Sahabas Ridhwaanullaahi A`laihim Ajmaèen way to Extremely love Prophet صلّى الله عليه وآله وسلّم

Sahabas Ridhwaanullaahi A`laihim Ajmaèen way to Extremely love Prophet صلّى الله عليه وآله وسلّم

By Muhammad Ashar in Correct Islamic Faith (Files) · 

1. Is talking about love useless?

If describing the love of the Prophet (صلی اللہ علیھ وآلھ وسلم) is such a useless activity, then why every great Muhadith have devoted so many pages to such Ahadith? They have given a lot of importance to the Ahadith related to love, respect or barakat of the Prophet (صلی اللہ علیھ وآلھ وسلم). E.g. the Ahadith which state that Sahaba drank Prophet (صلی اللہ علیھ وآلھ وسلم)'s ablution water has been repeated in almost a dozen different chapters of Bukhari alone. Similar is the case of other renowned Muhadathin. Why they have "wasted" time in collecting and narrating such Ahadith, if we should focus ONLY on the orders of Shariah? E.g. read this Hadith from Bukhari:

The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink (some of) it and pour (some) over your faces and chests and be happy at the good tidings."

Apparently the Hadith has nothing to do with the general teachings of Islam (prayer, fasting, other good deeds etc). Was Bukhari “wasting” his time (and pages of his book) to repeat this (and similar Ahadith) in almost a dozen chapters of his book (Na-uzu-billah)?

The fact is that love and respect of the Prophet (صلی اللہ علیھ وآلھ وسلم) is a compulsory part of our faith, and lack of it cannot be compensated even by billions of good acts. That is why numerous expressions of love and respect can be found from the doings of Sahaba and these have been reported in all the major Hadith books.

Now we would examine some of such examples from the acts of Sahaba.


2. Love of His Sight

When someone loves someone, the lover loves the sight of his beloved. It is a universal rule and is applicable to the love of the Prophet صلی اللہ علیھ وآلھ وسلم also. Let’s see a few Ahadith to see “Love of Sight” (i.e. Ziya’rat) in action.

2.1 Sight at any cost

Abu Huraira reported Allah's Messenger صلی اللہ علیھ وآلھ وسلم as saying: The people most loved by me from amongst my Ummah would be those who would come after me but everyone amongst them would have the keenest desire to catch a glimpse of me even at the cost of his family and wealth. (Muslim Book 40, No. 6791. / Ahmad bin Hanbal / Ibn-e-Habban)

2.2 Worries of a sahabi

Tafsir-e-Ibn-e-Kathir, under An-Nisa 4:69, narrates several Ahadith (also taken by Tabarani, Abu Nuaim, Haithmi and Suyoti etc). The verse announces: “And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets”. Its Shan-e-Nazool (reason of revelation) is narrated as:

Sa`id bin Jubayr said, "An Ansari man came to the Messenger of Allah while feeling sad. The Prophetصلی اللہ علیھ وآلھ وسلم said to him, `Why do I see you sad' He said, `O Allah's Prophet! I was contemplating about something.' The Prophet said, `What is it' The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.' The Prophet did not say anything, but later Jibril came down to him with this Ayah and the Prophet sent the good news to the Ansari man.''

2.3 Sahabi couldn't wait at home

Under the same verse, Ibn-e-Kathir narrates from Hazrat Aisha Radhiyallaaho Tàalaa A`nhaa:

"A man came to the Prophetصلی اللہ علیھ وآلھ وسلم and said to him, `O Messenger of Allah! You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you.When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.' The Prophet did not answer him until the Ayah, (i.e. An-Nisa 4:69) was revealed to him.''.

2.4 Why Sahabi couldn't see the Prophet صلی اللہ علیھ وآلھ وسلم?

This love of sight sometimes had to struggle with the sense of respect. Eyes wanted to do the uninterrupted ziyara, but the respect would come in its way. This is what the following Hadith shows:

Hazrat Ibn Shamasa Mahri (RA) narrates that they went to meet Hazrat Amr bin al-As Radhiyallaaho Tàalaa A`nho when he was about to die. He (i.e. Hazrat Amr bin al-As (RA)) wept for a long time and turned his face towards the wall (and said) Never could I, pluck courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. …When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim Book 1, No. 220 / Ibn-e-Manda / Abu Awana / Ibn-e-Saad / Al-Husaini / Al-Manavi)

As a side note, you can see the firm belief of Hazrat Amr bin al-As (RA) that he would be able to enjoy the company of others during his burial. It shows his belief in “Sima-e-Mota” (i.e. listening of dead).

2.5 The Most Beautiful Sight

Narrated Al-Bara: The Prophet was of a modest height. I saw him wearing a red suit, and I did not see anything better than him. (Bukhari Vol. 7, Book 72, No. 739)
3. Love with Parts of His Body

3.1 Love with the Coolness of His Hands

Jabir b. Samura reported: I prayed along with Allah's Messenger صلی اللہ علیھ وآلھ وسلم the first prayer. He then went to his family and I also went along with him when he met some children (on the way). He began to pat the cheeks of each one of them. He also patted my cheek and I experienced a coolness or a fragrance of his hand as if it had been brought out from the scent bag of a perfumer. (Muslim Book 30, No. 5758)

3.2 Love with the Softness of His Body

Anas reported: I never smelt ambergris or musk as fragrant as the fragrance of the body of Allah's Messenger صلی اللہ علیھ وآلھ وسلم and I never touched brocade or silk and found it as soft as the body of Allah's Messengerصلی اللہ علیھ وآلھ وسلم.(Muslim Book 30, No. 5759)

3.3 Love with the Fragrance of His Sweat

Anas b. Malik reported that Allah's Apostle صلی اللہ علیھ وآلھ وسلم used to come to our house and there was perspiration upon his body. My mother brought a bottle and began to pour the sweat in that. When Allah's Apostle صلی اللہ علیھ وآلھ وسلم got up he said: Umm Sulaini, what is this that you are doing? Thereupon she said: That is your sweat which we mix in our perfume and it becomes the most fragrant perfume. (Muslim Book 30, No. 5761)

4. Love with His Life Style

4.1 Love with the Beauty of His Walking Style

Anas reported that Allah's Messenger (may peace be upon him) had a very fair complexion and (the drops) of his perspiration shone like pearls, and when he walked he walked inclining forward, and I never touched brocade and silk (and found it) as soft as the softness of the palm of Allah's Messenger (may peace be upon him) and I never smelt musk or ambergris and found its fragrance as sweet as the fragrance of Allah's Messenger (may peace be upon him). (Muslim Book 30, No. 5760)

4.2 Love with the Shoes which he wore

Hazrat Abdur Rehman (RA) said: I saw Allah's Apostle wearing non-hairy shoes… So I love to wear similar shoes.(Bukhari Vol. 1, Book 4, No. 167)

5. Love with things related to him

5.1 Begging for the Water which Came out of His Mouth

Narated By Abu Juhaifa: After he (i.e. Allah's Apostle) had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing).


The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer while an 'Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink (some of) it and pour (some) over your faces and chests and be happy at the good tidings." So they both took the drinking bowl and did as instructed. Um Salama called from behind a screen, "Keep something (of the water) for your mother." So they left some of it for her." (Bukhari (in 10 chapters e.g. Vol. 1, Book 4, No. 187 / Muslim / Abu Yala)

5.2 Keenness to Get His Ablution Water

Narated By Ibn Shihab : Mahmud bin Ar-Rabi' who was the person on whose face the Prophet had ejected a mouthful of water from his family's well while he was a boy, and 'Urwa (on the authority of Al-Miswar and others) who testified each other, said, "Whenever the Prophet , performed ablution, his companions were nearly fighting for the remains of the water." (Bukhari (in 3 chapters e.g. Vol. 1, Book 4, No. 188) / Ibn-e-Habban / Abdur Razaq / Ahmad Bin Hanbal / Tabarani / Bahaqi / Asqalani)

5.3 His Hair is Dearer than the Whole World

Narated By Ibn Sirrn : I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it." (Bukhari Vol. 1, Book 4, No. 171 / Bahaqi)

5.4 Love for His City

Narrated 'Aisha: When Allah's Apostle emigrated to medina, … He said, "O Allah! Make us love medina as much or more than we love mecca, and make it healthy, and bless its Sa and its Mudd, and take away its fever and put it in Al-Juhfa." (Bukhari Vol. 7, Book 70, No. 581)

5.5 His Sweat is our Perfume

Umm Sulaim reported that Allah's Apostle صلی اللہ علیھ وآلھ وسلم visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah's Apostle صلی اللہ علیھ وآلھ وسلم said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. (Muslim Book 30, No. 5763)

6. Respect of things related to Him

6.1 Respect for His Hair

Anas reported: I saw when the Messenger of Allah صلی اللہ علیھ وآلھ وسلم got his hair cut by the barber, his Companions came round him and they eagerly wanted that no hair should fall but in the hand of a person. (Muslim Book 30, No. 5750 / Ahmad Bin Hanbal / others)

6.2 Respect for His Spittle

Hazrat Al-Miswar (RA) and Marwan (RA) narrate the account of the treaty of Al-Hudaibiya in which Urwa came to the Prophet صلی اللہ علیھ وآلھ وسلم to negotiate its terms and when returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. Sahaba) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Bukhari Vol. 3, Book 50, No. 891 / Ahmad Bin Hanbal / Tabarani / Ibn-e-Habban / Bahaqi)

