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

AUTHENTICITY OF HADITH 0F PRESENTING AHADITH TO QURAN.

10-hadith-to-revive-your-relation-with-the-quran

AUTHENTICITY OF HADITH OF PRESENTING AHADITH TO QURAN

          AND

THE PRINCIPLE (USOOL) OF PRESENTING AHADITH TO QURAN.

 

CONTENTS:

1 .THE HADITH PRESENTED AS PROOF.
2.
ITS ANALYSIS.
3. COMMENTS OF MAJOR SCHOLARS:
4. SOME MISCONCEPTIONS .

5. CONCLUDING REMARKS.

 

 

1 .THE HADITH PRESENTED AS PROOF.

 

It has been narrated in the Book الرد على سير الأوزاعي (Attributed to Qazi Abu Yusuf Ya’qood Bin Ibrahim D.182.H) that:

قَالَ أَبُو يُوسُفَ : حَدَّثَنَي خَالِدُ بْنُ أَبِي كَرِيمَةَ ، عَنْ أَبِي جَعْفَرٍ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , أَنَّهُ دَعَا الْيَهُودَ فَسَأَلَهُمْ فَحَدَّثُوهُ حَتَّى كَذَبُوا عَلَى عِيسَى عَلَيْهِ السَّلامُ ، فَصَعِدَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمِنْبَرَ فَخَطَبَ النَّاسَ , فَقَالَ : ” إِنَّ الْحَدِيثَ سَيَفْشُو عَنِّي فَمَا أَتَاكُمْ عَنِّي يُوَافِقُ الْقُرْآنَ فَهُوَ عَنِّي وَمَا أَتَاكُمْ عَنِّي يُخَالِفُ الْقُرْآنَ فَلَيْسَ عَنِّي

 

Khalid Bin Kareema narrated to us from Abu Jafar (Abdullah Bin Miswar) that the Prophet (Peace be Upon Him) called the Jews and asked them, so they (Jews) went on narrating Ahadith till they lied upon Jesus (peace be upon him). The Prophet (Peace Be Upon Him) stood up on the pulpit and delivered a sermon to the people and said: “Ahadith will spread about me, so when a Hadith that is compatible with Quran reaches you, then that is my Hadith. And if a Hadith (attributed to Me) reaches you and it is not compatible with Quran (Or goes against a verse of Quran), then it is not my Hadith”.

 

ANALYSIS:

This narration is Fabricated. (Mawdoo’)

Proof # 1:

In this narration the narrator Abu Ja’far is Abdullah Bin Miswar (Al-Hashmi).

[See: Tareekh-ul Kabeer of Imam Bukahri (168/3). Al-Thiqaat of Ibne Hibban (262/6).
Tareekh.e.Baghdad (292/8), Akhbar Asbahan (305/1).]

Hazfiz Abu Na’eem Asbahani writes:

أبو جعفر هو عبدالله بن مسور “

[Akhbar Asbahan 305/1]

Imam Ahmed Bin Hanbal writes about Abdullah Bin Miswar:

كان يضع الحديث ويكذب

“He fabricates Ahadith and He is a liar”.

[Kitab Al-Jarah wa Ta’deel 69/5, with a Saheeh Chain]

Ibne Hibban said:

“ He narrated Ahadith from strong narrators and used to fabricate them. He narrated a small number of Ahadith but that too fake and Mursal. Even if he adapts to strong narrators still taking from him is not allowed.”

[Kitab ul Majroheen: 64/2]

Imam Dhahabi said:

                                                                     یکذب

                                                                  “He is a Liar”

                                    [Deewan Al-Dhua’faa’ Wal Matrokeen:2313]

This narrator is unacceptable and there is an Ijma (Consensus) on it.

Note: In the “ Tehzeeb Ul Kamaal” and “ Tehzeeb ul Tehzeeb” Abu Jafar Al-Baqir is mentioned amongst the teachers of Khalid Bin Waleed by mistake. There is no evidence for this whatsoever from the Salaf.

Proof # 2:

The Mursal narrations of Abu Jafar Abdullah Bin Miswar hold no weight.

Proof # 3:

Qazi Abu Yusuf himself is weak and rejected in the eyes of Muhadditheen.

