NABI ﷺ KA YEH FARMAN “ALI رضي الله عنه KE SATH MUHABBAT SIRF MOMIN KAREGA AUR BUGHZ SIRF MUNAFIQ RAKHEGA. KYA YEH FARMAN MUAWIYAH رضي الله عنه AUR UNKAY GHIROW PAR FIT KIYA JAASAKTA HAI ?

KYA YEH SABIT HAI KE MUAWIYAH رضي الله عنه NAY SHARAAB PEEYA?

AMMAR R.A KO BAAGHI GHIROW QATAL KAREGA, WOH UNHAY JANNAT KI TARAF DAWAT DENGAY JABKAY WOH AAG KI TARAF. KYA ISKI NISBAT MUAWIYAH R.A AUR UNKAY GHIROW PAR HAI?.

KYA AMMAR R.A KA QATIL AAG MAI HOGA? KYA ABU GHADIYA R.A NAY UNHAY SHAHEED KIYA THA?

KYA NABI ﷺ NAY MUAWIYAH رضي الله عنه KO BAD DUAA DHI?

KYA BILAL R.A, SUHAIB R.A, SALMAN FARSI R.A NAY ABU SUFYAN R.A (MUAWIYAH R.A KE ABBU) KO (MUSALMAN HONAY KE BAAD) ALLAH SWT KA DUSHMAN KAHA ?

KYA MUAWIYAH R.A NAY HASSAN R.A KO ZEHAR DIYA ? JISKI WAJAH SAY WOH FAWT HUWAY ?

MUSHAAJARAT SAHABA R.A KE MUTALLIQ IMAM AJURI R.H KI BEHTAREEN NASEEHAT

KYA MUAWIYAH R.A NAY NAA HAQ MAAL KHAAYA AUR USKA HUQM DIYA?

AUTHENTICITY OF HADITH GETTING MARRIED ELIMINATES POVERTY???

THE HADITH OF ANAS R.A REGARDING REVIVAL OF A DEAD MAN.

Did Ibn Umar r.a & Abu Bakr r.a take the Waseela of Prophet’s Muhammad (PBUH) Dhaat ?

حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا أَبُو قُتَيْبَةَ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ، قَالَ سَمِعْتُ ابْنَ عُمَرَ، يَتَمَثَّلُ بِشِعْرِ أَبِي طَالِبٍ وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلأَرَامِلِ

Narrated ‘Abdullah bin Dinar: My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib: “He Who have fair color, and by the waseelah of his face people seek rain, he is guardian of orphans and supporter of widows”

[Sahih Bukhari 1008]

وَقَالَ عُمَرُ بْنُ حَمْزَةَ حَدَّثَنَا سَالِمٌ، عَنْ أَبِيهِ، رُبَّمَا ذَكَرْتُ قَوْلَ الشَّاعِرِ وَأَنَا أَنْظُرُ، إِلَى وَجْهِ النَّبِيِّ صلى الله عليه وسلم يَسْتَسْقِي، فَمَا يَنْزِلُ حَتَّى يَجِيشَ كُلُّ مِيزَابٍ‏.‏ وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالَ الْيَتَامَى عِصْمَةً لِلأَرَامِلِ وَهْوَ قَوْلُ أَبِي طَالِبٍ‏.‏

Ibn Umar RA said: “Sometimes I remember this Poetic verses (of Abu Talib) while looking at the face of Prophet PBUH, (which says) People seek rain by his white color face, he is guardian of orphans and supporter of widows, And rain water started flowing from roof gutter before He get down (from Mimbar)” …………

[Sahih Bukhari 1009]

TABSIRAH:

What is meant from these narrations is the waseelah of Prophet’s supplication which is permissible.

Ibne Battal(D. 449H) writes in the commentary of this hadith:

Ibn Umar RA used to say that “O Allah we used to bring the Waseelah (Supplication) of your Prophet PBUH. And also the saying of Abu Talib also meant the same thing when he said “And a white (person – i.e. the Prophet) by the waseelah of his face people seek rain

[Sharh Sahih Bukhari 3/9]

Therefore the meaning of the hadith of Ibn Umar RA and that hadith is same and one. And we proved that the waseelah mentioned hadith of Ibn Umar RA meant only the waseelah of Dua nothing else. Therefore what is proven from this hadith is the same issue.i.e. Waseelah of Dua.

In Addition, this narration contains the clear words that Prophet PBUH used to suppilcate his Lord and did not finish untill rain starts, so how come this hadith proves the Waseelah of Prophet PBUH in and itself.

