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Makkah Al Mukarramah

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Blessed Jali Mubarak Of Rawdah E Rasool Sallallahu alaihe wasallam, Madinah Al Munawwarah

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The Blessed Green Dome, Madinah Al Munawwarah

Blessed Grave Of Ghous E Azam Radiallahu anh

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Shahenshah E Hind, Khwaja Ghareeb Nawaz, Ajmer Shareef, India

Wednesday, 27 June 2012

The Sufi Raqs (dance) in light of Shariah

The Sufi Raqs (dance) in light of Shariah



There has been some controversy lurking around regarding legitimacy of the Sufi Raqs (dance) or Hadra as it is called in Arab world which is practiced by eminent Sufis and Mashaikh. People who carry deep Bughz (hatred) for Sufis are often seen spreading propaganda that Sufis are dancers and they have nothing to do with Shariah, but what they forget is that they have no proof whatsoever from Quran and Sunnah on “NAFI” of Raqs whereas we have overwhelming proofs which establish Raqs directly from hadith itself, even absence of Nafi is itself a proof of it being allowed and it cannot be declared haram until proven otherwise.


Proof # 1


عن أنس قال: «كانت الحبشة يزفنون بين يدي رسول الله صلى الله عليه وسلّم ويرقصون ويقولون: محمد عبد صالح ، فقال رسول الله صلى الله عليه وسلّم: ما يقولون؟ قالوا: يقولون: محمد عبد صالح

Translation: It is narrated by Anas (R.A) that the Habashis were presenting their art in front of the Prophet (صلى الله عليه وسلم) and “THEY WERE DANCING (Yarqasun)” while saying: Muhammadun Abdun Salih (i.e. Muhammad صلى الله عليه وسلم the righteous slave). The Prophet (صلى الله عليه وسلم) asked: What are they saying? They said: Muhammadun Abdun Salih [Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152]


Sheikh Shu’ayb al Ar'anut said after this hadith:

إسناده صحيح على شرط مسلم

Translation: The Chain is “SAHIH” on the criteria of “(SAHIH) MUSLIM” [ibid 3/152]


Note: This hadith explicitly uses the word "RAQS” which proves without any shadow of doubt that It was dancing, however the Anti-Sufi people cite the hadith of Bukhari which only mentions “PLAYING”



Some people claim that this above hadith is only understood from hadith of Bukhari which mentions Abyssinians or Ethiopians "PLAYING WITH SPEARS" inside the Prophet's mosque. Now our reply to them is the same i.e. the hadith of Bukhari is understood from the hadith of Musnad Ahmed which is Sahih on criteria of Sahih Muslim, hence both playing and Raqs become allowed, If they are truthful then they should come with proof from hadith which mentions that Raqs is “EXCLUDED” from this. Therefore Alhamdolillah both ahadith go in favour of Sufis.



Proof # 2


أتيت النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وجعفر ‏ ‏وزيد ‏ ‏قال ‏ ‏فقال ‏ ‏لزيد ‏ ‏أنت ‏ ‏مولاي ‏ ‏فحجل ‏ ‏قال وقال ‏ ‏لجعفر ‏ ‏أنت أشبهت خلقي وخلقي قال ‏ ‏فحجل ‏ ‏وراء ‏ ‏زيد ‏ ‏قال وقال لي أنت مني وأنا منك قال ‏ ‏فحجلت ‏ ‏وراء ‏ ‏جعفر


Translation: Hadrat Ali (ra) said: I went to the Prophet (salallaho alaihi wasalam) with Jafar (RA) and Zayd (ra), The Prophet (saw) said to Zayd: You are my freedman (anta Mawlay), “AT THIS ZAYD BEGAN TO HOP ON ONE LEG (HAJALA) AROUND THE PROPHET” then the Prophet (saw) said to Jafar (ra): You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd, then the Prophet (saw) said to Ali (ra): You are from me and I am from you, at this he also started to hop behind Jafar. [Musnad Ahmed bin Hanbal 1:537 #857] 


   Scanned Page Imam Ahmed Bin Hambal R.A


Musnad Ahmed bin Hanbal, Volume No.1, Page no. 537, Hadith No 857









This hadith proves from the acceptance of Prophet (Peace be upon him) and Amal of great Sahaba like Zayd (ra), Jafar (ra) and Mawla Ali (ra) that doing Raqs is fine.


