ATHAR OF IMAM MALIK (R.A) & JAFAR.

Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet (P.B.U.H) or should I turn my face to the Holy Prophet (P.B.U.H) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet (P.B.U.H), as he is the source of mediation for you and for your ancestor Adam (P.B.U.H) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet (P.B.U.H) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:”We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful”(4:64)

(QADI IYAD IN HIS ASH SHIFA 2/596)
(SUBKI COPIED IN SHIFA US SIQAM FI ZIYARAT KHAYR-IL-ANAM )

CRITICISM :-

1) REPLY BY IBN ABDUL HADI TO AS SUBKI.

2) MUHAMMAD IBN HUMAYD AR RAZI IS ACCUSED OF FABRICATING HADEET.

3) NARRATION IS MUNQATI (DISCONTINUE)

4) ABOVE ATHAR IS AGAINST MADHAB OF IMAM MALIK (R.H)

5) ABOVE ATHAR IS AGAINST QURAN AND SAHIH HADEET.

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1) REPLY BY IBN ABDUL HADI TO AS SUBKI :-

As-Subki also quoted the narration of Qadhi ‘Iyad in his “Shifa” that Ja’far Mansur, the second ‘Abbasid caliph, when visiting the Prophetic mosque asked Imam Malik: “Shall I turn my face towards the Ka’ba or face the grave of the Messenger of Allah (saw) for invocation?” To which Imam Malik replied: “How can you turn your face away from the Messenger of Allah? He is your Wasilah and the Wasilah of your father Adam, peace be upon him! Rather turn your face towards him and seek intercession though him!…”

The Isnad is Qadhi ‘Iyadh: Qadhi Abu ‘Abdillah Muhammad ibn ‘AbdirRahman Al-Ash’ari and Abu Al-Qasim Ahmad ibn Baqi Al-Hakim and others who gave me the authority to narrate this, they said: Abu Al-‘Abbas Ahmad ibn ‘Umar ibn Dalhath narrated to us, Abul Hasan ‘Ali ibn Fihr narrated to us, Abu Bakr Muhammad ibn Ahmad ibn Al-Faraj narrated to us, Abul Hasan ‘Abdullah ibn Al-Muntab narrated to us, Ya’qub ibn Ishaq ibn Abi Israil narrated to us, ibn Humayd narrated to us: he said Abu Ja’far Emir Al-Muminin called Malik in the mosque of the Messenger of Allah (saw)…

Ibn ‘Abdil Hadi said after quoting the story attributed to Imam Malik: “I say: What is known from Malik is not facing the grave for invocation, and this story quoted by Qadi ‘Iyad with his Isnad to Malik is not true from him, and the objector (As-Subki) said in a place of his book its Isnad is a good (Jayd) Isnad, and he is mistaken in this saying with a clear mistake, rather the Isnad is not good, it is an unjust Munqati’ (disconnected) Isnad, and it comprehends someone accused of lying, and on some whose condition is not known, and ibn Humayd is Muhammad ibn Humyd Ar-Razi, he is weak with a lot of Manakir, not based upon in narrations, and he did not hear anything from Malik nor met him, rather this narration from him is Munqati’ not continuous.

And the objector thought that he (Muhammad ibn Humayd) is Abu Sufyan Muhammad ibn Humayd Al-Mu’amari, one of the trustworthy narrators present in “Sahih Muslim”, he said: “Al-Khatib mentioned him among those who narrated from Malik” and he made a clear mistake in his thinking and an ugly error, because Muhammad ibn Humayd Al-Mu’amari came before, Ya’qub ibn Ishaq ibn Abi Israil the narrator from ibn Humayd in the story did not reach him, rather there is a great gap between them. Al-Mu’amari narrated from Hisham ibn Hasaan, Mu’amar and Ath-Thawri, and he did in 182H before the birth of Ya’qub ibn Ishaq ibn Abi Israil. As for Muhammad ibn Humayd Ar-Razi then he is among the narrators from Al-Mu’amari like Abu Khaythamah, ibn Numayr, ‘Amr An-Naqid and others, and his death was in 248, and it is possible for Ya’qub ibn Ishaq to narrate from him contrary to narrating from Al-Mu’amari, because it is impossible.

