahuddin Naqshband) wanted to be “proud” of being the only one to give training to Sayed Ahmed Barelwi.

After fighting for 1 month the spirits of both these shaykh agreed that they both will give training to Sayed Ahmed Barelwi. Therefore,one day the spirits( Ruh )of both these shaykhs appeared on sayed Ahmed Barelwi and with full effect and concentration gave the “spiritual effect” .The effect was so strong that Sayed Ahmed Barelwi got linked ( nisbat) with both ( Qadri and Naqshbandi) silsila ( sufi order).

( Sirate mustaqeem, Persian , page 166)

This is their love and respect for their scholars and ‘murshid”! They elevate them above shaykh Abdul qadir gilani Rh and Khwaja Bahuddin Naqshband!

Even spirits are fighting !

And when it comes to our beloved prophet ( sal allahu alaihi wa sallam) , then their mind and pen cannot think of good words. They use derogatory words for prophet.

 

 

 

 

Waseela of Ambiya and Awliya In the Light of Quran and Sahih hadees


It is the belief of the Ahl-as-Sunnah that it is permissible to supplicate to Allah with the Tawasul of good deeds. It is permitted to supplicate with the Tawasul of a living pious person and it is also permitted to supplicate with the Tawasul of the deceased pious person. It is this belief that we shall prove in this chapter. (Insha’allah)

Allah subhana tala said in Quran to seek waseela towards him following is evidence from Quran that proves that it is permitted to seek the Waseela of the living and the deceased;

Allah says in Quran Surah Al maidah ayat no 35

﴿يَـَأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَـهِدُواْ فِى سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

O you who believe! Have Taqwa of Allah and seek the Wasilah to Him, and strive hard in His cause, so that you may be successful.

Note:- In this verse, Allah has informed us to seek  Waseela, a means to approach Him. Our Prophet (May Allah bless him and grant him peace), is our Waseela in this world and hereafter.

The Doctrine of Tawassul In the Light of Quran

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً
Translation: We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves,come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(Quran 4:64)

1. Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verse:

وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول ” ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ” وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له ” .  

Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur’an al-azim Volume 004, Page No. 140, Under the Verse 4:64]

Scanned Page

Imam Ibn Kathir on Tawassul                         


Front Cover: Tafsir-ul-Qur’an al-Azim, Ibn Kathir 


Translation Page: 140

Important Note: This report is only shown to reveal the beautiful Aqida of Imam Ibn Kathir (rah) and he has declared it to be narrated by “JAMAAH” and considered it Hikayat al “MASHUR” Please note that Imam Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir. Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir.

The Proof on Tawassul for us comes from many Quranic verses and “ABSOLUTELY SAHIH AHADITH” which shall be mentioned later in this article.  Also note that Many scholars have cited the above report in “Manasik of Hajj and visiting the grave of Prophet (Peace be upon him) and they have done Istadlal from it and none of the classical Imams called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great Imams of Ahlus Sunnah cited it as Proof and believed in Tawassul, had there been a hint of shirk in such practice then they would have never ignored to refute it let alone citing it in category of recommended deeds.

2. Imam al-Nawawi (rah) mentions Utbee’s narration as proof in chapter of visiting the grave of Prophet and the Remembrance made there, in his book called “al-Adhkaar”
وقد روى الإمام النووي في كتابه (( الأذكار )) عن العتبي ، وهو شيخ البخاري ، أن العتبي قال : (( كنت مرة بجوار قبر النبي إذ أقبل اعرابي فقال : السلام عليك يا رسول الله إني سمعت قول الله تعالى (ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ) وإني اتيتك يا رسول الله مستغفرا ذنبي مستشفعا بك الى ربي ، ثم أنشد يقول : يا خير من دفنت في الترب اعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر انت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي ، يقول العتبي : فأخذتني اغفاءة فأتاني رسول الله في الرؤيا يقول (( يا عتبي الحق الأعرابي وقل له لقد غفر الله لك )) .

Translation: He (Utbi) said: “As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: “Peace be upon you, O Messenger of Allah! I have heard Allah saying: “If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful” (4:64)..Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Imam Nawawi in Kitab ul Adhkaar, Page No. 179, Published by Dar ul Ma’rifah, Beirut, Leabon]. 

Note: The Arabic of this specific quote is taken from a Salafi website where a Salafi himself accepted Tawassul. This is a great proof of “Haqq (truth)” being so bright that even people of falsehood have no option but to accept it.

3. Imam Jalaluddin Suyuti in “Dur al-Manthur”:

والسيوطي في الدر المنثور (١/٥٧٠-٢٣)

” وأخرج البيهقي عن أبي حرب الهلالي قال : حج أعرابي إلى باب مسجد رسول الله صلى الله عليه وسلم أناخ راحلته فعقلها ثم دخل المسجد حتى أتى القبر ووقف بحذاء وجه رسول الله صلى الله عليه وسلم فقال : بأبي أنت وأمي يا رسول الله جئتك مثقلا بالذنوب والخطايا مستشفعا بك على ربك لأنه قال في محكم تنزيله ولو إنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما

Imam al-Bayhaqi (rah) has narrated from Abi Harb al-Hilali who said:… (and then he mentioned the incident of Araabi) [Tafsir Dur al Manthur under 4:64)

4. Imam Qurtubi (rah) on Tawassul:


روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك ” ولو أنهم إذ ظلموا أنفسهم ” الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .

Its related from Abu Sadiq (ra) that Imam Ali (ra) said: “Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: “Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me.” After that a call from the grave did came: “Theres no doubt, you are forgiven!” [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

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Imam Qurtubi (rah) on Tawassul   

Front Cover: Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran

Translation Page : Volume 006, Page No. 439

The incident of the Bedouin has also been recorded by the following:

1. Bayhaqi in Shu‘ab-ul-Imaan (3:495-6#4178).

2. Ibn Qudamah in al-Mughni (3:557).

3. Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7).

4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition)

5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422)

6. Imam al-Nawawi again in his al-Majmu’ (8/202-203) 

7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51). 

And many others, plus none of these Imams called it shirk or Bidah.

Quran states:
وَلَمَّا جَآءَهُمْ كِتَـبٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَـفِرِينَ

Translation:  And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. (2:89)

Imam Qurtubi related the tradition through Ibn ‘Abbas: The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan (tribe). But when the Prophet (Peace Be Upon Him) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (Peace Be Upon Him) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.[Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89]

If some people have problem with authenticity of these high ranking Tafaseer then they should move directly to the hadith section below where Tawassul has  been proven from irrefutable proofs mentioned in Sahih ahadith.

Intercession By Different Means

1. Maryam (alaih salam)’s place of worship used as a means of approach by Zakriyyah (alaih salam)


Allah azza Wajjal Says:

And her supervision was given to Zakariyyā. Whenever Zakariyyā entered her place of worship, he found with her (the latest and freshest) items of food. He asked, “O Maryam, where do these things come to you from?” She said, “This (food) comes from Allah.” Surely, Allah gives to whomsoever He wishes without measure. (3:37)

In the next verse Allah has mentioned Zakariyyā’s prayer at this very spot:

At that very place Zakariyya prayed to his Lord. He requested, “My Master! Give me from Yourself pure offspring. Surely You are the Hearer of prayer.”(3:38)

Qur’an itself has rectified the error and eliminated uncertainty by using the word “hunalika (there)” When we reflect on the words of the Qur’anic verse, we realize that it was Zakariyya’s routine that he woke up in the later part of the night and prayed to his Lord. According to his routine, even on that day he woke up to offer his prayer, but instead of praying at his usual place of worship, he chose specifically the chamber in which Maryam lived. If he had offered his prayer only by accident and not by design, the insertion of the word hunalika would have been superfluous and insignificant. Such an interpretation is not only a misreading of the Qur’anic message but also a violation of its spirit, which discourages and condemns all forms of superfluity. Thus the choice of that particular spot is an act of intermediation and at the same time it is a confirmation of the fact that a sacred spot can also serve as a source of intermediation.

2. Quranic method of using a blessed shirt which had touched a blessed body as a means to cure.


Allah says in surah Yusuf:
 

(Yusuf said,) “Take my shirt and lay it on the face of my father (Ya‘qub), he will regain his sight.” (Qur’an Yūsuf 12:93)

The Qur’an has expressed the later development in these words:

When the bearer of glad tidings arrived, he laid the shirt on the face of Ya‘qūb and his sight returned immediately (Qur’an Yusuf 12:96)

This Qur’anic verse clearly proves that intermediation through any object associated with the prophets and the saints does not negate the Islamic concept of divine unity. In this case the sender of the shirt is a prophet, the one who is benefiting from this act of intermediation is also a prophet and the one who is describing the act, are all parts of a sacred phenomenon authenticated by the Qur’an itself. Therefore, to express any doubts and reservations about its authenticity is to deny the sanctity of an act which is being sanctified by no less an authority than the Qur’an.

In relevance to this we would like to cite this beautiful hadith of Sahih Muslim which makes the Aqida of Sahaba clear as bright sun.

Hadith Section:

Hadith # 1 

From Sahih Muslim

Abdullah. the freed slave of Asma’ (the daughter of Abu Bakr). the maternal uncle of the son of ‘Ata, reported: Asma’ sent me to ‘Abdullah bin ‘Umar saying: The news has reached me that you prohibit the use of three things: the striped robe. saddle cloth made of red silk. and the fasting in the holy month of Rajab. ‘Abdullah said to me: So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar bin Khatab say that he had heard from Allah’s Messenger (may peace be upon him): He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle cloth is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma’ and informed her. whereupon she said: Here is the cloak of Allah’s Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah’s Messenger’s cloak with ‘A’isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and “WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY”

Book 024, Number 5149: (Sahih Muslim)

May our parents be taken ransom for blessed Sahaba who even took the blessed cloak of Prophet (Peace be upon him) as a source of cure, and we can only have pity upon those people who deny intercession through the blessed Dhaat of Prophet (Peace be upon him) himself

Direct and explicit order of Prophet(صلى الله عليه وآله وسلم)

Hadith #2

حدثنا ‏ ‏أحمد بن منصور بن سيار ‏ ‏حدثنا ‏ ‏عثمان بن عمر ‏ ‏حدثنا ‏ ‏شعبة ‏ ‏عن ‏ ‏أبي جعفر المدني ‏ ‏عن ‏ ‏عمارة بن خزيمة بن ثابت ‏ ‏عن ‏ ‏عثمان بن حنيف
أن رجلا ضرير البصر أتى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ادع الله لي أن يعافيني فقال إن شئت أخرت لك وهو خير وإن شئت دعوت فقال ‏ ‏ادعه ‏ ‏فأمره أن يتوضأ فيحسن وضوءه ويصلي ركعتين ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك ‏ ‏بمحمد ‏ ‏نبي الرحمة يا ‏ ‏محمد ‏ ‏إني قد توجهت بك إلى ربي في حاجتي هذه ‏ ‏لتقضى اللهم شفعه في

The Hadith states: It was narrated from ‘Uthman bin Hunaif that a blind man came to the Prophet (Peace be upon him) and said: “Pray to Allah to heal me.” He said: “If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you.” He said: “Supplicate.” So he told him to perform ablution and do it well, to pray two Rak’ah, and to say this supplication: “Allahumma lnni as’aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me).

References

►Sahih AL Ibn Majah transmitted it in his Sunan, book of Iqamat al-salat wa al-sunnat (establishing prayer and its sunnahs)[Page 197, Hadith No#1385)

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Imam Ibn Majah

Front Cover: Sunnan Ibn Majah, Published by Dar us Salaam, Riyadh, Saudi Arabia

Page 197, Hadith No#1385

In Sunnan Ibn Majah then it says:

قال ‏ ‏أبو إسحق ‏ ‏هذا ‏ ‏حديث صحيح

Translation: Imam Abu Ishaaq (rah) said: This hadith is “SAHIH” [ibid]

►Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it“HASAN SAHIH GHARIB”

►Nasa’i, ‘Amal-ul-yawm wal-laylah (p.417#658-659)

►Ahmad bin Hambal in his Musnad (4:138 #17246-17247)

►Hākim, al-Mustadrak (1:313,519) where he declared it “SAHIH”

►Nawawī, al-Adhkār (p.83)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558)

►Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61)

►Ibn Mājah, Hākim and Dhahabī have declared it a sound (sahīh) tradition while Tirmidhī graded it hasan (fair) sahīh, gharīb (unfamiliar or rare)

Similarly, another tradition narrated by Imam Hākim is present in different words. In this tradition, ‘Uthmān bin Hunayf says that he was present in the Prophet’s company. A blind person called on the Prophet (صلى الله عليه وآله وسلم) and complained about the loss of his eyesight. He added: ‘O Messenger of Allah, there is no one to guide me and I am in great trouble.’ On hearing his complaint, the Prophet (صلى الله عليه وآله وسلم) said:

Bring an earthen pot for ablution, then perform the ablution and offer two cycles of optional prayer. Then say: “O Allah, I appeal to You, and submit to You through the mediation of Your merciful Prophet Muhammad (صلى الله عليه وآله وسلم). O Muhammad, through your mediation I submit myself to your Lord that He should give light to my eyes. O Allah, acknowledge his intercession in my favour and accept my supplication also in my favour.” ‘Uthmān bin Hunayf says: I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind.

References

►Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.418#660)

►Ahmad bin Hambal, Musnad (4:138)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:559)

►Suyūtī, al-Khasā’is-ul-kubrā (2:201)

►Qastallānī, al-Mawāhib-ul-laduniyyah (4:594)

►Bayhaqī, Dalā’il-un-nubuwwah (6:166-7)

Qadhi Shawkani, the leading authority for Salafis, he while authenticating Tawassul  said:


قوله ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل بالأنبياء ما أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن خزيمة في صحيحه والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن حنيف رضي الله عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله ادع الله أن يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي ذهاب بصري قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك بمحمد نبي الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة الحاجة وأما التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا بالعباس رضي الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله عنه اللهم إنا نتوسل إليك بعم نبينا  

Translation: Qadhi Shawkani explains the saying of Imam Ibn al-Jarzi i.e. One should ask Allah through the intermediary of Anbiya and Pious servants of Allah: I (Qadhi Shawkani) say that to seek Intercession with Allah through Prophets and Righteous (is proven) as is narrated by Tirmidhi who called it Hassan Sahih Gharib, also narrated by Nasai’i, Ibn Majah, Ibn Khuzayma in his “Sahih” Hakim who said: It is Sahih on the criteria of Bukhari and Muslim, the Hadith of Uthman bin HUNAIF (ra) that a blind man came to the Prophet (Allah bless him & give him peace) and said: “I’ve been afflicted in my eyesight, so pray to Allah for me”. The Prophet (Allah bless him & give him peace) said: “Go perform ablution (Wudu), perform two rak’at Salat and then say: “O Allah!I ask you and turn to you through my Prophet Muhammad. This hadith is mentioned in the book (with chapter) of Salaat al Hajah. And regarding Tawassul through righteous people, It is proven from Sahih (Bukhari) that Sahaba used to seek rain through Abbas (ra)the uncle of Prophet (Peace be upon him). Umar (ra) said: O Allah we turn to you through the means of Prophet’s uncle [Tuhfa tul Dhakireen, Page No. 48]

He also said:


وفي الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع ما شاء كان وما يشأ لم يكن

Translation: And in this hadith is the Proof on permissibility of seeking intercession to Allah through Prophet (Peace be upon him) but with the belief that Allah Subhanahu wa Ta’la is the one who grants or takes , whatever he wills happens and whatever he does not will cannot happen. [Tuhfa tul Dhakireen, Page No. 138] 

Imam Qadhi Shawkani on Tawassul   

Front Cover: Tuhfah uth-Dhakireen, Front Cover, Publish Dar al-Kitab al-Arabi, Beirut, Lebanon

Translation Page 137

Translation Page 138

Hadith #3

Some people object to the above hadith and say that it only proves Tawassul through Prophet (Peace be upon him) during his life, although their self cooked up taweel is false which goes against the teaching of Prophet (Peace be upon him) but still we would like to present another “SAHIH” hadith to establish that Sahaba took the waseela of Prophet (Peace be upon him) even after his passing away

وَهُوَ أَنَّ رَجُلاً كَانَ يَخْتَلِفُ إلَى عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ فِي حَاجَةٍ لَهُ، وَكَانَ عُثْمَانُ لاَ يَلْتَفِتُ إلَيْهِ، وَلاَ يَنْظُرُ فِي حَاجَتِهِ، فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ فَشَكَا ذلِكَ إلَيْهِ، فَقَالَ لَهُ عُثْمَانُ بْنُ حُنَيْفٍ: ائْتِ الْمِيضَأَةَ فَتَوَضَّأْ، ثُمَّ ائْتِ الْمَسْجِدَ فَصَلِّ فِيهِ رَكْعَتَيْنِ، ثُمَّ قُلِ: اللَّهُمَّ إنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إلَيْكَ بِنَبِيِّنَا مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ! إنِّي أَتَوَجَّهُ بِكَ إلَى رَبِّي فَيَقْضِي حَاجَتِي، وَتَذْكُرُ حَاجَتَكَ وَرُحْ إلَيَّ حَتَّى أَرُوحَ مَعَكَ، فَانْطَلَقَ الرَّجُلُ فَصَنَعَ مَا قَالَ لَهُ، ثُمَّ أَتَى بَابَ عُثْمَانَ فَجَاءَ الْبَوَّابُ حَتَّى أَخَذَ بِيَدِهِ، فَأَدْخَلَهُ عَلَى عُثْمَانَ بْنِ عَفَّانَ فَأَجْلَسَهُ مَعَهُ عَلَى الطُّنْفَسَةِ، وَقَالَ: مَا حَاجَتُكَ؟ فَذَكَرَ حَاجَتُهُ فَقَضَاهَا لَهُ، ثُمَّ قَالَ: مَا ذَكَرْتُ حَاجَتَكَ حَتَّى كَانَتْ هذِهِ السَّاعَةُ، وَقَالَ: مَا كَانَتْ لَكَ مِنْ حَاجَةٍ فَائْتِنَا، ثُمَّ إنَّ الرَّجُلَ خَرَجَ مِنْ عِنْدِهِ فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ فَقَالَ لَهُ: جَزَاكَ اللَّهُ خَيْراً، مَا كَانَ يَنْظُرُ فِي حَاجَتِي، وَلاَ يَلْتَفِتُ إلَيَّ حَتَّى كَلَّمْتَهُ فِيَّ، فَقَالَ عُثْمَانُ بْنُ حُنَيْفٍ: وَاللَّهِ مَا كَلَّمْتُهُ، وَلَكِنْ شَهِدْتُ رَسُولَ اللَّهِ، وَأَتَاهُ رَجُلٌ ضَرِيرٌ فَشَكَا إلَيْهِ ذَهَابَ بَصَرِهِ، فَقَالَ لَهُ النَّبِيُّ: «أَوْ تَصْبِرُ»، فَقَالَ: يَا رَسُولَ اللَّهِ إنَّهُ لَيْسَ لِي قَائِدٌ، وَقَدْ شَقَّ عَلَيَّ؟ فَقَالَ لَهُ النَّبِيُّ: «ائْتِ الْمِيضَأَةَ فَتَوَضَّ

Translation: Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak’ats and then say :O Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him …(till the end of hadith)

References: Imam al-Mundhiri (rah) said: Imam Tabarani after narrating it said “THIS HADITH IS SAHIH” [At-Targheeb wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah] Note: Imam al-Haythami (rah) also accepted the authentication of Imam Tabrani in his Majma az Zawaid Volume No. 2, Hadith # 3668, even Ibn Taymiyyah declared it “SAHIH in his Qa’ida al Jaleela fit Tawassul wal Waseela (Page No. 156)

Imam Muhammad bin Yusuf al-Salihi (rah) has actually put the final nail in coffin of Munkareen by setting a whole chapter on this issue:

 الباب الخامس في ذكر من توسل به – صلى الله عليه وسلمبعد موته

 

روى الطبراني والبيهقي – بإسناد متصل ورجاله ثقاتعن عثمان بن حنيف أن رجلا كان يختلف إلى عثمان بن عفان في حاجة

Translation: Chapter 5: Regarding Tawassul through the Prophet (Peace be upon him) “AFTER HIS DEATH”. It is narrated by At-Tabrani and al-Bayhaqi “WITH CONTINEOUS CHAIN (بإسناد متصل ) HAVING THIQA NARRATORS” the hadith of Uthman bin Hunaif (ra) that a man came to Uthman bin Affan (ra) regarding his Hajah .. until the end of same hadith [Muhammad bin Yusuf al-Salihi in Sabl al Hadi, Volume No.12, Page No. 407]

Hadith # 4

أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.
وهذا إسناد صحيح.