Imam al Hafidh al Bayhaqi (rah) in explanation of this hadith said:

وفي هَذَا إنْ صَحَّ دلالةٌ على جوازِ الحَجْلِ، وهو أَنْ يَرْفَعَ رِجْلاً ويَقْفِزَ على الأُخْرَى مِنَ الفَرَحِ، فالرقصُ الَّذِي يكونُ عَلَى مِثَالِهِ يكونُ مِثْلَهُ في الجوازِ. والله أعلمُ

Translation: In this (hadith) is “SAHIH PROOF” and "PERMISSIBILITY" of hopping (dancing) which includes “RISING UP OR JUMPING IN STATE OF JOY” and also that of doing “RAQS” being similar to it which is also allowed – And Allah knows the best [Sunnan al Baihaqi al Kubra (15/333)]


Note: There is one narrator of this hadith i.e. Hani bin Hani upon whom Salafis do Jirah, now here is Mufassar Tadil on him.


Muhaditheen said:
هانئ بن هانئ عن على رضى الله عنه. قال ابن المدينى: مجهول. وقال النسائي: ليس به بأس. وذكره ابن حبان في الثقات


Translation: Hani bin Hani narrated from Ali (Radhi Allaho Anho). Ibn Mudayni said he is Majhool. Imam Nasai (rah) said: THERE IS NO HARM IN HIM” and Ibn Hibban mentioned him in his “THIQAAT (Reliable narrators)” [Mizan ul Aitidal (7/71)]

Note: Remember being Majhool in sight of some muhadith does not mean the narrator is weak, because all muhaditheen did not know about all rijal, so If Tadeel is done by other Muhaditheen and some call him Majhool then Tadeel will supercede.


A) Imam Tirimdhi declared many ahadith from Hani bin Hani as “HASAN SAHIH” [Sunnan Tirimdhi Volume No.5, Hadith #3798]

B) Imam Ibn Majah (rah) narrated from him and did Sukoot [Sunnan Ibn Majah, Muqadma, Hadith # 143]



C) Imam Ibn Hibban mentioned him in his ”Kitab ul Thiqaat” (5/508)

It is thus radiantly clear that this narration is Sahih, as is also stated by Salafi’s leading Muhadith Shaykh Ahmad Shaakir in his Tahqiq of Musnad Ahmad where he said: “Its chain is sound (إسناده صحيح)“ [Musnad Ahmad Volume 001, Page No. 537, Hadith Number 857, FN: 2]


D) Imam al Ajli (rah) said:

1885 ـ هانىء ابن هانىء، كوفي، تابعي ثقة


Translation: Hani bin Hani, Kufi “TABI AND THIQA” [Thiqat al Ajli Volume No.1, Page No. 454]



E) Imam al Haythami (rah) said about ahadith having Hani bin Hani

ورجال أحمد والبزار رجال الصحيح غير هانىء بن هانىء وهو ثقة


Translation: The Rijaal of Ahmed and Bazaar are those of Sahih except Hani bin Hani who is “THIQA” [Majma az Zawaid (8/102)]


Nasir ud-din Albani the Salafi authority declared ahadith from Hani bin Hani as “SAHIH” [Sahih Sunnan Ibn Majah by Albani, (1/119)

So the hadith is absolutely sahih and the Jirah Mubhim on this narrator is not given any worth.



Proof from other scholars that Raqs is allowed


Scholar # 1

Imam Jalal al-Din Suyuti (rah) was asked for a Question “a group of Sufis who had gathered for a session of dhikr,” and he replied: How can one condemn making dhikr while standing, or standing while making dhikr, when Allah Most High says, “. . . those who invoke Allah standing, sitting, and upon their sides” (Qur'an 3:191). And ‘A'isha (Allah be well pleased with her) said, “The Prophet (Peace Be Upon Him) used to invoke Allah at all of his times” [Sahih Muslim, 1.282: 373]. And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and the hadith exists [in many sources, such as [Musnad al-Imam Ahmad, 1.108, with a sound (hasan) chain of transmission] that Ja‘far ibn Abi Talib danced in front of the Prophet (Peace Be Upon Him) when the Prophet told him, “You resemble me in looks and in character,” dancing from the happiness he felt from being thus addressed.......and the Prophet (Peace Be Upon Him) did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience, Hence it is correct to stand and dance during gatherings of Dhikr and Sama according to a group of Majority of Scholars, among them being Shaykh ul-Islam Iz udin bin Abd al-Salaam.