Ibne Hajar Asqalani (The commentator of Sahih Bukhari) (D. 852H) writes:

، وأن ابن عمر أشار إلى قصة وقعت في الإسلام حضرها هو لا مجرد ما دل عليه شعر أبي طالب . وقد علم من بقية الأحاديث أنه – صلى الله عليه وسلم – إنما استسقى إجابة لسؤال من سأله في ذلك

In this hadith, Ibn Umar RA pointed towards a incident which he observed in Islam through his own eyes. He just did not rely on the meaning of the Ashar of Abu Talib and said such statement rather there are other ahadith which says that Prophet PBUH offered this supplication for rain on the request of some people.

[Fath Ul Bari 2/495]

Allamah Muhammad Basheer Sehswani Hindi rahimahullah (D.1326H) said:

ولم يرد في حديث ضعيف فضلاً عن الحسن أو الصحيح أن الناس طلبوا السقيا من الله في حياته متوسلين به صلى الله عليه وسلم من غير أن يفعل صلى الله عليه وسلم ما يفعل في الاستسقاء المشروع من طلب السقيا والدعاء والصلاة وغيرهما مما ثبت بالأحاديث الصحيحة، ومن يدعي وروده فعليه الإثبات.

There exist no Hasan or Sahih hadith not even Daeef hadith which says that people during the life time of Prophet PBUH has taken His waseelah while supplicating to Allah SWT for rain. And it is not proven from Prophet PBUH and Sahih hadith that He PBUH supplicated Allah for rain by any other means except by the presecribed one (i.e. Supplication and Prayer etc). Those who say that Prophet PBUH used other means than they are required to bring evidence for it.

(صيانة الإنسان عن وسوسة الشيخ دحلان page 213)

NOTE.

– حدثنا عبد الله قال حدثني أبي قال ثنا حسن بن موسى وعفان قالا ثنا حماد بن سلمة “عن علي بن زيد”عن القاسم بن محمد عن عائشة رضي الله عنها : أنها تمثلت بهذا البيت وأبو بكر رضي الله عنه يقضي ( وأبيض يستسقى الغمام بوجهه … ربيع اليتامى عصمة للأرامل ) فقال أبو بكر رضي الله عنه ذاك والله رسول الله صلى الله عليه و سلم

It is reported from Aisha RA that she read the Ashar (Ashar of Abu Talib), at that time Abu Bakr RA was busy in ruling a judgement, He (Abu BAkr) heard this Ashar and said: “By Allah, what is meant by this Ashar is Prophet PBUH (i.e. His Zaat)”

[Musnad Ahmad 1/7, Musannaf ibn Abi Shayba 12/20, Tabqat Ibn Saad 3/198, Musnad Abu Bakr Marwazi 1/91]

But the chain of this hadith is daeef, because the narrator “Ali bin Zayd bin Jada’an” is classed as Daeef and Mukhtalit by majority of Muhadditheen.

Al Haythami (D. 807H) said:

“He is Daeef by Majority”

[Majma zawaid 8/206, 209]

Al Iraqi (D. 826H) said:

“He is Daeef by Majority”

[Turah At Tashreeb 1/82]

Al Busayri (D.840H) said:

“He is Daeef by Majority”

[Masabih Al Zajaaj 84]

Hafiz Ibne Mulqeen (D. 826H) said:

“And Abdul Haq has claimed that the Majority of Muhadditheen has classed Ali bin Zayd as Daeef”

[Al Badr Al Muneer 4/434]

Abul Hasan rahimahullah (D.885H) said:

“He is Daeef by Majority”

[Nazm Ad Durarfi 12/181]

Ali bin Zayd bin Jada’an is classed as Daeef by Imam Ahmad ibn Hanbal, Imam Yahya ibn Maa’en and Imam Ibn Adi.

[Al Kamil 4/413]

Imam Abu Hatim Raazi and Abu Zarra Razi and others classed Ali bin Zayd bin Jada’an as Daeef and not strong.

[Jarh wa Tadeel 6/187]

Hafiz Ibne Hajar also classed him as Daeef.

[Taqreeb Ut tahzeeb 4734]

TEHQEEQ BY SHAYKH GHULAM MUSTAFA ZAHEER H.F,TRANSLATED BY SYED ASIF.

MINIMUM NUMBER OF PERSONS REQUIRED FOR FRIDAY PRAYER.

Friday Prayers1

 

MINIMUM NUMBER OF PERSON REQUIRED FOR FRIDAY PRAYER.

 

QUESTION: IS THE PRESENCE OF FORTY OR FIFTY PERSONS NECESSARY FOR FRIDAY PRAYER?

ANSWER:

The presence of forty or fifty persons for Friday prayer is not necessary. Below is the analysis of those narrations which led people to such conclusions.