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2) MUHAMMAD IBN HUMAYD AR-RAZI IS ACCUSED OF FABRICATING HADEET :-

Muhammad ibn Humayd Ar-Razi, and he is the one from whom the narration is narrated, has been criticised by many Imams and some attributed lie to him.

YAQUB IBN SHAYBAH AS-SUDUSI SAID :-

Muhammad ibn Humayd Ar-Razi mentions many Manakir”

(NOTE FROM MUHAQIQ OF SARIM AL-MUNKI SEE TAHZIB 9/129)

IMAM AL-BUKHARI SAID :-

“Hadithuhu fihi Nadhar (his Hadith has observations)”

(AT-TARIKH AL-KABIR 1/69,AD-DUAFA AS-SAGHIR 315)

IMAM NASEEI SAID :-

“He is not Thiqah”

(AD-DUAFA WAL MATRUKIN PAGE 32)

IBRAHIM IBN YA’QUB AL-JUZJANI SAID :-

“He had a bad Madhab, he is not trustworthy”

(AHWAL AR-RIJAL 382)

FADLAK AR-RAZI SAID :-

“I have fifty thousands Ahadith from ibn Humayd, and I do not narrate a word from him.”

(TAHZIB 9/129)

ABUL ABBAS AHMAD IBN MUHAMMAD AL-AZHARI SAID :-

“I heard Ishaq ibn Mansur saying: “I witness in front of Allah that Muhammad ibn Humayd and ‘Ubayd ibn Ishaq Al-‘Atar are both liars.”

(TAHZIB 9/129)

SALIH IBN MUHAMMAD AL-HAFIZ :-

“Every Hadith from Sufyan that reached him he would turn it to Mihran, and every Hadith from Mansur that reached him he would turn it ‘Amr ibn (Abi) Qays, and every Hadith of Al-A’mash that reached him he would turn it to similar to these and to ‘Anbasah” then he said: “Everything he was narrating, we would accuse him (of lying in it).”

And he said in another place: “His Ahadith would add (in words) and I have not seen someone daring (more lies) on Allah than him, he would take the Ahadith of people and would inverse them” and he said in another place: “I have not seen anyone more keen to lie than two men: Sulayman Ash-Shazkuni and Muhammad ibn Hameed Ar-Razi, he would learn a Hadith one day, and would add, and every day he would add (words). Abul Qasim said: ‘Abdullah ibn Muhammad ibn ‘Abdil Karim Ar-Razi, the nephew of Abu Zur’ah: I asked Abu Zur’ah about Muhammad ibn Humayd and he made a sign putting his finger on his mouth” I asked him: “Would he lie?” and he answered with his head saying yes…

ABU NU’AYM ABDUL MALIK IBN MUHAMMAD IBN ADI :-

I heard Abu Hatim Muhammad ibn Idris Ar-Razi in his house, and ‘AbdurRahman ibn Yusuf ibn Kharash was present with him and also a group of scholars of (region of) Ray and their Hufaz of Hadith, and they mentioned ibn Humayd and they agreed on the fact that he was very weak in Hadith and he narrates what he did not hear, and he would take the Ahadith of the people of Basrah and Kufah and narrate them from the two Razi. Abul ‘Abbas ibn Sa’id said: I heard Dawud ibn Yahya saying: Abu Hatim heard from him before, meaning from Muhammad ibn Humayd then he left him at the end, he said: I heard ‘AbdurRahman ibn Yusuf Kharash saying that ibn Humayd narrated to him and by Allah he was a liar.

(AL-KAMIL 6/2277)

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3) NARRATION IS MUNQATI (DISCONTINUE) :-

SHAYKH UL-ISLAM IBN TAYMIYAH SAID :-

There is also disconnection as ibn Humayd did not meet Malik .