Reference:

Imam Jalal ud din Suyuti (Rahimuhullah) in Al Hawi lil Fatawi, Volume No. 2, Page No. 234 Published by Maktaba al Asriyyah, Beirut, Lebanon.

 Scanned Page
Imam Jalal ud din Suyuti(Rahimuhullah)

Front Cover, Imam Jalal ud din Suyuti (Rahimuhullah)'s Al Hawi lil Fatawi  Maktabba al Asriyyah, Beirut, Lebanon




Volume No. 2, Page No. 234, Published by Maktaba al Asriyyah, Beirut, Lebanon.  
 

So the Sultan of Ulama i.e. Imam al Hafidh Izz bin Abdus Salaam (rah) allowed Raqs along with “GREAT SCHOLARS” as said by Imam Suyuti (rah) who was himself Mujaddad of his time. 


Scholar # 2

Imam Nawawi said: “Dancing is not unlawful, unless it is languid, like the movements of the effeminate. And it is permissible to speak and to sing poetry, unless it satirizes someone, is obscene, or alludes to a particular woman” [Minhaj at talibin wa `umdat al-muttaqin. Cairo 1338/1920. Reprint. Cairo: Mustafa al-Babi al-Halabi edition, Pae No. 152]

Scholar # 3


Imam Ibn Hajar Al-Haytami
also mentions “it is permissible to stand and dance during gatherings of Dhikr and audition according to a group of great scholars, among them being Shaykh al- Islam Ibn Abdus Salam.” (Fatawa al-hadithiyya, p. 298)

Wednesday, 13 June 2012

who are called Mujaddid in Islam ?

All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful. Owner of the Day of Recompense. Who blessed us being the Ummah of His Beloved Rasool Sallallaho Alaihi wa Sallam. Who sanctified our hearts with the Love and Affection towards His Beloved Rasool Sallallaho Alaihi wa Sallam. Who blessed us the with the most precious treasure of Iman (Faith). Countless Salutations, Peace and Blessings be upon the Cream of the Creation... Mercy for all Worlds... Seal of the Prophets Sayyiduna wa Mawlana MuHammadur Rasoolullah Sallallaho Alaihi wa Sallam, His Blessed Parents, His entire Family, His Progeny, His Companions and His Followers!!

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Sayyiduna Abu-Hurayrah Radi ALLAHu Anho narrates that Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam said:


 

ان الله تعالى يبعث لهذه الامة على رأس كلّ مائة سنة من يجدد لها دينها
Verily Allah will send at the beginning of every century such a person for this Ummah who will rejuvenate and restore their religion (Deen).
 
Sunan Abu-Dawud, Book 37: Battles (Kitab Al-Malahim)

Book 37, Number 4278:

Narrated AbuHurayrah RadhiAllah anhu:

The Prophet (peace_be_upon_him) said: Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it.

Above stated Hadith is recorded by the following  Hadith Masters:

Imam Abu-Dawood, and Imam Hakim in his Mustadrak, Imam Bayhaqee in his Al-Ma'rifah, reported by the great Hadith Master Imam Jalal al-Deen Suyootee in his al-Jama'e al-Sagheer fi Hadith al-Basheer wal-Nazeer, Imam Bayhaqee also narrates in his Al-Mudkhal and Imam Hasan bin Sufyan and Imam Bazar both in their Musnads, Imam Tabranee in his al-Mu'jam al-al-Awsat, Imam Ibn 'Adee in his Kamil and Imam Abu-Na'eem in his al-Hil'ya


 

Commenting on the authenticity of the above Hadith Shareef, Allama Imam Isma'il Haqqi records in his marginal notes of Siraj al-Muneer Sharh Jame'h al-Sagheer:

 

"My Shaykh said that there is a consensus of the Hadith Masters that this Hadith is Sahih."
 

Amongst the later Hadith Masters that verified this Hadith Sharif as Sahih are Imam Allama Abul-Fadl Iraqi and Imam Allama ibn Hajr and amongst the predecessor Masters, Imam Hakim author of Sahih al-Mustadrak and Imam Bayhaqee author of al-Mudkhal.