[Subject to further scholarly arguments]

Proof # 4:

The Book الرد على سير الأوزاعي (Attributed to Qazi Abu Yusuf Ya’qoob Bin Ibrahim D.182.H) is not proven from him via an authentic chain.

COMMETS OF MAJOR SCHOLARS:

 

IMAM SHAFEE’ RAHIMULLAH:

Imam Shafee, who says that the narration stating that hadiths should be presented to the Quran are mawdu (fabricated) (1), states that to act in accordance with sound hadiths is the order of Allah and that a person who does not act in accordance with such a hadith must be mad.(2). Therefore, along with interpreting and restricting the Quran, sunnah also makes independent decisions regarding issues that the Quran did not bring obvious decrees. He says the decrees that sunnah make may seemingly look contrary to the Quran but it is due to the fact that the reasons for the determination of that decree are not known.(3)
(1) In return, Shafi, Risala, 80; states the independent legislative value of sunnah by mentioning the hadith I was given one fold together with the Quran; I can enjoin and prohibit.
(2) Zahabi, Tazkiratul-Huffaz, Beirut, ts, I, 362; Hadith was placed into the heart of the Prophet by Hazrat Jibril (Gabriel). Therefore, sunnah cannot be contrary to the Quran. Shafi, Risala, 76-89.
(3) Shafi, al-Umm, Beyrut, ts. VII, 273,286; See, Gazali, Mustasfa, I,179.

IMAM AHMED BIN HANBAL RAHIMULLAH:

According to Ahmad bin Hanbal, who holds the same opinion as Imam Shafi, sunnah cannot be rejected by the outward meaning of the Quran. Sunnah determines the meaning and denotation of the Quran. Therefore a hadith cannot be rejected because it is contrary to the whole of the Quran. He says such a hadith actually explains and interprets the Quran.

[Abu Zahra, Ahmed b. Hanbal, 239.]

 

ABDUR REHMAN BIN MEHDI RAHIMULLAH:

Abdur Rehman bin Mehdi says:

قَالَ ابْنُ عَبْدِ الْبَرِّ فِي كِتَابِ جَامِعِ بَيَانِ الْعِلْمِ “: قَالَ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ: الزَّنَادِقَةُ وَالْخَوَارِجُ وَضَعُوا حَدِيثَ: «مَا أَتَاكُمْ عَنِيفًا عَرِّضُوهُ عَلَى كِتَابِ اللَّهِ، فَإِنْ وَافَقَ كِتَابَ اللَّهِ فَأَنَا قُلْته، وَإِنْ خَالَفَ فَلَمْ أَقُلْهُ»

 

This hadith (presenting Hadith to Quran) is forged by Khawarij and Zindeeq. This hadith is not proven and carrying such opinion is itself wrong. Secondly The hadith presenting hadith over Quran is against the Quran itself: Because Quran states:
Whatever the Prophet saw gives you take it and from whatever he forbids keep away from it

(Surah-al-Hashr)

There are some other scholars who say that it is not right to reject sunnah under the pretext of presenting it to the Quran, that sunnah explains and interprets the Quran, that it can bring decrees that are not present in the Quran, that therefore hadiths cannot be rejected due to an apparent contradiction because their source is the same and they cannot be contrary to each other and that the apparent contradiction can definitely be explained. Ibn Hazm, Ibn Abi Shayba, Suyuti, Ibn Abdil-Barr, Qurtubi, Shawkani, Saghani, Fattani, Ibnul-Arraq, Aliyyul-Kâri are some of them.

[See respectively. Ibn Hazm, Ihkam, I,114-117; ıbn Qayyim, Ilamul-Muwaqqiin, Beirut, 1994, II, 220 etc.; Ibn Abi Shayba, Musannaf, Beirut, 1989, VIII, 363 etc.; Suyuti, Miftah, 2 etc.; Ibn Abdil-Barr, Jami, II, 190; Kurtubi, Tafsir, I, 38; For the views of some authors regarding presenting cf. Akseki, Riyazus-Salihin Translation, I, XX-XXI; Abu Zahw, Mukanatus-Sunnah, 32-36; Abu Shahba, Sunnah, I, 58; Ajjaj, as-Sunne, 49-50; Sibai, as-Sunna, 81-83,98-100; Keleş, Arz, 90 etc.].