Malik ad-Dar i.e. treasurer of Umar (RA) relates: The people were gripped by famine during the tenure of Umar (Ibn-ul-Khattab). Then a man walked up to the grave of Prophet and said: O Messenger of Allah! ask for rain from Allah for your Ummah who is in dire straits. Then he saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over to Umar, give him my regards and tell him that the rain will come to you. And tell Umar that he should be on his toes, he should be on his toes (he should remain alert). He went over to see Umar and passed on to him the tidings. On hearing this, Umar broke into a spurt of crying. He said, O Allah, I exert myself to the full until I am completely exhausted.

References

►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538

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Hadith #3  Al-Musannaf Ibn Abi Shaybah


Front Cover: Al-Musannaf Ibn Abi Shaybah, Publish by Maqtabah ar-Rashid, Riyadh, Saudia Arabia

Translation Page: Page No. 118, Hadith Number 32538 

This Hadith is authenticated as **Sahih** by

►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167

►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276)

► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373)

Imam Ibn Hajr al Asqalani in “Fath ul Bari”

وروى ابن أبي شيبة بإسناد صحيح من رواية أبي صالح السمان عن مالك الداري – وكان خازن عمر – قال ” أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم قد هلكوا، فأتى الرجل في المنام فقيل له: ائت عمر ” الحديث.


وقد روى سيف في الفتوح أن الذي رأى المنام المذكور هو بلال بن الحارث المزني أحد الصحابة،
وظهر بهذا كله مناسبة الترجمة لأصل هذه القصة أيضا والله الموفق


Ibn Abu Shaybah transmitted it with a “SOUND CHAIN OF TRANSMISSION” the narration from Abi Salih as Samaan from Malik al Dar the treasurer of Umar (ra) that : The people were gripped by famine during the tenure of ‘Umar (Ibn al-Khattab). Then a man walked up to the Prophet’s grave and said, “O Messenger of Allah, please ask for rain from Allah for your Ummah who is in dire straits.” Then he saw the Prophet (SAW) in dream… till the end of hadith. Sayf narrates in his Fatuh, the one seen in dream was Bilal bin Harith al Mazni who was one of the sahaba. [Fath ul Bari : Volume No.2, Page No. 495]

Note: Nasir ud-din Albani deceivingly tried to prove that “Malik ad-Dar and Abu Salih as-Samaan” present in the chain of this hadith are unknown narrators who do not exist. So let’s see the reality in light of Authentic Islamic literature.

A) Imam Ibn Sa’ad said: “Malik ad-Dar was a slave freed by ‘Umar bin al-Khattab. He reported traditions from Abu Bakr as-Siddiq and ‘Umar, and Abu Salih Samman reported traditions from him. He was “WELL KNOWN (MAROOF)”

Reference: Ibn Sa‘d, at-Tabaqat-ul-kubra Volume 006, Page No. 12, Narrator Number. 1423

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Ibn Sa’ad

Front Cover, Ibn Sa‘d, at-Tabaqat-ul-kubra, Publish Maqtabah al-Khanje, al-Qahira

Volume 006, Page No. 12, Narrator Number. 1423

B) Ibn Hibban has attested to the trustworthiness and credibility of Malik ad-Dar : Imam Ibn Hibban Said: Malik bin ‘Iyad ad-Dar He has taken traditions from Umar Faroq, and Abu Saleh al-Samman, and He was a slave freed by ‘Umar bin al-Khattab.

Reference: Kitab uth-Thiqat Volume 005, Page No. 384   Scanned Page 

Ibn Hibban

Kitab uth-Thiqat Imam Ibn Hibban, Publish By al-Kutub al-Thamafiyah, Haydarabad Deccan, India

Volume 005, Page No. 384

C) Imam Dhahabi said about Malik ad-Dar, He (Malik ad-Dar) was a slave freed by ‘Umar bin al-Khattab, He has taken traditions from Abu Bakar as-Siddiq. [Tajrid Asma’ al-Sahabah, by Imam Dhahabi, Volume 002, Page No. 44]
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Imam Dhahabi (RehmatuAllah Alihe) Tajrid Asma’ al-Sahabah, by Imam Dhahabi, Publish Dar al-Marifah, Beirut Lebanon

Volume 002, Page No. 44

D) Ibn Hajar ‘Asqalani

مالك بن عياض مولى عمر هو الذي يقال له مالك الدار له إدراك وسمع من أبي بكر الصديق وروى عن الشيخين ومعاذ وأبي عبيدة روى عنه أبو صالح السمان وابناه عون وعبد الله ابنا مالك وأخرج البخاري في التاريخ من طريق أبي صالح ذكوان عن مالك الدار أن عمر قال في قحوط المطر يا رب لا آلو إلا ما عجزت عنه وأخرجه بن أبي خيثمة من هذا الوجه مطولا قال أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي (ص) فقال يا رسول الله استسق الله لأمتك فأتاه النبي (ص) في المنام فقال له ائت عمر فقل له إنكم مستسقون فعليك الكفين قال فبكى عمر وقال يا رب ما آلوا إلا ما عجزت عنه
ذكر بن سعد في الطبقة الأولى من التابعين في أهل المدينة قال روى عن أبي بكر وعمر وكان معروفا وقال أبو عبيدة ولاه عمر كيلة عيال عمر فلما قدم عثمان ولاه القسم فسمى مالك الدار وقال إسماعيل القاضي عن علي بن المديني كان مالك الدار خازنا لعمر

The biographical sketch provided by Ibn Hajar ‘Asqalani: “Malik bin ‘Iyad, a slave freed by ‘Umar, was known as Malik ad-Dar. He had seen the Holy Prophet (Peace Be Uopn Him) and heard traditions from Abu Bakr. He has taken traditions from Abu Bakr as-Siddiq ‘Umar Faruq , Mu‘adh and Abu ‘Ubaydah, and Abu Samman and the two sons of this (Malik ad-Dar) ‘Awn and ‘Abdullah have taken traditions from him. “And Imam Bukhari in at-Tarikh-ul-kabir, (7:304-5), through reference to Abu Salih, has acknowledged a tradition from him that ‘Umar is reported to have said during the period of famine: I do not shirk responsibility but I may be made more humble. 

Ibn Abu Khaythamah has reproduced a long tradition along with these words (which we are discussing), … and I have copied a tradition narrated by ‘Abd-ur-Rahman bin Sa‘id bin Yarbu‘ Makhzumi with reference to Malik ad-Dar, in Fawa’id Dawud bin ‘Umar and ad-Dabi compiled by Baghawi. He said that one day ‘Umar called me. He had a gold wallet in his hand, which had four hundred dinars in it. He commanded me to take it to Abu ‘Ubaydah, and then he narrated the remaining part of the happening. Ibn Sa‘d has placed Malik ad-Dar in the first group of Successors among the natives of Medina and has averred that he has taken traditions from Abu Bakr as-Siddiq and ‘Umar, and he was known. Abu ‘Ubaydah has asserted that ‘Umar had appointed him the guardian of his family. When ‘Uthman was elevated to the office of the caliph, he appointed him as the minister of finance, and that is how he came to be known as Malik ad-Dar (the master of the house). 

[al-Isabah fi tamyiz-is-sahabah – Ibn Hajr, Volume 006, Page No. 164, #8350]

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Ibn Hajar ‘Asqalani

Al-Isabah fi tamyiz-is-sahabah – Ibn Hajr Asqalani, Publish Dar al-Kutub al-Azhar, Misr

Volume 006, Page No. 164, #8350

Hadith # 5

Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdur Rahman ibn Sa’d, who said Ibn Umar had numbness in his leg, whereupon a man said to him Remember the most beloved of people to you, so he said Ya Muhammad

Reference

►Imam Bukhari, Kitab ul Adab ul Mufrad, Page No. 404, Hadith # 964

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  Imam Bukhari, Kitab ul Adab ul Mufrad

Front Cover:  Kitab ul Adab ul Mufrad by Imam Bukhar(R.a)

Translation Page: Page No. 404, Hadith # 964

Note: There has been an issue, where some of the new version books doesn’t contain the word “YA”. Here we liked to present the Kalmi Nuskha(refers to original manuscript which was copied by hand writing from classical scholars) of al-Adab al-Mufrad by Imam Bukhari from Jamiyah al-Azhar Misr – Authenticated by Maqtabah Jamiyah al-Riyad

Original Manuscript (Kalmi Nuskha) of al-Adab al-Mufrad

Original Manuscript (Kalmi Nuskha) of al-Adab al-Mufrad by Imam Bukhari from Jamiyah al-Azhar Misr – Authenticated by Maqtabah Jamiyah al-Riyad

Al-Adab al-Mufrad Al-Bukhari, Hadith Number 964

Mullah Ali Qari (rah) say:  He said

 كانه رضى الله تعالى عنه قصد به اظهار المحبة فى ضمن الاستغاثة 

Translation: Ibn Umar (Radhi Allah) expressed his love in the form of “ISTIGHATHA (SEEKING HELP)” [Mullah Ali Qari: Sharh ash-Shifa (2/41)] 

Hadith # 6

It is attributed to Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.

References

►Imam Hakim declared it “Sahih” while Imam Dhahabi “AGREED”  with him [Al-Mustadrak 4:520, Hadith # 8571]


►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422; Hakim, al-Mustadrak Volume 004: Hadith Number 515

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Ahmad bin Hambal Musnad

Front Cover Page Musnad Ahmad bin Hambal Publish Dar al-hadith Al-Qahira Misr

Translation Page

                      Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم)

Hadith # 7

حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال:  قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب 

Translation: Narrated `Umar: The Prophet said: “When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: “LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH”  I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you.”

Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)

It was transmitted through many chains and was cited by Bayhaqi (in Dala’il al-nubuwwa), Abu Nu`aym (in Dala’il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa’id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani’s al-Mawahib al-laduniyya (and al-Zarqani’s Commentary 2:62).

1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651, Hadith No. 4228), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: “Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book”; al-Hakim also declares sound another version through Ibn `Abbas.

Imam Hakim (rah) also narrates: 

حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال:  أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن.

هذا حديث صحيح الإسناد ولم يخرجاه

Translation: Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa, believe in Muhammad (salallaho alaihi wasalam), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (salallaho alaihi wasalam) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still [Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain.

2. Imam Tabaran in his Mu’jam Al-Ausat

Narrated by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him) said: When Adam committed the error, he submitted (to Allah): O Lord, I beg You to forgive me through the mediation of Muhammad. Then Allah said: O Adam! How did you recognize Muhammad as I have not created him yet? He replied: O Lord, when You created me with Your divine hand and breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s Messenger”)’ inscribed on each pillar of the Throne. I discovered that with Your name, the name of only such a person can be associated who is Your most beloved of all the creatures. At this Allah said: O Adam, you have said it correctly. Of all the creatures I love him the most. Now when you offered your prayer through his mediation, I forgave you. And if Muhammad were not there, I would not have created even you.

Reference

►Tabarani Mu’jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502

Scanned Page

Tabarani Mu’jam Al-Ausat

Front Cover:  Tabarani Mu’jam al-Ausat Front Cover Publish Dar al Haramain

Translation Page: Page No. 313-314, Hadith Number 6502

3. Imam al-Bulqini declares this hadith of Adam (a.s)’s Tawassul to be sound in his Fatawa.

  

4. al-Subki confirms al-Hakim’s authentication (in Shifa’ al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya’s rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya’s extreme weakening of Ibn Zayd is exaggerated.

  

5. Imam Qadhi Iyaad (rah) considered it Sahih and famous because he narrated it under the Chapter No. 3 of his Ash-Shifa in which he said: This Chapter is about “SAHIH AND FAMOUS” narrations(الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: “It is said that this hadith explains the verse: ‘And Adam received words from his Lord and He relented towards him’ (2:37)”; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: “al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'” This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: “It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a.

  

6. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: “(In this book) I do not mix the sound hadith with the false,” although he knew of `Abd al-Rahman ibn Zayd’s weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: “When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name”; Ibn al-Jawzi also says in the chapter concerning the Prophet’s superiority over the other Prophets in the same book: “Part of the exposition of his superiority to other  Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned.”

7. Suyuti cites it in his Qur’anic commentary al-Durr al-manthur (2:37) and in al-Khasa’is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma’ khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala’ilthat he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd’s weakness;

8. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180) where he points towards weakness of Abdur Rahman bin Zayd bin Aslam.

  

9. al-Haythami in Majma` al-zawa’id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa’ show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.
  

10. Three scholars reject it outright a) Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students b) Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and c) al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban’s saying that `Abd al-Rahman ibn Zayd was a forger (Lisan al-mizan 3:360, 3:442).

  

11. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says: “These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏. ) (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: “This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith”; al-Maliki also quotes (without reference) Dhahabi’s unrestrained endorsement of the ahadith in Bayhaqi’s Dala’il al-nubuwwa with his words: “You must take what is in it (the Dala’il), for it consists entirely of guidance and light.” (Mafahim yajib an tusahhah p. 47).

The Hadith of Maysara (ra) is the following:

Hadith # 8

  وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت:  يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ

Translation: Narrated by Maysara (ra), I asked: “O Messenger of Allah, when were you [first] a Prophet?” He replied: “When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: “Muhammad the Messenger of Allah is the Seal of Prophets” (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ’). Then Allah created the Garden in which He made Adam and Hawwa’ dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that ‘He [Muhammad SAWS] is the liege-lord of all your descendants.’ When Satan deceived them both, they repented and sought intercession to Allah with my name.”[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]

Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:


وروى ابن الجوزي بسند جيد لا بأس به

Translation: This hadith is narrated by Ibn Jawzi (rah) and the chain of it is “STRONG” and there is nothing wrong in it [Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]

Ibn Taymiyyah said:


فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة

Translation: This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith [Majmua al Fatawa, 2/150] Imam al Alawai al Makki said: This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith

12. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):


محمد سيد ولد آدم. وأفضل الخلق؛ وأكرمهم عليه، ومن هنا قال من قال: إن الله خلق من أجله العالم، أو أنه لولا هو لما خلق عرشاً، ولا كرسياً، ولا سماء ولا أرضاً ولا شمساً ولا قمراً. لكن ليس هذا حديثاً عن النبي صلى الله عليه وسلّم لا صحيحاً ولا ضعيفاً، ولم ينقله أحد من أهل العلم بالحديث، عن النبي صلى الله عليه وسلّم، بل ولا يعرف عن الصحابة، بل هو كلام لا يدرى قائله. ويمكن أن يفسر بوجه صحيح كقوله: {وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الأَْرْضِ } [الجاثية: 13] وقوله: { ْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِىَ فِى الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الأَنْهَـرَ وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَ وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا } [إبراهيم: 32 ـ 34] وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم، ومعلوم أن لله فيها حكماً عظيمة غير ذلك، وأعظم من ذلك، ولكن يبين لبني آدم ما فيها من المنفعة، وما أسبغ عليهم من النعمة.فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا، لا يقتضي أن لا يكون فيه حكم أخرى عظيمة، بل يقتضي إذا كان أفضل صالحي بني آدم محمد، وكانت خلقته غاية مطلوبة، وحكمة بالغة مقصودة [أعظم] من غيره، صار تمام الخلق، ونهاية الكمال، حصل بمحمد صلى الله عليه وسلّم.والله خلق السموات والأرض وما بينهما في ستة أيام، وكان آخر الخلق يوم الجمعة، وفيه خلق آدم وهو آخر ما خلق، خلق يوم الجمعة بعد العصر في آخر يوم الجمعة، وسيد ولد آدم محمد ـ صلى الله عليه وسلّم ـ آدم فمن دونه تحت لوائه ـ قال صلى الله عليه وسلّم «إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته»، أي: كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها وهو الجامع لما فيها، وفاضله هو فاضل المخلوقات مطلقاً، ومحمد إنسان هذا العين؛ وقطب هذه الرحى، واقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات، فما ينكر أن يقال: إنه لأجله خلقت جميعها، وأنه لولاه لما خلقت، فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة

Translation: Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that “Allah created the Universe due to him,” or that “Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon.” However, this is not a hadith on the authority of the Prophet, neither is it sahih nor is it weak and it has not been narrated by any person of knowledge in hadith either from Prophet or Sahaba  but it may be explained from a correct aspect…

Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfillment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace… The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: “Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay,” i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.

Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that “Due to him all of this was created”, or that “Were it not for him, all this would not have been created,” so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable. [Majmua al Fatawa, Volume No. 11, Page Nos. 95-97]


Tabarānī, Bayhaqī, Ibn-ul-Mundhir and Suyūtī narrated this tradition through ‘Umar bin al-Khattāb and ‘Alī that the Holy Prophet (صلى الله عليه وآله وسلم) said, “Adam was just about to repent for his act of disobedience that he suddenly recalled in his state of anxiety that he had seen lā ilāha illallāhu Muhammad-ur-rasūlullāh (there is no god but Allah, Muhammad is Allah’s Messenger) inscribed on the Throne at the time of his birth.” It obviously meant that the distinction the Prophet (صلى الله عليه وآله وسلم) possesses is denied to others. That is the reason his name was inscribed along with Allah’s Own name. At this, he added these words of intermediation to his prayer for divine forgiveness:

(O Allah,) I beg Your forgiveness through the mediation of Muhammad (صلى الله عليه وآله وسلم).

The tradition related by Ibn-ul-Mundhir has the following words:

O Allah, I beg Your forgiveness through Your beloved and most honoured servant Muhammad and through his distinction You have blessed him with.

