Shaikh Muhammad bin Abdul Wahhaab and the Ahlul Hadeeth – al-Allaamah Ehsaan Elaahee Zaheer
7 f 07 at 2:04 am (Aqeedah, Groups and sects, In Defense of Ahlul Hadeeth)
I’tiqaad A’imah al-Hadeeth – Part 1- by Imaam Abu Bakr al-Ismaa’eeli
30 f 07 at 8:36 pm (Aqeedah, In Defense of Ahlul Hadeeth)
Answering the Rabid Soofee G F Haddad
11 f 07 at 10:37 am (Answers, Aqeedah, Groups and sects, In Defense of Ahlul Hadeeth)
Ahlul Hadeeth – An Attributive Name and Consensus By Shaikh Zubair Alee Za’ee
20 f 07 at 1:04 am (Answers, In Defense of Ahlul Hadeeth, Manhaj)
The Opinion of the hanafee scholars Regarding Ahlul Hadeeth- Imaam Sayyid Badee ud deen Shah ar-Raashidee as-Sindhee
19 f 07 at 1:15 am (Groups and sects, In Defense of Ahlul Hadeeth)
Lifting the blame from the Imaams series part 16 – Yazeed ibn Mu’awiyyah part-2
9 f 07 at 11:56 pm (In Defense of Ahlul Hadeeth)
Raful al-Laa’imah Aanil Ai’mah Series- Part 16
In Defence of Yazeed ibn Mu’awiyyah
(Rahimahullah)
Part 2
Compiled
Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari
What follows is a list of some of the scholars who held various opinions about Yazeed ibn Mua’wiyyah.
1. Imaam Muhammad Ghazzalee (d.505H)
Imaam Muhammad Gazzalee said he was a muslim with a correct aqeedah and a complete muslim and it is not permissible in the sharee’ah to curse and abuse him.
(see Ahyaa al-Uloom (3/108), Wafyaat al-A’yaan (1/328), Miratul-Janaan (3/176), al-Bidaayah Wan-Nihaayah (12/173), Hayaat al-Haiwaan (2/176), Sawaa’iq al-Meharqah (pg.222), Dhuu al-Ma’alee (pg.49), Sharh Fiqhul-Akbar (pg.87), Nibraas (pg.551), Shadhraat adh-Dhahab Fee Akhbaar Minal Madhab (1/69), Tafseer Rooh al-Ma’anee (13/73), Fataawa Azeezee (1/100), Fataawa Abdul-Hayy (1/60), Aqaa’id al-Islaam (pg.223).
2. Imaam Qaadhee Abu Bakr ibn al-Arabee Maalikee (d.543H)
He did not hold permissible the cursing and abusing of Yazeed nor declaring him to be a disbeliever. He said,
“If it is said justice and knowledge are from the conditions of Khilaafah and Yazeed neither had justice or knowledge, then we will say what is the thing by which he have to come to know Yazeed had no justice or knowledge.” (al-Awaasim Minal Qawaasim (pg.222)
He also said,
“Where are those historians who wrote against Yazeed in mentioning alcohol and open sinning, do they not have any shame?” (al-Awaasim Minal Qawaasim (pg.222)
3. Shaikh Abdul-Mugeeth Hanbalee (d.583H)
He was not in favour of cursing Yazeed nor declaring him to be a disbeliever, rather he authored a biography of Yazeed with the title of, “Fadhal Yazeed.”
“and his (Abdul-Mugeeth’s) book ‘Fadhal Yazeed bin Mu’awiyyah’, in it he has mentioned strange incidences.” (Hidaayatul A’aarifeen Asmaa al-Mu’allifeen Wa Athaar Musannifeen (5/623), al-Bidaayah Wan-Nihaayah (12/328).
Haafidh Ibn Katheer said about him,
“He was from the righteous Hanbalee’s who the common folk referred to.” (al-Bidaayah Wan-Nihaayah (12/328).
Imaam Ibn al-Jawzee said,
“I hope from Allaah that me and Abdul-Mugeeth will be together in Paradise. Muhib ud deen Abul-Baqaa said from this we find (ibn al-Jawzee) knew Abdul-Mugeeth was from the righteous worshippers of Allaah and may he have mercy on both of them.” (Dhail Tabaqaat Hanabillah (1/356) of Ibn Rajab.)
4. Allaamah Abul-Khair Qazwainee. (d.590H)
Imaam Ibn Katheer said,
“After he left Qazwain he went to Baghdaad where he became a teacher in Madrassah Nizaamiyyah and he would admonish and deliver lectures to the people. So on the day of Ashoorah he sat on the minbar to admonish the people, it was said to him to curse Yazeed bin Mu’awiyyah. He replied, “He was but an Imaam Mujtahid.” (al-Bidaayah Wan-Nihaayah (9/13), Risaalah al-Mustarfah Lee-Bayaan Mashoor Kitaab as-Sunnah al-Musharfah (pg.132).
5. Allaamah Ibn as-Saalah (d.646H)
He was also not in favour of cursing Yazeed or saying he was a disbeliever.
Ibn Hajr Makkee writes,
“Ibn Salaah who is from our jurists and scholars of hadeeth, I have seen in his Fataawa that when he was asked concerning the individual who would only curse Yazeed because he ordered the death of Hussain. Then in answer to this he said, according to us Yazeed ordering the death of Hussain is not correct and cursing and abusing Yazeed is not the sign of a believer…..” (as-Sawaa’iq al-Meharqah (pg.222).