 

SOME MISCONCEPTIONS:

There is a misconception that Umar (May Allah be pleased With Him) used the principle of presenting Hadith to Quran. The Hadith of Umar and Fatimah Binte Qays is often presented in this regard.

In the time of Umar a question arose whether a , woman who had been divorced but the divorce had not become I effective could remain in the house of her husband. A lady Fatima bint Qais stated before Umar that she had it on the authority of the Holy Prophet that such woman could no longer lodge with her husband. The Holy Quran clearly provided that such woman could lodge with her husband till the divorce became effective. Umar accordingly ruled: “We cannot abandon the Book of Allah on the word of a woman, for we do not know whether she remembers the tradition correctly or has forgotten it.”

But their argument is wrong. We say that The approach that all of the hadith should be reviewed, and those that are in accordance with the Quran should be accepted and those that are not should be excluded is contrary to the attitude of Hazrat Umar. Hazrat Umar, who hears that word for the first time, evaluates it by taking the whole Quran and sunnah.

One of the evidences that those who adopt the approach of presenting some hadiths to the Quran is some applications of Hazrat Aisha, the mother of the believers. Zarkashi collected some of her objections to sahaba in a book (1); some of them are as follows.

When Hazrat Aisha heard the hadith, Walad zina is the most evil of the three narrated by Abu Hurayrah, she said May Allah have mercy on Abu Hurayrah. That hadith is about a munafiq (hypocrite), he afflicted the Prophet a lot. The Prophet asked who he was. They said he was an illegitimate child. Then he said that hadith. How can the Messenger of Allah say something like that while the Quran says, no bearer of burdens can bear the burden of another?(2). That is, the adulterous woman and man are sinful. The illegitimate child has no sins.

If we read it carefully, we will see that at first, Hazrat Aisha corrects the event, expresses that it has been misunderstood and mentions a verse that is in accordance with the decree coming from sunnah in order to state that the Quran and sunnah cannot contradict each other since they come from the same source.

Hazrat Aisha asked not only sahaba but also sometimes the Prophet (PBUH) questions. Once our Prophet (PBUH) says, He who is reckoned is exhausted. Hazrat Aisha says, May Allah sacrifice me for you, O Messenger of Allah! Does Allah not say he who is given his Record in his Right hand, soon will his account be taken by an easy reckoning.?(3). Then the Prophet (PBUH) says, It is being before Allah. He whose reckoning is disputable is exhausted (4), clarifying the issue.

That example is meaningful. Hazrat Aisha did not present a narration that reached her to the Quran but asked the Prophet (PBUH) about it personally because she did not understand the consistency of the decree of the Prophet with the Quran. It also shows us a different dimension of the issue. Hence, the objection of someone who cannot understand the integrity of sunnah and the Quran can easily be settled by somebody else. It is something that shows us the relativity of the issue.

[(1) Zarkashi, Badruddin Abu Abdillah, al-Ijaba li iradi ma Istadrakathu Aisha alas-Sahaba, Beirut, 1985.
(2) Zarkashi, Ijaba, p.119; See, Musnad, II, 311; VI,109.
(3) Inshiqaq, 7-8.
(4) Bukhari, Tafsiru Inshiqaq, 2; Musnad, VI, 103,206.]

 

CONCLUDING REMARKS:
Abu Rafi’ reported: The Messenger of Allah, peace and blessings be upon him, said, “Let me not find one of you reclining on his couch and when he is informed of a command which I have commanded, he says: I do not know this, for we only follow what we find in the Book of Allah.”
[Source: Sunan Ibn Majah 13]

 

Saeed Bin Jubair (May Allah Have Mercy Upon Him) says:

ٍ ﺃَﻧَّﻪُ ﺣَﺪَّﺙَ ﻳَﻮْﻣًﺎ ﺑِﺤَﺪِﻳﺚٍ ﻋَﻦِ ﺍﻟﻨَّﺒِﻲِّ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ، ﻓَﻘَﺎﻝَ ﺭَﺟُﻞٌ : ﻓِﻲ ﻛِﺘَﺎﺏِ ﺍﻟﻠَّﻪِ ﻣَﺎ ﻳُﺨَﺎﻟِﻒُ ﻫَﺬَﺍ، ﻗَﺎﻝَ : » ﻟَﺎ ﺃُﺭَﺍﻧِﻲ ﺃُﺣَﺪِّﺛُﻚَ ﻋَﻦْ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻭَﺗُﻌَﺮِّﺽُ ﻓِﻴﻪِ ﺑِﻜِﺘَﺎﺏِ ﺍﻟﻠَّﻪِ، ﻛَﺎﻥَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺃَﻋْﻠَﻢَ ﺑِﻜِﺘَﺎﺏِ ﺍﻟﻠَّﻪِ ﺗَﻌَﺎﻟَﻰ ﻣِﻨْﻚ