[Suyuti cites in ad-Durr-ul-manthur Volume 001: Page No. 60]

 

                                Mother of All Believers Hazarth Ayesha Siddiquea(R.A) 

 

Hadith # 9

حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق

Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.

References

►Sunan Darimi Volume 001, Page 227, Hadith Number 093   Click here for Scanned Page (11)

►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr–il-‘ibad Page No.153]

►Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)

►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)

►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)

Chain :”“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”

                             The Prophet (صلى الله عليه وآله وسلم) as a source of intermediation for Jews

Bi Haqqi Muhammad (Salallaho alaihi wasalam), for the sake of Muhammad, this term had even given victory to Jews as Quran attests in its beautiful words

“And when there comes to them a Book from God, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of God is on those without Faith.”(2:89)


1.Imam Qurtubī

Imam Qurtubī related the tradition through Ibn ‘Abbās:

قال ابن عباس : كانت يهود خيبر تقاتل غطفان فلما التقوا هزمت يهود , فعادت يهود بهذا الدعاء وقالوا : إنا نسألك بحق النبي الأمي الذي وعدتنا أن تخرجه لنا في آخر الزمان إلا تنصرنا عليهم . قال : فكانوا إذا التقوا دعوا بهذا الدعاء فهزموا غطفان , فلما بعث النبي صلى الله عليه وسلم كفروا , فأنزل الله تعالى : ” وكانوا من قبل يستفتحون على الذين كفروا ” أي بك يا محمد

The Jews of Khaybar were often at war with the Ghatafān (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (صلى الله عليه وآله وسلم) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbās adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafān (tribe). But when the Prophet (صلى الله عليه وآله وسلم) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (صلى الله عليه وآله وسلم) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.

Reference

►Qurtubī, al-Jāmi‘ li-ahkām-il-Qur’ān, 2:27

2. Mahmud Alusī

He said:

وكانوا من قبل يستفتحون على الذين كفروا نزلت في بني قريظة والنضير كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وآله وسلم قبل مبعثه قاله ابن عباس وقتادة والمعنى يطلبون من الله تعالى أن ينصرهم به على المشركين كما روى السدي أنهم كانوا إذا اشتد الحرب بينهم وبين المشركين أخرجوا التوراة ووضعوا أيديهم على موضع ذكر النبي صلى الله عليه وآله وسلم وقالوا:اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن تنصرنا اليوم على عدونا فينصرون فلما جاءهم ما عرفوا كفروا به كنى عن الكتاب المتقدم بما عرفوا لأن معرفة من أنزل عليه معرفة له ووجه الدلالة من هذه الآية ظاهر فإن الله سبحانه أقر استفتاح اليهود بالرسول ولم ينكره عليهم وإنما ذمهم على الكفر والجحود بعد إذ شاهدوا بركة الاستفتاح بالنبي صلى الله عليه وآله وسلم .

This (verse) was revealed about Banū Qurayzah and Banū Nadīr who used to pray for victory over Aws and Khazraj before Allah’s Messenger’s Prophethood. Ibn ‘Abbās and Qatādah have given expression to the same reality. It means that they prayed to Allah through his mediation for victory over the polytheists as also stated by as-Suddiyy: when the war raged between them and the polytheists, they opened the Torah and placed their hand on the spot where the Prophet (صلى الله عليه وآله وسلم) was mentioned and prayed, “O Allah, we pray to You through the mediation of Your Prophet You have promised with us to send him at the end of time; today grant us victory over our enemies.” So (by the blessing of this prayer) they were made victorious.

Reference

►Mahmūd Alūsī, Rūh-ul-ma‘ānī (1:320)

3. Imam Jalāl-ud-Dīn Mahallī and Imam Jalāl-ud-Dīn Suyūtī

They write the Jews used to pray in these words:

“O Allah, grant us victory through the mediation of the Prophet who is to appear at the end of time.”

Reference

►Mahallī and Suyūtī, Tafsīr-ul-jalālayn (p.14)

4. Imam Ibn Kathīr

He says:

The Jews used to pray for victory over the Arab polytheists through the mediation of Muhammad(صلى الله عليه وآله وسلم)

Reference

►Ibn Kathīr, Tafsīr-ul-Qur’ān al-‘azīm (1:124)

 

5. Imam Suyūtī

He narrates two traditions on the authority of Ibn ‘Abbās in this context as follows:

The Jews of Banū Qurayzah and Banū Nadīr used to pray for victory over the disbelievers and the infidels before the Prophethood of Muhammad. They said: O Allah, bless us with victory through the mediation of the Unlettered Prophet, and they were blessed with victory.

The Jews of Medina, before the arrival of the Holy Prophet (صلى الله عليه وآله وسلم), in their war against the (tribes of) Arab disbelievers – Asad, Ghatafān, Juhaynah and ‘Udhrah – prayed for victory over them and sought help by invoking the name of Allah’s Messenger. They said: O Allah, our Lord, grant us victory over them through the name of Your Prophet and through Your Book to be revealed to him whose Prophethood You have promised us at the end of time.

Reference

►Suyūtī, ad-Durr-ul-manthūr (1:88)

Similar traditions are narrated by:

1. ‘Abdullāh bin Muslim bin Qutaybah, Tafsir gharīb-il-Qur’ān (p.58).

2. Ibn Jarīr Tabarī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:325).

3. Baghawī, Ma‘ālim-ut-tanzīl (1:93).

4. Abū al-Fadl al-Mībadī, Kashf-ul-asrār wa ‘uddat-ul-abrār (1:272).

5. Ibn-ul-Jawzī, Zād-ul-masīr fī ‘ilm-it-tafsīr (1:114).

6. Mujāhid bin Jubayr, Tafsīr (1:83).

7. Baydāwī, Tafsīr (1:122).

8. Nasafī, al-Madārik (1:61).

9. Khāzin, Lubāb-ut-ta’wīl fī ma‘ānī at-tanzīl (1:65).

10. Muhammad bin Yūsuf Abū Hayyān Andalusī, Tafsīr-ul-bahr-il-muhīt (1:303).

11. Ibrāhīm bin ‘Umar Biqā‘ī, Nazm-ud-darar fī tanāsub-il-āyāt was-suwar (2:36-7).

12. Muhammad bin ‘Abd-ur-Rahmān Hasanī Husaynī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:23).

13. Abū Sa‘ūd ‘Amādī, Irshād-ul-‘aql-is-salīm ilā mazāyā al-Qur’ān al-karīm (1:128).

14. Ismā‘īl Haqqī, Tafsīr rūh-ul-bayān (1:179).

15. Sulayman bin ‘Umar, al-Futūhāt-ul-ālihiyyah (1:77-8).

16. Shawkānī, Fath-ul-qadīr (1:112).

17. Muhammad Rashīd Radā, Tafsīr-ul-manār (1:381).

18. Ibn Juzayy, Kitāb-ul-tashīl li-‘ulūm-it-tanzīl (1:53).

19. Khatīb Shurbīnī, as-Sirāj-ul-munīr (1:76).

20. Wahbah Zuhaylī, at-Tafsīr-ul-munīr (1:219-20).

21. Tantāwī Jawharī, al-Jawāhir fī tafsīr-il-Qur’ān al-karīm (1:96).

Following traditionists and biographers also narrated the same tradition:

1. Hakim in al-Mustadrak (2:263).

2. Ājurrī in ash-Sharī‘ah (pp.446-8).

3. Bayhaqī in Dalā’il-un-nubuwwah (2:76-7).

4. Abū Nu‘aym in Dalā’il-un-nubuwwah (pp.44-5).

5. Ibn Kathīr in al-Bidāyah wan-nihāyah (2:274-5).

Hadith # 9

rrated Abdullah Ibn Umar:

Allah’s Messenger (صلى الله عليه وسلم) 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

Imam Ibn Quduma (rah) said:

ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي

It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]

Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]
Qadhi Iyaad (rah) said in his magnificent Ash-Shifaفي حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر


Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.
It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]

                                                     Intermediation through the Prophet’s request for forgiveness after his death
Hadith # 10

عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏”‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏”‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏”‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏”‏‏.‏
It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.

References

►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.

►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity.

►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).

►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).

►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).

►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).

Hadith # 11


As it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet (صلى الله عليه وآله وسلم) when messengers from Hawāzin tribe came and said: O Muhammad! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us. The holy Prophet (صلى الله عليه وآله وسلم) replied: opt one of the two choices; either take away your property and wealth or have your women freed. They opted for their women and children. Then the Messenger of Allah (صلى الله عليه وآله وسلم) added: as far as my share and the share of ‘Abd-ul-Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:

“Through the means of the Messenger of Allah (صلى الله عليه وآله وسلم) we seek help for our women and children from believers (or Muslims)”

The narrator says that when people had finished their prayer, they repeated the same words as the Prophet (صلى الله عليه وآله وسلم) had advised them.

Reference

►Nasā’ī, Sunan, book of hibah (gifts) 6:262-3
                      The Prophet’s supplication through the mediation of his own and other Prophets

Hadith # 12

عن أنس بن مالك قال‏:‏ لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما

دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏”‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏”‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏”‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏”‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم‏.‏

رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح
It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave.

References

►Tabarani Mu’jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189

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rophet’s Supplication

Tabarani Mu’jam al-Ausat Front Cover Publish Dar al Haramain

Translation Page: Page No. 67, Hadith Number 189

Translation Page: Page No. 68, Hadith Number 189

►Ibn Hibbān and Hākim declared him thiqah (trustworthy). Haythamī also cites it in Majma‘-uz-zawā’id (9:256-7)

►Ibn-ul-Jawzī in al-‘Ilal-ul-mutanāhiyyah (1:268-9#433)

►Abū Nu‘aym in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)

► Mahmūd Sa‘īd Mamdūh graded it hasan (fair) in his Raf‘-ul-minārah (pp.147-8).

Hadith # 13

am Ibn Hajr al Haythami (rah)
wrote a “WHOLE BOOK” on virtues of visiting the grave of Prophet (Peace be upon him) in it he writes:

Amongst the evil deeds of Ibn Taymiyyah, something which nobody before him in this world proclaimed is his rejection of Istighatha (Beseeching for help) and Tawassul through Prophet (salalallaho alaihi wasalam). This Tawassul through Prophet (salallaho alaihi wassalam) is Hassan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.

Reference

►Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171

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Imam Ibn Hajr al Haythami

Front Cover: Author Imam al Allama Ibn Hajr al Haythami al Makki Book titile Al-Jawhar al Munazzam fi Ziyaratil Qabril Muqarram, Published by Dar ul Hawi, Beirut, Lebanon

Translation Page: Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171


Imam Ibn Hajr Asqalani

Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to tombs of Awliyas and asking through their Intercession is allowed. Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I was in extreme depression that I saw Prophet (Peace Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar and ask for help through his Intercession your problem will be solved. Abu Ali Nishapori said I did like that and my problem was solved in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]

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Imam Ibn Hajr Asqalani

Tahdhib ut-Tahdhib – Ibn Hajr Asqalani, Publish al-Risalah, Beirut Lebanon

Volume 004, Page 398

Imam Nawawi says in “Majmu” (8/274):

قال الإمام النووي في المجموع (ج8/274) كتاب صفة الحج، باب زيارة قبر الرسول صلى اللّه عليه وسلم: “ثم يرجع إلى موقفه الأول قُبالة وجه رسول اللّه صلى اللّه عليه وسلّم (((ويتوسل به))) في حق نفسه ويستشفع به إلى ربه”.

Imam al Nawawi (rah) said in his Majmu (8/274) the book of description of Hajj, chapter of “Visiting the grave of Prophet (Peace be upon him): The one visiting should stand by facing towards the face of Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa’at) towards the Lord.

Imam Bayhaqi

[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. — [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)” Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep””And from whose fragrance the depth and the height have become sweet” “May I be the ransom for a grave which thou inhabit” “And in which are found purity, bounty and munificence!”

[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80]

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Imam Bayhaqi

Shua’b ul Iman by Imam Bayhaqi, Publish Maqtabah ar-Rashad, Riyadh,Saudia

Volume 006, Page No. 60 Hadith Number 3879-80

Al-Hafidh Ibn Hibban 
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين) 

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times

[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]

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Al-Hafidh Ibn Hibban

Kitab uth-Thiqat Imam Ibn Hibban, Publish By al Kutub al Thamafiyah, Hyderabad Deccan, India

Volume 008, Page No. 456-7 #14411

                           Intermediation through Allah’s favourites in the jungle

 

Hadith # 14

‘Abdullāh bin Mas‘ūd has narrated that the Prophet (صلى الله عليه وآله وسلم) said:

When you lose your means of transport in a jungle, you should call: O creatures of Allah! Help me, recover my transport! O creatures of Allah! Help me, recover my transport! There are many of Allah’s creatures on this earth. They will help you recover it.

References

►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518)

► Abū Ya‘lā, Musnad (9:177)

► Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502)

► Haythamī, Majma‘-uz-zawā’id (10:132)

►Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).

 

Hadith #15


وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ

. قلت: هو في الصحيح باختصار.
رواه أبو يعلى ورجاله رجال الصحيح


Translation: Narrated Abu Hurayra I heard the Prophet say: “By the one in Whose hand is Abu al-Qasim’s soul, “ISA IBN MARYAM SHALL DESCEND” as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him. (Abu Ya`la relates it with a sound (sahih) chain in his Musnad  Volume No. 11, Page No. 462,
(Dar al-Ma’mun ed. 1407/1987)]; al-Haythami says in Majma` al-zawa’id (8:5), Chapter entitled: “`Isa ibn Maryam’s Descent”: “Its sub-narrators are the men of sound (sahih) hadith”)

Imam Ibn Hajr al-Haythami (rah) said of that hadith:

رواه أبو يعلى ورجاله رجال الصحيح

Translation: It is Narrated by Abu Ya’la and “ALL ITS RIJAAL ARE THOSE OF SAHIH” [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13813]

Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Salafi School of Thought) 

Imam Qadhi Shawkani’s (rah) writes: Regarding what those who forbid tawassul to Allah through the Prophets (Peace Be Upon Him) and the Saint’s cite to support their position, such as Allah’s sayings: “We only worship them in order that they may bring us nearer” (39:3) and “Do not call on any other god with Allah, or you will be among those who will be punished” (26:213) and “Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of” (17:57) These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue.

To wit: the verse “We only worship them in order that they may bring us nearer” explicitly states that they worship them for that purpose, “whereas the one who makes Tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means”. Similarly irrelevant to the issue is Allah’s saying: “Do not call on any other god with Allah.” This verse forbids that one should call upon another together with Allah, as if saying: “”O Allah and O So-and-so.” However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered”.

Similarly irrelevant to the issue is Allah’s saying: “Those unto whom they cry…” for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him. The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: “The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah.” (82:19) For that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets (Peace Be Upon Him) or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment!

Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error. Equally irrelevant is their objection to tawassul by citing the verses: “Not for you is the decision in the least” (3:128) “Say: I have no power over over good or harm to myself except as Allah wills” (7:188) for these two verses are explicit in that the Prophet (Peace Be Upon Him) has no say in Allah’s decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent Tawassul through him or any other of the Prophets or Friends of Allah or scholars.


Allah has given His Prophet (Peace Be Upon Him) the Exalted Station (al-maqam al-mahmud) — the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: “Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!” And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases…

Reference: Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36

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Abdur Rahim al-Mubarakpori

Tuhfatul Ahwazi ba-Sharah Tirmidhi, Publish Dar al-Fikr Beirut Lebanon

Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36

 Hujjat ul Islam Imam Al-Ghazzali (Rahimuhullah)



وقد ذكره الغزالي ولذا قيل – وليس بحديث كما توهم – إذا تحيرتم في الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل التوسل إلى الله تعالى بحرمتهم،

Translation: Imam Ghazzali (rah) said that whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]

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Imam Ghazzali

Imam al-Sayyid Mahmud Alusi, Tafsir Ruh al-Ma`ani, Publish Dar al Ihya al-Turath al-Arabi, Beirut, Lebanon

Volume 30, Page No. 24

 

 

                        Imam Ahmed bin Hanbal(RehmatuAllah Alihe) intercession from pious muslims



عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي

Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed – Rahimuhullah) saying: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]

 

                    Hadrat Umar (RadhiAllah anho) helping Sahabis (R.A) from 1000 miles away

 

When Umar ibn Khattab sent out an army, he appointed a man named Sariyah as their leader. Then while Umar was delivering the Khutbah he started shouting, ‘O Sariyah, the mountain! O Sariyah, the mountain, the mountain!’ Then a messenger from the army came and he questioned him [concerning the army], he said, ‘O Leader of the Believers! We met with the enemy and they had [almost] defeated us, then a voice proclaimed, ‘O Sariyah, the mountain!’ So we put our backs against the mountain and Allah vanquished them.’

Reference

► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)

 

             Ibn Hajar `Asqalânî(RehmatuAllah Alihe) writes about this Tawasul of Ibn e Abbas (R.A)

“The episode involving `Abbâs makes it clear that to seek intercession from the virtuous, the pious and members of the Prophet’s family is a desirable act. In addition, this event proves the high status of `Abbâs as well as reveals `Umar’s respect for him and the acknowledgement of his status.”

References

►Ibn Hajar `Asqalânî, Fath-ul-bârî, 2:497

►Zurqânî, Sharh-ul-Mawâhib, 11:152

                                                 

                               Imam Ahmad(RehmatuAllah Alihe) and Tawassul

 

( المرداوي في الإنصاف ( 2:456
“… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل:
يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه
وجزم به في المستوعب وغيره..”

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah (SWT).’” (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu’ Al-Fatawa (1:140).

 

 

Imam Dhahabi (RehmatuAllah Alihe) narrates:


قال قحط المطر عندنا بسمرقند في بعض الأعوام فاستسقى الناس مرارا فلم يسقوا فأتى رجل صالح معروف بالصلاح إلى قاضي سمرقند فقال له إني رأيت رأيا أعرضه عليك قال وما هو قال أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا قال فقال القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس وبكى الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء عظيم غزير أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول إلى سمرقند من كثرة المطر وغزارته وبين خرتنك وسمرقند نحو ثلاثة أميال

Translation: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [As Siyar al Alam An Nabula Volume 12, Page No 469]

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Imam Dhahabi (RehmatuAllah Alihe)

Front Cover, Siyar al A’lam wa al Nubalah, Publish al-Resalah, Beirut, Lebanoon

Translation Page: Volume 012, Page No. 469

 

 

             Imam Shafi (rahmatuallah alihe) on intercession of Prophet (صلى الله عليه وآله وسلم) after his life

“The family of the Prophet, they are my means/intermediaries (wasîlatî) in this life and the afterlife,through them, I hope to be given my records in my right hand on the Day of Judgement.”