6. Shaikh ul-Islaam Imaam Ibn Taymiyyah (d.728H)
He was neither in favour of cursing Yazeed nor declaring him to be a disbeliever. He says,
“And the people who curse Yazeed and other such people like him then it is UPON them to bring evidence,
Firstly: that he (Yazeed) was an open sinner and an oppressor and therefore prove he really was an open sinner and an oppressor. As allowing them to be cursed also needs to be proven that he continued this open sinning and oppression to the end up until his death.
Secondly: Then after this they must prove that it is permissible to curse specific people like Yazeed.”
He goes onto say,
“and the verse, “May the Curse of Allaah be upon the oppressors.” Is a general verse like the verses concerning punishment.”
He goes onto say,
“And the hadeeth of Bukhaari states the first army to wage Jihaad against Constantinople is forgiven and the first army to do Jihaad against Constantinople, their Ameer was Yazeed ibn Mu’waiyyah and the word army entails a specific number and every member of this army is included in this forgiveness………..” (Minhaaj as-Sunnah an-Nabawiyyah Fee Naqdh Kalaam ash-Shee’ah Wal-Qadariyyah (2/252), al-Muntaqa Minhaaj al-Ei’tidaal Fee Naqdh Kalaam ar-Rafdh Wal-Ei’tizaal (pg.290).
7. Haafidh Imaam Ibn Qayyim al-Jawziyyah (d.751H).
Haafidh Ibn Qayyim writes in his book al-Manaar al-Muneef,
“ALL the narration's that mention the censure of Yazeed bin Mu’awiyyah are lies.”
The he goes onto say on the same page,
“ALL the narration's that mention the censure of Mu’awiyyah are lies.” (al-Manaar al-Muneef Fis-Saheeh Wadh-Dha’eef (pg.220).
8. Haafidh Imaam Ibn Katheer (d.774H)
After mentioning the position of al-Haraasee (of the permissibility of cursing) he mentions his statements and says,
“Imaam Ghazzalee has opposed the attribution of open sinning and tyranny to Yazeed and has prohibited from abusing Yazeed because he was a muslim and it is not established he expressed happiness or joy on the death of Hussain….” (al-Bidaayah Wan-Nihaayah (12/173).
9. Haafidh Ibn Rajab (d.795H)
Haafidh Ibn Rajab also did not hold the opinion of cursing and declaring Yazeed to be a disbeliever. On the contrary he refute the allegation on Imaam Ahmad bin Hanbal that he cursed Yazeed. So he writes in clear words,
“The statement of Imaam Ahmad only establishes cursing on all of the oppressors and there is no clarification or specification for the permissibility of cursing Yazeed only.” (Dhail Tabaqaat Hanabillah (2/356).
10. Mulla Alee Qaaree (d1014H).
Mulla Alee Qaaree said,
“The majority of the Scholars have prohibited cursing Yazeed and Hajjaaj.” (Mirqaat Sharh Mishkaat (4/52).
Lifting the blame from the Imaams series part 15 – Yazeed ibn Mu’awiyyah part-1
9 f 07 at 11:52 pm (In Defense of Ahlul Hadeeth)
Raful al-Laa’imah Aanil Ai’mah Series- Part 15
In Defence of Yazeed ibn Mu’awiyyah
(Rahimahullah)
Part 1
Compiled
Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari
Introductory
Ameer al-Mu’mineen Yazeed ibn Mua’wiyyah was a believer with a correct and sound Aqeedah (belief) and accusing him to be a disbeliever is absolutely incorrect and a pure slander.
“Yazeed’s Islaam was correct as he was a believer.” (Wafyaan al-A’yaan Wa Abnaa Ibnaa az-Zamaan (1/328), Mir’atul-Janaan Wa-Ibratul-Yaqzaan Fee Ma’arifah Maa Ya’abir Min Hawaadith az-Zamaan (3/177).
Shaikh ul-Islaam al-Imaam Ibn Taymiyyah said,
“Yazeed was from the teenage muslims he was neither a disbeliever nor a Zindeeq (heretic) he used to give a lot (of wealth in charity) and he was brave. He did not have the evil and bad things which the enemies attribute to him.” (al-Waseeyatul-Kubraa (pg.300), Majmoo al-Fataawa (2/41).
He also said,
“This man (Yazeed) was a king from amongst the muslim kings and he was not like this and that (as the people claim).” (Minhaaj as-Sunnah (2/247).
He also said,
“Rather the Islaam of Mu’awiyyah, Yazeed, Banee Ummayyah and Banee Abbaas is established with Tawatur (ie so many narration's) and similarly their praying, fasting and Jihaad against the non-believers is also established.” (Minhaaj as-Sunnah (1/163)
Abdul-Hayy Husainee said,
“Attributing Fisq (open sinning) and disbelief to Yazeed ibn Mu’awiyyah is unlawful (haraam) and considering this to be lawful (ie these attributions to him) are unlawful (haraam).” (Nazhatul-Khawaatir Wa Bahjatul Masaama’a Wan-Nawaazir (7/514).
Ibn Hajr al-Makkee said,
“Yazeed was a believer from amongst the believers.” (as-Sawaa’iq al-Meharqah (pg.223).
Mulla Alee Qaaree said,
“Yazeed having Eemaan is not something which is hidden.” (Sharh Fiqhul al-Akbar (pg.88).
Ibn Khaldoon said,
“A majority of the companions were with Yazeed and they did not hold it permissible to rebel against him.” (Muqaddimah Ibn Khaldoon (pg.217).