NARRATION # 1:

Abu Amamah Bahlee (May Allah Be Pleased With Him) narrates that the Prophet (Peace Be Upon Him) said:

عن أبي أمامة قال: قال رسول الله صلى الله عليه وسلم:

“الجمعة على الخمسين رجلاً وليس على ما دون الخمسين جمعة”.

 

Jumuah Salah is obligatory upon 50 persons. Jumuah Salah is not obligatory on persons less than 50.

[SUNAN DARUQTANI: 1580]
[AL-KAMIL FEE DUA’FAA-U-RIJAAL IBNE ADEE: 136,135/2, # : 335]
[ MUAJAM UL KABEER TABARANI: 244/8]

ANALYSIS:

This narration is severely weak because of the presence of “ Jafar Bin Zubair” in the chain of narrators, who is severely weak.

Imam Daaruqtani Rahimullah says:

متروك

“ He is an abandoned narrator.”

[SUNAN DAARUQTANI:1580]

NARRATION # 2:

This is another narration attributed to Abu Amamah (May Allah Be Pleased With Him).

على الخمسين جمعة

“Jumuah Salaah is obligatory upon (a minimum of) 50 persons.”

[ SUNAN DAARUQTANI: 1581]

 

ANALYSIS:

The same narrator i.e “Jafar Bin Zubair” is also the narrator of this Hadith whose account has been mentioned under narration # 1.

Imam Baihiqi Rahimullah says:

روي في هذا الباب حديث في الخمسين، لا يصح إسناده

“ Regarding it there is a Hadith of fifity persons but it chain is not Saheeh”.

[ SUNAN AL-KUBRA BAIHIQI: 179/3]

 

 

NARRATION # 3:

This narration is attributed to Jabir Bin Abdullah Ansari (May Allah Be Pleased With Him).

مضت السنة أن في كل ثلاثة إماما ،أو في كل أربعين فما فوق ذلك جمعة، وأضحى وفطرا، وذلك أنهم جماعة.

“ It has been from established Sunnah that one man will be an Imam among three men or Jumuah and Eid prayer is an obligation for forty persons or more.”

[SUNAN DAARUQTANI: 1579]

[SUNAN AL-KUBRA BAIHIQI:177/3]

 

ANALYSIS:

Its chain is weak, because Abdul Azeez Bin Abdur Rehman Qureshi in its chain is not strong and He is not reliable.

 

Imam Hanbal Rahimullah Says:

إضرب على أحاديثه، هي كذب، أو قال: موضوعة .

Leave his Ahadith. They are lies (or He said) They are fabricated.

[AL-ALAL VIA ABDULLAH BIN AHMEN: 5419]

 

Imam Daruqtani Rahimullah has mentioned him in:

[AL-DUAFAA’ WAL MATROKOON:350]

 

Imam Baihiqi Rahimullah says:

وهو ضعيف .

“ He is a weak narrator.”

[SUNAN AL-KUBRA BAIHIQI: 177/3]

 

 

Imam Baihiqi further says:

وهذا حديث ضعيف،لا ينبغي أن يحتج به .

“ This hadith is weak. Taking it as an evidence is not permitted”.

[MA’RIFAT UL SUNAN WAL A’SAAR: 468/2]

 

NARRATION # 4:

This is a false narration attributed to Abu Darda (May Allah Be Pleased With Him):

إذا بلغ أربعين رجلاً، فعليهم الجمعه.

“ When the number of persons reaches to Forty, then Jumuah is obligatory upon them”.

[AL-TALKHEES UL HABEER: 623]

 

ANALYSIS:

After mentioning it Hafiz Ibne Hajar Rahimullah says:

ولا أصل له

“ This is a baseless narration.”

[AL-TALKHEES UL HABEER: 623]

 

 

NARRATION # 5:

This narration is attributed to Abu Amamah (May Allah be Pleased With him).

لا جمعة إلا بأربعين

“ Jumuah is not obligatory upon men less than forty”.

[AL-TALKHEES UL HABEER: 624]

 

Hafiz Ibne Hajar after narrating it says that this narration is without any Chain.

 

NOTE # 1:

Before the arrival of Prophet (Peace Be Upon Him) to Madeenah, Asa’d Bin Zarara (May Allah Be Pleased With Him) led the people in Jumuah prayer in the suburbs of Madeenah, their number were forty.

[SUNAN ABEE DAOOD:1069,CHAIN HASAN]
[SUNAN IBNE MAJAH:1082, CHAIN HASAN]
[IBNE JAROOD: 291]
[IBNE KHUZAIMAH: 1724]
[IBNE HIBAAN:7013. HE DECLARED IT “SAHEEH”.]
[IMAM HAKIM: 281/1,SAID IT IS SAHEEh ON CONDITIONS OF IMAM MUSLIM AND DHAHABI AGREED WITH HIM].