Reference
►Imâm Shâfi`î, Dîwân (Lebanon, Beirut: Dârul-Fikr, 2005), 162, #34

      Imam Ibn Jawzi (rah) says in his magnificent Seerah work called “Al Wafa bi Ahwaal lil Mustafa”


Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and Abu al-Shaykh in the Prophet’s Mosque, in some difficulty. We became very hungry. That day and the next we didn’t eat. When it was time for `isha,I CAME TO THE PROPHET’S GRAVE AND I SAID: “O Messenger of Allah, we are hungry, we are hungry” (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you. [Al-Hafiz Ibn Jawzi, Kitab al Wafa, Page 818]

 


Ibn Taymiyyah’s endorsement

Ibn Taymiyyah has related a story in the perspective of this tradition that Ibn Abū Dunyā has narrated a tradition in his book Mujābī ad-du‘ā’ that a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar. ‘Abd-ul-Malik pressed his belly and told him that he was suffering from an incurable discase. The man asked him: what is it? ‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said:


Allah! Allah! Allah is my Lord. I regard no one as His rival or partner. O Allah! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (صلى الله عليه وآله وسلم), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness.

It is said that ‘Abd-ul-Malik pressed his belly again and said: you are cured, you are no longer suffering from any disease. Ibn Taymiyyah after recording the whole incident in his book, comments:

I say that this and other forms of supplication have been taken over from our predecessors

Reference

►Qaida al Jaleela, Fit Tawassul wal-Wasila, Page No. 91

 

 

The tomb of Abū Ayyūb al-Ansārī

He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:

When I die, take my dead body with you, when you line up against the enemy, bury me in your feet

►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)

 

So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.

And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it… When people pray for rain there, it starts raining.

►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)

Mujahid says:

Whenever there is famine, people expose the grave, so it starts raining

                                     Imam’s Who Believe in Intercession and their Experiences


1. Imam Shafi

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).



2. Imam Malik

Imam Mālik’s prominence as one of the four jurists of Islam is well-established. Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet (صلى الله عليه وآله وسلم)] or should I turn my face to the Holy Prophet (صلى الله عليه وآله وسلم) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the source of mediation for you and for your ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله وسلم) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:

“We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful”(4:64)

This incident has been narrated by Qādī ‘Iyād in his ash-Shifā (2:596) with a sound chain of transmission. Besides, it has been related by a number of other traditionists of impeccable credibility. Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā, Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam.

 

3. Ibn-ul-Jawzī

In the biography of saints Sifat-us-safwah (2:266), he writes about Ibrāhīm bin Ishāq Harabī:

“And his grave is open to everyone. People receive blessing from it.”

He has also described Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم) in the first chapter of his book al-Wafā bi-ahwāl-il-Mustafā (1:33) see page 149.

4. Ibn Hajar ‘Asqalānī

He has in his books al-Isābah fī tamyīz-is-sahābah (3:484) and Fath-ul-bārī (2:495-6) narrated the incident of the man who visited the Prophet’s grave for rain through his mediation.(Page 230)

5. Jalauddin Suyūtī

He has related the tradition of Adam’s intermediation in ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) in addition to narrating it in ar-Riyād-ul-anīqah fī sharh asmā’ khayr-il-khalīqah where he spells out its soundness by endorsing the view expressed by Bayhaqī.(Page 151)


6. Qastallānī

The qualities and accomplishments of a special group of saints are recorded in the traditions. The blessing of their supplication causes rain and brings victory and triumph to the Muslims. Qastallānī’s views about them are given below:

“When ordinary people fall into trouble, first of all, the Heralds supplicate for them, then turn by turn the Nobility, Substitutes, the righteous and the ministers (supplicate for them). If their supplication is granted, well and good, otherwise, the saint of the highest rank, ghawth (who is all the time engrossed in Allah’s worship,) supplicates for them, and before he winds it up, his prayer is granted. (This is Allah’s special blessing on them.)”

►Qastallānī, al-Māwāhib-ul-laduniyyah (2:726); Zurqānī, Commentary (7:487)

►Qastallānī has also mentioned intermediation in the beginning of al-Mawāhib-ul-laduniyyah (Page 149)

 

7. Ibn Hajar Haythamī

Ahmad Shihāb-ud-Dīn Ibn Hajar Haythamī Makkī, who possesses an eminent position among experts on Islamic jurisprudence and tradition, has proved on the basis of the experience and observation narrated by Abū ‘Abdullāh Qurayshī that Allah’s favourites help people after death as they help them during life and the value of their benefit is not in the least reduced. Produced below is an incident attributed to Abū ‘Abdullāh Qurayshī:

A severe drought had enveloped Egypt in its grip and the people’s distress caused by hunger and thirst remained unrelieved inspite of their prayers and supplications:

So I journeyed towards Syria, when I reached near Allah’s friend (Ibrāhīm’s) tomb, he met me on the way. I said to him: ‘O Messenger of Allah! I have come as a guest. You should show your hospitality in the form of a supplication for the natives of Egypt.’ He prayed for them, so Allah drove their famine away from them.

►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (pp.255-6)

In this extraordinary reference, the description of the face-to-face meeting with Ibrāhīm (عليه السلام) has been commented upon by Imam Yāfi‘ī in these words:

The statement made by Abū ‘Abdullāh Qurayshī that he had a face-to-face meeting with the Friend is based on truth. Only an ignorant person can deny it who is unaware of the mode of living and status of the saints because these people observe the earth and the heavens and see the prophets in their living condition.


►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (p.256)

In addition, Ibn Hajar Haythamī has penned down a special treatise al-Jawhar-ul-munazzam on the theme of intermediation. On its page 61, he has spelled out intermediation through the holy Prophet (صلى الله عليه وآله وسلم) as a fair (hasan) act.

8. Imam Nawawī

Imam Nawawī in the sixth chapter of his book al-Īdāh has mentioned the issue of intermediation. Besides, he has recorded in al-Adhkār a number of supplications which prove the reality of intermediation(Page 212)

9. Imam Hākim

In his book al-Mustadrak (2:615) he has mentioned the tradition relating to Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم) and has pronounced it as sound.(Page 147)

10. Imam Bayhaqī

He has related in his book Dalā’il-un-nubuwwah (5:489) the tradition in which Adam (عليه السلام) relied on the mediation of the Holy Prophet (صلى الله عليه وآله وسلم). He has painstakingly avoided reference to any disconfirmed (mawdū‘) tradition in his book.(Page 148)

Imam Bayhaqī in his book Dalā’il-un-nubuwwah (6:166-7), has also recorded a tradition attributed to ‘Uthmān bin Hunayf.(Page 180) In addition, in the same book (p.147) and in as-Sunan-ul-kubrā (3:352) he has also narrated the incident of ‘Umar bin al-Khattāb seeking ‘Abbās’s mediation for rain.(Page 325)

11. Qādī ‘Iyād

He has, in his book, ash-Shifā (1:227-8) narrated Adam’s intermediation through the Holy Prophet (صلى الله عليه وآله وسلم) with the help of sound and famous traditions.(Page 150-151) In addition, in the chapters on ‘visiting the Prophet’s grave,’ ‘virtues and merits of the Prophet (صلى الله عليه وآله وسلم)’ and in many other chapters in his book he has referred to the qualities and attributes of the Holy Prophet (صلى الله عليه وآله وسلم).

 


Greetings and Salutations on the Prophet(صلى الله عليه وسلم)


The Qur’anic verse pertaining to Greetings and Salutations is highly meaningful and replete with wisdom. Allah proclaims in the Qur’an as follows:


“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.”Quran [ch 33:v56]

As Allah Himself has acted upon this command this divine practice becomes the sunnah of Allah. This is unlike most of Allah’s other commands. All worships such as prayers, fasting, the pilgrimage, charity and donations are the commandments of Allah but not His sunnah. Allah neither performs hajj nor fasts nor prays. He is above all these things. All these duties and deeds are not His sunnah but the sunnah of the Prophet (صلى الله عليه وآله وسلم). So if a person offers prayers or goes to Makkah for the pilgrimage or keeps the fasts of Ramadan or gives the poor due or does any other virtue, he is following the sunnah of the holy Prophet (صلى الله عليه وآله وسلم) not the sunnah of Allah.

However, the showering of blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) is the Divine practice of Allah, His sunnah. As the glory of Allah is the highest and the most exalted, so His sunnah is also the highest and the most exalted. The Prophet (صلى الله عليه وآله وسلم) is the faithful and devotee of Allah. Amongst all of creation, his ranking is the highest and the most reverend. Yet regardless of this ranking and reverence, no human can be equal to the Creator. So in the same way, the sunnah of the Prophet (صلى الله عليه وآله وسلم) cannot equate with the sunnah of Allah (سبحانه و تعالى)  1)

The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations

Hadith #1

The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations if they ask Allah for it.

‘Abdullah bin ‘Amr bin al-Aas (رضي الله عنه) reported that he heard the Prophet (صلى الله عليه وآله وسلم) saying:
When you hear the mu’adhdhin, repeat what he says, then invoke blessings on me for every one who invokes blessings on me once, will receive ten blessings from Allah. Then ask Allah for the waseelah to be granted to me. It is a position in paradise that may not be granted to any but one of Allah’s servants, and I dearly hope that I will be that servant. Whoever asks Allah for the waseelah for me, my intercession is guaranteed for him.

References

►Muslim, as-Saheeh, b. of salat (prayer) ch.7 (1: 288-9 # 384)

►Abu Dawood, Sunan, b. of salāt (prayer) 1: 144 (# 523)

►Tirmidhi, al-Jami‘-us-saheeh, b. of manaqib (virtues and merits of the Prophet and his companions) ch.1 (5: 586-7 # 3614)

►Nasai Sunan, b. of adhān (the call to prayer) 2: 25-6

►Ahmad bin Hambal, Musnad (2:168)

►Ibn Khuzaymah, as-Saheeh, 1: 219 (# 418)

►Muhammad Khateeb Tabraizi, Mishkat-ul-Masabeeh, b. of salat (prayer) ch.5 (1: 215 # 657)

►Husayn bin Masood Baghawi, Sharh-us-sunnah, 2: 284-5 (# 421)

►Ala’-ud-Din ‘Ali, Kanz-ul-‘Ummal, 7: 700 (# 20998)

2)There is no guarantee of the acceptance of a dua (supplication) without invoking blessings on the Prophet (صلى الله عليه وآله وسلم).

Hadith #2

A tradition of the Holy Prophet (صلى الله عليه وآله وسلم) states:

Fadalah bin ‘Ubayd reported: Allah’s Messenger (صلى الله عليه وآله وسلم) was sitting amongst us, there entered a person and he prayed as saying, “O Allah! Forgive me, have mercy upon me.” Thereupon Allah’s Messenger (صلى الله عليه وآله وسلم) said, “O worshipper! You have made haste in praying. When you pray and sit (at the end) laud Allah of what He is worthy of and send blessings upon me and then supplicate Him.” The narrator said: Then another man prayed after him and he lauded Allah and invoked blessings of Allah upon the Prophet (صلى الله عليه وآله وسلم), and the Prophet (صلى الله عليه وآله وسلم) said to him, “O worshipper! Make a supplication and it would be responded.”

Reference

►Tirmidhi related in al-Jai‘-us-saheeh, b. of da‘awat (supplications) ch.65 (5: 516 # 3476) and graded it hasan (fair)

Hadith #3

Once ‘Umar bin Khattab (رضي الله عنه) said to his nation:

The supplication is stopped between the heaven and the earth and nothing of it ascends, till you invoke blessing on your Prophet.

Reference

►Tirmidhi related in al-Jami‘-us-saheeh, b. of salat (prayer) ch.352 (2: 356 # 486).

Hadith #4

The Holy Prophet (صلى الله عليه وآله وسلم) said:

He who invokes blessings upon me once, Allah showers ten blessings upon him and obliterates (his) ten sins and elevates him by ten ranks

Reference

►Nasi, Sunan, b. of sahw (unintentional mistake), 3: 50; Ahmad bin Hambal, Musnad, 3: 102 & 261; Muhammad Hakim, al-Mustadrak, 1:550, and Dhahabi also graded it saheeh (sound).

Hadith #5

The Holy Prophet (صلى الله عليه وآله وسلم) said:

He who blesses me once, Allah blesses him ten times.

Reference

►Muslim, as-Saheeh, b. of salat (prayer) ch. 17 (1: 251 # 408).

 

Hadith #6

‘Abdullah bin Masood (رضي الله عنه) reported Allah’s Messenger (صلى الله عليه وآله وسلم) as saying:

The one who will be nearest me on the Day of Resurrection will be the one who invoked most blessings on me.

Reference

►Transmitted by Tirmidhi in his Sunan, b. of salāt (prayer), ch. 352 (2: 354 # 484)

►Bukhari, at-Tireekh-ul-kabeer, (5: 177 # 559)

►Baghawi, Sharh-us-sunnah, (3: 197 # 686)

►Muhammad Khateeb Tabraizi, Mishkat-ul-masabeeh, b. of salāt (prayer), ch. 16 (1: 278 # 923)

►Dhahabi, Meezan-ul-i‘tidal fi naqd-ir-rijal, (4: 228 # 8945).

3) Virtues of Greeting and Salutation

Hadith #7

Abu Talhah (رضي الله عنه) narrated assigning it to his father:

Allah’s Messenger came one day with a gleaming countenance and said, “Jibreel came to me and said,” (Verily your Lord says,) “Muhammad! Does it not please you that one amongst your Ummah should invoke blessings on you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him.

Reference

►Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50.

Hadith #8

Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said:

“Whosoever asks for peace on me ten times, it is as if he has freed a slave”

Reference

►Qadi ‘Iyad, ash-Shifa, 2:653.

4) Angels’ Salutations

Angels shower blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم)

“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” [33: 56]

All the groups of angels are equally and unexceptionally engaged in showering blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) together. Angels convey the greetings and salutations of the faithful from dawn to dusk. Prophet Muhammad (صلى الله عليه وآله وسلم) likes these presents and invokes blessings upon the senders. As he (صلى الله عليه وآله وسلم) stated:

Hadith #9

“The mobile (squads) of angels in the earth conveys to me the blessings invoked upon me by my Ummah”

Reference

►Nasai, Sunan, b. of sahw (unintentional mistake) 3:43

►Sulayman bin Ahmed Tabarani, al-Mu‘jam-ul-kabeer, (10: 219-20 # 10528-9)

►Ahmad bin Husayn Bayhaqi, Shu‘ab-ul-iman, (2: 218 # 1582).

Hadith #10

“Invoke blessings upon me, since blessings invoked by you are conveyed to me wherever you may be”

Reference

►Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042)

►‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2: 247


Hadith #11

“He who invokes blessings upon me by my grave, I will hear him and he who invokes upon me at a distance it will be conveyed to me.”

Reference

►Ahmad bin Husayn Bayhaqī, Shu‘ab-ul-īmān, (2: 218 # 1583)

►‘Ala’-ud-Din ‘Alī, Kanz-ul-‘ummal, (1: 498 # 1583)  5)

Virtues of sending blessing and sending greetings of peace

Hadith #12

Abu Talhah (رضي الله عنه) narrated assigning it to his father:

Allah’s Messenger came one day with a gleaming countenance and said, “Jibreel came to me and said,” (Verily your Lord says,) “Muhammad! Does it not please you that one amongst your Ummah should invoke blessings on you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him.

Reference

►Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50.

If a believer sends salam upon the Prophet (صلى الله عليه وآله وسلم) the reward is much higher in rank and degree. Muslims who pay salam upon the Prophet (صلى الله عليه وآله وسلم) will be given a reply and have the same returned to them by Almighty Allah and the angels. Prophet Muhammad (صلى الله عليه وآله وسلم) stated:

Hadith #13

“There is no Muslim who invokes blessings upon me (salutes me), but Allah returns to me my soul till I respond to him in return.”

Reference

►Abu Dawood, Sunan, b. of manasik (rituals of hajj), (2: 218 # 2041)

►Ahmad bin Hambal, Musnad, 2:527

Hadith #14

‘Abd-ur-Rahman bin ‘Awf (رضي الله عنه) narrates that the Prophet (صلى الله عليه وآله وسلم) said:

I met Jibril who said: I give you good news that Allah has said, “Whosoever asks for peace for you, I ask for peace for him, whosoever blesses you, I bless him.”

References

►Muhammad Hakim transmitted it in al-Mustadrak (1:222-3) and Dhahabi also confirmed it

►Bayhaqi in Sunan-ul-kubra (2:371 & 9:286)

►Qadi ‘Iyad in ash-Shifa, 2:650.

Hadith #15

Amir bin Rabeeah (رضي الله عنه), on his father’s authority, said that he heard the Prophet (صلى الله عليه وآله وسلم) saying:

“The angels will continue to bless anyone who blesses me, as long as he continues to do so, so the servant should either reduce or enhance this”

References

►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.25 (1:294#907)

►Ahmad bin Hambal, Musnad (3:445)

►Husayn bin Masood Baghawi, Sharh-us-sunnah (3:198#688)

►Qadi ‘Iyad, ash-Shifa (2:651)

Hadith #16

Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said:

“Whosoever asks for peace on me ten times, it is as if he has freed a slave”

Reference

►Qadi ‘Iyad, ash-Shifa, 2:653

6) Curse on People who Don’t send blessing on Prophet (صلى الله عليه وآله وسلم)

Hadith #17

“The miserly is he, before whom I am mentioned and he does not invoke blessings on me”

Reference

►Tirmidhi, al-Jami‘-us-saheeh, b. of da‘wat (supplications) ch.101, (5: 551 # 3546)

Hadith #18

“Let his nose be smeared with dust, in whose presence I am mentioned, and he does not invoke blessings upon me.”

Reference

►Tirmidhi, al-Jami‘-us-saheh, b. of da‘wat (supplications) ch.101, (5: 550 # 3545).

The Prophet (صلى الله عليه وآله وسلم) called him astray who does not invoke blessings upon him. It is stated as follows:

Hadith #19

“He who forgets (abandons) to invoke blessings on me, misses the road (leading) to the Paradise.”

References

►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch. 25 (1: 294 # 908)

Ahmad bin Husayn Bayhaqi, Sunan-ul-kubra, 9:286.

Hadith #20

Abu Hurayrah (رضي الله عنه) also reported that the Prophet (صلى الله عليه وآله وسلم) said:

“If people sit in an assembly in which they do not remember Allah nor invoke a blessing on their Prophet (صلى الله عليه وآله وسلم), it will be a cause of grief for them (on the Day of Judgment)”

Reference

►Narrated by Tirmidhi in his al-Jami‘-us-saheeh, b. of dua (supplication) ch.8 (5: 461 # 3380), and he graded it hasan (fair) and sahih (sound).

7) The Prophet (صلى الله عليه وآله وسلم) emphasized recite salat and salam abundantly

Hadith #21

Ubayy bin Ka‘b narrated:

I said, “O Allah’s Messenger, I invoke blessings upon you very frequently. How much of my supplication should I devote to you?” He said, “As much as you like.” I said, “May it be a quarter?” He said, “As much as you like, but if you make an increase in that it would be better for you.” I said, “May it be a half?” He said, “As much as you like, but in case you make an increase in it that would be better for you.” I said, “May these be two thirds?” He said, “As much as you like but if you make an increase in it, it would be better.” I said, “May I devote the whole of my supplication to you (that I make in my prayer)?” Thereupon he said, “In that case you would be free from care and your sins would be forgiven.