One day I narrated a Hadith of the Prophet (peace be upon him). A man stood up and said: “ The hadith you narrated is against a verse of Quran. I said: “ O Listen! I am narrating to you Hadith of the Prophet (Peace be Upon Him) and you are comparing it with Quran (as per your own understanding). No doubt the Prophet (peace be upon him) was more knowledgeable than you.
[Sunan Darmi:610]

 

It is reported that ‘Imrān b. Husayn – Allāh be pleased with him – was once relating hadīth amongst a group of people, when a man said:

Leave this and give us something from the Book of Allāh. ‘Imrān said, “You are a dunce (stupid). Do you find in the Book of Allāh details of Prayer. Do you find in the Book of Allāh details of Fasting!? This Qur`ān prescribes those matters, and the Sunnah explains them.”

Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.


AND ALLAH KNOWS BEST.

RAISING HANDS (RAFA’ YADAIN) WITH ADDITIONAL TAKBEERS OF EID PRAYER.

Eid-ul-Fitr-Festival-2

 

RAISING HANDS (RAFA’ YADAIN) WITH ADDITIONAL TAKBEERS OF EID PRAYER.

 

 

CONTENTS:

1 . PROOF FROM HADITH:

2 . COMMENTS OF MAJOR SCHOLARS:

    • 2.1. IMAM SHAFEE’ RAHIMULLAH.

    • 2.2 IMAM IBNE MUNZIR RAHIMULLAH.

    • 2.3 IMAM BAIHIQI RAHIMULLAH.

    • 2.4 IMAM AWZA’EE’ RAHIMULLAH.

    • 2.5 IMAM MALIK RAHIMULLAH.

    • 2.6 IMAM HANBAL RAHIMULLAH.

    • 2.7 IMAM ISHAQ BIN RAAHWIYAA RAHIMULLAH.

 3. STANCE OF HANAFIS.

4. CONCLUSION.

 

1 . PROOF FROM HADITH:

 

‘Abd Allah b. Umar said:

 

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُصَفَّى الْحِمْصِيُّ، حَدَّثَنَا بَقِيَّةُ، حَدَّثَنَا الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَامَ إِلَى الصَّلاَةِ رَفَعَ يَدَيْهِ حَتَّى تَكُونَا حَذْوَ مَنْكِبَيْهِ ثُمَّ كَبَّرَ وَهُمَا كَذَلِكَ فَيَرْكَعُ ثُمَّ إِذَا أَرَادَ أَنْ يَرْفَعَ صُلْبَهُ رَفَعَهُمَا حَتَّى تَكُونَا حَذْوَ مَنْكِبَيْهِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَلاَ يَرْفَعُ يَدَيْهِ فِي السُّجُودِ وَيَرْفَعُهُمَا فِي كُلِّ تَكْبِيرَةٍ يُكَبِّرُهَا قَبْلَ الرُّكُوعِ حَتَّى تَنْقَضِيَ صَلاَتُهُ ‏.‏

 

The Messenger of Allah () used to raise his hands opposite his shoulders when he began prayer, then he uttered takbeer (Allah is most great) in the same condition, and then he bowed. And when he raised his back (head) after bowing he raised them opposite his shoulders, and said: “Allah listens to him who praises Him.” But he did not raise his hand when he prostrated himself; he rather raised them when he uttered the takbeer (Allah is most great) before bowing until his prayer is finished.

 [SUNAN ABU DAOOD 722, Al-MUNTAQA’IBN JAROOD 178, Chain Hasan.]

 

This hadit proves that The Prophet Peace Be Upon Him would raise his hands with every takbeer before Ruku’. The Takbeerat of Eid prayer are also done before Ruku’, so raising hands with these Takbeers is also proven from the Sunnah of Prophet Peace Be Upon Him.