 

Hafiz Ibne Hajar Rahimullah says:

إسناده حسن.

“ Its chain is Hasan”.

[AL-TALKHEES UL HABEER: 625]

 

This Hadith does not at all mean that less than forty person cannot offer Jumuah as mentioned by Hafiz Ibne Hajar Rahimullah in:
[AL-TALKHEES UL HABEER: 625]

 

NOTE # 2:

A narration is attributed to Ume Abdullah Dosia (May Allah Be Pleased With Him) that The Prophet (Peace Be Upon Him) said:

الجمعة واجبة على كل قرية، وإن لم يكن فيها إلا أربعة.

“ Offering the Jumuah is obligatory upon a settlement (of people), even if their number is four.”

[SUNAN DAARUQTANI:1592]
[SUNAN AL-KUBRA BAIHIQI: 179/3]
[MUJMA’ AL-ZAWAID: 841/2]

The chain of this narration is weak because:

Firstly: Muawiya Bin Yahya Madni is Weak according to majority Muhaditheen.

Secondly: Muawiya Bin Saeed Tajeebi is unknown, except for Ibne Hibban Rahimullah no other Muhadith had authenticated him.

Its Mutaabi’at has been done by Waleed Bin Muhammad Moqri in Sunan Daaruqtani (1593). After narrating this Hadith Imam Daaruqtani Rahimullah says; Waleed Bin Muhammad is an abandoned narrator.

 

NOTE # 3:

A narration attributed to Abdullah Ibne Masood(May Allah Be Pleased With Him).

أول من قدم من المهاجرين المدينة مصعب بن عمير، وهو أول من جمع بها يوم جمعهم، قبل أن يقدم رسول الله صلي الله وسلم فصلى بهم.

“ Mu’sab Bin Umair (May Allah Be Pleased With Him) was among those first Muhajireen who migrated to Madeenah. He was the first person who delivered a Jumuah Khutbah and led people in it before the arrival of Prophet (Peace Be Upon Him).”

[MUAJAM UL KABEER TABARANI: 267/2,HADITH:733]
[MUAJAM UL AWSAT TABARANI:6294]

This narration is also weak because:

Firstly: The narrator Salih Bin Abu Khizr in its chain it weak according to Jamhoor Muhaditheen.

Hafiz Haithimi Rahimullah writes:

وقد ضعفه الجمهور.

“ The majority Muhaditheen have declared him weak”.

[MUJMAA’ ZAWAID” 150/2]

Hafiz Busairi Rahimullah writes:

لينه الجمهور.

“ He is weak according to majority Muhaditheen.”

[MISBAH UL ZAJAJAH: 395]

Secondly: The Tadlees of Imam Zuhri is present in its chain.

Moreover this hadith too does not prove in any way that a specific number of persons are required for Jumuah Prayer and Jumuah will not be valid if the number of persons are less than required.

After analyzing all the argument in this regard Imam Shawkani Rahimullah concludes:

وليس على شيء منها دليل يستدل به قط، إلا قول من قال:

إنها تنعقد جماعة الجمعة بما تنعقد به سائر الجماعات.

The other Prayers are considered to be made in congregation if there are two people present. The same applies to Salatul Jumu`ah, unless there is a reason for it to be different. There is no evidence to show that [for the purpose of the congregation] its number should be larger than that for the other Prayers.

[AL-SAIL UL JARAR, PAGE: 182]

 

Sheikh Nasirudeen Albani Rahimullah says:

هذا هو الصواب، إن شاء الله تعالى

“This is the correct view, InshaaAlla”.

[SILSILA AHADEES DAEEFA: 1204]

ALLAH KNOWS BEST.

TRANSLATED FROM GHULAM MUSTAFA ZAHEER’S AS-SUNNAH 55-60.

WAS THE SUN BROUGHT BACK FOR ALI RADIALLAH ANHU.???

sun_1775756b

WAS THE SUN BROUGHT BACK FOR ALI RADIALLAH ANHU.???