Reference

►Tirmidhi has graded it hasan (fair) and saheeh (sound) in his al-Jami‘-us-saheeh, b. of sifat-ul-qiyamah (description of Doomsday) ch.23, (4: 637 # 2457)

8) Blessings are Present on Friday

Hadith #22

Shaddad bin Aws (رضي الله عنه) reported that Allah’s Messenger (صلى الله عليه وآله وسلم) said:

“The most excellent day is the day of Jumu‘ah (Friday). Adam was created on that (day) and on it the Trumpet will be blown and on it will (the people) loose their senses. So invoke blessings on me abundantly on that (day) for your blessings are presented to me”

Reference

►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs), ch. 79 (1: 345 # 1085); ibid, b. of jana’iz (funerals), ch. 65 (1: 524 # 1636); Abū Dawūd, Sunan, b. of salat (prayer), 1: 275 (# 1047)

Hadith #23

Prophet (صلى الله عليه وآله وسلم) said:

“Invoke blessings on me abundantly on the day of Jum‘ah (Friday). Verily it is attended and the angels attend it, and none invokes blessings on me but his supplication is presented to me till he finishes it.”

Reference

►Ibn Majah, Sunan, b. of jana’iz (funerals) ch. 65 (1: 524 # 1637)

9) The Prophet (صلى الله عليه وآله وسلم) Receives the Greetings

Although angels are commissioned by Almighty Allah to convey the blessings on the Noble Prophet (صلى الله عليه وآله وسلم), salam is directly received by the Prophet (صلى الله عليه وآله وسلم). He has categorically and unambiguously said:

 

Hadith  #24

“Invoke blessings on me, since blessings invoked by you are conveyed to me wherever you may be.”

Reference

►Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042); ‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2:247

It is revealed that the Prophet (صلى الله عليه وآله وسلم) knows his lovers and listens to them. Once he said to his companions about Hadrat ‘Isa (عليه السلام) that he will return to this world. Then Hadrat Eisa (عليه السلام) will visit Madinah and the Prophet (صلى الله عليه وآله وسلم) said:

Hadith #25

And when he (‘Isa) will stand beside my grave calling: “O Muhammad!” I will respond to him.

Reference

►Ibn Hajar ‘Asqalani, al-Matalib-ul-‘aliyah, (4: 23 # 3853).

 



Every Innovation is not a Bid’at.


Every Innovation is not a Bid’at !

Categories of Bidah [innovations, bidats] in Islam :Every innovation Bidah is not bad

Defination of Bidah: Some thing which wasn’t performed or done during time of Prophet (saleh ala waalihi wasalam) but introduced later on.It is divided into different categories and bidah (innovation) in Aqeeda (islamic beliefs) is considered evil (haram) where as Good bidahs in religion which don’t effect Aqeeda (beliefs) are endorsed and made by Ijhtehad of scholars and had been made in the past.

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Major Question/objection: Is EVERY Innovation (bad) Bid’at?
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Discussion on Bid’at involves many aspects. Discussion on all of these aspects would require a very lengthy post in which many users might loose the track of the discussion. So I am planning to take one or two points at a time to explain our point of view, and then move on to other aspects).

Some people believe that bid’at (innovation) is always bad; it cannot be divided into good and bad innovations. Primarily they base their thesis on the following Hadith of Muslim :وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation (Bid’at) is misguidance). This gives the impression that the Hadith is declaring every innovation as Bid’at and hence condemnable. Is it really the case? It is actually not. This is the point that I would be proving in this post initially. Rest of the points would follow in the future posts.

So for the current post my statement is:

“Every innovation is not (bad) Bid’at. Innovations are of two types: Bid’at-e-Hasana (good innovation) and Bid’at-e-Sai’ya (bad innovation). Only Bid’at-e-Saiya (bad innovation) has been condemned in the Hadith.”

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Point 1: Discussion on Terminology?
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For innovation or new things, two words are used in Hadith literature: (Muh’dasa) محدثھ and (Bid’aa) بدعھ and these two have almost the same meaning and are used interchangeably in various Ahadith. In fact in Ahadith the word Muh’dasa has been used more frequently than the word Bid’aa. Almost all the Ahadith related to innovation has used this word (i.e. Muh’dasaوشرالامور محدثاتھا

The Hadith of Bukhari starts as من احدث ۔۔۔ (Whoever invented a new thing …). Similarly the most famous Hadith (of Muslim) against Bid’at has the wording: وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation is misguidance). So clearly the two words for innovation, which have been quite emphatically criticized in Ahadith are Muh’dasa محدثھ and Bid’aa بدعھ or Bid’at بدعت

Conclusion:
For innovation, two words are used in Ahadith namely (Muh’dasa) محدثھ and (Bid’aa) بدعھ:
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Point 2: بدعت لغوی vs. بدعت شرعی ?
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Although the above mentioned two words (Mukh’dasa and Bid’aa) have been thoroughly criticized in the sayings of the Prophet (صلی اللہ علیھ وآلھ وسلم), yet in Arabic they are used for every new thing whether the thing is good or bad. It is absolutely wrong to call every Bid’aa or Mukh’dasa as bad. It is clearly proven from Ahadith that even the acts of the Prophet (صلی اللہ علیھ وآلھ وسلم) were called as Muh’dasa (محدثھ) by Sahaba.
For example, Before the death of the Prophet (صلی اللہ علیھ وآلھ وسلم), Hazrat Aisha (رضی اللہ عنھ) heard new words of praise of Allah from the Prophet (صلی اللہ علیھ وآلھ وسلم) and asked why you are reciting these Ah’das (new words) (احدثتھا تقولھا). (Muslim / Ibn-e-Ibi Shaiba / Abu Noaim / Tabari).

Similarly Hazrat Rafay Bin Khadij (رضی اللہ عنھ) narrates that the Prophet (صلی اللہ علیھ وآلھ وسلم) started reciting new words before leaving a gathering and we asked (ھذہ کلمات احدثتھن) “You have recited new words”? (Nisai / Hakim / Munzri : Tabrani has declared its asnad as Jaiyad)

So if we take the Hadith of Muslim (شرالامور محدثاتھا) “And among the worst deeds are Muh’dasat (innovations)” in general context, then Na-Uzu-Billah Sahaba accused the Prophet (صلی اللہ علیھ وآلھ وسلم) about a bad thing (which is not possible). They were clearly using this word in its literal (dictionary) sense, meaning a new thing. There are similar Ahadith about the use of the word (Bid’aa) بدعھ which I would discuss later.

Conclusion:

*************************************

The words Muh’dasa محدثھ and Bid’aa بدعھ are not always used in negative sense. In dictionary meanings, they can be used for any (good or bad) innovation. In this context it is called as Bid’at-e-Lugwi بدعت لغوی (Bid’at in literal or dictionary meaning). The bid’at that has been condemned in the Ahadith is called as Bid’at-e-Shar’ee بدعت شرعی (Bid’at in Islamic Shariah).

The fact that Sahaba used these words even for the Prophet (صلی اللہ علیھ وآلھ وسلم) makes it clear that they always understood these words as neutral in connotation. If they had taken the word Muh’dasa as a negative word only,(because the Hadith stated “Among the worst deeds are Muh’dasat”), then for the new act of the Prophet (صلی اللہ علیھ وآلھ وسلم) they would have used a different word for sure. This is an indication that Sahaba believed in the division of the words of Muh’dasa and Bid’aah

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Quran uses “every” to Mean Only a Sub Class
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The wording of the previously quoted Hadith of Muslim apparently refers to all new things without restriction. Does it literally mean that everything new is misguidance or bad? The answer is “No”. Why?

In answer to this question, we may note that there are many similar generalities in the Quran and Hadith (by using the word “Every (کل)”) , all of them admitting of some qualification.

A few examples follow:

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Quranic Example No:1
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When Quran says “every boat” in “As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.”, it means “every (new) boat”, or “every (serviceable) boat”. Otherwise there was no need to break the boat in order to save it from the king.

(Quran Al-Kahf 18:79)

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Quranic Example No:2
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When Quran says “every hill” while ordering Hazrat Abrahim (AS) in “Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them”, it means “every hill near by” and NOT “every hill in the world”.
(Quran Al-Baqara 2:260)

Quranic Example No:3
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When Quran says “every stratagem” in “lie in wait for them in every stratagem (of war)”, it means “every stratagem which is feasible for war”. (At-Tauba 9:5)

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Quranic Example No:4

When Quran says “every high place” in “Do ye build a landmark on every high place to amuse yourselves?”, it means “every high place where a landmark is feasible” (Ash-Shu’ara 26:128)
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Quranic Example No:5
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6 When Quran orders Hazrat Noh (AS) to take “every species with him in “take thou on board pairs of every species”, it does mean a very limited subset of total species on earth. (Al-Mu’minun 23:27)

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Hadiths uses “every(kull)” to Mean Only a Sub Class
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,
Example one
,
* The Prophet said: “Truly, this black seed (al-habba al-sawda’) is a cure for every (kull) disease except death.”
,

►[Narrated from ‘A’isha and Abu Hurayra by Bukhari,
,
►Muslim,
,
► al-Tirmidhi
,
►, Ibn Majah,
,
► and Ahmad through nineteen chains. Al-Zuhri said: “The black seed is black cumin (al-shuneez).” It is also named Indian cumin, fennel-flower; corn cockle, and wild savager.
^^^
this doesnt means Black seed is literally cure of Every (kull) disease on earth but only a subgroup

Example Two
,
* The Prophet said: “None shall enter Hellfire who prays before sunrise and before sunset.”
,
[Narrated from ‘Amara ibn Ru’ayba al-Thaqafi by
,
►Muslim, al-Nasa’i, Abu Dawud, and Ahmad.
,
This hadith is worded all-inclusively although it is not meant to include those who abandon the prayers of zuhr, maghrib, and ‘isha’. Ibn Hajar confirmed al-Tibi’s ruling that sound germane narrations must be taken together as one hadith, the general being modified in light of the specific (yuhmalu mutlaquha ‘ala muqayyaduha) so that practice can conform with the totality of their content
,

Example Three
,
Prophet (SAleh ala waalihi wasalam) said Every (kull) thing with which a man plays is void except his training of his horse , throwing of arrows and playing with his wife , [ Quoted in Ihya Uloom ud din by Imam Ghazali (Rah) Vol 2 , Pg 171 and Termed Sahih ]
,
Imam Ghazali (Rah) writes : It doesnt means Every thing except above three is unlawful It means want of benefit.To make sweet sounds of birds and to play any other sports for enjoyment is not unlawful [same page of Ihya]

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Conclusion
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In all of the above quoted verses of Quran the word “Every (کل)” has been used, but its meaning is applicable only to a subclass of it. This reminds of the well known English proverb: “Exceptions are always there.”
There are many other examples from Quran and Hadith, where a general word is used to represent only a subclass of it.
Example
. When Quran orders “every one” to observe fasts in Ramadhan (Al-Baqara 2:185), it does make exception of ill and travelers etc. Similarly by the words “Every Bid’at is misguidance” meant “Every (bad) bid’at (i.e. Bid’at-e-Saa’iya) is misguidance”.
There are many instances in Quran and Hadith where a general statement is made (by using the word “Every (کل)”) to represent only a subclass of it. (This is a well know topic in Ilm-ul-Blagha) In a similar fashion, this Hadith is only talking about bad innovations.
,
There are several hadiths proving Sahabas (Ra),Salafs, Early muslims brought many new innovations in Religion, e.g Fiqh , dividing quran into 30 parts, Books of Hadiths like Bukhari, Trimdhi, muslim were all done after centuries

Fath ul Bari Ba-Sharah Sahih al-Bukhari, Published by Maktaba Dar ul Marifah, Beirut, Lebanon

Imam Ibn Hajar Asqalani (rah) said: The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a “Good innovation (hasana)”, while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted indifferently (mubah). It can be divided into the known five categories.” “obligatory” (wajib), “forbidden” (haram), “recommended” (mandub), “disliked” (makruh), and “indifferently permitted” (mubah). [Fath ul Bari: Volume 004, Page No. 253]


 

 

 


Proof of Inventing
New action in religion From Quran

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Quran states:

{ ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَآتَيْنَاهُ ٱلإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا ٱلَّذِينَ آمَنُواْ مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ }

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…As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully.[ We rewarded only those who were truly faithful, but many of them were transgressors (57:27)
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personal comments
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had all innovations would have been bad then Allah would not have said that he would give them Ajr on their invention of Rahbaniyat or to please Allah,i.e. those who practised it faithfully,We rewarded only those who were truly faithful
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what Allah says is that after adopting it they did not practice it properly, hence this verse has implied permission for innovating good matters, If the words are carefully read we get to know that If it was condemned then Allah would not have said: “but they did not observe it faithfully”
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Rather Allah condemns those who after innovating it did not practice it properly (hence good innovations are to be practiced properly), Allah proves new innovations to be rewardful in the same ayah when he says: “We rewarded only those who were truly faithful

Tafsir ibn e abbas of above verse

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(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messenger, i.e. messengers other than the Prophet Muhammad (pbuh) (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him) i.e. who followed the religion of Jesus. (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah’s pleasure) they did not invent it except to seek Allah’s good pleasure, (and) had We enjoined it upon them
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(they observed it not with right observance) they would not have given it its right due.
(So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.

*** Tafsir Al Jalayn for Same Ayah ***
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{ ثُمَّ قَفَّيْنَا عَلَىٰ ءاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءاتَيْنَٰهُ ٱلإنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً } هي رفض النساء واتخاذ الصوامع { ٱبتَدَعُوهَا } من قبل أنفسهم { مَا كَتَبْنَٰهَا عَلَيْهِمْ } ما أمرناهم بها { إِلاَّ } لكن فعلوها { ٱبْتِغَاء رِضْوٰنِ } مرضاة { ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا } إذ تركها كثير منهم وكفروا بدين عيسى ودخلوا في دين ملكهم وبقي على دين عيسى كثير منهم فآمنوا بنبينا { فَئَاتَيْنَا ٱلَّذِينَ ءَامَنُواْ } به { مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مّنْهُمْ فَٰسِقُونَ }

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Then We sent to follow in their footsteps Our messengers, and We sent to follow, Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy.
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But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on —only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king
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. However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.

Tafsir ib e khatir of 57:27

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Here is proof from Tafsir Ibn Kathir
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The tafsir.com website which is famous for its forgeries has yet again removed the crucial tafsir under this ayah. They have cleverly removed the important hadith from inbetween.
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It states:
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ابن مسعود قال: قال لي رسول الله صلى الله عليه وسلم: ” يا ابن مسعود ” قلت: لبيك يارسول الله قال: ” هل علمت أن بني إسرائيل افترقوا على ثنتين وسبعين فرقة؟ لم ينج منها إلا ثلاث فرق، قامت بين الملوك والجبابرة بعد عيسى بن مريم عليه السلام، فدعت إلى دين الله، ودين عيسى بن مريم، فقاتلت الجبابرة، فقتلت فصبرت ونجت، ثم قامت طائفة أخرى لم تكن لها قوة بالقتال، فقامت بين الملوك والجبابرة، فدعوا إلى دين الله ودين عيسى بن مريم، فقتلت وقطعت بالمناشير، وحرقت بالنيران، فصبرت ونجت، ثم قامت طائفة أخرى لم يكن لها قوة بالقتال، ولم تطق القيام بالقسط، فلحقت بالجبال، فتعبدت وترهبت، وهم الذين ذكر الله تعالى
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Translation: Ibn Masud (ra) narrates that the Prophet (Peace be upon him) called me and I said “Labaik”. The Prophet said: Do you know that Banu Israel was divided into 72 sects “BUT ONLY THREE GROUPS OUT OF THEM GOT FORGIVNESS”
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1.Those who after Isa (a.s) stood against the Kings and tyrants. They called people towards deen of Allah and Isa bin Marym (a.s). They fought against the transgressors and were martyred therefore they were forgiven
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2. The second group was of those people who were not able to fight back but they stood firm infront of kings and tyrants. They said the words of truth. Due to this they were martyred by thick blades and were burnt (alive) but still they remained patient and thus attained forgiveness….
Pious and Good innovators of Rahbaniyat were forgiven
3. Then another group arose, they were not able to fight nor stand infront of kings/tyrants. THEY WENT TOWARDS THE MOUNTANS AND WORSHIPPED ALLAH IN “ISOLATION AND TOOK THE PATH OF MONASTICISM. THESE ARE THE PEOPLE MENTIONED IN THIS AYAH”
[Tafsir Ibn Kathir, Volume No.4, Page No. 540]

source of above tafsir ibn e khatir
http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=7&tSoraNo=57&tAyahNo=27&tDisplay=yes&UserProfile=0&LanguageId=1
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Note : Some of our great muslims have forged and edited actual text of this tafsir from english translations, Above link has arabic and one can check what does it says, I have mentioned arabic too http://static1.orkut.com/img/smiley/i_smile.gif
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Hence even Quran proofs that if muslims invent Good biddahs they are given Sawab for it ,
regarding word every (kull) in hadiths haani quoted, I already cleared that in my initial posts of this thread from Quran and hadiths, its used as a subgroup

what Prophet (saleh ala waalihi wasalam) said too
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Hadith 1

Volume 3, Book 49, Number 861: (Sahih Bukhari)
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Narrated Aisha: Allah’s Apostle said, [“If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.”
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Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will be Bidat al Dhalalah otherwise they will be Bidat al Hassanah.

The great Muhaditheen and Ulama explained it as

Imam Ibn Hajr al Haytami (Rahimuhullah)on above hadith said:
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وفي الحديث “كل بدْعة ضلالة وكل ضلالة في النار” وهو محمول على المحرمة لا غي
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That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied forBidat al Muhrima (i.e. category of haram innovations only) not others.

Hadith 2

‏عن ‏ ‏ابن جرير بن عبد الله ‏ ‏عن ‏ ‏أبيه ‏ ‏قال ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من ‏ ‏سن ‏ ‏سنة ‏ ‏خير فاتبع عليها فله أجره ومثل أجور من اتبعه غير منقوص من أجورهم شيئا ومن ‏ ‏سن ‏ ‏سنة ‏ ‏شر فاتبع عليها كان عليه وزره ومثل أوزار من اتبعه غير منقوص من أوزارهم شيئ

Jarir bin Abdullah reported: Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their’s being diminished in any respect. [Sunan Tirmidhi Volume 005, Hadith Number 2675]
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‏قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن صحيح
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Imam Tirmidhi Said: This hadith is “Hassan Sahih”
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Source: http://hadith.al-islam.com/Display/Display.asp?Doc=2&Rec=4324 (http://hadith.al-islam.com/Display/Display.asp?Doc=2&Rec=4324)
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Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam.
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Note : The above hadith context refers to revviving any Good practice which is in coherence with Quran and Shariah, It can be a Sunnah which sahabas (Ra) revived or salafs revived or can be any other good practice within laws of shariah

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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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PROOF NO 1
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Bukhari, Volume 6, Book 61, Number 533:

Narrated Abu Said Al-Khudri:

A man heard another man reciting (Surat-Al-Ikhlas) ‘Say He is Allah, (the) One.’ (112. 1) repeatedly. The next morning he came to Allah’s Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!”
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Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau’man said, “A man performed the night prayer late at night in the lifetime of the Prophet and he read: ‘Say: He is Allah, (the) One,’ (112.1)[ews] and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that .. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!”
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Note
Now Rasool never told that person to say “Qulho Wallaho Ahad” repeatedly. That Sahabi did it according to his own opinion as it was totally in harmony with the principles of religion.
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And Abu Said Al-Khadri also thought that saying only “Qulho Wallaho Ahad” is not enogh and he has to recite the whole Surrah. (i.e. he was not criticizing it as Bidah, but due to other reason, that whole Surah should be recited).
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And finally, look at the holy words of our holy Prophet (saww) If every Biddah was wrong Why did Prophet (صلی اللہ علیھ وآلھ وسلم) approved it ?