None of the four Imaams and the authors of the six well-known books of hadeeth declared Yazeed to be a disbeliever or a heretic
Lifting the blame from the Imaams series part 14 – Ahmad bin Hanbal
9 f 07 at 7:45 pm (Aqeedah, In Defense of Ahlul Hadeeth)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 14 In Defence of The Imaam of Ahlus-Sunnah, The Haafidh of Hadeeth, The Muhaddith Ahmad ibn Hanbal (Rahimahullah) ByShaikh Irshaad ul-Haqq Atharee (Haafidhahullah)Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah AnsaariReciting The Qur’aan Next To A Grave – Clarifying the Position of Imaam Ahmad
Was Imaam Ahmad Unaware of these Ahadeeth(A student of Abdul-Fattah Abu Guddah al-hanafee, Muhammad Awaamah attempted to discredit Imaam Ahmad by establishing this chapter heading in his book Athar al-Hadeeth, which Shaikh Irshaad ul-Haqq answered)Shaikh Muhammad Awaamah during this discussion said about Imaam Ahmad that he also did not have knowledge of certain ahadeeth. Imaam Ahmad no doubt was a man however the examples that have been put forward which the Shaikh has mentioned are not correct. He said, Imaam Abu Bakr Khalaal said,“Said to me Hasan bin Ahmad al-Warraaq, said to him Alee bin Moosaa al-Haddaad that, “I was in a funeral with Imaam Ahmad and Muhammad bin Qudaamah al-Jauharee and when the body of the deceased was buried, a blind man began to recite the Qur’aan next to the grave. Imaam Ahmad said, “Reciting the Qur’aan next to the grave is an innovation.” So when we left the graveyard Muhammad bin Qudaamah said to Imaam Ahmad, ”What do you say concerning Mubasshir al-Halabee?” Imaam Ahmad replied, “He is thiqah (trustworthy)” So Muhammad ibn Qaudaamah said, “Mubasshir narrated via Abdur-Rahmaan bin E’laa bin al-Hajjaaj that his father willed that Soorah Faatihah and the beginning and last part of Soorah al-Baqarah be recited when he be buried. He said he heard this from Umar and he would oftenly ask for this to b also done for him. So upon hearing this Imaam Ahmad said to the man, “Return and recite on the grave of the deceased.” (Kitaabar-Rooh (p.17) Athar al-Hadeeth (p.125)Then Muhammad Awaamah further cited narrations concerning this from Ellal al-Mutnaahiyyah (1/428-443) and from Tahdheeb (6/320)ThenFirstlyAs for the reference from Kitaab ar-Rooh of the statement of Imaam Abu Bakr al-Khalaal and this incident, then its chain is not authentic because the biography of Hasan bin al-Warraaq could not be found after a lengthy search.Shaikh al-Asar Allaamah al-Albaanee haafidhahullaah (the Shaikh Rahimahullah) was alive when this treatise was written) said,“I could not find his biography in any of the books of narrators I have.” (Ahkaam al-Janaa’iz footnote (p.192)SecondlyContrary to this Imaam Abu Dawood writes,“I heard from Imaam Ahmad when a questioner asked him concerning the reciting of the Qur’aan next to a grave, he said it should not be recited.” (Masaa’il Imaam Ahmad narrated by Imam Abu Dawood (p.158), Majmoo Fataawa of Ibn Taymiyyah (24/301-307), Masaa’il Ahmad (1/190) narrated by Ibn Haanee and narrated by the son of Imaam Ahmad (Abdullaah) (2/494-495)ThirdlyThe position of Haafidh Ibn al-Qayyim himself is contrary to this (as the reference for the above incident is cited from his book), he writes,“This was not the way of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) to gather the people to recite the Qur’aan in order to mourn the deceased, nor whilst next to the grave or at any other place, all of this are prohibited and despicable innovations.” (Zaad al-Ma’aad (1/146)He writes a couple of lines before this,“When the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) would finish burying a person, he and his companions would stand by the grave and would supplicate for the deceased to be steadfast and he would also command the companions with this. He would not recite (the Qur’aan) whilst sitting next to the grave nor would he instruct the deceased to do so, as the people do nowadays.” (Zaad al-Ma’aad (1/145)FourthlyAbdur-Rahmaan bin E’laa bin al-Hajjaaj in this chain is unknown. Allaamah Dhahabee said,“No one other than Bishr bin Ismaa’eel narrated from him.” (Meezaan (2/579)Imaam Ibn Abee Haatim mentioned him in al-Jarh Wat-Ta’deel but he did not mention any criticism or praise of him. (Imaam Ibn Abee Haatim remaining silent about a narrator in his book al-Jarh Wa-Ta’deel is evidence that he is unknown according to him, see my book Taudheeh al-Kalaam (2/441-442)However Ibn Hibbaan has mentioned him in ah-Thiqaat (7/90) but according to the Imaams and scholars of this science his praise alone is not sufficient. This is the reason why Haafidh Ibn Hajr said about him,“From the seventh level (of narrators), he is accepted.” (Taqreeb (p.208)Whilst explaining the details of the words of praise and criticism in the introduction of his Taqreeb he clarifies the narrator who has less or a small number of narrations and nothing is established from that may cause one to leave his ahadeeth then his hadeeth is accepted, only if he is supported (in his narration) if he is not supported then he will be considered to be weak. In hadeethTherefore as Abdur-Rahmaan has no support, he is weak in hadeeth according to Haafidh Ibn Hajr. Hence when the chain of this incident and the chain of the narration are not authentic then it is not correct to draw such conclusions from this hadeeth. For further details see Ahkaam al-Janaa’iz (p.191-193) (of Imaam al-Albaanee) |
Lifting the blame from the Imaams series part 13 – Abdul Qaadir Jeelaanee part 2
9 f 07 at 7:42 pm (In Defense of Ahlul Hadeeth)
Raful al-Laa’imah Aanil Ai’mah Series- Part 13
In Defence of The Imaam,
Shaikh Abdul-Qaadir Jeelaanee (d.561H)
(Rahimahullah)
Part 2
Compiled
Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari
Zuhd and Tasawwuf.