 

The Narration Is Attributed To Asma Bint Umair May Allah Be Pleased With Her:

کان رسول اللہ ﷺ یوحی إلیہ، و رأسہ فی حجر علي، فلم یصل العصر حتّٰی غربت الشمس، فقال رسول اللہﷺ: صلیت یا علیي؟
، قال :لا، فقال رسول اللہ ﷺ: اللّٰھم، إنہ کان في طاعتک و طاعۃ رسولک، فاردد علیہ الشمس،

قالت أسماء: فرأیتھا غربت، ثم رأیتھا طلعت بعد ما غربت۔

 

Asma Binte Umais narrates: “Revelation was sent to the Prophet (sallallaahu alayhi wa sallam) while his blessed head rested on the lap of Ali (radiyallaahu anhu). The sun had set and Ali (radiyallaahu anhu) did not perform his Asr salaat. The Prophet (sallallaahu alayhi wa sallam) said to Ali (radiyallaahu anhu): Did you perform Asr salaat? He replied: No! TheProphet (sallallaahu alayhi wa sallam) said: O Allah, verily Ali was in your obedience and the obedience of your Messenger, so return the sun for him. Asmaa Binte Umais says: I saw the sun set, then raise after setting.”

[MUSHKIL UL AA’SAAR UL TAHAWEE NEW EDITION: 3/92,HADITH 1067,
OLD EDITION: 2/8]
[MU’AJAMUL KABEER TABARANI: 24/147,152, HADITH 390]
[AL-ABATEEL WAL MUNAKEER UL JORQANI (الاباطیل والمناکیر للجورقانی): 1/158]
[MAWZOO’AAT IBN JAWZI: 1/355]
[AS-SUNNAH IBNE ABEE ASIM: 1323]
[TAREEKH DAMISHQ IBNE ASAAKIR: 42/314]

ANALYSIS:

The chain of this narration is Weak.

There is no clear verification of Ibrahim Bin Hasan Bin Hasan Bin Abee Talib. No one authenticated him, except Ibn Hibban, who was (Mutasaalih) known for his authentication of unknown narrators. Thus the condition of Ibrahim Bin Hasan Bin Hasan Bin Abee Talib is unknown and Imam Dhahabi has mentioned him in Weak narrators.

[See: DEEWAN UL JU’FAA’ WAL MATROKEEN: 1/46, # 169].

 

Ibne Taimiya Rahimullah said:

“ The hearing of Fudail Bin Marzooq from Ibrahim (Bin Hasan Bin Hasan) is not known.
The hearing of Ibrahim from (His Mother) Fatimah and the hearing of Fatimah from Asmaa Binte Umais (May Allah Be pleased with her) is not proven.
[MINHAJ U SUNNAH: 4/190].

 

Moreover Fudayl Ibn Marzooq was known for his tashayu faith (Shia Tendency). Imam Nasai, Ibn Maeen and Uthman ibn Saed said he is weak. Ibn Hibban noticed that his Ahadith were extremely rejected, and he was from people who erred upon truthful narrators.
[MEEZAN UL I’TEDAL 3/362, #6772].

 

NOTE:

IN SHARH MUSHKIL UL AA’SAAR (3/94,#1068, SECOND VERSION: 2/9) AND
MU’JAMUL KABEER TABARANI ( 24/145, #382)

This narration is recorded with the chain :

” عون بن محمد عن أمہ أم جعفر عن أسماء بنت قیس رضی اللہ عنہا”

But this chain is weak too.

Awn Bin Muhammad and Ume Jafar (Ume Awn Bint Muhamad Bin Jafar) both are unknown.

Imam Bukhari mentioned Awn Bin Muhammad in his “Tareeh al-kabeer” (7/16/#71) without any information regarding his reliability.
Biography of Umm Jafar can be find in “Tahzeeb al-kamal” (35/#7995) but again without any proper information that could make her status clear.

 

Sheikh Ul Islam Ibne Taimiya Rahimullah said:

The account of Awn and his mother (Ume Jafar) is not found.

[MIHAJ-U-SUNNAH VOLUME 4 PAGE 189].

 

 

The hearing of Ume Jafar from Asma Bint Umais (May Allah be pleased with her) is not established.

[MINHAJ-U-SUNNAH, VOLUME 4, PAGE 189].

 

 

THE VERDICT OF MAJORITY MUHADITHEEN ABOUT THIS NARRATION:

Hafiz Abu Bakr Muhammad Bin Hatim Bin Zanjoya Bukhari Rahimullah in his book ( Isbaat.e.Imamatul Siddiq) says:

“This narration is severly weak and baseless. A corruption of Rawafidh.

[AL-BIDAYA WA NIHAYA: 6/93]

 

 

Hafiz Ibne Asakar Rahimullah says:

“ This is a munkar Hadith. There are several unknown narrator present in its chain”.

[TAREEKH DAMISHQ: 42/314]

 

 

Imam Uqaili Rahimullah says:

“ There is a weakness in this narration”.