6.3 Respecting the Person Who Touched Him

Hazrat Abdur Rehman bin Razeen (RA) narrates that when they knew that Hazrat Salam bin Al-Akwa (RA) did the Bait of the Prophet صلی اللہ علیھ وآلھ وسلم with his hands, they stood up in his respect and kissed his hands. (Bukhari in Adab-ul-Mufrad)

7. Seeking Blessings / Cure from things related to him

7.1 Drinking His Ablution Water for Cure

Narated By As-Sa'ib bin Yazid : My aunt took me to the Prophet and said, "O Allah's Apostle! This son of my sister has got a disease in his legs." So he passed his hands on my head and prayed for Allah's blessings for me; then he performed ablution and I drank from the remaining water. (Bukhari (in 5 chapters e.g. Vol. 1, Book 4, No. 189)/ Muslim / Nisai / others)

7.2 Seeking Cure Through Water Used in His Shirt Washing

(Asma') said: Here is the cloak of Allah's Messenger صلی اللہ علیھ وآلھ وسلم, and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'Aisha until she died, and when she died I got possession of it. The Apostle of Allah صلی اللہ علیھ وآلھ وسلم used to wear that, and we washed it for the sick and sought cure thereby. (Muslim Book 24, No. 5149 / Abu Daood / Bahaqi / others)

7.3 Seeking Blessings Through His Sweat

Anas b. Malik reported that Allah's Apostle صلی اللہ علیھ وآلھ وسلم came to the house of Umm Sulaim and slept in her bed while she was away from her house … She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah's Apostle صلی اللہ علیھ وآلھ وسلم was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah's Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right. (Muslim Book 30, No. 5762/ Ahmad Bin Hanbal)

7.4 Cure through Water which touched His Hair

Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet.
'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it" (Bukhari Vol. 7, Book 72, No. 784)

7.5 Distributing His Hair in People

Anas b. Malik (RA) reported: Allah's Messenger صلی اللہ علیھ وآلھ وسلم turned (the right side) of his head towards the barber, and i.e. shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved and gave it to Abu Talha and told him to distribute it amongst the people. (Muslim (repeated 4 times e.g. Book 7, No. 2994) / Tirmizi / Nisai / Abu Daood / others)

8. Kissing: a sign of Love

8.1 Kissing His Body

Usayd ibn Hudayr ... said that while he was given to jesting and was talking to the people and making them laugh, the Prophet صلی اللہ علیھ وآلھ وسلم poked him under the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet (SAW) then raised his shirt and the man embraced him and began to kiss his side. Then he said: This is what I wanted, Apostle of Allah!(Abu Daood Book 36, No. 5205)

8.2 Kissing His Hand

Narated By Abdullah ibn Umar : Ibn Umar told a story and said: We then came near the Prophet صلی اللہ علیھ وآلھ وسلم and kissed his hand. (Abu Daood Book 36, No. 5204 / Bahaqi)

8.3 Kissing His Foot

Umm Aban, quoting his grandfather said: When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Apostle of Allah (SAW). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (SAW). (Abu Daood Book 36, No. 5206 / Bukhari (Adab-ul-Mufrad) / Tabarani / Haithmi / others)

8.4 Kissing His Dead Body

Narated By 'Aisha: Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You have died the death which was written for you." (Bukhari Vol. 2, Book 23, No. 333)

Note: Hazrat Abu Bakr (RA) talked to the Prophet (صلی اللہ علیھ وآلھ وسلم) using the words “O Allah's Prophet”even after His death.

8.5 Kissing the Stone Whom He Kissed

Narated By 'Abis bin Rabia : 'Umar came near the Black Stone and kissed it and said "No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah's Apostle kissing you I would not have kissed you." (Bukhari Vol. 2, Book 26, No. 667)

8.6 Kissing the Hands Who Touched Him

Hazrat Sabit (RA) asked Hazrat Ans (RA) “Did you ever touch the Prophet (صلی اللہ علیھ وآلھ وسلم) with you hands?” He replied: “Yes”. On this he kissed his hands. (Bukhari in Adab-ul-Mufrad)

9. Beloved of Trees and Mountains

9.1 Tree Loved Him

Narrated Jabir bin 'Abdullah: The Prophet used to stand by a stem of a date-palm tree (while delivering a sermon). When the pulpit was placed for him we heard that stem crying like a pregnant she-camel till the Prophet got down from the pulpit and placed his hand over it. (Bukhari Vol. 2, Book 13, No. 41)

9.2 Mountain Loved Him

Narrated Anas bin Malik: The mountain of Uhud came in sight of Allah's Apostle who then said, "This is a mountain that loves us and is loved by us." (Bukhari Vol.9, Book 92, No. 433)

10. Love and Respect in Speaking with him

10.1 How did Sahaba Speak in His Presence?

When the verse,O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. (Al-Hujurat 49:2) revealed, it made the following impact on Hazrat Umar(RA): “Thence forward when Umar talked to the Prophet, he would talk like one who whispered a secret and would even fail to make the Prophet hear him, in which case the Prophet would ask him (to repeat his words)." (Bukhari Vol. 9, Book 92, No. 405)

10.2 No One is Elder than Him

Once Hazrat Usman (RA) asked Hazrat Qubas Bin Ashim (RA) “Are you elder or the Prophet (SAW)?” His reply was: “The Prophet (SAW) is elder than me and I was just born before Him.” (Tirmizi / Hakim / Tabarani / others)

10.3 How did Sahaba Address Him?

Narated By AbuDharr: The Prophet (SAW) addressed me, saying: O AbuDharr! I replied: At thy service and at thy pleasure, Apostle of Allah! may I be ransom for thee. (Muslim Book 36, No. 5207)

11. Conclusion

The above examples show that Sahaba had a very comprehensive vision about the love of the Prophet صلی اللہ علیھ وآلھ وسلم. They didn’t restrict their concept of love to Ite’ba (i.e. following the Prophet صلی اللہ علیھ وآلھ وسلم only. They rather showed an extreme love with everything related to the Prophetصلی اللہ علیھ وآلھ وسلم be it a hair of his beard or head, water used by him in ablution, shirt used by him, sweat came out from his body or even a stone kissed by him. They sought cure through things related to him, even if it is the water used in his shirt washing. They also showed extreme respect while speaking to him, or speaking about him.

Logon Ko Jagaane Waalee Chaar Faislah Kun Ahaadees-E-Motwaatirah

BISMILLAAHIRRAHMAANIRRAHEEM

Logon Ko Jagaane Waalee Chaar Faislah Kun Ahaadees-E-Motwaatirah

Nahmaduhu Wa Nusallee Wa Nusallimu A`laa Rasoolihil-Kareem.

(Ahaadees-E-Motwaatirah Oon Ahaadees Ko Kahaa Jaataa Jo Ham Logon Tak Is Tarah Se (Kasrat-E-Riwaayat Ke Saath) Pahoonchee Hain Ki Oon Main Shak Na Ho.Ahaadees-E-Motwaatirah Main Shak Karnaa Kufr Hai.)

Yahaan Sirf Chaar Ahaadees Naql Hain,38 Ahaadees Ke Saath Is Document Ko Padhne Ke Liye Is Link Par Click Karein...

http://gschishty.blogspot.in/2013/05/blog-post_371.html

Allaah Tàalaa Sooreh Baqrah Shareef Ki Aayat Number 8 Main Irshaad Farmaataa Hai“Aor Kuch Log Kehte Hain Ki Hum Allaah Tàalaa Aour Pichle Din(Qayaamat) Par Imaan Laaye Aour Woh Imaan Waale Naheen”

Ssaheeh Bukhaaree Shareef Main “Fadhaael Quraan Paak” Ke Bayaan Main Yeh Hadees-E-Motwaatir Hai.

Hadhrat A`lee Radhiyallaaho Tàalaa A`nhu Riwaayat Karte Hain Ki Main Radhiyallaaho Tàalaa A`nhu Ne Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ko Farmaate Hooye Soona Hai Ki Aakhir Zamaane Main Nav Umar Log(Kam Umar Log) Halkee A`qlon Ke Paidaa Honge,Jo Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kaa Qaul(Hadees Shareef) Bayaan Karenge Aour Woh Deen Se Aise Nikle Hooye Honge Jaise Teer Shikaar Se Nikal Jaataa Hai,Un Kaa Imaan Un Ke Galon Se Niche Nah Utregaa,Jahaan Woh Tumhein Milein, Unhein Maar Daalo, Kyon Ki Maarne Waalon Ko Un Ke Maarne Kaa Qayaamat Ke Din Sawaab Milegaa.

Asal Main Imaan Waalaa(Musalmaan) Woh Hai Jo Kaafir Na Ho.Is Fitnon

Bharee Duniyaa Main Agar Koi Yeh Kahe Ki Har Kalmah Namaaz Padhne Waalaa Imaan Waalaa Hai To Woh Sooreh Baqrah Shareef Kee Is 8 Number Kee Aayat-E-Kareemah Aour Bukhaaree Shareef Kee Is Hadees Shareef Kaa Mukhaalif Hai.

Aour Aaqaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Yeh Bhee Bataa Diyaa Hai Ki “Imaan” Waalon Kaa Jo Sachchaa Giroh Rahegaa Oos Ki Nishaanee Yeh Rahegee Ki Woh Har Dour(Har Zamaane) Main Qayaamat Tak Rahegaa,Chunaanchah

Tirmidhee Shareef Main “Fitnon Kaa Bayaan” Main Yeh Hadees-E-Motwaatir Hai.