(AL-QAIDAH AL-JAHILAH FI TAWASSUL WAL WASILAH)

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4) ABOVE ATHAR IS AGAINST MADHAB OF IMAM MALIK (R.H) :-

SHAYKH MUHIYDEEN MUHAMMAD IBN ALI AL-BIRQIVI AL-HANAFI SAID :-

Abu Hanifah Rahimullah says one should also face qiblah during salam and he should not face the grave, and other than him said one should face grave during salam only, and none of the 4 Imams said to face the grave during du’a, except a lied story from Malik, and his madhab is opposed to that..(end)

(ZIYARATUL QUBOOR PAGE 58)

IMAM MALIK SAID :-

Imam Malik (may Allah have mercy on him) was asked about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day. He said, ‘That is not right,’ and quoted the hadith, ‘O Allah, do not make my grave an idol that is worshipped.

(AL-JAMI LIL-BAYAN BY IBN RUSHD CLASSED AS SAHIH BY ALBANI IN TADHIR AL-SAJID MIN ITTIKHADH AL-QUBUR MASAJID PAGE 24-26)

AL-QAADI IYAAD AL-MALIKI :-

Al-Qaadi ‘Iyaad was asked about people of Madeenah who stand by the grave one or more times a day, and they send salaams and make du’aa’ for a while. He said, “I have not heard of this from any of the fuqaha’, and nothing is good for the latter generations of this ummah except that which was good for its first generations. I have not heard that any of the first generations of the ummah used to do that.

(AL-SHIFA BI TA’REEF HUQOOQ AL-MUSTAF 2/676)

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5) ABOVE ATHAR IS AGAINST QURAN AND SAHIH HADEET :-

Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah! Do not make my GRAVE an IDOL that is worshipped. The anger on those who took the GRAVEs of their Prophets as places of prostration was terrible.”

MUWATTA MALIK (Book #9, Hadith #9.24.88)

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Do not make your houses graves, and do not make my grave a place of festivity. But invoke blessings on me, for your blessings reach me wherever you may be.

ABU DAWOOD (Book #10, Hadith #2037)

“Eid is the name of one of the festivals, and it was said that it means returning and repeating, until it becomes a habit [‘aadah]. What is meant is: do not make my grave a place to which you have the habit of coming back repeatedly and often. Hence he said, ‘Send blessings upon me for your greeting will reach me no matter where you are,’ because that is sufficient and there is no need to visit his grave frequently.”

It was narrated that al-Ma’roor ibn Suwayd (may Allaah have mercy on him) said: “We went out with ‘Umar ibn al-Khattaab and we came across a mosque on our route. The people rushed to pray in that mosque, and ‘Umar said, ‘What is the matter with them?’ They said, ‘This is a mosque in which the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed.’ ‘Umar said: ‘O people, those who came before you were destroyed because they followed such (practices) until they made them places of worship. Whoever happens to be there at the time of prayer, let him pray there, and whoever is not there at the time of prayer, let him continue his journey.’”

(NARRATED BY IBN WADDAN IN HIS BOOK AL-BIDAYA WAL-NIHAY ANHAA)
(CLASSED SAHEEH BY IBN TAYMIYAH IN AL-MAJMOO 1/281)

Ali ibn al-Husayn (may Allaah be pleased with him) saw a man entering through a gap at the grave of the Prophet (peace and blessings of Allaah be upon him), and making du’aa’. He told him not to do that and said, “Shall I not tell you a hadeeth that I heard from my father from my grandfather from the Messenger of Allaah (peace and blessings of Allaah be upon him)? ‘Do not take my grave as a place of festivity (which you visit repeatedly) and do not take your houses as graves. Send blessings upon me for your greeting will reach me no matter where you are.’”

(MUSNAD ABU YA’LA ,HAAFIZ AL-DIYA IN AL UKHTAARAH)
(SHAYKH UL ISLAM IBNE TAYMIYAH KITAAB AL-WASEELAH PAGE 136,AL-IQTIDAA PAGE 155-156)

CONCLUSION :-

ABOVE ATHAR IS FABRICATE,A LIE ON IMAM MALIK R.H,AND HIS MADHAB IS AGAINST IT.

Posted on September 6, 2012, in TAWASSUL AND ISTIGATHA REFUTATIONS. Bookmark the permalink. Leave a comment.

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