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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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good innovation by Sahabas (ra)
PROOF NO 2
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From Hadrat Bilal (ra) doing zikr his own way
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Bukhari, Volume 2, Book 21, Number 250:
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Narrated Abu Huraira:

At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”
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Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference,and the Prophet (Allah bless him and give him peace) confirmed him therein.
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good innovation by Sahabas (ra)
PROOF NO 3
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Narrated IsraiI:

Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman(ra) added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,”
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Sahih Bukhari, Volume 7, Book 72, Number 784
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[B]***Commentary by Ibn e Hajar (Rah)***
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Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): “This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue. “Thabit continued: I placed it under his tongue, and he was buried with it under his tongue.”
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►Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under “Anas Ibn Malik.”
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Point to NOTE
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Rasool Allah [saww] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [saww].

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good innovation by Sahabas (ra)
PROOF NO 4
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Narrated Thumama:

Anas said, “Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home.” Anas added, “When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. “When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.,
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NOTE
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Rasool Allah [saww] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
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Similarly, Rasool Allah [saww] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion

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good innovation by Sahabas (ra)
PROOF NO 5
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When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: “It will be a sign between you and me on the Day of Resurrection.” Thereafter he never parted with it and it was buried with him when he died. ,[Narrated by Ahmad in his Musnad (3:496)]
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NOTE
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Rasool Allah [saww] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.
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good innovation by Sahabas (ra)
PROOF NO 6
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Dawud ibn Salih says: “[The Caliph] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.
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References:

►Ahmad (5:422)
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►Ibn Hibban in his Sahih,
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►Tabarani in his Mu`ja
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►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
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►It is also cited by al-Subki in Shifa’ al-siqam (p. 126),
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►Ibn Taymiyya in al-Muntaqa (2:261f.), and
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►Haythami in al-Zawa’id (4:2)
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NOTE
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Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is “Prostration”. But Some muslims have made many more things Haram at their own. Above practices were personally invented by Glorious Sahabas (Ra) as they didnt go against Shariah so no one ever objected
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[B]good innovation by Sahabas (ra)
PROOF NO 7
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,Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.[Sunan Ibn Majah 2:1320.]
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NOTE,
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Rasool Allah [saww] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.
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****Imam Ahmad’s commentry ****
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Imam Ahmad’s son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet’s minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: “There is nothing wrong with it.” `Abd Allah also asked Imam Ahmad about the man who touches the Prophet’s minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: “There is nothing wrong with it.”
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► This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492)
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good innovation by Sahabas (ra)
PROOF NO 8
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Tabari narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
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“I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
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NOTE
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Handhalah did it according to his own opinion. Was he really indulged in Dhalalah? No because it didnt go against Quran and sunnah of Prophet (صلی اللہ علیھ وآلھ وسلم)
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►al-Tabarani in al-Awsat and al-Kabir (4:16),
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► and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa’id (4:211)
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good innovation by Sahabas (ra)
PROOF NO 9
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The Tabi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: “These are hands that touched the Prophet. ” He would kiss his eyes and say: “These are eyes that saw the Prophet.”
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►Abu Ya`la narrated it in his Musnad (6:211)
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► and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111).
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► al-Haythami declared it sound in Majma` al-zawa’id (9:325).
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NOTE
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Tabi`i Thabit al-Bunani did it and invented this new practice from his own, No one objected because it wasnt against principles of Shariah ,

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good innovation by Sahabas (ra)
PROOF NO 10
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Narrated Abu Burda:

When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?”
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[Sahih Bukhari, Volume 5, Book 58, Number 159]
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Note
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Rasool Allah [saww] never asked Abdullah bin Salam(ra) to offer people to enter in that House. It was Abdullah bin Salam’s (ra) own opinion that a House, in which Rasool Allah [saww] had entered, became blessed. And other people must also enter in it in order to obtain blessings.
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good innovation by Sahabas (ra)
PROOF NO 11
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Ibn Umar (Ra)Fast at some particular days on every month at his own.

Abdullah b. ‘Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (may peace be upon him) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. ‘Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
,[Sahih Muslim Book 006, Number 2507]
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Note
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Hadrat Umar (ra) invented this new practice on his own in Islam on fasting on those specific days, He wasn’t asked by Sahabas (ra) to do it nor by Prophet (صلی اللہ علیھ وآلھ وسلم) ever

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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 12
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Narrated Rifa’a bin Rafi AzZuraqi:
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One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.”[B] A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer…he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position
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Note
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This is a bidah is salat itself but the Prophet (صلی اللہ علیھ وآلھ وسلم) didn’t criticize the Sahaba (Ra) for it, He approved it because of Niyah alone http://static1.orkut.com/img/smiley/i_smile.gif,
so according to some definitions naudhobillah the Prophet will be accused of bidah too .. Naudhobillah
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good innovation by Sahabas (ra)
PROOF NO 13
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Narrated Az-Zuhri:
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I heard As-Saib bin Yazid, saying, “In the life-time of Allah’s Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. [B]But when the people increased in number during the caliphate of ‘Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) …[end quote]
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and it was pronounced at Az-Zaura’ and that new state of affairs remained so in the succeeding years,so now Prophet is not there it means even Khulafa ar rashideen made new good bidahs
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 14
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Ibne Umar’s innovation in Talbia
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Muslim Book 007, Number 2667/8

‘Abdullah b. ‘Umar (ra) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ‘Abdullah b. ‘Umar said that that was the Talbiya of the Messenger of Allah (saw). Nafi’ said: ‘Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee

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good innovation by Sahabas (ra)
PROOF NO 15
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Abu Huraira asking people to lead 2 Rakah Salah for him and then pray for him
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في ذكر البصرة الملاحم سنن أبي داود
‏ ‏حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏إبراهيم بن صالح بن درهم ‏ ‏قال سمعت ‏ ‏أبي ‏ ‏يقول ‏
‏انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها ‏ ‏الأبلة ‏ ‏قلنا نعم قال من يضمن لي منكم أن يصلي لي في ‏‏ مسجد العشار ‏‏ ركعتين أو أربعا ويقول هذه ‏ ‏لأبي هريرة ‏ ‏سمعت خليلي رسول الله ‏‏ صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إن الله يبعث من ‏‏ مسجد العشار ‏ ‏يوم القيامة شهداء لا يقوم مع شهداء ‏ ‏بدر ‏ ‏غيرهم ‏
‏قال ‏ ‏أبو داود ‏ ‏هذا المسجد مما ‏ ‏يلي ‏
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The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. This is for Abu Hurayra (Abu Dawud vol 2 p236)
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praying Salat for some one else is a biddah in that case salat is part of Deen of Islam, its a pillar and Great Sahabi (Rah) added some thing from his own which wasn’t practised before, this proves without a shadow of doubt that biddah are Good (hasina,Wajid, mubah) and Bad(zalalah,maqruh,haram) ,
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good innovation by Sahabas (ra)
PROOF NO 16
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Sahih Bukhari Book 32 Volume 3 Hadith 227
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) 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 (i.e.innovation in religion) this is; but the prayer which they do not perform (continues)

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good action by Sahabas (ra)
PROOF NO 17
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BY Ibn Umar (ra)
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عَن الْأَعْرَجِ رضي الله عنه قَالَ : سَأَلْتُ مُحَمَّدًا عَنِ صَلَاةِ الضُّحَي وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَي حُجْرَةِ النَّبِيِّ صلي الله عليه وآله وسلم، فَقَالَ : بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ

Narated By Ara’j : I asked Abduallah Ibn Umar (ra) about prayer of chasht, that when He (Ibn Ummar) used to sit beside face of Allah’s Apostle (may peace be upon him) room, then he (Ibne Ummar) said: Its a innovation and a Good innovation. [Ibn Abu Shayba Volume 002, Hadith Number 7775]

replying to argument on Chast

Some do argue that Chast is a sunnah proved from many hadiths and not a biddah ,
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Reply
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I know about which hadiths you are talking around here But Hadrat Aisha (Ra) and Ibn Umer (Ra) never Saw Prophet (salehl ala waalihi wasalam) doing it infact they believed it to be Bidah according to sahih hadiths, Where as other Sahabas (Ra) didnt
,mean that they did not see the Prophet pray it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for more than 2 or 4 rak`ats lest it be imposed on the Umma as an obligation
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now let me quote Sahih hadiths for you having proof of it
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Hadith Number 1 :
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Both Aisha and Ibn Umar (ra) stated that “the Prophet would not pray Duha except when returning from a trip.”
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►Muslim
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►Abu Dawud
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►Ahmad
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►al-Nasa’i
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►Ibn Khuzayma
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►and Ibn Hibban with sound chains. He also explained in his Sahih (6:270) that “this means he did not pray Duha in the mosque among people rather than in the house except upon returning from a trip.

Hadith Number 2 :
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كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الضُّحَى حَتَّى نَقُولَ لَا يَدَعُ وَيَدَعُهَا حَتَّى نَقُولَ لَا يُصَلِّي
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“The Messenger of Allah used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.
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►confirmed by the authentic report of Abu Said al-Khudri in al-Tirmidhi (hasan gharib) Book of witr:3 ,Hadith 476
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►and Imam Ahmed bin Hanbal (rah) in Musnad Ahmad No: 11155]
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Hadith Number 3 Quoting again with more chains
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Ibn `Umar’s reply when asked about Salat al-Duha: It is an innovation and what a fine innovation it is(bid`atun wa ni`mati al-bid`atu hiya)
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►Narrated from al-Hakam ibn al-Araj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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► from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314)
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►and al-Tabarani in al-Mu`jam al-Kabir (12:424).

Hadith Number 4
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Another reply to the same question by Ibn Umar: At the time Uthman was killed no-one considered it desirable [in the Religion] (ma ahadun yastahibbuha), and the people did not innovate anything that is dearer to me than that prayer
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► Narrated from Salim ibn Abd Allah ibn Umar by Abd al-Razzaq with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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Conclusion
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I myself believe in Salat ul Duha as sunnah, because the two principles must be applied that “the narrations of affirmation take precedence over those of negation” and that “those who know are a proof over those who do not know
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But Sahaba (Ra) differed on it, Hadrat Aisha(ra) differed on it Ibn e Umar (Ra) himself wasn’t sure about it and hence called it Good Bida’h Due to same confusion.and proved that Sahabas (Ra) did believed in bida’h e hasina (good bidah) even if they disagreed and thought some thing was abandoned or never performed throughout life of Prophet (saleh ala walaihi wasalam)
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hope this clear that issue, Good biddah is proved here again by Ibn e Umar (Ra) other view point

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good innovation by Sahabas (ra)
PROOF NO 18
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Volume 5, Book 59, Number 325 (Sahih Bukhari)

…When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. “Allow me to offer a two-Rak’at prayer.” They allowed him and he prayed two Rakat and then said, “By Allah! Had I not been afraid that you would think I was worried, I would have prayed more.” Then he (invoked evil upon them) saying, “O Allah! Count them and kill them one by one, and do not leave anyone of them”‘ Then he recited: “As I am martyred as a Muslim, I do not care in what way I receive my death for Allah’s Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body.” Then Abu Sarva, ‘Ubqa bin Al-Harith went up to him and killed him. [I]It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed)

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Conclusion
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the Prophet (Peace be upon him) accepted good innovations many other times too and this is proof of all new innovations not being evil,Note that the Prophet (Peace be upon him) will never would had contradicted his own saying or did some thing not according to shariah if every bidat was evil.there are many more examples of Sahaba themselves doing new things on “Ijtihad” because their understanding of Deen was proper unlike yours, they knew that general permission is the main thing whereas new things will be judged iun light of Principles like the hadith of Aisha (ra) proves, and yes the Ocassion of that hadith is general too i.e. for all times the new things are to be checked with principles of Shariah.

All the above-mentioned Sahaba introduced a new action according to their own Opinions,due to love with Prophet (saw) while they thought these new actions in complete harmony with the principles of Islam.

Some muslim must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don’t do that either.
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► There are many acts which Prophet (saleh ala walihi wasalam) never did but Sahabas (ra) did.
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► There are many acts which Sahabas (Ra) never did but Tabeen (generation after them) did,
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► There are many acts which Tabeen (generation after Sahabas(ra)) never did ,but Taba tabeen(after them) did ,
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► There are many acts which First three generations after our beloeved Prophet(saleh ala walihi wasalam) never did but classical scholars, muhadiseen did , Like Collection of Hadiths in form of Books, Inventing of Fiqh branch of Islam ,
Fatwas by ulemas
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All the these actions are good biddahs but never went against Quran,Shariah,Hadiths or Islam and hence no one ever made a cry due to it ,


PRoof of good biddah from Salafs ,Muhadiseen,Classical scholars of Islam

Imam Abu Hanifa (Rah) , Founder of Hanafi Madhab and a Tabe’e says
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Quoted by Imam Ibn e Hajar Asqalini (rah),
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Hadrat Omer Farooq (ra) said after offering Tarawih that its a excellent Bida , Imam Abu Hanifa (Rah) said that its a proof from people of knowledge that Whoever invents a Bad action in Islam he will get sin for himself and whoever follows him, And whoever invents a Good Biddat in islam he will get Reward for himself and all who follow him in that practice
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[ Imam Ibn e Hajar Asqalani (Rah) in Zubda-tul-Fakr ]
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scan of book
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http://www.dawateislami.net/book/readBook.do?bi=283&bv=119&serviceLangId=ur#headerPageStart
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He also writes details on evil biddats in next chapter scan of book
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http://www.dawateislami.net/book/readBook.do?bi=283&bv=119&serviceLangId=ur#headerPageStart

Imam Ibn e Hajar Asqalani(rah) said:
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“The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy.
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Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha)
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, otherwise it falls in the category of what is permitted indifferently (mubâh). It can be divided into the known five categories.”
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Reference
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►Ibn Hajar, Fath. al-Bârî (1959 ed. 5:156-157=1989 ed. 4:318)

Ibn Hazm and Ibn al-Jawzî’s Identical Definition for Bidah e hasina

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Ibn Hazm al-Zâhiri said:
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“Bida in the Religion is everything that did not come to us in the Qur’ân nor from the Messenger of Allâh ,
except that one is rewarded for some of it and those who do this are excused if they have good intentions.
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Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (mâ kâna asluhu al-ibâh.a) as was narrated from `Umar (ra): “What a fine bid`a this is!” Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blameworthy for which there is no excuse such as what has proofs against its
invalidity.
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► Ibn Hazm, al-Ihkâm fî Usûl al-Ahkâm (1:47)

Imam Al Ghazali (rah) support for Bidah e hasina

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H.ujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur’anic script:
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“The fact that this is innovated (muhdath) forms no impediment to this
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. How many innovated matters are excellent! As it was said concerning the establishing of congregations in Tarâwîh. that it was among the innovations of `Umar (ra) and that it was an excellent innovation (bid`a h.asana).The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.
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Reference
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► Al-Ghazzâlî, Ihyâ Ulûm al-Dîn (1:276)

Proof from Ibn e Kathir on allowing mila’d

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أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى
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Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…
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During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration,Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer,for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.

Imam Al Shafi (rah) endorsing Good Bida’h (founder of Shafi Madhab)

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Al-Rabî` said, Imam Al Shafi (Rah) said to us:
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‘Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân):
one is an innovation that contravenes (mâ uh.ditha yukhâlifu) something in the Qur’ân or the Sunna or a Companion-report (athar) or the Consensus (ijmâ`): that innovation is misguidance (fahâdhihi al-bid`atu d.alâla)
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The other kind is the innovation of any and all good things (mâ uh.ditha min al-khayr) contravening none of the above, and this is a blameless innovation (wahâdhihi muh.dathatun ghayru madhmûma)
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`Umar (ra) said, concerning the prayers of Ramad.ân: What a fine bid`a this is! meaning that it was innovated without having existed before and, even so, there was nothing in it that contradicted the above[/blue
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►Narrated from al-Rabî` by al-Bayhaqî in his Madkhal and Manâqib al-Shâfi`î (1:469) with a sound chain as stated by Ibn Taymiyya in his Dâr’ Ta`ârud. al-`Aql wa al-Naql (p. 171
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►) and through al-Bayhaqî by Ibn `Asâkir in Tabyîn Kadhib al-Muftarî (Kawtharî ed. p. 97). Cited by al-Dhahabî in the Siyar (8:408),
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►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52-53=Arna’ût. ed. 2:131 s.ah.îh.)
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► and Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253)

Imam Al Shafi (rah) endorsing Good Bida’h (founder of Shafi Madhab)

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A major contribution of Imâm al-Shâfi`î (ra) in the Foundations of Jurisprudence (us.ûl al-fiqh) is his division of innovation (al-bid`a) and innovated matters (al-muh.dathât) into “good” and “bad” depending on their conformity or non-conformity to the guidelines of the Religion.
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This is authentically narrated from al-Shâfi`î from two of his most prestigious students in the latter period of his life,the Egyptian hadîth Masters Harmala ibn Yah.yâ al-Tujaybî and al-Rabî` ibn Sulaymân al-Murâdî:
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Harmala said, “I heard al-Shâfi`î (ra) say:
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‘Innovation is two types (al-bid`atu bid`atân):
approved innovation (bid`a mah.mûda) and disapproved innovation (bid`a madhmûma). Whatever conforms to the Sunna is approved (mah.mûd) and whatever opposes it is abominable (madhmûm).
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He used as his proof the statement of `Umar ibn al-Khat.t.âb (ra) about the [congregational] supererogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!
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►Narrated from H.armala by Abû Nu`aym with his chain through Abû Bakr al-âjurrî in H.ilyat al-Awliyâ’ (9:121 #13315=1985 ed. 9:113)
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► and cited by Abû Shâma in al-Bâ`ith `alâ Inkâr al-Bida` wal-H.awâdith (Ryadh 1990 ed. p. 93),
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►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52= Arna’ût. ed. 2:131 s.ah.îh.),
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►Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253),
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►al-Turt.ûshî in al-H.awâdith wa al-Bida` (p. 158-159),
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►and al-Shawkânî, al-Qawl al-Mufîd fî Adillat al-Ijtihâd wa al-Taqlîd (1347/1929 ed. p. 36). `Umar’s report is narrated by Mâlik in al-Muwat.t.a’ and al-Bukhârî in his S.ah.îh
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This shows that Imam shafi (rah) never interpreted `Umar’s words a ijhtihad or any thing the way the modern muslims over-interpreters (mu`attila) do.