Hadhrat Thawbaan Radhiyallaaho Tàalaa A`nho Se Riwaayat Hai Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Irshaad Farmaayaa Ki Mujhe Apnee Ummat Par Gumraah Karne Waale Hukmaraanon Kaa Dar Hai, Hadhrat Thawbaan Radhiyallaaho Tàalaa A`nho Yeh Bhee Farmaate Hain Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Yeh Bhee Irshaad Farmaayaa Ki Meree Ummat Main Se Aik Jamaa`t Hameshah Haq Par Rahegee Aour Woh Hameshah Apne Dushmanon Par Gaalib Honge Unhen Kisee Kee Iaàanat(Madad) Tarak Kar Dene Se Koi Nuqsaan Naheen Pahoonchegaa Yahaan Tak Qayaamat Aa Jaayegee.Yeh Hadees Shareef Saheeh Hai.

Aour Aaqaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Is Baat Ki Sakht Taakeed Farmaayee Hai Ki Sachchon Ki Jamaa`t Ke Saath Raho,

Ssaheeh Bukhaaree Shareef Main “Ahkaam Kaa Bayaan Main” Yeh Hadees-E-Motwaatir Hai.

Hadhrat Ibne A`bbaas Radhiyallaaho Tàalaa A`nhumaa Riwaayat Karte Hain Ki Nabee Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Irshaad Farmaayaa Ki Jis Ne (Musalmaanon) Ke Ameer Se Koi Aisee Cheez Dekhee Jo Usko Naa Pasand Ho To Oos Ko Chaahiye Ki Sabr Kare,Is Liye Ki Jo Shakhs Jamaa`t Se Aik Baalisht (Bhee) judaa Hotaa Hai Aour Mar Jaataa Hai To Woh Jaahiliyat Ki Mout Maraa.

Aour Sachche Imaan Waalon Kaa Jo Aik Giroh(Group) Har Dour Main Rahega Oos Kee Aik Khaas Nishaanee Aaqaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Aage Kee Hadees-E-Motwaatir Main Bataayee Hai,

Ssaheeh Bukhaaree Shareef Main “I`lm Kaa Bayaan” Main Hadhrat Hameed Bin A`bduRRahmaan Radhiyallaaho Tàalaa A`nhu Riwaayat Karte Hain Ki Main Ne Aik Martabah(Aik Baar) Hadhrat Ameer Muaàviyah Radhiyallaaho Tàalaa A`nhu Ko Khutbah Dete Hooye Soonaa Ki Main Ne Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ko Yeh Farmaate Hooye Soonaa Ki ALLAAH Tàalaa Jis Ke Saath Bhalaayee Karnaa Chaahtaa Hai Oos Ko Deen Ki Samajh Inaayat Farmaataa Hai Aour Main Ssallallaaho A`laihi Wa Aalihi Wa Sallam To Taqseem Karne Waalaa Hoon Aour Detaa To ALLAAH Taàlaa Hee Hai(Yaad Rakkho Ki)Yeh Ummat Hameshah Allaah Tàalaa Ke Hukm Par Qaayem Rahegee,Jo Shakhs Oon Kaa Mukhaalif Hogaa Oon Ko Nuqsaan Nah Pahunchaa Sakegaa,Yahaan Tak Kee Qayaamat Aa Jaaye.

Is Hadees-E-Motwaatir Main Pahle Yeh Bataayaa Gayaa Hai Ki ALLAAH Tàalaa Jis Ke Saath Bhalaayee Karnaa Chaahtaa Hai Oos Ko Deen Ki Samajh Inaayat Farmaataa Hai Aour Oos Ke Bàd Yeh Bataayaa Gayaa Hai Ki Allaah Tàalaa Detaa To Hai Lekin Oose Taqseem Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Farmaate Hain,Yàni Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam “Qasim” Hain.Is Hadees-E-Motwaatir Main Allaah Tabaarak Wa Tàalaa Kee Taraf Se Bande Ko “Deen Kee Samajh” Yàni “Hidaayat” Milne Jaisee A`zeemushshaan Nèmat Kaa Zikr Hai,To Is Kaa Matlab Yeh Hai Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Hidaayat Jaisee Nèmat Bhee Taqseem Farmaate Hain.Aour Oos Ke Bàd Is Hadees Shareef Main Yeh Bataayaa Gayaa Hai Ki Yeh Ummat-E-Mohàmmadiyah Qayaamat Tak Qaayem Rahegee.Ab Zaahir Hai Jo Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kee Baaton Kaa Inkaar Karegaa Woh To Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kaa Ummatee Hargiz Naheen Ho Saktaa.To Jo Giroh Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ko Allaah Tàalaa Kee A`taa Ko Taqseem Karne Waalaa Yàni Qaasim Maantaa Hai Wohee Giroh Is Hadees-E-Motwaatir Ke Mutaabiq “Haq”Par Hai, Aour Ssaheeh Mànon Main Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kaa Ummatee Hai.

Is Hadees Shareef Main Saaf Tour Par Yeh Faislah Kar Diyaa Gayaa Hai Ki Sachche Imaan Waalon Kaa Qayaamat Tak Jo Giroh Rahegaa Woh Is Baat Kaa A`qeedah Rakhegaa Ki Aaqaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Taqseem Farmaane Waale “Qaasim” Hain.Aour Is Hadees-E-Motwaatir Main Insaan Ke Liye Sab Se Zyaadah Zarooree Baat Ya`ni Deen Kee Samajh Kaa Zikr Hai,Jo Ki Allaah Tàalaa Detaa Hai Lekin Oos Samajh Ko Bhee Aaqaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Taqseem Farmaate Hain.

To Yeh Hadees-E-Motwaatir Yeh Faislah Farmaa Rhee Hai Ki Aaj Ke Zamaane Kaa Koi Bhee Insaan Agar Haq Aour Baatil Main Farq Karnaa Chaahtaa Hai To Yeh Dekhe Ki Ooper Kee Chaaron Ahaadees-E-Motwaatirah Ke Mutaabiq Kounsaa Giroh Hameshah Har Dour Mai Rahaa Hai Aour Aaqaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ko Taqseem Farmaane Waalaa“Qaasim” Maantaa Hai.

http://gschishty.blogspot.in/2013/05/blog-post_371.html

There is a Difference between a Believer and a Muslim

By Abdul Karimulla Shariff in SUNNI STUDENTS ORGANISATION (Files) · 

[49.14] The Arabs declare: 'We believe. ' Say: 'You do not', rather, say: 'we submit, ' because belief has not yet found its way into your hearts. If you obey Allah and His Messenger, He will not reduce a thing from of your deeds. Allah is the Forgiving and the Most Merciful

[49.15] The believers are those who believe in Allah and His Messenger and have not doubted, and who struggled in His Way with their possessions and themselves. Such are those who are truthful.

[49.16] Say: 'Would you teach Allah what your religion is, when Allah knows all that is in the heavens and the earth? ' Allah has knowledge of all things.

[49.17] They regard it as a favor to you that they have submitted! Say: 'Do not regard your submission as a favour to me, rather, it is Allah who bestows upon you a favour by guiding you to belief, if you are truthful. '

[49.18] Indeed, Allah knows the Unseen of the heavens and the earth, and Allah is the Seer of what you do. '

There is a Difference between a Believer and a Muslim

Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts,

The bedouins say: "We believe. '' Say: "You do not believe, but say, `We have submitted, ' for Faith has not yet entered your hearts. . . '' This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama` ah. This is also demonstrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet (Peace be upon him)  about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that ` Amir bin Sa` d bin Abi Waqqas said, "The Messenger of Allah gave (something to) some men and did not give one of them. Sa` d said, `O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and so, even though he is a believer. ' The Prophet (Peace be upon him) said,

Or say, a Muslim.  Sa`d repeated his statement thrice each time the Prophet (Peace be upon him) answered,

Or say, a Muslim.  The Prophet (Peace be upon him) then said,

I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire. '' This Hadith is recorded in the Two Sahihs. Therefore, the Prophet (Peace be upon him) made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn ` Abbas, Ibrahim An-Nakha` i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson,

Say: "You do not believe, but say `We are Muslims, ' for Faith has not yet entered your hearts. . . '' meaning, ` you have not yet achieved the reality of Faith. ' Allah the Exalted said, But if you obey Allah and His Messenger (Peace be upon him), He will not decrease anything in reward for your deeds. . .  ` He will not decrease any of your rewards, ' as Allah said;

We shall not decrease the reward of their deeds in anything.  (52:21) Allah said:

Verily, Allah is Oft -Forgiving, Most Merciful.  For those who repent and return to Him. Allah's statement ,

Only those are the believers, who have perfect Faith,

who have believed in Allah and His Messenger (Peace be upon him), and afterward doubt not  They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction,

but strive for the cause of Allah with their wealth and their lives meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure,

Those! They are the t ruthful. ) ` in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly! ' Allah said,

Say: "Will you inform Allah of your religion. . . '' ` will you inform Allah of what is in your hearts, '

while Allah knows all that is in the heavens and all that is on the earth,  Nothing in the heavens and earth, even the weight of a speck of dust , all that is bigger or smaller, ever escapes His observation,

and Allah is All-Aware of everything.  Allah said,

They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. . . '' meaning the bedouins who considered embracing Islam, following and supporting the Messenger (Peace be upon him) as a favor to him. Allah the Exalted refuted their false statement ,

Say: "Do not count your Islam as a favor to me. . . '' ` for the benefit of your Islam will only be yours, and this is a favor from Allah to you, '

Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.  ` in your claim that you are believers. ' The Prophet said to the Ansar on the day of the battle of Hunayn,

O Ansar! Have I not found you astray and Allah guided you through me Were you not divided and Allah united you around me Were you not poor and Allah gave you riches through me Whenever the Prophet (Peace be upon him) asked them any of these questions, they would reply, "Allah and His Messenger (Peace be upon him) have most favored us. '' Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn ` Abbas said, "Banu Asad came to the Messenger of Allah (Peace be upon him) and said, `O Allah's Messenger (Peace be upon him)! We embraced Islam, and before that , the Arabs fought against you, yet we did not fight against you. ' The Messenger of Allah (Peace be upon him) said,

Verily, they understand but little and the Shaytan speaks through their words.  This Ayah was later revealed,

They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. '' Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. ''''' Then Allah reminds that He has complete knowledge of all creations and that He sees them all;

Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.  This is the end of the Tafsir of Surat Al-Hujurat . Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protect ion from error.