[AL-DUA’FAA UL KABEER: 3/328]

 

 

Hafiz Jorqani Rahimullah says:

“ The Hadith is Munkar and Mudtarib”.

[AL-ABATEEL WAL MUNAKEER WAL SAHAAH WAL MASHAHEER:1/308]

 

 

Hafiz Ibne Jawzi Rahimullah says:

“ A fabricated narration”.

[AL-MAWDOO’AAT: 1/356]

 

 

Hafiz Muhammad Nasir Baghdadi Rahimullah says:

“ This is a fabricated Hadith”.

[AL-BIDAYA WAL NIHAYA IBNE KATHIR:6/87]

 

 

Hafiz Dhahabi Rahimullah says:

“ This narration is not saheeh but a lie.

[MINHAJ-U-SUNNAH: 4/185,195]

 

 

Muhammad Bin Ubaid Tanafsi And Ya’la Bin Ubaid Tanafsi Rahimullah says:

“This is a Fabricated narration”.

[AL-BIDAYA WAL NIHAYA IBNE KATHIR: 6/93]

 

 

Hafiz Abul Hujjaj Yusuf Mazee Rahimullah says:

“Fabricated”.

[AL-BIDAYA WAL NIHAYA IBNE KATHIR: 6/93]

 

 

Hafiz Ibne Qayyin Rahimullah has mentioned it in fabricated narrations.

[AL-MINARUL MUNEEF: 1/56]

 

 

Hafiz Ibne Kathir Rahimullah says:

“ This narration is weak and munkar via all its routes. Each of its chains contain Unknown and Shia narrators.

[AL-BIDAYA WAL NIHAYA: 6/87]

AND ALLAH KNOWS BEST.

 

NARRATION OF ALEE (R.A) ABOUT A BEDOUIN SEEKING FORGIVENESS FROM PROPHET (SWW) AFTER HIS DEATH

AUTHENTICITY OF NARRATION OF ALEE (R.A) ABOUT A BEDOuIN SEEKING FORGIVENESS FROM PROPHET (SWW) AFTER HIS DEATH.

 

ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻤﻌﺎﻧﻰ ﻓﻰ ﺍﻟﺬﻳﻞ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﻫﺒﺔ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﻔﺮﺝ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻳﻮﺳﻒ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺨﻄﻴﺐ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺗﻤﻴﻢ ﺍﻟﻤﺆﺩﺏ ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻼﻥ ﺃﺧﺒﺮﻧﺎ ﻋﻠﻰ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻰ ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﻬﻴﺜﻢ ﺍﻟﻄﺎﺋﻰ ﺣﺪﺛﻨﺎ ﺃﺑﻰ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻋﻦ ﺃﺑﻰ ﺻﺎﺩﻕ ﻋﻦ ﻋﻠﻰ ﺑﻦ ﺃﺑﻰ ﻃﺎﻟﺐ ﻗﺎﻝ : ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺃﻋﺮﺍﺑﻰ ﺑﻌﺪﻣﺎ ﺩﻓﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ، ﻓﺮﻣﻰ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﻗﺒﺮ ﺍﻟﻨﺒﻰ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ، ﻭﺣﺜﺎ ﻣﻦ ﺗﺮﺍﺑﻪ ﻋﻠﻰ ﺭﺃﺳﻪ ، ﻭﻗﺎﻝ : ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻗﻠﺖ ﻓﺴﻤﻌﻨﺎ ﻗﻮﻟﻚ ، ﻭﻭﻋﻴﺖ ﻋﻦ ﺍﻟﻠﻪ ، ﻓﻮﻋﻴﻨﺎ ﻋﻨﻚ ، ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻋﻠﻴﻚ : } ﻭﻟﻮ ﺃﻧﻬﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺟﺎﺅﻙ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﺍﻟﻠﻪ ﻭﺍﺳﺘﻐﻔﺮ ﻟﻬﻢ ﺍﻟﺮﺳﻮﻝ ﻟﻮﺟﺪﻭﺍ ﺍﻟﻠﻪ ﺗﻮﺍﺑﺎ ﺭﺣﻴﻤﺎ { ، ﻭﻗﺪ ﻇﻠﻤﺖ ﻧﻔﺴﻰ ﻭﺟﺌﺘﻚ ﺗﺴﺘﻐﻔﺮ ﻟﻰ ﻓﻨﻮﺩﻯ ﻣﻦ ﺍﻟﻘﺒﺮ : ﺃﻧﻪ ﻗﺪ ﻏﻔﺮ ﻟﻚ ، ( ﻗﺎﻝ ﻓﻰ ﺍﻟﻤﻐﻨﻰ ﺍﻟﻬﻴﺜﻢ ﺑﻦ ﻋﺪﻯ ﺍﻟﻄﺎﺋﻰ ﻣﺘﺮﻭﻙ ) [ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ 432[