Imam Dhahabi (Rah) writes:

المحدثات من الأمور ضربان ما احدث يخالف كتابا او سنة او اثرا او اجماعا فهذه البدعة ضلالة وما احدث من الخير لا خلاف فيه لواحد من هذا فهذه محدثة غير مذمومة قد قال عمر في قيام رمضان نعمت البدعة

Innovations are of two types, The first consist of those new matters which are in opposition of Quran, Sunnah, Athaar, or Ijma of Ummah, these will be Bidat al Dhalalah (evil innovations). The second type consists of those new matters which are performed for the good, these will not be disliked, This is why Umar (RA) said at Qiyaam of Tarawih: What an excellent Bidah this is

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Mullah Ali Qari (Rah) the great Hanafi Faqih writes:

قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن و,توسيع الأكمام

Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur’an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh,

The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations), The Bidat al Mahrima include invention of new madhahib such as Jabriyah, Mujasmiyah..

….all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islam such as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mandub (i.e. allowed). The Shafi’is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi’is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs) [Mullah Ali Qari in Mirqat al Mifatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]
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Imam Ibn Hajar Hayathami [rah] said

وفي الحديث “كل بدْعة ضلالة وكل ضلالة في النا,” وهو محمول على المحرمة لا غي

Translation:That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied for Bidat al Muhrima (i.e. evil innovations only) not others.[Al Haytami in Fatawa al Hadithiyyah, Page No. 203].

Imam Nawawi (rah) said:

[I]البدعة في الشرع هي احداث مالم يکن في عهد رسول اﷲ صلي الله عليه وآله وسلم وهي منقسمة الي حسنة و قبيحة وقال الشيخ الامام المجمع علي امامته و جلالته و تمکنه في انواع العلوم و براعته ابو محمد عبدالعزيز بن عبدالسلام في آخر ’’کتاب القواعد‘‘ البدعة منقسمة إلي واجبة و محرمة و مندوبة و مکروهة و مباحة قال والطريق في ذلک أن تعرض البدعة علي قواعد الشريعة فان دخلت في قواعد الايجاب فهي واجبة و إن دخلت في قواعد التحريم فهي محرمة و إن دخلت في قواعد المندوب فهي مندوبه و ان دخلت في قواعد المکروه فهي مکروهة و ان دخلت في قواعد المباح فهي مباحة

Translation: “al-Bid`ah in the Law is the innovating of what did not exist in the time of the Messenger of Allah and is divided into “Excellent” and “bad” (wahya munqasimatun ila hasana wa qabiha). The Shaykh, the Imam on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Abû Muh.ammad `Abd al-`Aziz ibn `Abd al-Salam – Allah have mercy on him and be well-pleased with him! – said toward the end of his book, al-Qawa`id : “Innovation is divided into ‘obligatory’ (wajiba), ‘forbidden’s (muharrama), ‘recommended’s (manduba), ‘offensive’s (makuiha), and ‘indifferent’s (mubaha). The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qawa`id al-sharp`a).

If it falls under the regulations of obligatoriness (ijab) then it is obligatory; under the regulations of prohibitiveness (tahrum) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.” [al-Nawawi, Tahdhib al-Asma’ wal-Lughat Volume 003, Page No. 22]
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Imam Ibn al-athir al-Jazari’s Identical Definition

البدعة بدعتان : بدعة هدًي، و بدعة ضلال، فما کان في خلاف ما أمر اﷲ به و رسوله صلي الله عليه وآله وسلم فهو في حيز الذّم والإنکار، وما کان واقعا تحت عموم ما ندب اﷲ إليه و حضَّ عليه اﷲ أو رسوله فهو في حيز المدح، وما لم يکن له مثال موجود کنوع من الجود والسخاء و فعل المعروف فهو من الأفعال المحمودة، ولا يجوز أن يکون ذلک في خلاف ما ورد الشرع به؛ لأن النبي صلي الله عليه وآله وسلم قد جعل له في ذلک ثوابا فقال من سنّ سُنة حسنة کان له أجرها و أجر من عمل بها وقال في ضِدّه ومن سنّ سنة سيّئة کان عليه وزرُها ووِزرُ من عمل بها(1) وذلک إذا کان في خلاف ما أمر اﷲ به ورسوله صلي الله عليه وآله وسلم

Translation: “Bida’h is two kinds: the bida’h of guidance and the bid`a of misguidance (bid`atu huda wa-bid`atu dalala). Whatever contravenes the command of Allah and His Messenger : that is within the sphere of blame and condemnation. And whatever enters into the generality of what Allah or His Prophet commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generosity or goodness – such are among the praiseworthy acts. It is impermissible that such be deemed to contravene the Law because the Prophet has stipulated that such would carry reward when he said: “Whoever institutes a good practice in Islam (man sanna fil-islami sunnatan hasana) has its reward and the reward of all those who practice it.” And he said, conversely, “whoever institutes a bad practice in Islâm (waman sanna fil-islami sunnatan sayyi’atan) bears its onus and the onus of all those who practice it.”

►Ibn al-Athîr said in his masterpiece, al-Nihâya fî Gharîb al-H.âdîth wal-Athar

Anything which contradicts the principles of Shariah is Bidat al Dhalalah (innovation of misguidance), whereas any new good thing which has asal in Quran and Sunnah is called Bidat al Hasanah (praiseworthy innovation)

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The detailed explanation of Bidah
Plus It was proven that Prophet (Peace be upon him) himself accepted new innovations, therefore our beloved Prophet could never contradict and this decisively proves that every new innovation cannot be declared as bad and they have to be first checked in “light of Principles” If we do not understand this usool then even Prophet (salallaho alaihi wasalam) could be Naudhobillah accused, above all Islam is a perfectly logical faith and our Final Prophet could never do something which he himself contradicted to (Naudhobillah)

The explanation in Lisan ul Arab!

All should read this following explanation carefully because we are going to present the translation of passage regarding Bidah from Imam Ibn Manzur’s Lisaan ul Arab (work on lexicography), the passage is not to be exploited by anyone nor misused, It has one of the most wonderful and clearest definition of Bidah and that too in detail once and for all

Imam Ibn Munzur(rah) the author of Lisaan ul Arab the outstanding book on Lughat, he writes

Bidat comes from the word Hadath i.e. (any) new thing which comes forward after the completion of Deen. Umar ibn ul Khattab (ra) said about Salaat of Tarawih: What an “EXCELLENT BIDAH” this is [Refer to Sahih Bukhari, Hadith No.2010]. Bidah consists of “TWO TYPES WHICH ARE BIDAT AL HASANAH AND BIDAT AS-SAIYA” anything which is against the orders of Allah (and Prophet) then It is prohibited whereas anything which comes under general permissible things which have been recommended by Allah and his Apostle (Peace be upon him) then to do it is Fair.

The new matters which do not have previous examples such as different types of charities and other such good deeds are permitted provided they are not “Against principles of shariah” The Prophet (Peace be upon him) has given glad tiding upon such good deeds (in general), The Prophet (salallaho alaihi wasalam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, and contrary to this he said: And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) “BUT THIS WILL ONLY HAPPEN IF THE DEED IS AGAINST THE AHKAAM OF ALLAH AND HIS APOSTLE” And that which Umar (ra) said: “This is an excellent bidah” then it also comes in the category of above because when Taraiwh is amongst good deeds (itself) then It will be included in Praiseworthy deeds, and this is why Umar (ra) “CALLED IT BIDAH AND PRAISED IT”, secondly our Prophet (Peace be upon him) did not teach us the way of Tarawih (himself), he prayed Tarawih for few nights but then “LEFT IT AND NOR DID HE ORDER TO GATHER PEOPLE FOR IT AND NOR WAS IT PRACTISED DURING THE TIME OF ABU BAKR, ONLY UMAR (RA) MADE ARRANGMENT OF GATHERING PEOPLE AND MADE PROPER WAY OF IT AND THIS IS WHY HE PRECISELY CALLED IT BIDAH” whereas in reality it will be called Sunnah because the Prophet (Peace be upon him) said: Hold fast onto my way and the way of 4 rightly guided caliphs [Refer to Sunnan Abu Dawud Hadith # 4607]

Just like it the hadith which states: Every new matter is Bidah (and every bidah is misguidance) then “THAT IS ALSO ATTRIBUTED ONLY TO THOSE THINGS WHICH GO AGAINST THE PRINCIPLES OF SHARIAH, WHEREAS THOSE WHICH ARE IN CONFORMITY OF SUNNAH WILL NOT BE CALLED BIDAH”

End Quote- Reference:
[ Lisaan ul Arab, Volume No. 2, Pages 37-38, Published by Dar us Sadir, Beirut, Lebanon]
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Sheikh Izz ud din bin Abdus Salam (Rah)

قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن وتوسيع الأكمام

Translation: Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur’an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh, The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations).The Bidat al Muhrima (Haram) include invention of new sects such as Jabriyah, Qadriyah, Murjiyah and Mujasmiyah, all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islamsuch as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mundub (i.e. allowed).The Shafi’is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi’is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs)

[Mullah Ali Qari in Mirqat al Mafatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]
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Examples from Classicla scholars
muhadiseen
who believe in Good biddah
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Almost all the aa’ima and muhadasin have supported the division of bid’at into its types (some have divided it even in more than two types). A selective list (in chronological order of their year of death) follows here.

► Imam Muhammad Bin Idrees Bin Abbas Ash-Shafai (204 H)
►Imam Abu Abdullah Muhammad Bin Ahmad Al-Qurtabi (380 H)
►Imam Ali Bin Ahmad Ibn Hazm Al-Undalasi (456 H)
►Imam Abu Bakar Ahmad Bin Hussain Al-Bahaqi (458 H)
► Imam Abu Hamid Muhammad Bin Muhammad Al-Ghazali (505 H)
►Imam Abu Zakariya Muhai-ud-Din Bin Sharf An-Novavi (676 H)
► Imam Hafiz Imad-ud-Din Abu-ul-Fida Ismail Ibn-e-Kasir (774 H)
► Imam Abu Ishaq Ibrahim Bin Musa Ash-Shay’tabi (790 H)
► Imam Abd-ur-Rehman Bin Shahab-ud-Din Ibn Rajab Al-Hanbli (795 H)
► Imam Abu-ul-Fazal Ahmad Bin Ali Bin Muhammad Ibn-e-Hajar Asqlani (852 H)
► Imam Jalal-ud-Din Abdur-Rehman Bin Abu Bakar As-Suoti(911 H)
► Imam Abu-ul-Abbas Ahmad Bin Muhammad Shahab-ud-Din Al-Qustlani (923 H)
► Imam Ahmad Shahab-ud-Din Ibn-e-Hajar Al-Mecci Al-Haismi (974 H)
► Imam Mulla Ali Bin Sultan MuhammadMulla Al-Qari (1014 H)
► Sheikh Abdul Haq Muhadis Dehlvi (1052 H)
► Sheikh Muhammad Bin Ali Bin Muhammad Ash-Shokani (1255 H)
► Allama Shahab-ud-Din Syed Mahmood Aa’losi (1270 H)
► Nawab Sadiq Hassan Khan Bhopali (1307 H)
► Molana Shabir Ahmad Usmani (1369 H)
► Ash-Sheikh Muhammad Bin Alvi Al-Maliki Al-Mecci (1425 H)

and many more,
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PRoof of evil biddah from Salafs ,Muhadiseen,Classical scholars of Islam
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Imam Malik (D.179H) said:

“He who innovates a bid’ah in Islam regarding it as something good, has claimed that Muhammad (sallallaahu alayhi wa sallam) has betrayed his trust to deliver the message as Allah says, ‘this day have I perfected for you your religion’. And whatsoever was not part of the religion then, is not part of the religion today.” (al-I’tisaam)

Imaam Abu Haneefah(Rahimullah)

“stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation” [Sawnul Muntaq of as-Suyutee pg.32]

Imaam Bukhaaree (Rahimullah)
“I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid’ah – that which the Prophet and his Companions were not upon, because of the saying of Allaah, ‘and hold fast to the rope of Allaah and do not separate'”

Al-Nawawi (may Allaah have mercy on him)

“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.” (Sharh Muslim, 12/16).

Many many more examples where Bad bidah is criticized and that which is according to principles of Quran and hadith is admired.

2.1 TYPES OF BID’AT AND THEIR STATUS IN THE SHARI’AH
We have seen that Bid’at is of two kinds, viz. Bid’at Hasana (appreciable innovation) and Bid’at Sai’yya (offensive innovation).

Bid’at Hasana is divided in three categories:
Bid’at Ja’iz (permissable)
Bid’at Mustahab (appreciable)
Bid’at Wajib (essential)
Bid’at Sai’yya is categorised in two:
Bid’at Makruh (abominable)
Bid’at Haraam (prohibited)
2.2 DEFINITION OF THE CATEGORIES OF BID’AT AND THEIR CHARACTERISTICS

We have seen that a Bid’at which does not contradict with the Holy Quran and Sunnah is Bid’at Hasana and that which contradicts with the Holy Quran and Sunnah or leads to an annihilation of a Sunnah is Bid’at Sai’yya.
Bid’at is divided into five categories and the characteristics of each is given below.

A. BID’AT JA’IZ :

is that action which the Shari’atprohibited and which is done without expecting any reward or punishment for it. For example, partaking in a variety of delicious dishes or wearing nice and attractive clothing, etc.

B. BID’AT MUSTAHAB :

is that act which is done with an anticipation for earning reward, for example to pray the Milad-un-Nabi[I] (sallal laahu alaihi wasallam) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for omitting it.
Mirqat Bad-ul I’tisaam says, “Hazrat Abdullah ibn-e Mas’ood (radi Allahu anhu) has narrated from the Holy Prophet (sallal laahu alaihi wasallam) that, ‘What the Muslims consider as good then it is also considered as good by Allah.’ Another Hadith which is Marfu’ says, ‘My Ummah will not agree upon a thing which is misleading.'” In the first pages of Miskhat there is a Hadith, “Verily actions depend upon intentions and a man will get whatever he intends for.”

The book of Fiqh Darr-e-Mukhtaar (Vol.1) under the chapter of Mustahabs of Ablutions says, “A Mustahab action is that action which the Holy Prophet (sallal laahu alaihi wasallam) at times did and at times omitted and also that which the Muslims preceding us thought to be good.”

The book Shami (Vol. 5) under the chapter of Qurbani says, “Verily good intentions change habits into worship.” It is also written similarly in the book Mirqat under the chapter of Intentions.

From these Hadiths and quotings from different books of Fiqh we come to know that whatever permissable action done with an intention of anticipating rewards or that which the Muslims consider as reward earning is also considered as rewarding in the Judgement of Allah Ta’ala. Muslims are witnesses of Allah Ta’ala and whatever they witness to be good is good and whatever they witness to be evil is evil.

C. BID’AT WAJIB :

is that new action which has not been prohibited in the Shari’at but to omit it will lead to critical complications in the religion. For example, to put the expressions (I’raab) in the Holy Quran such as Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teachthe knowledge of nahv (Arabic syntax), etc. are all Bid’at Wajib.Let’s take an example of the complication which the Muslims will face if one of these things was to be omitted. Supposing the expressions of the Holy Quran were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv – the learning of which is also Bid’at Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly. D. BID’AT MAKRUH :

Is that innovation the performing of which will lead to the annihilation of a Sunnah. If a Ghaiyr Mu’akkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mu’akkidah Sunnahis annihilated then it is Makruh Tahrimi. For example, to pray the Eid Khutba in a language other than Arabic, etc. is Bid’at Makruh Tahrimi. E. BID’AT HARAAM :

Is that innovation which will lead to the annihilation of a Wajib. For example, the introductions of beliefs which are in contradiction with the Kitab and Sunnah, such as Qadriyya who believe, that man has got all the power to do whatever he wishes, and Jabriyya, who believe that man has got no power at all and all actions are done under compulsion, whereas the belief of the Ahle Sunnat Wal Jamaat is that man has been given option in some things and is under compulsion in some. So to believe as the Qadriyya or the Jabriyya will lead to the annihilation of a Wajib which is Haraam. Many sects have been introduced into Islam after the Holy Prophet (sallal laahu alaihi wasallam). Rasulullah (sallal laahu alaihi wasallam) said: “My Ummah will be divided into seventy three sects and all will be in Hell exceptone. That upon which I and my Sahaba are.”


EmpireofFaith
01-30-2010, 09:48 PM
MashaAllah Nice post…

Fidai Saifi Naqshbandi
02-26-2010, 02:18 AM

Now there are few sects like Wahabis [salafis,ghair muqalids] and Deobandis who surprisingly claim to be bidah free, They claim to only Follow Quran and Sahih hadiths and consider following Ijhatehaad of any Imam Shirk if its again Sahih hadiths. Here are few innovations in these muslims which are practised 365 days a year and proved from no Sahih hadiths but surprisingly they still claim to be bidah proof.

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Some Biddahs in Wahabi/salafi /ahle hadith sect
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I have mentioned them in particular ars they are the noe most vocal in accusing other muslims of biddats,m I would like to ask them proofs of followiong bidats from onlySahih and Marfu Hadiths ,nothing else

Biddat Number 1
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► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did this act throughout their life , And I am talking about Tahajud Azan , its a bida’h
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Biddat Number 2
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► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
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Biddat Number 3
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► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
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Biddat Number 4
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► Saying Bismilallah befofe reading every Sura’h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
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Biddat Number 5
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► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naik who follows saWahabi school does it.
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Biddat Number 6
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►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of this act from any other source
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Biddat Number 7
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► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejust one proof of this bidah
http://******************/en/ref/8594/
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Biddat Number 8
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► Raising finger constantly (again and aggain) during during attahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala’h
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Biddat Number 9
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► during salat for the dead ,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,continuously,this ia a bidaat

http://******************/en/ref/8594/
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Biddat Number 10
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► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaalihi wasalam) ,Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
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Biddat Number 11
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► 8 rakat tarawih (not tahajud salah) is a biddat having no proof from any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it , I am asking about Tarawih not Tahajud

Biddat Number 12
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► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by islamqa lovers ]
,
Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
,
Biddat Number 14
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► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
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Biddat Number 15
► A caller saying, after Salat al Tarawih, in the Qiyam prayer, May Allah reward you

,Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life , not even a single sahih hadith exists but muslims perform it and have this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2 (http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2)

,
Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,
,
Biddat Number 18
►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]

Biddat Number 19

To offer salat without wearing a cap or covering the head has become a norm, kindly proof that offering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam

Biddat Number 20

During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfu hadiths only.

Biddat Number 21

Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم) called any group as a salafi which will emerge during end of times.

Biddat Number 22

Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters and pages from books of classical scholars are bidats, kindly show permission of these acts.

http://www.livingislam.org/n/slfm_e.html (http://www.livingislam.org/n/slfm_e.html)

http://www.livingislam.org/trs_e.html (http://www.livingislam.org/trs_e.html)

http://www.livingislam.org/alb_e.html (http://www.livingislam.org/alb_e.html)

http://www.ummah.net/Al_adaab/al50errs.html (http://www.ummah.net/Al_adaab/al50errs.html)

^^^ proofs of forgeries

[B]Biddat Number 23

Sheikh ul islam of wahabi sect Ibn Taymiyya divided Tawheed into two parts?

namely tawh.îd al-rubûbiyya and tawh.îd al-ulûhiyya, respectively, Oneness of Lordship and Oneness ofGod.