Imam e azam Abu Hanifah (Radhi ALLAHu anhu ) and the Atheist.

By Shamsul Huda in SUNNI STUDENTS ORGANISATION (Files) · 

Imam e azam Abu Hanifah (Radhi ALLAHu anhu ) and the Atheist
This very beautiful Documents created by the one always master in every point of view She is Sayyedah Umme Sara~ · 
  
Long ago in the city of Baghdad, there was a Muslim empire. On one side of the River Tigris were the royal palaces and on the other side was the city. The Muslims were gathered in the Royal Palace when an athiest approached them. He said to them, ‘I don’t believe in God, there cannot be a God, you cannot hear Him or see Him, you’re wasting your time! Bring me your best debator and I will debate this issue with him.’

The best debator at the time was Imam Abu Hanifah Rahimullah. A messenger from amongst the Muslims was sent over the River Tigris to the city, where Abu Hanifah Rahimullah was, in order to tell him about the athiest who was awaiting him. On crossing the River Tigris, the messenger conveyed the message to Abu Hanifah Rahimullah saying, ‘Oh Abu Hanifah, an athiest is waiting for you, to debate you, please come!’ Abu Hanifah Rahimullah told the messenger that he would be on his way.

The messenger went over the River Tigris once again and to the Royal Palaces, where everyone including the athiest awaited the arrival of Abu Hanifah Rahimullah. It was sunset at the time and one hour had passed, but Abu Hanifah Rahimullah still hadn’t arrived. Another hour had passed, but still there was no sign of him. The Muslims started to become tense and worried about his late arrival. They did not want the athiest to think that they were too scared to debate him, yet they did not want to take up the challenge themselves as Abu Hanifah Rahimullah was the best of Debators from amongst the Muslims. Another hour passed, and suddenly the athiest started laughing and said, ‘ Your best debator is too scared! He knows he’s wrong, he is too frightened to come and debate with me. I gurantee he will not turn up today.’

The Muslims increased in apprehension and eventually it had passed midnight, and the athiest had a smile on his face. The clock ticked on, and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired about his lateness and remarked, ‘Oh Abu Hanifah, a messenger sent for you hours ago, and you arrive now, explain your lateness to us.’

Abu Hanifah Rahimullah apologises for his lateness and begins to explain, while the atheist listens to his story.

‘Once the messenger delivered the message to me, I began to make my way to the River Tigris, and on reaching the river bank I realised there was no boat, in order to cross the river. It was getting dark, and I looked around, there was no boat anywhere nor was there a navigator or a sailor in order for me to cross the river to get to the Royal Palaces. I continued to look around for a boat, as I did not want the athiest to think I was running away and did not want to debate with him.

I was standing on the river bank looking for a navigator or a boat when something caught my attention in the middle of the river. I looked forward, and to my amazement I saw planks of wood rising to the surface from the sea bed. I was shocked, amazed, I couldn’t believe what I saw seeing. Ready made planks of wood were rising up to the surface and joining together. They were all the same width and length, I was astounded at what I saw.

I continued to look into the middle of the river, and then I saw nails coming up from the sea floor. They positioned themselves onto the boat and held the planks together, without them being banged. I stood in amazement and thought to myself, ‘Oh Allah, how can this happen, planks of wood rising to the surface by itself, and then nails positioning themselves onto the boat without being banged?’ I could not understand what was happening before my eyes.’

The athiest meanwhile was listening with a smile on his face. Abu Hanifah Rahimullah continued, ‘I was still standing on the river bank watching these planks of wood join together with nails. I could see water seeping through the gaps in the wood, and suddenly I saw a sealant appear from the river and it began sealing the gaps without someone having poured it, again I thought, ‘Ya Allah, how is this possible, how can sealant appear and seal the gaps without someone having poured it, and nails appear without someone having banged them.’ I looked closer and I could see a boat forming before my eyes, I stood in amazement and was filled with shock. All of a sudden a sail appeared and I thought to myself, ‘How is this happening, a boat has appeared before my eyes by itself, planks of wood, nails, sealant and now a sail, but how can I use this boat in order to cross the river to the Royal Palaces?’ I stood staring in wonderment and suddenly the boat began to move. It came towards me against the current. It stood floating beside me while I was on the river bank, as if telling me to embark onto it. I went on the boat and yet again it began to move. There was no navigator or sailor on the boat, and the boat began to travel towards the direction of the royal palaces, without anyone having programmed it as to where to go. I could not understand what was happening, and how this boat had formed and was taking me to my destination against the flow of water. The boat eventually reached the other side of the River Tigris and I disembarked. I turned around and the boat had disappeared, and that is why I am late.’

At this moment, the athiest brust out laughing and remarked, ‘Oh Abu Hanifah, I heard that you were the best debator from amongst the Muslims, I heard that you were the wisest, the most knowledgable from amongst your people. From seeing you today, I can say that you show none of these qualities. You speak of a boat appearing from nowhere, without someone having built it. Nails positioning themselves without someone having banged them, sealant being poured without someone having poured it, and the boat taking you to your destination without a navigator against the tide, your taking childish, your talking ridiculous, I swear I do not believe a word of it!’

Abu Hanifah Rahimullah turned to the athiest and replied, ‘You don’t believe a word of it? You don't believe that nails can appear by themselves? You don't believe sealant can be poured by itself? You don't believe that a boat can move without a navigator, hence you don’t believe that a boat can appear without a boat maker?’

The athiest remarked defiantly, ‘Yes I don't believe a word of it!’

Abu Hanifah Rahimullah replied, ‘If you cannot believe that a boat came into being without a boat maker, than this is only a boat, how can you believe that the whole world, the universe, the stars, the oceans, and the planets came into being without a creator?

The athiest astonished at his reply got up and fled.

ALLAHu Akbar!!!

Belief of SaHaba (Ridwanullahi Ta’ala Alaihim Ajma’een) on Celebrating Mawlid Sharif

By Shamsul Huda in SUNNI STUDENTS ORGANISATION (Files) · 

Belief of SaHaba (Ridwanullahi Ta’ala Alaihim Ajma’een) on Celebrating Mawlid Sharif


..:: Sayings of Exalted Khulafa ar-Rashideen ::..

Shaykh al-Islam Imam Shahabuddin Ahmad Ibn Hajar al-Haytami al-Makki al-Shafi’i (radi Allahu anhu) in his distinguished book “An Ne’matul Kubra” quotes the blessed sayings of the Khulafa-e-Raashideen concerning Mawlad Shareef. Few of these narrations are being quoted below:

Hadrat Syyeduna Abu Bakr as-Siddique (radi Allahu anhu) says,

قال أبو بكر الصديق رضي الله عنه من أنفق درهما على قراءة مولد النبي صلى الله عليه وسلم كان رفيقي في الجنة“Which ever person spends one dirham on the birthday of the Holy Prophet (SallAllaho Alaihi Wa Sallam), He will be with me in Jannah.”

Hadrat Sayyeduna ‘Umar al-Farooq (radi Allahu anhu) says,

قال عمر رضي الله عنه من عظم مولد النبي صلى الله عليه وسلم فقد أحيا الإسلام“Whosoever has respected the Mawlad Shareef of the Holy Prophet (SallAllaho Alaihi Wa Sallam) it is as though he has revived the Deen.”

Hadrat Sayyeduna Uthman (radi Allahu anhu) says,

قال عثمان رضي الله عنه من أنفق درهما على قراءة مولد النبي صلى الله عليه وسلم فكأنما شهد غزوة بدر وحنين“Whosoever has spent one dirham on the Birthday of the Holy Prophet (SallAllaho Alaihi Wa Sallam), it is as though He was present in Ghazwa-e-Badr and Hunain.”

Hadrat Sayyiduna Ali al-MurtaDa (radi Allahu anhu) says that,

قال علي رضي الله عنه وكرم الله وجهه من عظم مولد النبي صلى الله عليه وسلم وكان سببا لقراءته لا يخرج من الدنيا إلا بالإيمان ويدخل الجنة بغير حساب“Whoso ever respects the Mawlid Sharif and is a means of motivating a Milad function, He will take from this world the gift of Imaan and He will enter Jannah without any questioning.”

(AnNe’matul Kubra Pages 7/8 – Published Istanbul-Turkey)

..:: What Do other SAHABA-E-KIRAM Believe? ::..

هاجرت إلى رسول الله صلى الله عليه وسلم فقدمت عليه منصرفه من تبوك، فأسلمت، فسمعت العباس بن عبد المطلب يقول: يا رسول الله إنى أريد أن أمتدحك، فقال رسول الله صلى الله عليه وسلم: قل، لا يفضض الله فاكAfter gaining victory and success in Ghazwa Tabook when Rasoolullah (Sallallaho Alaihi wa Sallam) arrived in Madinatul Munawwara, Hadrat Sayyiduna Abbas (radi Allahu anhu) requested permission of the Prophet (Sallallaho Alaihi wa Sallam) to read a few stanzas in his praise then Rahmate Alam (Sallallaho Alaihi wa Sallam) said, ” My dear Uncle! Go ahead. May Almighty Allah keep your mouth well.”