 

2 . COMMENTS OF MAJOR SCHOLARS:

 

The Imams of Hadith have brought this Hadith in support of raising hands with every takbeer in Eid prayer.

 

2.1.IMAM SHAFEE’ RAHIMULLAH:

Imam Shafee’ Says:

ويرفع يديه في كل تكبيرة على جنازة خبرا وقياسا على أنه تكبير وهو قائم وفي كل تكبير العيدين

 

Rafa yadain will be done with every Takbeer of The Funeral and Eid Prayer, based on the Hadith of Prophet (PBUH) and also on Qiyas that Rafa yadain is to be done with every Takbeer during Qiyam.

(Al’ Um:127/1).

 

2,2 IMAM IBNE MUNZIR RAHIMULLAH:

Imam Ibne Munzir Rahimullah says:

وَلأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا بَيَّنَ رَفْعَ الْيَدَيْنِ فِي كُلِّ تَكْبِيرَةٍ يُكَبِّرُهَا الْمَرْؤُ وَهُوَ قَائِمٌ ، وَكَانَتْ تَكْبِيرَاتٍ الْعِيدَيْنِ وَالْجَنَائِزِ فِي مَوْضِعِ الْقِيَامِ ، ثَبَتَ رَفْعُ الْيَدَيْنِ فِيهَا

 

Also because The Prophet (Peace be Upon Him) would raise his hands with every Takbeer during Qiyaam and the Takbeer of Eid and Funeral Prayers are also done during Qiyaam. Thus doing Rafa Yadain with these Takbeer is proven.

He further says:

أن يرفع ألمصلي يديه إذا أفتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع ، وكل ذلك تكبير في حال القيام، فكل من كبر من في حال القيام رفع يديه أستد لالا بالسنة.

 

Doing Rafa Yadain at the beginning of the prayer, before going to Ruku’ and upon rising up from Ruku’ is a Sunnah of the Prophet (Peace be Upon Him)- All these Takbeer (and raising hands with them) are in the state of Qiyaam, so a praying person will do Istedlal based upon this Sunnah and will do Rafa yadain with every Takbeer which he makes in the state of Qiyaam.

[Al’Awsat: 282/4]

 

2.3.IMAM BAIHIQI RAHIMULLAH:


Imam Baihiqi Rahimullah:
On the above mentioned Hadith Imam Baihiqi has brought a chapter with this heading”

باب رفع اليدين في تكبر ألعيد.

Rafa Yadain with the Takbeerat of Eid Prayer.

[Sunan Al-Kubra: 411/3]

 

2.4.IMAM AWZAEE’ RAHIMULLAH:

Imam Awzaee’ was asked about Rafa Yadain with the takbeerat of Eid Prayer. He said:

نعم ، إرفع يديك مع كلهن

Yes, Raise your hands with all Takbeers

[Ahkaam Ul Yadain Faryabi: 136, Chain Saheeh]

 

 

2.5.IMAM MALIK RAHIMULLAH:

Imam Malik Bin Anas was asked, So He replied:

 

نعم ، ارفع يديك مع كل تكبيرة، ولم إسمع في شيأ

Yes, Raise your hands with every takbeer, I have not heard any difference about it.

[Ahkaam Ul Eidayen Faryabi: 137, Chain Saheeh]

 

2.6.Imam Ahmed Bin Hanbal Rahimullah:

Imam Ahmed Bin Hanbal Says:

يرفع يديه في كل تكبيرة

Hand would be raised with every Takbeer.

[Masaa’il Imam Ahmed Via Abee Daood: 87]

 

2.7.IMAM ISHAQ BIN RAAHWIYA RAHIMULLAH:

Imam Ishaq Bin Raahwiya Rahimullah is of the same opinion.

[Masaa’il Imam Ahmed wa Ishaq: 4054/8, :2890].

 

3.THE STANCE OF HANAFIS:

The Hanafis also raise their hands (Rafa Yadain) with extra Takbeers of the Eid Prayer but their proof is a statement attributed to Imam Ibraheen Nakh’ee’Rahimullah, which is not proven from him through a sound chain.
Here is that Statement:

 

” ترفع الأيدي في سبع مواطن، في افتتاح الصلاة، وفي التكبيرات للقنوت في الوتر، وفي العيدين”

 

“ Hands will be raised (Rafa Yadain) at seven places, at the beginning of the prayer, at the Takbeerat of Qunoot in Witr and in Eid Prayers.