Did the Prophet (Peace be upon him) or Sahaba divide tawhid into these parts, and did they name it?many more bidahs

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Action # 24 : Done by ghair muqalids with no proof from a single hadith,
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The issue of eating a Buffalo and drinking its milk is not proved from a single sahih hadith , Ghair muqalids do taqleed of fiqh here in this issue which is no where found in hadiths. Why do they follow Imams [rah] here ?
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Action # 25 : Done by ghair muqalids with no proof from a single hadith,
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,
,

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Action # 26 : Done by ghair muqalids with no proof from a single hadith,
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,
.

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Action # 27 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
Raising hands during Wit’r Salah when dua e qunoot is said , This is no where proved from any hadith, Ghair muqalids follow Imam Shafi [rah] here and do his taqled against hadiths again.

Why to follow a fiqh here if its not proved from Sahih hadith or even a mawdo hadith ?

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Action # 28 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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Again in salah saying Sana’h and Tawooz silently is a fiqh issue, Ghair muqalids do taqleed of Imams [rah] here,
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Action # 29: Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
The action of saying Takbeer e Tahrima loudly in salah and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
,
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Action # 30 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
In salah Imam says Salam alound in the end and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 31 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
The Tasbehaats of Rukho Sajda should be read silently, this again is derived from fiqhs of ahlus sunnah, Ghair muqalids [salafis] follow a fiqh here again, and interrestingly this isn’t proved from a single hadith too, Why do shirk again if act is not proved from hadiths ?

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Action # 32: Done by ghair muqalids against hadiths in taqlid of four imams [rah]
,
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The sunnah salah is read alone not in a jammah behind imam, This act is again a fiqh issue, Ghair muqalids follow a fiqh on this issue, there is no hadith regarding this issue too, Again following Imams [rah] in an act not proved from hadiths.
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Action # 33 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
In Salah of fajr , magrib , Esa the muqtadi saying ameen loudly and not saying it in Zuhr salah is again not in any hadith. This is practised by ghair muqalids and they again follow fiqh on this issue
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Action # 34 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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,
The issue of whether a salah is valid or not if a muslim fails to read Sana’h and Tawooz in salah, this again is not present in any hadith its an issue of Fiqh. Ghair muqalids follow an Imam [rah] in this case as well inspite of the fact that its no where in any hadith.
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Action # 35 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
Where should the hands be places during Two sajahs [prostrations] in a salah. This is no where proved or found in any hadith, Ghair muqalids like Muqalids of Ahlus sunnah do Taqlid of imams [rah] on this issue in salah as well.
,
,

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Action # 36 : Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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,
The conditions of making a salah valid which ghair muqalids follow blindly is not present in a single hadith. They copied it from Hanafi fiqh and do taqlid of Hanafi fiqh on this issue even if its not in a single hadith. Why isn’t this shirk for them now ?

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Action # 37 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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,
When Ghair muqalids make niyah/intentions of salah this is found in not a single hadith. THey follow fiqhs of ahlus sunnah again on this issue and do taqlid of Imams [rah]. No where its in any hadith why they do such an act if its not proved from hadith ? isn’t it shirk as well
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[B]Action # 38 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The arrangement in Janaza Salah practised by Ghair muqalids is against no where found in any hadith.
,
Which means after first Takbeer to read
,
► Sana’h
,
► Taooz
,
► Tasmiya
,
► Fatiha than next Rakah
,
After second Takbeer to read Durood e Ibrahimi
,
After third Takbeer to read 12-13 Duas together , This way of offering Janaza Salah is proved from no sahih hadith . Why do ghair muqalids offer janaza salah like this ,

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Action # 39 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Not to make Dua after reading Farz Salah which is done by ghair muqalids is a new innovation of modern times, its no where proved from a single Sahih or even mawdo hadith
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Action # 40 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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during salat putting their one hand on another and hold their elbows,this is a biddat,Prophet MUHAMMAD saw never did it, I am talking about Elbows not forearms

Now a few in Deoband School of thought

deoband Bidah number 1
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► Going out for 3 day Chilla
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deoband Bidah number 2
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► Going out for 4 months
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deoband Bidah number 3
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► Going out for 40 days
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deoband Bidah number 4
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► Specifying the last weekend of month for 3 days chilla
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deoband Bidah number 5
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► Specifying a special day for weekly Ghast
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deoband Bidah number 6
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► Weekly Ghast
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deoband Bidah number 7
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► Taking three people in the weekly Ghast
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deoband Bidah number 9
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► Deginating an Ameer for the weekly Ghast
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deoband Bidah number 10
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► Deginating an Ameer for the Siraoza or chila
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deoband Bidah number 11
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► Doing Irada(Niyah) in advance before going to Chilla,siroza etc
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deoband Bidah number 12
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► Designating one day of a week for weekly Biyan , Called Shab e Jumma, or some times on Thursdays and saturdays.
,
deoband Bidah number 13
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► Salana Ijtima once a year at Raiwind is a bidah
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deoband Bidah number 14
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► Specifying fajr and specific times of the day to have daily mashwarah among various members of the group.
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deoband Bidah number 15
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► Making Tashkeel and going out under one ameer
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deoband Bidah number 16
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► Preaching only to muslims, I know some here in Canada, they never ever went to a non muslim but during their weekly Ghast do visit me and ask me to act on Shariah , Nothing is wrong in it I agree, But who deserves time first muslim or non muslim ?
,

First answer above, remember not from ijhtihad of imams [rah] but only sahih and marfu hadiths,You do know defination of a bidah right ?

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Some Biddah in different Sects and
Ummah of Prophet (saw)
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► 3 days,40 days, Shab e Juma, Annual Ijtimah every year, Going on Ghast one day every week are all biddahs, Salafs or classical scholars never did it, [some bidahs in deoband schools]
,

► Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.(*)
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►These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid’ats which were not there in the commencing period of Islam. [bidah in almost all muslim schools ]
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►To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I’raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid’ats which could not be traced in the commencing era of Islam. [bidah in all muslim schools ]
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►To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da’if, Mu’addaal or Mudallas, etc. and to establish the commands with the help ofHadith such as Makruh, Mustahab, etc.[B] are all appreciable Bid’ats which were not in practice in the blessed age of Rasulullah (sallal laahu alaihi wasallam).
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►PRINCIPLES OF HADITH (USUL-E-HADITH) is a biddah in itself.[bidah all muslim schools ]

►[B]Bukhari,muslim,trimdhi,abu dawood, all books of hadith which we consider sahih weren’t compiled by Prophet (Saw), making books and following them as way of Prophet (saw) is a bidah itself ,it was never done by salafs but gathered by later classical scholars.
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►[B]Branch of Fiqh is biddah Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid’at Hasana.
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►[B]Prayer for fasting is biddah , At the time of breaking fast (Iftaar) to say the Du’a: “O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast” and to intend for fasting by saying this Du’a audibly at the time of Sehri: “O Allah, I intend to fast for Thy sake tomorrow” are all Bid’at Hasana.[bidah all muslim schools ]
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►Construction of Madressas [bidah all muslim schools ]
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►Terms like Alime E din,Mufti used for religious scholars are all biddah also.[bidah all muslim schools ]

These all are bidahs in religion and cannot be proved from Quran and Sahih marfu hadiths, most of them can’t be proved from even a Daeef or Mawdo [fabricated hadith] mentioned above .

Wahabi Scholar Moulana Ishaq Vomits out Truth [Haq] on Bidah issue

Understanding Islam – Shirk


Understanding Islam – Shirk

Literally: In Arabic shirk means Partnership, Sharing or Associating

Islamic Terminology: Assigning partners with Allah (swt) in whatever form it may take

Major Shirk
1)

[surah nahl 16:36] We have sent a messenger to every community, saying, “You shall worship Allah, and avoid idolatry.” Subsequently, some were guided by Allah, while others were committed to straying. Roam the earth and note the consequences for the rejecters.

2)

[surah zaarayat 51:56] I did not create the jins and the humans except to worship Me alone

3)

(surah luqmaan 31:13) And (remember) when Luqmaan said to his son when he was advising him: “O my son! Do no join others in worship with Allah. Surely, joining others with Allah in worship is a great injustice”.

 

4)

The prophet of Allah (peace be upon him said): ” the most and greatest of the sin is to commit shirk with Allah”. (Bukhari, Muslim)

5)

When Messenger (pbuh) was asked what is the greatest sin. He replied the most severe sin is that you set up deities besides Allah while He has created you.
(Bukhari, Muslim)


Other evidences from the Holy Qur’an

(surah nisaa ch4 v38) (surah nisaa ch4 v48) (surah Al maida’ah ch5 v72) (surah kahf ch18 v26) (surah kahf ch18 v110) (surah hajj ch22 v31) (surah Araaf ch7 v190)
(surah Araaf ch7 v191)Minor Shirk

1) The Messenger of Allah (Peace be upon him) said:

i) The thing I fear for you the most is al- shirk al- asghar (minor shirk). The companions asked “O messenger of Allah, what is minor shirk?” He replied (pbuh) “showing off (Riya)”

ii) He (peace be upon him) said: “When a person gets up to pray and strives to beautify his prayer because people are looking at him, that is secret shirk”.

Imam al-Hafidh al-Bayhaqi said in his book, Al-Asma’u was-Sifat, on page 400 [Kawthari edition]:

والذي روي في اّخر هذا الحديث إشارة إلى نفي المكان عن الله تعالى، وأن العبد أينما كان فهو في القرب والبعد من الله تعالى سواء، وأنه الظاهر فيصح إدراكه بالأدلة، الباطن فلا يصح إدراكه بالكون في مكان. واستدل بعض أصحابنا في نفي المكان عنه بقول النبي صلّى الله عليه و سلّم أنت الظاهر فليس فوقك شىء، وأنت الباطن فليس دونك شىء، وإذا لم يكن فوقه شىء ولا دونه شىء لم يكن في مكان

“…. What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was, in proximity or remoteness. Allah, the Exalted, is adh-Dhahir–hence, it is valid to know about Him by proofs. Allah is al-Batin–hence, it is invalid that He would be in a place.”

He also said:

“Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ‘alayhi wa sallam : ‘You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.’ Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place.”

 

Similarly, regarding this same hadith [from Sahih Muslim]:

O Allah, You are the first: there is nothing before You; and You are the last: there is nothing after You. You are the Manifest (al-Zahir): there is nothing above You. You are the Hidden (al-Batin): there is nothing below You.

Al-Raghib al-Isfahani (d. 425 hegira) in his Mufradat al-Qur`an explained that Allah is the Manifest because His existence is intuitively evident to us through everything we see in the creation, while He is the Hidden because we can not comprehend the nature of His existence.

Mufradat al-Qur`an, (Damascus, Dar al-Qalam; and Beirut, Dar al Shamiyyah, 1992), p.131.

Imam Zayn ul-Abidin said:

وروى الحافظ اللغوي محمد مرتضى الزَّبيديُّ في شرح الإحياء بالإسناد المتصل أن الإمام عليًّا زين العابدين كان يقول: “سبحانك لا يحويك مكان” اهـ، وزين العابدين كان أفضل أهل البيت في زمانه

“glory be to you who has no place”

[documented in Imam Murtada Zabidis’s sharh al ihya ulum ud deen, with a mutasil isnad]

In Al-Farq Bayn al-Firaq under the chapter heading:

في بيان الاصول التى اجتمعت عليها اهل السنة

Imam Abd al-Qahir al-Baghdadi says:

واجمعوا على انه لا يحويه مكان ولا يجرى عليه زمان خلاف قول من زعم من الشهامية والكرامية انه مماس لعرشه وقد قال امير المؤمنين على رضي الله عنه ان الله تعالى خلق العرش اظهارا لقدرته لا مكانا لذاته وقال ايضا قد كان ولا مكان وهو الآن على ما كان

rough translation:

“Allah created al-‘arsh as an indication of His Power and did not take it as a place for Himself. Allah existed eternally without a place, and He now is as He ever was” [i.e. without a place]

 

Imam Ali [RA] is reported to have said:

تفسير مدارك التنزيل وحقائق التأويل/ النسفي
قول علي رضي الله عنه: الاستواء غير مجهول والتكييف غير معقول والإيمان به واجب والسؤال عنه بدعة لأنه تعالى كان ولا مكان فهو على ما كان قبل خلق المكان لم يتغير عما كان.

[rough translation]

“al-Istiwa is not unknown, and the modality is altogether inconceivable. To affirm it is obligatory and to ask questions about it is an innovation, this is because Allah was, when there was nothing, and He created place before there was a place, and He is in no need for a place”.

[Reported in Tafsir Madaarik al-Tanzeel wa Haqaa’iq al-Ta’weel by an-Nasafi, under surah Taha (20) ayat (5)]

قال الإمام علي بن أبي طالب رضي الله عنه :-” من زعم أن إلهنا محدود فقد جهل الخالق المعبود” ا.هـ رواه أبو نعيم في حلية الأولياء

Ali bin Abi Talib RA is also attributed by Hafidh Abu Nu’aym in his Hilyatul Awliya as saying:

[rough translation]

“He who a claims that our Lord is limited is ignorant about the Creator who is worshipped.”
Imam Ash-Shaafi’i stated,

” إنه تعالى كان ولا مكان فخلق المكان وهو على صفة الأزلية كما كان قبل خلقه المكان لا يجوز عليه التغيير في ذاته ولا التبديل في صفاته ” اهـ. [إتحاف السادة المتقين (2/ 24 ]

“Verily, He the exalted was, without makaan (station or place). He created Makaan and He was upon His attribute of eternality just as He was before he created makaan. It is not permitted upon Him to change his essence or to change in His attributes.”

[It-Haaf As-Saadah Al Muttaqeen 2/24]

 

Imaam Ibn Hibbaan in his Thiqaat says,

“الحمد لله الذي ليس له حد محدود فيحتوى، ولا له أجل معدود فيفنى، ولا يحيط به جوامع المكان ولا يشتمل عليه تواتر الزمان”. الثقات (1/ 1)

He also stated in his Saheeh,

“كان- الله- ولا زمان ولا مكان”

“Allah was – without time and without makaan (station).”

وقال الشيخ الإمام أبو منصور عبد القاهر بن طاهر التميمي البغدادي الإسفراييني (429 هـ) ما نصه : “وأجمعوا- أي أهل السنة- على أنه- أي الله- لا يحويه مكان ولا يجري عليه زمان ” اهـ.

Ash-Shaykh Al Imaam Abu Mansur Abdul Qaahir ibn Taahir At-Tameemi Al Baghdaadi Al-Isfaraa-ini (died 429 AH) said, “They have consensus – meaning Ahlus Sunnah – upon the fact that Allah is not contained in a place (makaan) and time does not run upon him.”

الفرق بين الفرق (ص/ 333)

وقال أبو محمد علي بن أحمد المعروف بابن حزم الأندلسي (456 هـ) : ” وأنه تعالى لا في مكان ولا في زمان، بل هو تعالى خالق الأزمنة والأمكنة، قال تعالى: (وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيراً)(سورة الفرقان/2)، وقال (خلقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا)(سورة الفرقان/59)، والزمان والمكان هما مخلوقان، قد كان تعالى دونهما، والمكان إنما هو للاجسام”

Ibn Hazm Al Andalusi said, “And He ta’alaa is not in a place and is not in time…”

[كتابه علم الكلام: مسألة في نفي المكان عن الله تعالى (ص/ 65)]

 

Al Qaadhi Ash-Shaykh Abul Waleed Muhammad ibn Ahmad Qaadhi Al Jama’ah in Qurtubah (cordoba), well known as Ibn Rushd Al Jadd (the grandfather – this is not the author of Bidaayatul Mujtahid – it is his grandfather) Al Maaliki stated,

“ليس- الله- في مكان، فقد كان قبل أن يخلق المكان

“Allah is not in a place. He is as he was before he created ‘place’. “

[This is mentioned by Ibn Al Haaj Al Maaliki in his Madkhal.]

قال ابن حزم (وهو ممن يتكلم باسم السلف) قول تعالى يجب حمله على ظاهره ما لم يمنع من حمله على
ظاهره نصّ آخر أو إجماع أو ضرورة حس, وقد علمنا أن كل ما كان في مكان, فإنه شاغل لذلك المكان
ومالئ له ومتشكل بشلكه, ولا بدّ من أحد الأمرين ضرورة, وعلمنا أن ما كان في مكان فإنه متناه بتناهي
مكانه وهو ذو جهات ست أو خمس متناهية في مكانه وهذه صفات الجسم اه ثم قال:إن الأمة أجمعت على
أنه لا يدعو أحد فيقول يا مستو ارحمني, ولا يسمى ابنه عبد المستوي اه ثم قال إن معنى قوله تعالى على
العرش استوى أنه فعل فعله في العرش وهو انتهاء خلقه إليه, فليس بعد العرش شيء, والعرش نهاية جرم
المخلوقات الذي ليس خلفه خلاء ولا ملاء, ومن أنكر أن يكون للعالم نهاية من المساحة والزمان والمكان
لحق بقول الدهرية, وفارق الإسلام اه ثم ردّ على القائلين بالمكان وختم كلامه بقوله فإنه لا يكون في
مكان إلا ما كان جسما أو عرضا في جسم, هذا الذي لا يجوز سواه, ولا يتشكل في العقل والوهن غيره
ألبتة, وإذا انتهى أن يكون الله عز وجل جسما أو عرضا, فقد انتهى أن يكون في مكان أصلا وبالله نتأيد اه
فليعتبر بقول ابن حزم هذا أدعياء السلف من مشبّهة العصر. 3

 

Imam al-Kawthari RH says regarding Imam Ibn Hazm RH:

Ibn Hazm (who was a person wont to speak in the name of the salaf) said:

“One is required to take Allah’s word, exalted is He, literally as long as there is no text, or consensus, or empirical necessity, stops us from doing that. We know that everything that is in a place occupies that space and fills it and assumes its shape. One of the two things has to be. We know that whatever is in a place has to be limited by the limits of that place, as it has to be in limited by a finite limit in the six or five directions in its space, and these are the attributes of bodies.”

Then he said: “The ummah is agreed that no one should say ‘O, He who has ascended, have mercy on me’! just as no one should name his son ‘Slave of the One Who Ascended.’”

Then he said: “Truly, the meaning of His saying, exalted is He, ‘He made istiwà on the Throne’ is that He acted in some way on the Throne; namely, He ended His creation with it, for there is nothing after the Throne which is the end of creation; there is nothing after it, neither space, nor void. Anybody who denies that the creation has a finite limit in distance and time and space joins the materialists and leaves Islam.”

Then he refuted those who insist that Allah occupies space and he ended his discourse saying: “Nothing can be in space except what is a body or an accident [what occurs in a substance like heat, color and so on] in a body; there is no other possibility, for neither reason nor imagination can conceive of another possibility at all. Since it is concluded that Allah is neither a body nor an accident, it is concluded that He cannot occupy space absolutely. And Allah is our help.”

So let those claim to follow the salaf in our times likening Allah to His creatures consider carefully this proclamation of Ibn Hazm.

Reference:

الأسماء والصفات, ص 516 , تعليق رقم ( 1