This is what al-`Abbas ibn `Abd al-Muttalib said:

من قبلها طبت في الظلال وفى مستودع حيث يخصف الورقثم هبطت البلاد لا بشر أنت ولا مضغة ولا علقبل نطفة تركب السفين وقد ألجم نسرا وأهله الغرقتنقل من صلب إلى رحم إذا مضى عالم بدا طبقوردت نارا لخليل مستترا في صلبه أنت كيف يحترقثم احتوى بيتك المهيمن خندف علياء تحتها النطقوأنت لما ولدت أشرقت الارض ونارت بنورك الافقفنحن في ذلك الضياء وفى النور وسبل الرشاد نخترق

… Before you came to this world,you were excellent in the shadows and in the repository (i.e. loins)in the time when they (Adam and Eve) covered themselves with leaves.Then you descended through the ages…When you were born, the earth shoneand your light illuminated the horizon.We travel in that illumination and in the light and in the paths of right guidance.”

Mullah Ali al-Qari in his ‘Sharh al-Shifa’ (1:364) says it is related by Abu Bakr al-Shafi`i and Tabarani, and cited by Ibn `Abd al-Barr and Ibn al-Qayyim respectively in ‘al-Isti`ab’ and ‘Huda Nabiyy Allah (Sallallaho Alaihi wa Sallam)’.

This has been stated in distinguished works of great Muhaditheen such as Imam Jalaluddeen Suyuti, Muhadith ibn Jauzi, Allamah Ibn Hajr, Allamah Halbi, Allamah Dahlaan Makki, Allamah Nibhaani, Allamah ibn Abdul Birr, Allamah Haakim, Allamah Ibn Kathir and Allamah Sharistaani (radi Allahu Anhumul Ajmaeen).

Ref:1. Kitaabul Wafa pg 35 vol 12. khasais ul kubra pg 97 vol 13. Insaanul Uyoon page 96 vol 14. Seeratun Nauwiya pg 375. Jawahirul Bihaar pg 406. Anwaarul Muhammadiyah pg 62-847. Hujjatulahi Alal Alameen pg 2228. Muwahibul Ladaniyah pg 239. Al Istiaab Mustadrik pg 327 vol 310. Albidaya Wan Nihaya pg 258 vol 211. Kitaabul Mallal wan Nahal pg 240 Vol 212. Majma’i Zawahid pg 217 vol 813. Talkheesul Mustadrik pg 327 vol 314. Subl al Huda war-Rishaad, Vol 5, Page 46915. Ibn-e-Kaseer’s Meelad-e-Mustafa, Pg 29-30, Published in Lahore 1958.

Sayyidatuna Aamina Radi ALLAHu Ta’ala Anha states,

ورأيت ثلاثة أعلام مضروبات علما في المشرق وعلما في المغرب وعلما على ظهر الكعبة فأخذني المخاض فولدت محمدا صلى الله عليه وسلم“I saw that three flags are sited, One in East, One in West and the third on roof of Ka’ba Shareef and Prophet’s Peace Be Uon Him birth took place.” (Khasaisul Kubra, Vol1, Pg 82, Published from Darul Kutub Ilmia – Berut)

Hadrat Hassan Bin Thaabit (Radi ALLAH Anho) said:

وأحسن منك لم تر قط عينيWa Ah’sanu Minka Lum taraqattu AieneeI haven’t seen the lovely personality like you

وأجمل منك لم تلد النساءWa Ajmalu Minka Lum Talidin Nisa’uAnd no mother have given birth to such a wonderful personality

خُلِقْتَ مبرءاً من كل عيبKhuliqta Mubarra’am Min Kulli Aie’binYou are created free from every fault

كأنك قد خُلِقْتَ كما تشاءKa’Annaka Qud Khuliqta Kama Tasha’uYou were created, as you wanted to be

And look what Sarkar Awarded him; Hadrat Aaisha (Radi ALLAH Anha) narrates that Holy Prophet (Peace Be Upon Him) built a pulpit for Hadrat Hassan (Radi ALLAH Anho) in Masjid-e-Nabawi Shareef, and Hadrat Hassan use to Recite Naats standing on that pulpit and also use to give answers to mushriqeen on behalf of Syyeduna Muhammadur Rasoolullah (Sallallaho Alaihi Wasallam). For this act of Hadrat Hassan, Holy Prophet (Sallallaho Alaihi Wasallam) said

إن روح القدس لا يزال يؤيدك ما نافحت عن الله ورسوله صلى الله عليه وسلم“Jibril al Ameen (RooH al Quds) assists Hassan while He recites and refutes mushrikeen on there accusations on ALLAH and His Prophet Peace and Blessings be upon Him”

1. Sunan al Kubra lil Bayhaqi, Vol 10, Page 2382. Al Mau’jam al Kabir lil Tibrani, Vol 4, Page 353. Musannaf Abi Shayba, Vol 6, Page 1734. Dalail al Nabuwwah, Vol 5, Page 755. SaHiH Muslim, Vol 16, Page 2266. Sunan Abi Dawood, Vol 14, Page 357

An Incident with Hadrat Burayda al-Aslami (radi Allahu anhu)

Beloved Prophet Peace Be Upon Him Migrated to Madinah Munawwarah, when he reached MoDa-e-Gameem near Madina; at that time Burayda Aslami along with 70 Horse riders of Qabeela Bani Saham came to Prophet Peace Be Upon Him to arrest him (Ma’aaz ALLAH) but because of Prophet’s blessed and wonderful personality, he got highly admire with the Prophet Peace be Upon Him and accepted Islam along with his group. Then he requested Prophet Peace Be Upon Him

لا تدخل المدینة الا ومعك لواء، فحل عمامة ثم شدھا في رمح ثم مشی بین یدیه صلی الله علیه وسلمPlease not enter Madinah Munawwarah until we have a Flag. So, he tied his Turban on his arc and entered in Madinah Munawwarah with Prophet Sallallaho Alaihi Wasallam carrying that FLAG. (Wafa-ul-Wafa, Vol1, Pg 243, published from Dar aHya’at Tarasal Arabi – Berut)

Hadrat Sayyeduna Hasan Basri (radi Allahu anhu) said,

قال حسن البصري رضي الله تعالی عنه وددت لو کان لی مثل جبل احد ذھبا فانفقته علی قراءۃ مولد النبي صلی الله علیه وسلم“I would like have gold equivalent to the Mountain of Uhud so that I should be able to spend it on the Milad Shareef of the Holy Prophet (SallAllaho Alaihi Wa Sallam).” (Ne’matul Kubra Page 6, Published Istanbul – Turkey)

Permissibility of seeking blessings from relics [tabarruk] of the righteous people and Prophet [sall allahu alayhi wa sallam]

Imam Muslim relates in his Sahih, in the first chapter of the book of clothing, that Hadrat Asma' bint Abi Bakr [radi allahu anha] said:

"Here is the cloak [jubba] of the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam]...[which] was with 'A'isha [radi allahu anha] until she died, then I got possession of it. The Messenger of Allah [sall allahu alayhi wa aalihi wa sallam] used to wear it, and we washed it for the sick so that they could seek cure thereby."

Imam al-Nawawi comments in Sharh Sahih Muslim [Book 37 Chapter 2 S 10]: "In this hadith is a proof that it is recommented to seek blessings through the relics of the righteous and their clothes [wa-fi hadha al-hadithihi dalilin 'ala istihbabi al-tabarruki bi-athar al-salihina wa-thiyabihim]."

This verdict puts to rest the possible claim that, on the basis of the above reports, such veneration applies only to the Prophet [sall allahu alayhi wa aalihi wa sallam]. This would be contrary to the rules of Islamic Principles [usul] and probably none claims it except the uneducated.

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THE COMPANIONS SOUGHT BLESSINGS FROM THE SHOES OF THE MESSENGER OF ALLAH [sall allahu alayhi wa aalihi wa sahbihi wa sallam]

Imam al-Bukhari and Imam At-Tirmidhi [in al-Shama'il] narrate that 'Isa ibn Tahran said:

'Anas ibn Malik [radi allahi anhi] brought out to us a pair of smooth leather shoes with straps. Later, Thabit al-Banani told me that Anas had told him the shoes had belonged to the Messenger of Allah [sall allahu alayhi wa sallam]. So Anas ibn Malik kept the shoes of the Messenger [sall allahu alayhi wa sallam] for their blessings, and showed them to his guests in order to share with them the honour of these blessings.

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THE FOLLOWERS WOULD SEEK BLESSINGS FROM THE HANDS OF THE COMPANIONS THAT HAD TOUCHED THE PROPHET'S [sall allahu alayhi wa aalihi wa sallams] HAND

Imam Ahmad narrated in his Musnad that;

Thabit ibn al-Banani said to Hadrat Anas ibn Malik [radi allahu anhu]: 'O Anas, did you touch the hand of the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam] with your hand?' Anas said yes. Thabit said: 'Let me kiss it then.' So he kissed his hand because it had touched the hand of the Prophet [sall allahu alayhi wa aalihi wa sallam].