 
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Blessed Grave of Ameer al-Mu'mineen Hadrat Sayyiduna Umar ibn Abd al-Aziz
Radi Allahu Anhu, the Mujaddid of 1st Century (After the Prophetic Period)

Imam Jalal al-Din Suyooti in his Mirqat al-Saud's marginal notes of Sunan Abu-Dawood records:

 

اتفق الحفاظ على تصحيحه
It is a consensus of the Muhadditheen (Hadith Masters) that this Hadith is Sahih.
 

In other the words, when there comes a period in which there is a shortage of knowledge and a deterioration in following of the Sunnah; when there is an increase in false innovations and ignorance; then Almighty Allah will send a person at the beginning or end of every century who will show the difference between Sunnah and Bid'at. He will refute and destroy false innovations and will fear none but Almighty Allah. He will very bravely and sincerely hoist the flag of Deen-e-Muhammadi (Sallallahu Alaihi wa Sallam). Such a person is known as a "Mujaddid" (Reviver) of Deen.

The author of the book, "Siraj al-Munir Sharh Jame'h al-Saghir", has explained who a Mujaddid is in the following words:

 

"In other words, to revive the Deen is to revive those teachings of the Quran and Sunnah that are being destroyed and to give command according to the Quran and Sunnah."
 

Allamah Munaadi (Alaihir raHma) states:

 

"A Mujaddid is one who separates Sunnah from Bid'ah and one who degrades the status of the Ahle Bid'ah."
 

 
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Blessed Shrine of Sayyiduna Imaam MuHammad Ibn Idris al-Shafa'ee
Radi Allahu Anhu, the Mujaddid of 2nd Century

 

Why does a Mujaddid come after 100 years?
 

A Mujaddid is sent after every 100 years because after every century the surroundings, the environment, the manner of thinking and ways of the people tend to pass through a massive transformation. It has been stated in the Hadith of Bukhari Shareef that during the latter stages of the Prophet's (Sallallahu Alaihi wa Sallam) physical life, one night, after performing Esha Salaah, he stood up and said,

 

"Should I inform you of the importance of this night? From this night onwards, right up to the end of a 100 years, that person who is alive on the earth (presently) will not be alive."
 

 

The concept of Tajdeed (Revival) of Deen
 

The correct meaning or concept of Tajdeed (Revival) is that one or more qualities are found in a person through which Ummat-e-Muhammadiyya benefit religiously e.g. imparting Islamic education, lecturing, and propagation, informing and forbidding people of evil and assisting the truthful.

 

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The Shaykh of Shaykhs, The axis of the human race [Qutb al-Anaam], The upholder of the Sunnah,
The suppressor of heretical innovation, The pillar of the Shari'ah, The mainstay of the Haqiqah,
The signpost of the Tariqah, The chief of the saints, The leader of the pure,
Shaykh Muhyi ‘d-Din Abu Muhammad ‘Abd al-Qadir al-Jilani
Radi Allahu Ta'ala Anho, the Mujaddid of 5th Century

 

The Qualities of a Mujaddid
 

 
  • It is not necessary that a Mujaddid be from the Ahle-Bayt as claimed by the Shias and other sects.
  • It is not necessary that a Mujaddid be a Mujtahid.
  • What is absolutely necessary is that he be a Sunni with correct beliefs according to the Ahle-Sunnah wa Jamah.
  • He be profound Aalim of Deen.
  • He be a Master and embodiment of most of the Sciences of Knowledge.
  • He be an outstanding Scholar of his time.
  • His services for the Deen be purely for the pleasure of Allah and His Rasool and not for greed of wealth and other worldly gain.
  • He be fearless of opposition and rulers of his time.
  • He will not act or give verdicts to please any person besides Allah and His Rasool.
  • He will not fear speaking or advocating Truth in all circumstances.
  • He will not use Religion to gain worldly fame.
  • He will be a very pious and Allah fearing person.
  • He will perfect mixture of the Shari'ah and Tari'qah.
  • He will not tolerate any opposition to the Shari'ah.
  • And according to 'Allama Imam Isma'il Haqqee, it is necessary for a Mujaddid that both in the last portion of the century he was born in and the beginning of the century he passes away in, he be famous and be a fountain and focal authority of religion for the Ulama of his time.
  • It is also necessary for a Mujaddid that the Scholars (Ulama) of his time observe, benefit and be convinced of his impeccable lifestyle and profound knowledge and hence acknowledge and announce in public that he is a Mujaddid.
  • Therefore it is important that a Mujaddid be a perfect embodiment and Alim of both the external (Shari'ah) and internal (Spiritual) sciences of Knowledge promoting the protecting the Sunnah and fighting and destroying Bid'ah.