[SHARH MAA’NI AL-ASAAR TAHAWI: 178/2]

 

ANALYSIS:

This statement is severly weak, because:

1 . Shoi’b Bin Suleman Bin Saleem Kaisani is one the narrator and there is no record/verification of him.

2 . Qazi Abu Yusuf, Yaa’qob Bin Ibrahim is Weak according to majority Muhaditheen.

3 . About him Imam Bukhari say

ترکوہ

Muhaditheen have left him.

[TAREEKH-UL-KABEER: 397/8, UNDER HADITH:3463]

 

4 . Another narrator of this statement is Nu’maan Bin Thabit and he is Weak and there is an agreement of Muhaditheen on him.

 

Thus we come to know that the Hanafis have no firm evidence relating to Raising Hands during the Takbeerat of Eid Prayer.

4. CONCLUSION:

All the evidences quoted above prove that The Prophet Peace Be Upon Him would raise his hands with every takbeer before Ruku’. The Takbeerat of Eid prayer are also done before Ruku’, so raising hands with these Takbeers is also proven from the Sunnah of Prophet Peace Be Upon Him.

 ALLAH KNOWS BEST.

TRANSLATED FROM AS-SUNNAH # 69 OF SHEIKH GHULAM MUSTAFA ZAHEER.

THE STORY OF A WORSHIPER WHO DID NOT DISOBEY ALLAH FOR A BLINK OF AN EYE.

Untitled

THE STORY OF A WORSHIPER WHO DID NOT DISOBEY ALLAH FOR A BLINK OF AN EYE.

Narrated Jaabir (May Allah Be Pleased with Him) who said: “The Prophet (Peace Be Upon Him) said:

ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺤﺎﻓﻆ ﻭ ﻣﺤﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﻗﺎﻻ ﻧﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﺻﻢ ﻧﺎ ﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻧﺎ ﻋﺒﻴﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻌﻄﺎﺭ ﻧﺎ ﻋﻤﺎﺭ ﺑﻦ ﺳﻴﻒ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ : ﺃﻭﺣﻲ ﺍﻟﻠﻪ ﻋﺰ ﻭ ﺟﻞ ﺇﻟﻰ ﺟﺒﺮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﺃﻗﻠﺐ ﻣﺪﻳﻨﺔ ﻛﺬﺍ ﻭ ﻛﺬﺍ ﺑﺄﻫﻠﻬﺎ ﻗﺎﻝ : ﻓﻘﺎﻝ ﻳﺎ ﺭﺏ ﺇﻥ ﻓﻴﻬﻢ ﻋﺒﺪﻙ ﻓﻼﻧﺎ ﻟﻢ ﻳﻌﺼﻚ ﻃﺮﻓﺔ ﻋﻴﻦ ﻗﺎﻝ : ﻓﻘﺎﻝ : ﺍﻗﻠﺒﻬﺎ
ﻋﻠﻴﻬﻢ ﻓﺈﻥ ﻭﺟﻬﻪ ﻟﻢ ﻳﺘﻤﻌﺮ ﻓﻲ ﺳﺎﻋﺔ ﻗﻂ

 

“Allaah inspired to Jibreel (Gabriel,) Peace Be Upon Him to turn so and so city upside down as well as its people. He said: “Then he (Jibreel) said: “O my Lord, there is among them Your slave so and so who did not disobey you for a blink of an eye.” He said: He (Allaah) said: “Turn it upside down upon them as his face never turned angry (due to My Limits being transgressed).”
The story is false (Baatil).

Takhreej:
Imam Bayhiqi has transmitted it in Shu’bul Eemaan (6/97,Hadith:7595) via this chain:

“ عبید بن اسحاق العطار: نا امر بن سیف عن الاعمش عن ابی سفیان عن جبر بن عبدللہ رضی الله عنہ “

This chain has three defects:
First defect:
Ubaid bin Ishaq al-Ataar. He is graded weak by Imam Yahya Bin Maéen.
Imam Bukhari said: He narrates Munkar narrations.
Imam Daruqtani said: “Weak”.
Imam Ibne Adee said: Normally he narrates Munkar narrations.
Imam Nisai said: “Matrook”.
Imam Ibne Al-Jarood said: “He was famous by the name of “A’taar al-Mutlaqaat”. Whatever ahadith he narrates are baatil”.