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THE COMPANIONS SOUGHT BLESSINGS AND CURES FROM THE CLOTHS OF THE MESSENGER OF ALLAH [sall allahu alayhi wa aalihi wa sallam]

Muslim narrates that 'Abdullah, the freed slave of Asma' bint Abi Bakr [radi allahu anha] said:

'One day, Asma' brought out for us a jubbah decorated with a pattern and hemlines, its collar and cuffs lined with brocade, and said: "This is the jubbah of the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam], which was in the keeping of Hadrat A'isha, and when she [radi allahu anha] passed away I took it. The Prophet [sall allahu alayhi wa aalihi wa sallam] used to wear it, and now we wash it to treat the sick,"'
....................................................................
Imam Nawawi commented on this hadith (Sharh Muslim: Book 37, Ch. 2), saying: "wa fi hadha-l hadith daleel 'ala istihbab at-tabarruk bi-Athar as-Saliheen wa Thiyabihim", meaning in English: In this hadith, there is proof/evidence of the desirability of seeking blessings through the relics of the righteous people and their clothes."

FOLLOWING OF FOUR IMAMS RIDHWAANULLAAHI A`LAIHIM AJMAÈEN OF FIQH

By Shamsul Huda in SUNNI STUDENTS ORGANISATION (Files) · 

FOLLOWING OF FOUR IMAMS OF FIQH

Taqleed can be defined as the acceptance of a Mujtahid’s‘ statements (Fatwa, without knowing his references (evidences).
[Tazeeb, by Imam-Nawai and Irshaad-ul-Fahool by Qadhi Shawkani].

There is a consensus amongst the majority of Muslims that we should follow the four major Imams in matters of Shari’ah. Such as:

· Those matters in which there is no direct, single and clear meaning in sources of Shari’ah.

· When there exists a difference of opinion between the Sahabah upon an issue, the Imams have tried to show the similarities in them.

We only observe Taqleed in matters of fiqh, not in our Aqeedah. The unity of Allah, the finality of the Prophet Muhammad (May Allah bless him and grant him peace) and the Day of Judgement etc – are matters of Aqeedah so they are not concerned with Taqleed.

Some say that it is a form of shirk (polytheism) to observe Taqleed of anyone apart from Allah. In particular, to follow only one Imam is a bid’ah. They say that the evidence from all the Imams should be read and weighed in order that only those verdicts based upon strong evidence can be accepted and weak ones rejected.

The view of the Ahl-us-sunnah wa’l Jamaa is that it is impossible for an ordinary Muslim to go directly to the Qur’an and Sunnah and extract religious laws. This is due to the fact that these sources of knowledge contain many matters which are unclear - thus requiring research into many other sources along with the application of rules which assist in understanding the matter under study. In order to do this, a person needs to possess both a deep and broad knowledge of Islam. Which is both impractical and not incumbent upon each and every Muslim. Allah does not expect all Muslims to become scholars, instead, He orders them to refer to those who have knowledge. Consider the following
verse.

And ask those who recall, if you know not. (Surah 16:43)

and in Surah Nisa :

If they had referred it to the messenger and to those of authority among them, then those of them whose tasks it is to find it out would have known the matter, (4:83).

For those who have the necessary pre-requisites, such as being a master of Uloom-ul-Qur’an, master of Ahadith and their principles, Aqaa’id, fiqh principles, Tafsir and its principles, and al-jarhu wa’ ta’deel (the science of Hadith narrators). They are allowed to take ahkaam from the Shari’ah. Such a person can be called a Mujtahid. However, many great scholars who were qualified to perform Ijtihad, followed Imams. For example, Qadi Abu Yusuf, Imam Muhammad and Imam Zufar were able to perform Ijtihad but followed the opinionof Abu Hanifah,

There are many categories of Hadith such as Mutawaatir, authentic, none authentic, weak and those which are fabricated. Some are Mansookh which means that certain matters were at first permissible but later made impermissible, for instance talking during the Salaah during the early period of Islam was permissiblebut later on made unlawful. This is why Taqleed is a necessity – the scholars have taken all the above into consideration before issuing their verdict.

Rejectors of Taqleed
Those who tried to reject Taqleed like Hafidhhh Ibn Taymiyyah were unsuccessful. He was however not a Muqallid like the ordinary people. However, his works of literature contain influences from the Hambali school of thought. He always preferred his Fatwas to Imam Ahmad’s. His followers also claim that they are not Muqallid to anyone and Taqleed is Bid’ah. But, they always offer Taqleed of Hafidhh Ibn Taymiyyah and quote Fatwas from his books.

The following is one such example :

Shaykh bin Baaz (the late popular government scholar of Saudi Arabia) wrote one Fatwa against Milad-un-Nabi and another against travelling to the grave of the Prophet (May Allah bless him and grant him peace). He wrote that it is impermissible to celebrate the Milad, as Hafidhh Ibn Taymiyyah’s research had stated that this was Bid’ah. Likewise, he stated that to visit the Prophet (May Allah bless him and grant him peace) grave impermissible because this was the opinion of Hafidhh Ibn Taymiyyah.
[Milaad un Nabi and Ziyarat Roza Shareef, by Shaykh Bin Baz].

We can see how Shaykh bin Baaz is blindly depending upon Hafidhh Ibn Taymiyyah’s research as The Shaykh also (performs) Taqleed to scholars such as, Hafidhh Ibn Qayam, Hafidhh Ibn Kathir, Ibn-ul-Hadi, Shawkani and Albaani.

This is quite astonishing! These people follow their Imams but still claim that they are not blind followers and call the followers of the four Imams, blind followers! In reality, everyone does Taqleed in one way another. Some follow Imam Abu Hanifahh, some follow Hafidhh Ibn Taymiyyah. Furthermore, when they are told that a Hadith is weak, authentic or fabricated, they accept this, without researching it themselves. Cosequently, they blindly follow Imam Bukhari, Ibn Abi-Hatim, Hafidhh Mizayy, Hafidhh Asqalani, Hafidhh Dhahbi, and Hafidhh Maqdasi. The fact is that these people do not conduct their own research, but ‘blindly’ follow the research of their Scholars.

When rejecters of Taqleed label a hadith as being authentic, weak or fabricated, they actually imitate scholars of hadith who have previously categorised Ahadith into the above groups. Also, the technical terms used by the classical scholars to describe the different Ahadith, such as, mursal, mu’dhal, shad, muallal, azeez, and ghareeb, are not mentioned in the Qur’an or Sunnah. To utilise these terms is also a form of Taqleed. Simmilarly, to accept principles of hadith and Tafsir and also to interpret the Qur’an and Sunnah in the light of these principles is to follow the imams who have developed these sciences. People who do not follow Imams should find out the strength of a hadith directly without referring to any Imam. They should also find new terms to describe the hadith, like mursal, shaaz etc. They should invent their own principles of Hadith and Tafsir and then study the Qur’an and sunnah in the light of these new principles. Only then can they save themselves from shirk and bid’ah.

Doubts raised by the objectors of Taqleed
Those who oppose Taqleed argue that there is no need to follow one particular Imam conduct their own personal research, in the hope that they will find an Imam that has the best opinion. If they think that a particular opinion is wrong they will try and find another until such a time that they follow aspects from all the four Imams. We say that this is not possible because the Imams have already performed thorough research into the Islamic sources and have utilised their own principles to determine the best opinions. Thus, you have to follow one Imams principle. Otherwise, you are using your own principles that are most likely to be that of your desires, such as that which is easy to perform.

Here are some examples: Imam Shafi’ee is of the opinion that if you touch a woman your wudu breaks. Whereas, Imam Abu Hanifah says that this action does not break the wudu. Furthermore, Imam Shafi’ee does not accept the Mursal Hadith unlike Imam Abu Hanifah. If there exists two Hadith, one explaining the Prophet’s (May Allah bless him and grant him peace) words and the other explains the Prophet’s (May Allah bless him and grant him peace) practice, Imam Abu Hanifah accepts the words to have more authority. Whereas, Imam Shafi’ee says that the practices have more authority. From these examples we know that we cannot follow two Imams. So, how can we follow four or more Imams at one time?

Hafidhh Ibn Taymiyyah says that when a person begins to follow one particular Imam without any valid Islamic reason he begins to follow another Imam, he is actually following his own wishes and not the other Imam and this is Haraam. The great scholars have strongly discouraged for a person to sometimes follow the fiqh of Shafi’ee and at ather times the fiqh of Abu Hanifah.
[Fatwa Ibn Taymiyyah, Volume 20, Chapter of Taqleed]

From Hafidhh Ibn Taymiyah’ Fatwa we have understood at one time we should follow one Imam and Taqleed is a necessity.


Some Objections
When the four Imams have not asked ud to follow them, why do we follow them?

When there is no hadith that recommends, following the four Imams. Why do we follow them?

We recite the Holy Qur’an in the manner of the seven Qurraa’. They didn’t say “follow us!” nor did the Ahdith say we should follow them. Did the Prophet (May Allah bless him and grant him peace) say only follow Bukhari and Muslim? Did the blessed Prophet (May Allah bless him and grant him peace) say that Bukhari is the most authentic source after the Holy Qur’an?

What the four Imams meant by saying do not follow us, is, “Do not follow our sayings” We do not follow their sayings but follow the Fatwas they gave after exerting great effort in research from the Qur’an and Sunnah. By saying this they encourage us to follow their deductions, which are guaranteed to be from the Qur’an and Sunnah. Even Imam Muslim and Bukhari did not ask us to follow them. They never told us to accept only the Ahadith written in their books.

Were there four Imams present at the time of the sahaba?
The four Imams of Ahl-us-Sunnah-wa- Jamm’at were not present at the time of the sahaba, the first generation. Just as Bukhari and Muslim were also not present. However, at that early period of Islam, there were those who possessed great knowledge of Islam and could therefore be referred to as scholars or Imams. Many Muslims would resort to them for advice and guidance in Islamic aspects. The foremost scholars at that time were four in number as explained below. They are however, included in the first 3 generations and were people from among the best generations. The Prophet (May Allah bless Him and grant him peace) said, “My generation is the best, then the next, then the next….”