 

Alee Ibne Abi Talib (may Allah be pleased with Him) narrates that a Bedion came to us after three days of the burial of the Prophet (peace be upon him). He stretched out he grave of the Prophet and poured the soil from the grave on his head. Then He said:
Oh Messenger of Allah! You said and we paid heed. Allah revealed his revelation to you and we received it from you- Allah had also revealed this verse to you:
ﻭﻟﻮ ﺃﻧﻬﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ
“{{And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them,}}
So I have wronged myself and I have come to you. Seek forgiveness from Allah for me. And meanwhile there came a voice from the grave that you have been forgiven

[KANZUL AA’MAL AL-MUTAQI ALHINDI:4322, AL-SARIM UL MANKI FEE RAD’ALA’SUBKI IBN ABDUL HAADI:430, TAFSEER QURTUBI:439/6, JAMI’UL AHADITH SUYUTI:34153]

 

ANALYSIS:

This a fabricated narration and no doubt a lie.

Allama Ibne Abdul Haadi Rahimullah says after narrating it:

 

ان هذا خبر منکر موضوع ، وأثر مختلق مصنوع،لا يصح الاعتماد عليه، ولا يحسن المصير إليه، وإسناده ظلمات بعضها فوق بعض، والهيثم جد أحمد بن هيثم ، أظنه أبن أدي الطائي فان يكن هو، فهو متروك كذاب، وإلا فهو مجهول

” This is a Munkar, Fabricated and self made narration. Relying on it and basing your belief on it is wrong. There is nothing but darkness in it chain of narrators. Haitham, who is the grandfather of Ahmed Bin Haithem, and I think he is the son of Adee Thaee. If he truly is the same person then he is rejected and a liar (and if not the same person) then he is majhool (not known).
[AL-SARIM UL MANKI FEE AL-RAD ALA SUBKI, PAGE: 430]

 

The narrator “ Haitham Bin Adee” in its chain is “Rejected and a Liar”.

 

Imam Yahya Bin Maeen says:

ليس بثقته،كان يكذب
“He was not a strong narrator but a liar”.

[TAREEKH YAHYA BIN MAEEN: 626/2]

 

Imam Bukhari says:

سکتو عنه

“ He is an abandoned narrator(Matrook ul Hadees).

[AL-KAMIL FEE ZUAFAA’ U RIJAAL: 104/7, CHAIN HASAN]

 

Imam Nisaee says:

متروك الحديث

]KITAB ZUA’FAA WAL MATROKEEN:637]

 

Imam Ajlee Rahimullah Says:

“كذاب وقد رايته

I saw him and he is was an ultimate liar.

[TAREEKH AL-AJLEE:1924]

 

Imam Abu Zar’aa’ Rahimullah says:

 

ليس بشيء

He is not reliable.

[TAREEKH ABEE ZARAA’: 431/2]

 

Imam Abu Haatim Razi says:

متروك الحديث، محله محل الواقدي

He is an abandoned narrator.He is equivalent to Waqidee (The Liar).
[JARAH WA TA’DEEL IBN ABEE HAATIM: 85/2]

 

Imam Ahmed Bin Hanbal says “His Ahadith are lies”.

[AL-DUA’FAA’ UL KABEER UQAILEE: 352/4. CHAIN SAHEEH]

 

Allama Jozjani says:

ساقط، قد كشف قناعه

He is a Matrook narrator and has been exposed.

[AHWAL U RIJAAL:368]

 

Imam Yaqoob Bin Sheeba says:

والهيثم بن عدي كانت له معرفة بامور الناس وأخبارهم، ولم يكن في الحديث بالقوي، ولا كانت له به معرفة، وبعض الناس يحمل عليه في صدقه

 

Haitham Bin Adee had some knowledge about people and their stories but he was not strong in Hadith, neither he had knowledge of Hadith. Some scholars of Hadith even doubt in truthfulness.

[ TAREEKH BAGHDAD KHATEEB BAGHDADI:53/14. CHAIN SAHEEH]

 

Imam Daruqtani has placed him in Weak and Rejected narrators.

[KITAB U ZUAFAA’ WAL MATROKEEN:565]

 

Imam Ibn Hibban Rahimullah says:

روى أن الثقات أشياء، كانها موضوعة،بسبق إلى القلب انه كان يودلسئها، فلتزق تلك المعضلات به، ووجب مجانبة حديثه على علمه بالتاريخ ومعرفته بالرجال.