It should be known that concepts such as Hulool, Wahdatal-Wajood, Wahdash-Shahood and other were found amongst the soofee’s like Ibn Arabee and Abdul-Kareem Jailee, the later soofees and in Mansoor al-Hallaaj. This is the reason why earlier books of so-called Soofee’s had correct Aqeedah in them also but they also fell short in aspects of purifying their souls.
The term soofism was not found amongst the earlier generations especially during the first period. However in the second and third periods the words Zuhd, Aabid and Saaleh would be used for highly pious people and later the word soofee began being used for these people. (See Majmoo Fataawa (6/11).
Shaikh Abdul-Qaadir has a detailed discussion in his al-Ghuniyyah (2/269-336) which is nothing but concerning Zubd and Taqwaa, trust, hope, love and truthfulness in Allaah.
The Shaikh himself refuted Wahdatal-Wajood and said,
“Allaah rises over his throne.. Allaah is upon his throne…..and he is separate from the creation and nothing is hidden from his knowledge and it is not correct to say he is present everywhere and this is what Allaah has mentioned in the Qur’aan, “The most Merciful rose over the Throne.” (Tahaa:5)” (al-Ghuniyyah (1/121-124).
Karamah And Miracles (Mu’ajizah)
The Difference between the two is that a miracle is performed at the hands of the Prophets like the splitting of the moon by our Messenger (Sallahu Alayhee Was-Sallam) and the cooling of the Fire for Ibraaheem (Alyahis-Salaam). A karamah on the other hand is something amazing performed at the hands of a Walee. Howeverthe following need to be understood,
1. A mu’ajizah is performed at the hand of a prophet and a karamah in the hands of a Walee.
2. Just as a walee’s status cannot reach the status of a Prophet, similarly a walee’s karamah cannot be considered to be synonymous with a Prophets miracle. (Dalaa’il an-Nabuwwah (pgs.109-112).
3. The Prophets or walee’s do not have any authority in performing the miracles or karamah’s, their occurrence is due to the command of Allaah. (Soorah al-Israa:90-93).
4. It is not permissible for a muslim at all to deny a miracle of a Prophet however a walee’s karamah can be accepted OR rejected. (See Majmoo Fataawa (11/208).
There is no doubt Shaikh Abdul-Qaadir was a pious and righteous individual and it is possible some of the karamah’s attributed to him maybe correct, however so many have been attributed to him by extreme soofee’s who pass the limits and enter the realms of Ghuloo in doing so and most of these are without evidence or authentic chains. So the affair is that many of the karamah’s attributed to him are not true but mere blind love of the soofee’s who forged them and attributed them to him.
Haafidh Dhahabee said,
“I say there is not a shaikh from the major Shayookh’s whose karamah’s are more well known than the karamah’s of Shaikh Abdul-Qaadir, however most of them are not correct and some of them are from the things which are impossible.” (Siyar (20/450).
Haafidh Ibn Katheer also said something very similar. (al-Bidaayah Wan-Nihaayah (12/252).
Some of the people who had extreme love for Shaikh Abdul-Qaadir compiled his karamah’s in a book. One such person was Alee bin Yoosuf ash-Shatnoofee who died 150 years after the death of Shaikh Abdul-Qaadir in approximately 713H. (see al-A’laam (5/188), Kashf adh-dhanoon (1/257).
Shatnoofee mentioned the karamah’s of Shaikh Abdul-Qaadir in such a manner as if he was from the Shaikh’s time and the reader is fooled into thinking this. Shatnoofee also attempted to mention these karamah’s with his own chains and most of these are weak due to the narrators in the chain. This is the reason why the research scholars reprimanded Shatnoofee strongly.
So Haafidh Ibn Hajr mentioned from Shaikh al-Kamaal Ja’afar, “Shatnoofee has mentioned very strange and odd things in this book and the people have criticized most of the incidences he has mentioned and their chains.” (ad-Durr al-Kaaminah (3/142).
Ibn al-Wardee mentioned in his Taareekh, “Bahjatul-Israar (the name of Shatnoofee’s book) contains such things which cannot be accepted and such exaggerated things have been mentioned about Shaikh Abdul-Qaadir that are not possible for anyone except Allaah.” (Kashf adh-Dhanoon (1/257).
Haafidh Ibn Rajab said, “Shatnoofee has written a three volume book on Shaikh Abdul-Qaadir and in it he has compiled a mountain of lies. Whereas it is sufficient for a person be declared a liar for him to narrate everything he hears. I have seen some of the quotes in the book but my soul was not content in believing them because firstly the narrations have been taken from unknown people. Secondly not only are their mountains of lies and allegations on Shaikh Abdul-Qaadir but it is also contrary to the status of the Shaikh if attributed to him. The statement of Shaikh al-Kamaal has also passed by me where he says the things Shanoofee has mentioned in his book Bahjatul-Israar have caused him to be accused (of lying).” (Dhail Tabaqaat (1/293) of Ibn Rajab).
Although Shaikh Abdul-Qaadir Jeelaanee also had mistakes like every son of Adam, Haafidh Dhahabee the student of Imaam Ibn Taymiyyah described them as,
“The summary is Shaikh Abdul-Qaadir was a man of great respect however some of his statements still need looking into and weighed up, which we leave to Allaah, and from some of them are lies which have been attributed to him.” (Siyar (20/451).