Hafidhh Ibn Qayyim writes that there were four Imams in the time of the Sahaba, “In Makkah there was Abdullah Ibn Abbas, in Madina there was Zaid Ibn Thabit, in Basra there was Anas Bin Malik and in Kufa there was Abdullah Bin Musood. After they Passed away amongst the Tabe'een were four Imams. Again these were famous, in Madina there was Sa’eed Bin Musayb, in Makkah there was Ata Bin Rab'a, in Yamen there was Ta'oos, and in Kufah there was Ibrahim. There were many other Imams but these were the most famous at that time”.
[Alaam-ul-Muwaqqieen, page 10, by Hafidhh Ibn Qayyim].

It is clear that before the four Imams of the Ahl as-Sunnah-wa’l Jam’a, there also existed Imams in the days of the sahabah, who were also a source of religious advice. The details of those Fatwas are written in Kitab Musanif Abdur Razaq and Mussanif Ibn Abi Shaibah.

Hafidhh Ibn Qayyim says that there were many sahaba at the time but mainly Zaid Bin Thabit, Anas Bin Malik, Abdullah Bin Musood, and Abdullah Bin Abbas were the most famous and they used to give a lot of Fatwas.
[Alaam-ul-Mowaqieen, chap On Qay’aas by Hafidhh Ibn Qayyim].

It is the same with the four Imams of the Orthodox Madhabs; Imam Abu Hanifah, Imam Malik, Imam Shafi’i, and Imam Ahmad. During their time there were many Muhadditheen and Scholars, but people would come to these four Imams as they were the most famous of their time due to their extensive knowledge and reliability.

The four Imams had differences amongst themselves, so why do we still follow them?
Even Imam Bukhari and Imam Muslim had differences between themselves. Imam Muslim in his Book; Muslim, in the first part, has criticised Imam Bukhari. There also existed many differences amongst the sahaba. So does this imply that we should not follow any of the sahaba or Muslim or Bukhari as they had differences amongst them?


Why don’t we follow the Ahadith in Bukhari and Muslim, and ignore the Imams?
1) If we should ignore the Imams and depend only upon Muslim and Bukhari, why did both these great Imams follow Imam Shafe’ee?

Imam Ibn Atheer has written that Imam Bukhari and Imam Muslim were Shafe’ees
[Jamee’ul-usool, biographies of Imam Bukhari and Imam Muslim, by Ibn Atheer].

Tajaddin as Subki, has mentioned Imam Bukhari’s name in the list of Scholars belonging to the Shahf’ee School.
[Tabaka Al-Sah'fee by Imam Subkee].

Nawaab Siddeeq Hasan Khan has also mentioned Imam Bukhari in the list of Shafe’ee scholars. [Abjad-ul-Uloom By Nawaab Siddeeq Hasan Khan].

When the Muslim and Bukhari was not enough for them so how can it be enough for ordinary Muslims!

2) Imam Bukhari and Imam Muslim did not gather all the authentic Ahadith in Bukhari and Muslim. Many authentic Ahadith have been left out.

Imam Bukhari said: I have left many authentic Ahadith out of Bukhari as the book would have been too large. [Muqadamah Fathul Bari, page 9 by Hafidhh Asqalani].

Hafidhh Ibn Kathir says that neither Imam Bukhari and Imam Muslim gathered all the authentic Ahadith. Some of the left out narrations are present in Tirmizee, Ibn Majah, Nasa’i and, Abu-Dawood. Furthermore, Imam Bukhari himself said that he knew of more than two hundred thousand Ahadith that are Musnad.
[Uloom-Ahadith and Tareekh Ibn Kathir, biography of Imam Bukhari].

3) Bukhari and Muslim are not easy books to follow as Hafidhh Asqalani wrote 17 volumes of commentary on Bukhari and Imam Ay’nee wrote 25 volumes on Bukhari. Imam Nawawi wrote a commentary on Muslim. Yet there were some hadith which these great scholars of Islam could not understand. So how can we encourage ordinary Muslims to pickup Muslim and Bukhari and start following them?

4) We should not follow only Bukhari and Muslim otherwise we would become blind followers of Muslim and Bukhari and ignore the hundreds of books of hadith which were written before Imam Muslim and Imam Bukhari were even born!

5) If it is essential to follow only Imam Bukhari or Muslim, then why did Imam Bukhari, himself not follow his own Ahadith narrations? For example:

(a) Hafidhh Asqalani and Imam Ibn Kathir write that Imam Bukhari prayed that

Allah Almighty should take his life, during the period when he was being persecuted by people. (Tahdeeb Al Tahdeeb and Tareekh Ibn Khathir, by Hafidhh Asqalani and Hafidhh Ibn Kathir, Biography of Imam Bukhari).

When, Imam Bukhari also states a hadith that the Prophet (May Allah bless him and grant Him peace) said that a Muslim should never ask Allah to take his life
[Bukhari, Al Marda]

(b) Imam Bukhari was known to complete the entire recitation of the Qur’an in one night during the month of Ramadhan. This opposes the hadith narration's which he collected himself that mentions that the Qur’an should be completed within 5 to 7 days.
[Bukhari, “Fadaa’il Qur’an”].


Did not the four Imams say “If you find an authentic hadith which goes against what we say, accept the hadith and ignore us”?
It is correct that if an Imam says something, which opposes an authentic hadith, then we should reject his sayings and follow the hadith. But what exactly does an ‘authentic hadith’ mean? Is an authentic hadith that which is written in Bukhari or Muslim? Or is it a hadith, which fulfils the criterion of being an authentic hadith? Or is an authentic hadith that which has been called authentic by the scholars of Ahadith?

If we believe that authentic Ahadith are those only to be found in Bukhari and Muslim, then we would just be blind followers of Imams Bukhari and Muslim. If we say that authentic hadith are those which fulfil the requirements laid down by hadith principles, then we would just be blindly following those scholars who have written down these principles? Also, if we say that authentic Ahadith are those which were claimed to be authentic by Muhaditheen, we would simply be following them “blindly.”

It can be concluded, that if we took any of the above opinions we would still be following someone.

Hafidhh Ibn Taymiyyah writes that there has never been anyone from among the Imams who has deliberately opposed the sunnah. When we find a statement from an Imam which goes against the sunnah, the hadith in question does not fulfil the requirements of authentication of that Imam. This each Imam has their own sets of rules which determine if a hadith is authentic or weak so what may be an authentic hadith to one Imam may not be recognised as authentic by another
[Rafu’l malaam, pages 15-16, by Hafidhh Ibn Taymiyyah].

An example can be given by looking at the Ahadith, which Abu Hanifahh received from his teachers who were the sahaba of the Prophet [May Allah bless him and grant Him peace] and their students (Tabi’een) (May Allah bless them and grant them peace). As these Ahadith reached Abu Hanifahh through direct narration from the sahabah and their students, no question can be raised as to their authenticity. But when these same hadith reached scholars of later generations the chains of narrators could contain some unreliability. If someone studies a hadith whose narrator is unreliable, and then says that a fatwa of Abu Hanifahhs that is based upon this hadith, is contrary to the sunnah, it would be unfair.

Secondly, whatever the four Imams have said was final. Throughout their lives, the Imams have changed their opinions as they received further information. Also after their deaths, their students would check their respective Imam’s work and modify their opinions to accommodate the new information. Their students, and so on also repeated this again. This structure is known as a school of fiqh (madhhab).

If a fatwa given by a certain school appears to contradict a narration in Bukhari or Muslim, it does not mean that it is against the sunnah as they are following other authentic Ahadith, and therefore, not opposing the sunnah.

Two examples of following blindly
(1) Shaykh Albani writes that the hadith, which is attributed to our Prophet and that states Isa and Imam Mehdi [May Allah bless them and grant them peace] are the same person is completely untrue.

Although Imam Ibn Maajah, Imam Hakim, Imam Abdul Burr and other scholars of Islam have quoted the above hadith in their books. The reason this narration is false is because both Imam Ibn Hajar and Imam Bhaihaqi write that the narrator is Muhammad bin Khalid, who is unknown. Furthermore, Imam Dahabi also considers this hadith to be false. Imam Sagani said that this hadith is fabricated, Imam Sayuti said that the people have fabricated this hadith. Imam Qurtubi considers this hadith to be weak.
[Silsala Ahadith Da’eefa, Hadith no, 77 by Nasir Uddin Albani].

It can be observed from the above how Shaykh Albani takes the opinions of an aforementioned Imam as evidence. Moreover, if Imam Dahabi says this hadith is untrue then Albani says likewise. If Qadi Shawkani says this hadith is fabricated then Albani also says it is fabricated. What one can say about this reserarch, is Albani following Qur’an, Sunnah or the Imams?

If one reads Shaykh Albani’s books it can be observed that Albani is always following Imams. If Albani cannot avoid Taqleed then a simple muslim would definitely need to follow an Imam.

When Albani follows Imams such as, Ibn Taymiyyah, Ibn Kathir, Shawkani, Dhahabi, Asqalani, or Ibn Abi-hatim he is considered a great scholar and a knowledgeable person. Moreover, when someone else follows Imam Abu Hanifah, or any of the other three Imams then they are considered to be ignorant innovators. Therefore, having observed the above, evidence one has to draw a conclusion that people have one set of rules for one set of people and another set of rules for other people.