Imam Abu Hatin Razi was content with this narrator and said:
I have seen good in him, he was not “sabt”, there were shortcomings in his ahadith.
Second Defect:
Presence Amaar Bin Saif Al-Zabi in the chain of narrators. He is Weak.

Thired Defect:
Presence Al-A’mash Suleman Bin Mehran in the chain of narrators. He is Mudallas. He narrated this narration with an “A’nn” without any proof of “Samaa’”.
[ This defect in this case would be when the chain is Saheeh till A’mash].

References:
Meezan ul E’tidal, Volume 3, pg 415.
Al-Duafaa’ of Ibne Jawzi,Volume, 2 pg 159.
Al-Duafaa ul Kabeer of Imam Uqaili,Volume 3,pg 115.
Lisan ul Meezan of Ibne Hijr, Volume 4, pg 117.
Taa’reef Ahlul Taqdees, pg 67. And
Taqreeb Al-Tehzeeb, Amaar Bin yosuf: 4826, Al-Amash: 2615.

Allama Haithimi has mentioned him hin Majmaa’Al-Zawaid, volume 7, pg 270 and said:
“Tabarani in his Al-Awsat has narrated this story via the route of Ubaid Bin Ishaq Al-Ataar A’nn Amaar Bin Yosuf and both of them are weak. Amaar Bin Yosuf has been declared “Thiqa” (strong) by Ibne Mubarak and a group of scholars and Abu Hatim was content with Ubaid bin Ishaq”.
[ Both Ubaid bin Ishaq and Amaar Bin Yasir are weak according to majority Muhaditheen, so the verification of Imam Ibne Mubarak and the approval of Imam Abu Hatim Razi is rejected because it is against the Jarah of majority.]

This hadith has been graded weak by Imam Bayhiqi in Shu’bul Eeman and in the same book (volume 2 pg 97) this hadith has been narrated via the chain of:

“أبو العباس ألأ عاصم: نا الخضر بن أبان : نا سيار نا جعفر عن مالك (بن دينار)

The wordings of this narration are:
“Allaah, The Almighty, ordered a village to be tortured and the angels said amazingly: “There is amongst them Your slave so and so.” Then, Allaah said: “Make me hear his crying, as his face did not ever turn angry due to My Prohibitions being transgressed.”
Then Al-Bayhaqi said: “This is what is known, namely it is a statement of Maalik Ibn Dinaar.” (means that, it is his statement not a hadith).
I (Abu Abdur Rehman Fauzi) with the revision of Sheikh Zubair Ali Zai) say, the chain of this statement is weak too. Its chain contains Khizr Bin Aban Hashmi. Imam Hakim has graded him weak, and Imam Daruqtani made Jarah on him, see: Meezan ul Ee’tedaal Volume 2 pg 177 and
Lisan ul Meezan Volume 2 pg 399.

Translator’s Note:
Conclusion:
This narration is weak because of the weakness of Ubaid Bin Ishaq Al-Ataar and Amaar Bin Yosuf and because of the Tadlees of A’mash. The statement of Malik Bin Deenar is also weak because of the presence of Khizr Bin Aban Al-Hashmi in the chain.

 

 

MISUNDERSTOOD VERSE OF SURAH TAKWEER IN SUPPORT OF ILME GHAIB.

RAISING HANDS WITH EVERY TAKBEER IN A FUNERAL PRAYER

HOW SHOULD ONE SAY TASLEEM IN FUNERAL PRAYERS? ONE SIDE OR BOTH SIDES?

PRONOUNCING ADHAAN AT THE GRAVE AFTER BURYING THE DECEASED.

DID KHALID BIN WALID R.A PROCLAIM “YAA MUHAMMAD IN BATTLE OF YAMAMA.

WERE ZER ZABAR PESH ALREADY PRESENT AT THE TIME OF THE PROPHET (PEACE BE UPON HIM)?

IF THE DEEN WERE AT THE PLEIADES, EVEN THEN “A PERSON FROM PERSIA” WOULD HAVE TAKEN HOLD OF IT, DOES IT REFER TO IMAM ABU HANIFA (R.H)?