Shaikh ul-Islaam Imaam Ibn Taymiyyah said, “Such statements and actions have been mentioned from some of the Mujtahid’s from the Salaf us-Saaliheen which are included as innovations. However the people of knowledge did not take them as innovations rather they took them on the basis of weak narrations thinking the narration was authentic. Similarly they extrapolated from verses and these extrapolations were not correct and they were unable to find specific texts in some of these issues. When someone has fear of Allaah in his heart then he falls under the saying of Allaah, “Oh Rabb if w err or make a mistake then do not account us for it.” And the Saheeh mentions, “Allaah says I accept.” (Majmoo Fataawa (19/191).
Lifting the blame from the Imaams series part 12 – Abdul Qaadir Jeelaanee part-1
9 f 07 at 7:39 pm (In Defense of Ahlul Hadeeth, Seerah / Biographies)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 12 In Defence of The Imaam, Shaikh Abdul-Qaadir Jeelaanee (d.561H) (Rahimahullah) Part 1CompiledSeries compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari IntroductionAhlul-Bid’ah Waz-Zaigh have attributed all sorts of heretical and innovative beliefs to Shaikh Abdul-Qaadir Jeelaanee, more so in our times especially by the soofee’s of the world, the bareilwee’s the deobandee’s. Some of these individuals have distorted and misinterpreted the teachings of the Shaikh in as much portraying the shaikh to be from amongst the propagator’s of Soofism, Wahdatul-Wajood, Fana, Baqa and Wahdatash-Shahood and other heretical beliefs. These individuals from Zaytuna institute in California, the translator of the reliance of the traveler and their foot soldiers are all upon this, this is their way and this what they propagate. So we humbly ask them show us the uniformity of your beliefs and the beliefs of Shaikh Abdul Qaadir Jeelaanee. His Life (Summarised) Shaikh Abdul-Qaadir Jeelaanee’s full name is Abdul-Qaadir bin Abee Saaleh Abdullah bin Jankee Daust al-Jailee (al-Jeelaanee). His kunyah was Abu Muhammad and his title’s were Muhi ud deen and Shaikh ul-Islaam. (Siyar A’laam an-Nabula (20/439), al-Bidaayah Wan-Nihaayah (12/252). Fawaat al-Wafyaat (2/373), Shadhraat adh-Dhahab (4/198). Imaam Sama’anee referred to him as Imaam al-Hanaabillah (Imaam of the Hanbalee’s) (Dhail A’la Tabqaat al-Hanaabillah (1/291) of Ibn Rajab) The author of Shadhraat traced his lineage to Hussain bin Alee (Radhiallaahu Anhuma) and he was born in 471H and according to some 470H in the place of Jeelaan. (Siyar A’laam an-Nabula (20/439). Imaam Dhahabee mentioned he came to Baghdaad in his childhood. (Siyar A’laam an-Nabula (20/439). His Teachers and Students Haafidh Dhahabee mentioned the following as his teachers. Qaadheee Abu Sa’eed Makhramee, Abu Ghaalib (Muhammad bin Hussain) Baqalaanee, Ahmad bin Muzaffar bin Saus, Abu Qaasim bin Bayaan, Ja’afar bin Ahmad Siraaj, Abu Sa’ad bin Khasheesh, Abu Taalib Yoosufee and others. (Siyar A’laam an-Nabula (20/440). From his students Imaam Dhahabee has mentioned, Abu Sa’ad Sama’anee, Umar bin Alee Qurashee, Shaikh Muwaffiq ud deen ibn Qudaamah (the author of the monumental book, Lu’matul Ei’tiqaad), Abdur-Razzaaq bin Abdul-Qaadir and Moosaa bin Abdul Qaadir (both are the sons of the Shaikh), Alee bin Idrees, Ahmad bin Mu’tee Abu Hurairah, Muhammad bin Laith Wastaanee, Akmal bin Mas’ood Haashimee, Abu Taalib Abdul-Lateef bin Muhammad bin Qabeetee and others. (Siyar A’laam an-Nabula (20/440). After learning the Shaikh began to admonish and cultivate the people with sincerity. As a result Allaah aided him and put much blessing in his work and his circles and his admonishes became very famous, to the extent that the rulers of the time would also participate in his circles aswell as major people of knowledge of his time. The affect of the Shaikh’s admonishing was such that many a people repented for their sins and mistakes. (Siyar A’laam an-Nabula (20/441). Haafidh Ibn Katheer said, “After he came to Baghdaad he started seeking knowledge of hadeeth and Fiqh from Abu Sa’eed Makhramee Hanbalee. Abu Sa’eed had a small institution, which he handed over to Shaikh Abdul Qaadir. In this institution the Shaikh would deliver lectures of knowledge and would admonish the people, many people benefited from him.” (al-Bidaayah Wan-Nihaayah (12/252). The Shaikh died in 561H and the age of 90. (Siyar A’laam an-Nabula (20/450) The Shaikh authored a number of books (which will be quoted from) however many books are also attributed to him which he himself did not write and it is these books which Ahlul-Bid’ah have utilized in disparaging the Shaikh and his Aqeedah. Al-Ghuniyyah ut-Taalibeen This the Shaikh’s most famous work and his beliefs, his way and ideology are mentioned in this book. Its proper name chosen by the Shaikh as al-Ghuniyyah ut-Taaliben Tareeq al-Haqq. However some latter people (from the Soofiyyah) have denounced this book and denied it to be a work of the Shaikh on the account of its contents. So in order to repel this fallacy, Haajee Khaleefah said, “al-Ghuniyyatuh ut-Taalibeen Tareeq al-Haqq is the work of Abul-Qaadir Jeelaanee