(2) Shaykh Albani writes that Imam Darmi wrote that there was a great famine in Madinah, the people went to Aisha (Radiall hu anha) to seek guidance. She said to them to go and make a ventilation (a hole) in the roof where our Prophet (May Allah bless him and grant him peace) was buried, when they had done this it started to rain. There was a good harvest and the camels fattened, people named that year as a ‘fruitful year’. This narration is false because one of the narrators is weak, who is Sa’eed bin Zaaid. Imam Ibn Hajar says that this narration is not authentic. Imam Dahbi says Sa’eed’s narration is weak, Imam Saadie says that Sa’eed is unreliable, Imam Nasai says Sa’eed is weak in knowledge, but Imam Ahmed says that Sa’eed is acceptable and the other narrator of this narration is Muhammad Bin Fadaal, who is known to be authentic. However, during the later stages of his life he suffered memory lapse. We do not know whether Imam Darmei took this narration from Imam Muhammad, before or after he started to suffer from memory lapse, therefore we cannot accept this narration as evidence and Hafidhh Ibn Taymiyyah has refused to accept the above narration. He writes in his book Al-rad Al- Bakarie that the ventilation in the room of our Prophet (May Allah bless him and grant him peace) was not present in the lifetime of Aysha (Radiall hu anha). The ventilation came into existence during the time of Khalifah-Walid bin Abdul Malik, hence the above narration is false.

Aisha (Radiall hu anhu) told the people to make ventilation, was her personal option and this is not acceptable.
[at Tawasul,l page no 162 by Nasir aDin Albani].

In the above research it can be seen how Albani is again relying upon Imams and in particular how he is blindly following Hafidhh ibn Taymiyyah. Now we can ask those people who falsely accuse us of following Imam Abu Hanifah and Imam Shafi’ee. We ask them why Shaykh Albani is only following Imam Dahahbi, Imam Asqalani, Hafidhh ibn Tayymiah and Shawkani therefore it can be said that if it is acceptable for Albani to follow Imams then why is it wrong for anyone else to follow Imams.

Let us examine Albani’s research regarding the above four points relating to the narration of Imam Darmi.

The first response to Albani’s research is that he has only quoted the opinion of those scholars who considered Sa’eed bin Zahid to be unreliable. The reason he has chosen to do this is because if he had mentioned the scholars who had praised Sa’eed bin Zahid, then he would have to accept their narrations. This opposed his (Albani) and his Imams (Ibn Taymiah’s) opinion. Let us consider the other opinions of scholars about Sa’eed bin Zahid.

Imam Bukhari mentions that Sa’eed bin Zahid was truthful and a learned man of Hadith.
[Tarik al Kabeer by Imam Bukhari (Biography of Sa’eed bin Zahid].

Hafidhh Ibn Taymiyya and Ibn Kathir both agree that Imam Bukhari was the one person in the world who knew hadith, texts and narrations better than anyone else.

[Fathawah Ibn Taymiyyah, vol.3, page 200, also Tareekh Ibn Kathir, biography of Imam Bukhari by Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir].

Imam Ibn Abe Hatam says Imam Abu-Zohrah said Sa’eed bin Zahid is a reliable person.
[Jarhoo wa’ taadil, by Ibn Hatam, biography of Sa’eed bin Zahid].

Hafidhh Asqalani writes that Yahya bin Mu’een said that Sa’eed bin Zahid was a reliable peson. Also, Imam Ajali, Imam Abu-Zahrah say that he was reliable. Imam Nabaan bin hilal says Sa’eed bin Zahid was a master of hadith. But Imam Dar Qutn says that Sa’eed bin Zahid was weak
[Tahdeeb al Tahdeeb, by Hafidhh Ibn Hajar Asqualani, biography of Sa’eed bin Zahid].

We are surprised as to why Albani has chosen to discard the opinion of the fact that the forementioned scholars regarding the reliability of Sa’eed bin Zahid. It may have been due to if Albani recognised the authenticity of Sa’eed bin Zahid by Imam Bukhari and Yahya bin Mu’een, he would have no choice but to accept Sa’eed bin Zahid as a reliable narrator and hence the hadith, remembering that the two Imams (Ibn Taymiyyah and Ibn Kathir) have said that Imam Bukhari is the most learned person of hadith in the world.

The second objection of Albani regarding this narration is that Muhammad bin Fadaal, the narrator of this hadith suffered from memory lapse at later stages of his life .We do not know whether Imam darmi took this narration from Muhammad bin Fadal before or after he started to suffer from memory lapse, therefore we do not accept this narration.

The answer to the above objection is that Muhammad bin Fadaal was a teacher of both Imam Bukhari and Imam Muslim. Imam Bukhari took narrations from him. We have a reliable opinion that Imam Bukhari took the narration from Muhammad bin Fadaal before he started to suffer from memory lapse. Furthermore, Imam Daarmi, like Imam Bukhari, was a learned scholar of hadith and was able to understand and judge when to accept a hadith from a narrator.

Albani’s objection can only be valid if we can establish that Imam Daarmi had a habit of taking hadith from narrators that were suffering from memory problems. There is no proof to suggest this.

If Albani insists upon the idea that Imam Daarmi took the narration from Muhammad bin Fadaal, that is, after he started to suffer from memory lapse, then someone else may say that Imam Bukhari also accepted narrations from Muhammad bin Fadaal after he started to suffer from memory lapse as it cannot be established from historical data as to precisely when he started to suffer from memory lapse.

Hafidhh Asqalani has written in his preface to Fathal Bari that Imam Bukhari took narrations from Muhmmad bin Fadaal before he started to suffer from memory lapse. However Hafidhh Ibn Hajaar did not state the period in which Muhammad bin Fadaal started to suffer from memory lapse or to the fact how he knew that Imam Bukhari took narration from Muhammad bin Fadaal before he started to suffer from memory lapse. We are therefore puzzled as to how Albani has established his suspicion on Imam Daarmi regarding this narration. Likewise, others may be suspicious about Imam Bukhari.

(3) The third objection of Albani regarding this narration is that During the rule of Walid bin Malik, the room of A’isha where our Prophet (May Allah bless him and grant him peace) is buried was rebuiltt with a ventilator in the room. From this it can be seen that the ventilator was not made by the order of A’isha, Therefore, the narration that states that A’isha gave the order for ventilator is false.

However, when Walid bin Malik rebuilt A’isha’s room, the ventilator was made again .So we cannot be certain that the ventilation was in existence before rebuilding of the room.

Imam Ibn Jareer Altabree and Hafidhh bin Kathir write in their Tareekh that during Walid bin Malik’s

Governmental period, that the mosque of the Prophet (May Allah bless him and grant him peace) was enlarged and during this extension, Aisha’s room (where our Prophet is buried) was enclosed in the Mosque. But they do not mention anything about a ventilator. Therefore, how can it be said that narration regarding a ventilator is not authentic?

Shaykh Albani says Hafidhh ibn Tamiyyah never accepted this narration. However, Hafidhh ibn Tamiyyah has accepted this narration elsewhere.

Hafidhh Ibn Taymiyyah writes during A’isha’s time there was a famine in Madina and she opened the roof of her room (where our Prophet is buried) this was done because rain is blessing of Allah and it would therefore fall upon our Prophet (May Allah bless him and grant him peace) grave. (Iqtida Al-Serat Al-Mustakeem, page 338 by Hafidhh Ibn Taymiyyah).

If this narration was not true then Hafidhh Ibn Tahmiah would have rejected it. But he has not rejected it hence it is acceptable.

(4) Albani says that this was A’isha’s personal opinion.

This can be answered by the following fact that the Sahaba were alive and they did not object to what A’isha did. Therefore she and the sahaba were in agreement. This is evidence for the entire Muslim ummah. Except Albani.

In conclusion we can say that if Albani needs to fallow Imam Dahahbi, Imam Asqalani, Imam Abu Hatam, Imam Ibn Adee, Hafidhh Mizeeh Ibn Taymiyya and Shawkani. Therefore ordinary Muslims also need to follow Imams i.e Imam Abu Hanifahh, Imam Malik ,Imam Shafi and Imam Ahmed.

Secondly Albani research is unreliable because he has chosen to ignore opinions which he disagrees with.

An interesting event that helped the Author!
Once a young man came to me and asked me why I did not follow Bukhari and Muslim only, he then told me to only follow them, rather than any Imam and not to be an innovator.

I answered him by showing him two Ahadith, and asked him to tell me what he understood by them? One narration was from Bukhari and the other was from Muslim. The young man was determined to prove that his interpretation was better than Imam Abu-Hanifah, and Imam Malik, because in their time there was no computer to compile a database of Ahadith.

The two Ahadith’s were:

1) Imam Bukhari says that Amar Bin Maymoon said that I saw a monkey who had just capulated with another monkey, and the other monkeys were stoning them, so I also started to throw stones at them. [Bukhari, chapter ‘Ayyamul-Jaheeliyeh’ by Imam Bukhari].

2) Anas (Radiall hu anhu) says: The Prophet (May Allah bless him and grant him peace) told Ali (Radiall hu anhu) to go and execute a Muslim man who was accused by the people of committing adultery with a slave girl. When Ali (Radiall hu anhu) found him he was bathing in a lake. He then called to him, when he came out of the lake he had no clothes on. Ali (Radiall hu anhu) saw that this person could not commit adultery as he was an eunuchap Ali (Radiall hu anhu) then let him go. (Muslim Shareef, chapter ‘Tawbah’).

His answer was:

It is clear from this narration of Bukhari that animals should be married according to Islam, and if they commit adultery, they should be punished like humans to make their lives more civilized. Also, from the second hadith, if someone is accused of committing adultery with a woman, he should be killed, but before killing him it should be checked whether he is a eunuch or not.

This is one example of the ijtihaad made by people who encourage others to pick up Muslim and Bukhari and ignore the Imams.

Courtesy - Aalahazrat.net.