 

Sultan al-Hind, the Great Master, the Helper, the Patron of the Poor, Hadrat Sayyiduna Khwaja
Mo'in al-Din Chishti Ajmeri Radi Allahu Ta'ala Anho, the Mujaddid of 6th Century

 

 

Identification of a Mujaddid
 

Shaykh al-Islam Imam Badr al-Deen Abdal states in his book, Risalah Mardiyyah fi al-Nusrat Madhab al-Ash'riyyah:

 

"A Mujaddid is recognized by the strong opinion of his contemporary noble Ulama who greatly benefit from his condition and prolific Knowledge. He will be an embodiment of both external and internal sciences of Knowledge supporting and defending the Sunnah and challenging and defeating Bid'ah."
 

 

Can their be more than one Mujaddid to a century?
 

There can be more, and there has already been more than one Mujaddid to a Century. In the Hadith, the Arabic word that is used to explain the coming of the Mujaddid is in the singular tense, but according to the meaning, it is a plural as it has been explained in the Kitaabs of Usool-e-Fiqh. Allamah Mulla Ali bin Sultan Qaari (Alaihir rahmah) who is also said to be the Mujaddid of the 11th Century says,

 

"From the words, not only one single person is implied, but the implication is towards a group of people, from amongst whom each one is reforming a single type of knowledge or all types of knowledge in his city."
 

So, Sometimes a single Mujaddid is born in a century and sometimes there are two or a group in one given century when a consensus cannot be reached on one person. There are time when an Alim be in the middle of century who may be more knowledgeable and excellent than the Mujaddid, but he will not be classified as a Mujaddid because he did not get the early stages of the century. This is so because generally when the century ends many of the great Ulama also pass away and great dissension and Fitna engulfs the Ummah. Bid'ah and religious corruption creeps into the masses who tend to deviate from the pristine teachings of Islam. At this crucial period there is a great need for revival and renaissance in matters of Deen. At this critical time Allah sends such an Aalim who removes all evil and religious corruption from the Ummah by publicly announcing and refuting them. He will be the best of people and most awesome amongst the dignitaries of his time.

 
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Blessed Shrine of Imam ar-Rabbani, Mujaddid Alf-e-Thani Shaykh Ahmad Sarhindi
Radi Allahu Ta'ala Anhu, the Mujaddid of 11th Century

 

List of Possible Mujaddids (Revivalists)
 

First Century (after the Prophetic period) [August 3, 718]

Ameer al-Mu'minin Umar ibn Abd al-Aziz (682 - 720)
Imam-e-Azam Abu Hanifa an-Nu'man (699 - 767)
Ibn Sireen (8th century)

Second Century [August 10, 815]

Imam Muhammad ibn Idris ash-Shafi`i (767 - 820)
Imam Hasan al-Basri (642 - 728 or 737)
Imam Malik ibn Anas (715 - 796)
Imam Muhammad bin Hassan Shaibani

Third Century [August 17, 912]

Imam Ahmad ibn Hanbal (780 - 855)
Imam Abu al-Hasan al-Ash'ari.

Fourth Century [August 24, 1009]

Imam al-Bayhaqi
Imam Tahtaawi
Imam Isma'eel bin Hammaad Ja'fari
Imam Abu Jaafar bin Jareer Tibri
Imam Abu Haatim Raazi

Fifth Century [September 1, 1106]

Hudrat Ghawth al Azam Shaykh Abdul-Qadir Gilani
Imam Al-Ghazali (1058–1111)
Imam Abu Naeem Isfahani
Imam Abul Hussain Ahmad bin Muhammad Abi Bakr-il-Qaadir
Imam Hussain bin Raaghib

Sixth Century [September 9, 1203]

Hadrat Khwaja Moinuddin Chisti Garib Nawaz
Imam Fakhr al-Din al-Razi
Shaykh Ahamd Kabir Rifa'ee
Allamah Imam Umar Nasfi,
Imam Qaazi Fakhrud'Deen Hassan Mansoor,
Imam Abu Muhammad Hussain bin Mas'ood Fara'a

Seventh Century [September 5, 1300]