who died in 561H.” (Kashf adh-Dhanoon (2/121). Haafidh Ibn Katheer and Shaikh ul-Islaam Imaam Ibn Taymiyyah have mentioned this to be the book of Shaikh Abdul-Qaadir Jeelaanee (al-Bidaayah Wan-Nihaayah (12/252), Majmoo Fatwaa (5/15). He also wrote Fatooh al-Gayb, Fath ur-Rabbaanee Wal-Faidh ar-Rehmaanee and a number of other works. The Shaikhs Belief’s and Teachings. From the works of the Shaikh his belief’s and teaching were the same as Ahlus-Sunnah Wal-Jama’ah. The Shaikh said, “My belief’s are the belief’s which were upheld by the Companions and the (Salaf us-Saaleh) Pious Predecessors.” (Siyar A’laam an-Nabula (20/442). Similarly he would also instruct and advise others to adhere to this madhab and the belief of the companions and Salaf us-Saaleh, he would say, “Upon you is Ittibaa (following and obeying) and not innovation and upon you is the madhab of the Salaf as-Saaleh and this is the straight path you should firmly adhere to.” (al-Fath ur-Rabbaanee (p.35) He also said, “It is upon the believer to follow and obey the Sunnah and those upon the Sunnah, the Jama’ah. The Sunnah is what the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) declared to be Sunnah and the Jama’ah is that, which the companions are agreed upon.” (al-Ghuniyyah (1/165).. Concerning Eemaan. There are differences in the Issue of Eemaan between Ahlus-Sunnah and the deviated sects. Shaikh Abdul-Qaadir explained Eemaan just as Ahlus-Sunnah described it. He said, “We believe Eemaan is the statement of the tongue, the affirmation of the heart and action of the limbs, it increases with obedience and decreases with disobedience. It is strengthened with knowledge and weakened with ignorance…” (al-Ghuniyyah (1/135). Concerning Tawheed. The Shaikh said concerning Tawheed ar-Raboobiyyah and Tawheed al-Uloohiyyah, “The soul is inclined to obey its creator because The Rabb is his creator and master and it (the soul) is dependent in worshipping its Rabb.” (Fatooh al-Gayb (pg.21) He also said, “The person who wishes to enter into Islaam, it is obligatory upon him that he must first say the Shahadah that None has the right to be worshipped except Allaah and Muhammad (Sallalahu Alayhee Was-Sallam) is his Messenger. He must also dissociate himself from all the other religions other than Islaam and believe in the oneness of Allaah with his heart.” (al-Ghuniyyah (1/13). Concerning Asmaa Was-Sifaat The Shaikh said, “In regard to this we do not leave the Book and the Sunnah. We recite the verses and the narrations and have faith in them and we leave the kayfiyyah (howness-of these) attributes to Allaah.” (al-Ghuniyyah (1/125). The Shaikh has refuted the deviated sects on their beliefs of the attributes of Allaah in detail in his book (al-Ghuniyyah (1/125-140) so please refer to it. Concerning The Qur’aanShaikh Abdul-Qaadir said, “Our belief is the Qur’aan is the speech of Allaah, the holy book and it is revelation which was revealed upon the Messenger of Allaah (Sallalahu Alayhee-Wasallam) by Jibraa’eel.” (al-Ghuniyyah (1/125-140). In Refutation of Shirk and Innovations. The Shaikh was a firm propagator of Tawheed and a destroyer of Shirk and innovations as was evident from his statements. Some of them are, 1. “Man should supplicate to Allaah, praise and glorify him, then send salutations upon the Messenger of Allaah and then finally ask Allaah for his needs.” (al-Ghuniyyah (1/92). 2. “It is unlawful to swear by anyone other than Allaah so if someone wishes to swear then let him do so by Allaah only or otherwise let him remain silent.” (al-Ghuniyyah (1/92). 3. “When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them. Then ask Allaah for your needs.” (al-Ghuniyyah (1/91). 4. “Follow and obey and do not innovate. Agree with the religion and do not differ, obey and do not disobey, have sincerity and do not do Shirk. Accept Allaah as one and do not turn away from him. Ask Allaah and do not ask others. Ask him for help and do not anyone else for help. Have reliance and trust in him and do not have reliance in anyone else.” (al-Fath ur-Rabbaanee (pg.151). 5. “The whole creation is dependent upon him and helpless without him. No can benefit or harm you…” (Fath ur-Rabbaanee (pg.89). Shaikh ul-Islaam Imaam Ibn Taymiyyah On Shaikh Abdul Qaadir. It also appears the Shaikh was an upholder of the Salafee Aqeedah as he has in his al-Ghuniyyah refuted and censured all the deviated sects from the Shee’ah Rawaafidh, Murjee’ah, Qadariyyah, Jahmiyyah, Karamiyyah, Mu’tazilah and others. The only one left are the Ashaabul Hadeeth or Ahlus-Sunnah and it is this group of people the Shaikh informed the people to adhere to. Shaikh ul-Islaam in his refutation of the deviated sects, and he has a recognized status in this, used the statements of Shaikh Abul-Qaadir as supports and witnesses. (see Majmoo Fataawa (5/85), (10/455, 524, 548), (11/604). So if there were any problems with the Aqeedah of Shaikh Abdul-Qaadir then Shaikh ul-Islaam Ibn Taymiyyah would have most definitely indicated or clarified them. Rather, we see the contrary to this as he refers and addresses Shaikh Abdul-Qaadir al-Jeelaanee as, The Major Shaikh, ash-Shaikh, the Imaam, One of the Imaams and so on. (see Majmoo Fataawa (5/85), (11/604). |