He narrated fabricated Ahadith from strong narrators. It seems like he resorted to Tadlees while narrating from them and narrating these disconnected Ahadith had doomed him. Despite the fact that he had the knowledge of history and narrators, it was necessary to avoid his Ahadith-

[KITAB UL MAJROHEEN MIN AL MUHADITHEEN WAL ZUA’FAA UL MATROKEEN:93/3]

 

Hafiz Dhahabi Says:

أجمعو أعلى ضعف الهيثم.

Scholars of Hadith are unanimous and Haitham’s weakness.

[ SIYAR A’LAAM U NUBLA’: 462/9]

 

Secondly the narrations of Abu Sadiq Muslim Bin Yazeed/ Abdullah Bin Najid from Ali (may Allah be pleased with them) are “Mursal”. Imam Abu Haatim Razi says His narrations from Ali (may Allah be pleased with him)   are Mursal.

[JARAH WA TADEEL IBN ABEE HAATIM: 199/8]

 

Hafiz Ibn Hajar says:

حديثه عن علي مرسل

Narrations of Abu Sadiq from Ali (may Allah be pleased with him are Mursal.

[TAQREEB U TEHZEEB: 8167]

 

CONCLUSION:

The Sahaba, Tabieen and Salaf u Saliheen did not hold the opinion of seeking forgiveness from the Prophet Peace be upon him after his death. If there was any evidence about it then the Salaf would have done it. Accusing the Salaf of this innovative belief upon a fabricated narration is not one of the attributes of the people of righteous.

AND ALLAH KNOWS BEST.

TRANSLATED FROM SHEIKH GHULAM MUSTAFA ZAHEER’S AS-SUNNAH 43-44-45.

 

DISTANCE EQUAL TO FOUR FINGERS OF A HAND BETWEEN FEET DURING QIYAAM.

yn-21
DISTANCE EQUAL TO FOUR FINGERS OF A HAND BETWEEN FEET DURING QIYAAM.

 

QUESTION:

What is the reality of keeping the distance between two feet during Qiyaam equal to four fingers of a hand?

ANSWER:

Keeping the distance equal to four fingers of a hand during Qiyaam is a Biddah, there is no place for it in Shareeáh. Our Prophet (Peace Be Upon him) stressed on straightening the rows for prayers.

Anas Bin Malik (May Allah Be Pleased With Him) says:

 

وعنه قال‏:‏ أقيمت الصلاة، فأقبل علينا رسول الله صلى الله عليه وسلم بوجهه فقال‏:‏ ‏”‏أقيموا صفوفكم وتراصوا

 

When the Iqamah had been announced, the Messenger of Allah (ﷺ) turned his face towards us and said: “Make your rows straight and stand close together.

[SAHEEH BUKHARI: 719]

 

The Sahaba May Allah Be Pleased With Them All acted upon and understood this commandment of the Prophet (Pecae Be Upon Him) in this manner:

Anas Bin Malik (May Allah Be Pleased With Him) says:

وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ‏.‏

(Upon hearing this commandment)”Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.”

[SAHEEH BUKHARI: 725]

 

Now acting upon this commandment of the Prophet Peace Be Upon Him is only possible when the praying person in the row opens his feet equal to the width of his shoulders, but if a praying person the row keep a distance of four fingers between his feet then it impossible for him to join feet with his brother in the row. Alas, they say that acting on this Sunnah of the Prophet Peace be upon Him is practicably impossible and they say keeping the distance of four fingers between feet is regarded as Sunnah.

 

It is written in the esteemed books of Hanafi Madhab that:

ويسن تفريج القدمين في القيام قدر أربع أصابع

“ Keeping the distance of four fingers between feet during Qiyaam is a Sunnah”.

[MARAQEE’ AL’FALAH MA’ HASHIAH’ TAHAWEE, PAGE 262]
[RAD UL MUKHTAAR ALA DUR UL MUKHTAAR: 444/1]
[FATAWAA’ HINDIYA AL’MAAROOF BA’ FATAWAA’ ALAMGIRI: 73/1]

[NOOR UL EEZAAH.PAGE:56]

[TABAYAN UL HAQAIQ SHARH KANZ UL DAQAIQ: 114/1]

[IMADAD UL AHKAAM:466/1. DAAR UL ULOOM KARATASHEE PUBLISHERS].

CONCLUSION:

Saying that men and women should keep a distance of four fingers of a hand between their feet is baseless. This Fatawa goes against Saheeh Ahadith and the action of Sahaba and the Fehm of Salaf.

AND ALLAH KNOWS BEST.

TRANSLATED FROM SHEIKH GHULAM MUSTAFA ZAHEER’S AS-SUNNAH 55-60