Imam Taqiyuddin As-Subki
Imam Shaykh Shahbuddeen Suharwardi
Imam Shaykh Akbar Muhi'yuddeen Muhammad ibn Arabi
Allamah Imam Abul Fadhl Jamaaluddeen Muhammad bin Afriqi Misri
Imam Abul Hassan Uz'zuddeen Ali bin Muhammad Ibn Atheer,

Eighth Century (September 23, 1397)

Ibn Hajar al-'Asqalani
Imam Taaj'uddeen bin Ata'ullah Sikandari
Kwaja Nizaamuddeen Awliyah Mahboob-e-Ilahi
Imam Umar bin Mas'ood Taftazaani

Ninth Century [October 1, 1494]

Imam Hafiz Jallaluddeen Abu Bakr Abdur Rahmaan Suyuti
Imam Nooruddeen bin Ahmad Misri
Imam Muhammad bin Yusuf Karmani
Imam Shamsuddeen Abul Kheyr Muhammad bin Abdur Rahmaan Sakhawi,
Allamah Imam Sayed Shareef Ali bin Muhammad Jarmaani

Tenth Century [October 19, 1591]

Imam Shahabuddeen Abu Bakr Ahmad bin Muhammad Khatib Qistalaani
Imam Muhammad Sharbini,
Allamah Sheikh Muhammad Taahir Muhaddith

Eleventh Century [October 26, 1688]

Imam-e-Rabbani Mujaddid Alf Sani Shaykh Ahmad Sirhindi
Sultaanul Arifeen Imam Muhammad Baahu
Imam Ali bin Sultaan Qaari

Twelfth Century [November 4, 1785]

Sultan al-Azam wal Khaqan al-Mukarram Abul Muzaffar Muhiyy al-Din Muhammad Aurangzaib Alamgir
Imam Abdul Ghani Naablisi
Sheikh Ahmad Mulla Jeewan
Al-Qutb Abd Allah al-Haddad
Allamah Mawlana Imam Abul Hassan Muhammad bin Abdul Haadi Sindhi,

Thirteenth Century [November 12, 1882]

Allamah Imam Ahmad bin Ismaeel Tahtaawi
Allamah Shah Abdul Azeez Muhaddith-e-Delhwi
Imam Abdul Ali Luckhnowi
Imam Sheikh Ahmad Saadi Maaliki

Fourteenth Century [November 21, 1979]

Shaykh al Islam wal Muslimeen, Mujaddid al-Aazam AlaHadrat Ash-Shah Imam Ahmad Rida Khan al-Qadiri
Shaykh Yusuf bin Ismail bin Muhammad Nasir al-Din an-Nabhani
Muhaddith al-Akbar Shaykh Badr al-Din al-Hasani

 

-[Ridwanullahi Ta'ala Alaihim Ajma'een]-

 
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Mujaddid al-Din wa al-Millah, Faqih al-Ummah, Mufassir al-Islam, Muhaddith al-Zaman,
Shaykh al-Islam, Hujjat al-Muhaddithin, Sanad al-Muhaqqiqin, Imam al-Mutaqqin,
Imam Ahl as-Sunnah, AlaHadrat ash-Shah Imam Ahmad Rida Khan
Alaihir raHmah wa ar-Ridwan, the Mujaddid of 14th Century

Tuesday, 12 June 2012

More Replies to Albani Objection on Hadith # 3 [ HADITH OF THE MAN ]



Previous Refutation click here
:- Refuting wahabiya on waseela even After Death of Prophet [salehalawaalihi wasalam]



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:



wahabis 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.]


wahabi 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 You" are 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.

wahabi 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 )


wahabis 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 authentic -- but 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.

wahabis 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!

wahabis 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.
wahabis 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:
wahabis 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.
wahabis 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.

wahabis 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.

wahabis Quote:
Albani than Says

And 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.

Intercession of Ibn Umar [ra] by saying "YA Muhammad"



HADITH NUMBER 5: Intercession of Ibn Umar [ra] by saying "YA Muhammad" during distress (Refuting Ibn Taymiyya sheikh ul wahabism)


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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 this

قال: 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)
,

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Refuting from Ibn Taymiyyah on Ya Muhammad (saw) issue
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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.
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Note that :Ibn Taymiyya or Al mizzi did not attack the story or its implications, let alone object to the Isnad’s authenticity.
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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
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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 Wahabism

,

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

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