Lifting the blame from the Imaams series part 11 – Muhaddith Abdur Razzaaq
9 f 07 at 7:32 pm (In Defense of Ahlul Hadeeth)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 11 In Defence of The Imaam, The Haafidh Muhaddith Abdur-Razzaaq (Rahimahullah) ByShaikh Irshad ul-Haqq Atharee (Haafidhahullah) Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari
The hanafee’s say Imaam Abdur-Razzaaq, the author Musannaf of Abur-Razzaaq was a shee’ah just because narrated a weak hadeeth of Jaabir (Radhiallaahu Anhu) in which he mentioned the Messenger if Allaah (Sallalahu Alayhee Was-Sallam) was created from light. Shaikh Irshaad ul-Haqq said, We need to look at what shee’ah means in the terminology of the Salaf as according to the Mutaqaddimeen (earlier scholars) shee’aism meant just giving precedence to Alee over Uthmaan and Alee was correct in his wars and those who opposed him were wrong and according to the terminology of the mutakhireen (later scholars) shee’aism is pure and clear rafdh (ie rejection of the companions). (Tahdheeb ut-Tahdheeb (1/94). The scholars of hadeeth have also mentioned the period the time of the earlier scholars (the mutadaqqimeen) finished in 300H and Imaam Abdur-Razzaaq died in 211H (Tahdheeb (6/314) so he was from amongst the earlier scholars. The shee’ism according to scholars of this period was understood to mean giving precedence to Alee over Uthmaan (Radhiallaahu Anhuma) and the details of this can be seen in Tahdheeb, as-Siyar, Meezaan and Tadhkirratul-Huffaadh. This type of shee’ism was found amongst the earlier scholars. Allaamah Dhahabee has mentioned from Haafidh Abul-Fadhal Suleimaanee that the people who considered Alee to be more superior, were from the likes of Imaam A’mash, Imaam Abu Haneefah, Imaam Shu’bah, Imaam Abdur-Razzaaq, Imaam Abdur-Rahmaan bin Abee Haatim the author of al-Jarh wat-Ta’deel and also Ubaidullaah bin Moosaa. (Meezaan (2/588), Furthermore, the reality of the affair is that Imaam Abdur-Razzaaq retracted from this earlier form of Shee’ism (of just giving Alee superiority over Uthmaan). Imaam Ahmad bin Hanbal did not accept the narrations of Ubaidullaah bin Moosaa al-Absee who was a narrator of the six books of hadeeth and who was also trustworthy (see Taqreeb (pg.227) on the basis of this shee’ism. So when Imaam Ahmad was asked, ”Why do you take narrations from Abdur-Razzaaq yet to do not take narrations from Ubaidullaah bin Moosaa?” So Imaam Ahmad replied, “Abdur-Razzaaq retracted from this (ie. This shee’ism) (See Tahdheeb (7/53) as narrated by Haafidh Abu Muslim Baghdaadee) From this we find Imaam Abdur-Razzaaq retracted from this earlier form of shee’ism. For further details see Kitaab al-Ellal Wa Ma’arifatur-Rijaal (1/256) of Imaam Ahmad bin Hanbal. (TN:- This book has been checked and printed by Shaikh Waseeullaah Abbaas.) Haafidh Dhahabee addressed Imaam Abdur-Razzaaq as Haafidh al-Kabeer (the Major Preserver). Imaam Yahyaa ibn Ma’een said, “Even if Abdur-Razzaaq was to apostate, I would not abandon taking ahadeeth from him.” (Tahdheeb (6/314) Imaam Abdur-Razzaaq himself said, “Ar-Raafidhee Kaafir (The Raafidhee’s are disbelievers) and my heart has ever been satisfied or inclined to give Alee precedence over Abu Bakr and Umar (Radhiallaahu Anhuma).” (see Tahdheeb and Meezaan) Imaam Abdur-Razzaaq after narrating a hadeeth of Mu’awiyyah (Radhiallaahu Anhu) said, “And we act upon this.” (Musannaf Abdur-Razzaaq (3/249) The hanafee scholar Dhafar Ahmad Uthmaanee mentions the following chapter heading in his book Inhaa as-Sakan also known as Qawaa’id Uloom al-Hadeeth, “The shee’ism of Abdur-Razzaaq and his retraction from it.” (Qawaa’id (pg.385) To bury this false claim of Imaam Abdur-Razzaaq being shee’ah The Imaam himself said, “I swear by Allaah my heart has never been satisfied in giving Alee precedence over Abu Bakr and Umar (Radhiallaahu Anhuma). May the mercy of Allaah be upon Abu Bakr, May the mercy of Allaah be upon Umar, May the mercy of Allaah be upon Uthmaan and May the mercy of Allaah be upon Alee (Radhiallaahu Anhuma). The one who does not love them is not a believer and I in action, love all of them.” (al-Ellal Wa Ma’rifatur-Rijaal (1/256) (NOTE:- the Imaam swore by Allaah) |
Lifting the blame from the Imaams series part 10 – Ibn Juraij
9 f 07 at 7:29 pm (In Defense of Ahlul Hadeeth)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 10 In Defence of The Imaam, The Faqeeh, Abdul Maalik ibn al-Juraij (Rahimahullah) ByShaikh Irshad ul-Haqq Atharee (Haafidhahullah) Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari
The hanafee’s say Imaam Ibn Juraij was a shee’ah and he performed mu’ta with 90 women. Shaikh Irshaad ul-Haqq said He was Abdul Maalik and he was counted from amongst the jurists of Makkah. He is trustworthy with agreement although he was a mudallis, Haafidh Ibn Hajr said, “Trustworthy (thiqah), a jurist, learned and he would do tadlees and irsaal.” (Taqreeb (pg.219) Haafidh Dhahabee said, “He was from one of the trustworthy scholars, he performed tadlees. However regarding him there is unanimous agreement (Ijmaa) on his trustworthiness.” (Meezaan (2/659) Imaam Ibn Juraij is a well known narrator of Saheeh al-Bukhaari and Saheeh Muslim, rather of the six most authentic books of hadeeth. Pick up any book of narrators or history and in none of them has any Imaam of Ahlus-Sunnah declared Imaam Ibn Juraij to be a shee’ah. The hanafee’s only say this about Ibn Juraij on the account that he performed mu’ta with 90 women. We say if this was the basis for which they declare Ibn Juraij to be a shea’ah then his teacher, Imaam A’taa ibn Abee Rabaah, Imaam Tawoos, Imaam Sa’eed ibn Jubair will also be declared shee’ahs because they also believed in mu’ta, the details of this can be consulted in al-Muhalla of Ibn Hazm, Fath ul-Baaree, Sharh Muslim of Nawawee and Talkhees al-Habeer. Regarding the mu’ta of Ibn Juraij then he retracted from it just as Ibn Abbaas (Radhiallaahu Anhuma) retracted from it. Hence attributing this action to him after his retraction is proven is extreme oppression. Haafidh Ibn Hajr said, “Imaam Abu Awaanah has narrated from Ibn Juraij in his Saheeh that he said in Basrah, “Be my witness I have retracted from mu’ta” (Talkhees al-Habeer (pg.297) and in another edition (3/160), Fath ul-Baaree (9/173). Therefore attributing and declaring Imaam Ibn Juraij to be from the shee’ahs is oppression. Even if his retraction were not established then a number of the other successor’s (tabi’een) would also have to be attributed to shee’ism. |
Lifting the blame from the Imaams series part 9 – Abu-Hurairah part-6
9 f 07 at 7:22 pm (In Defense of Ahlul Hadeeth, Seerah / Biographies)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 9 In Defence of The Sahaabee al-Jaleel The Faqeeh, The Mujtahid, The MuhaddithAbu Hurairah(Radhiallaahu Anhu) Part 6 Compiled Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari Saleem bin Aswad said, “Once I came to Madeenah and met Abu Ayyoob Ansaari (Radhiallaahu Anhu) who was narrating from Abu Hurairah. I said to Abu Ayyoob, “Oh Abu Ayyoob you are narrating from Abu Hurairah when you yourself sat in the company of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). So Abu Ayyoob said, “Without doubt Abu Hurairah heard from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) which we did not hear and so the ahadeeth I did not hear from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) it is highly beloved to me that I narrate them from Abu Hurairah.” (ar-Radd al-Qayyum A’la Mujrim al-Atheem (pg.294) of Hamood bin Abdullaah) Ubayy ibn Ka’ab Ansaari said, “Abu Hurairah had a lot of courage and he would ask the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) the things we would not have had the courage to ask.” (Tirmidhee (2/224), al-Bidaayah Wan-Nihaayah (8/107), al-Asaabah (7/204), Fath ul-Baaree (1/225) Once a person came and asked Abdullaah ibn Abbaas (Radhiallaahu Anhuma) a question and at that time Abu Hurairah was also present. So Ibn Abbaas addressed Abu Hurairah and said, “Please answer him the issue is very difficult.” (Siyar A’laam an-Nabula (2/437), Tahdheeb ut-Tahdheeb (12/266). Once a person came to Zayd bin Thaabit (Radhiallaahu Anhu) and asked him a question so Zayd bin Thaabit said, “Do not let go of Abu Hurairah.” (Siyar A’laam an-Nabula (2/437), Tahdheeb ut-Tahdheeb (12/266). Muhammad bin A’maarah bin Hazm mentions that once he had the opportunity in going to a gathering in which the major companions were also sitting and Abu Hurairah was reciting ahadeeth to them. When one of the companions would forget a word of a hadeeth they would ask Abu Hurairah. I found out from that day that Abu Hurairah was a great memoriser of hadeeth from all the companions. (Fath ul-Baaree (1/225). A’amash narrates from Saaleh as-Samaan who said Abu Hurairah was the biggest preservers of hadeeth from all the companions. I do not mean Abu Hurairah was the most virtuous from all the companions rather I want to say he was the companion who preserved the most hadeeth from all the companions. (Tadhkirratul-Huffaadh (1/34), Ibn Aasaakir (47/486). Imaam Shaafi’ee said Abu Hurairah was the Haafidh of hadeeth of his time. (Tadhkirratul-Huffaadh (2/31). Allaamah Dhahabee said Abu Hurairah was a vessel of knowledge and had a lofty status amongst the Imaams who issued verdicts. (Tadhkirratul-Huffaadh (2/28). Imaam Bukhaari said Abu Hurairah benefited from 800 companions of knowledge, he was the biggest preserver of hadeeth in his time. (Tahdheeb ut-Tahdheeb (12/26), al-Bidaayah Wan-Nihaayah (8/103), Ibn Aasaakir (47/483). Haafidh Ibn Abdul Barr said Abu Hurairah was the biggest preserver of hadeeth from amongst the companions of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) (al-Esteeya’aab Fee Ma’arifatul-Ashaab (4/315). Haafidh Ibn Hajr said Abu Hurairah was a bigger preserver of hadeeth then the narrators of his time and no one from amongst the companions had such a treasure of hadeeth as Abu Hurairah did. The scholars of hadeeth agree on many of his narrations from amongst the companions. (Asaabah (2/204), Tahdheeb ut-Tahdheeb (12/266). Imaam Ibn Taymiyyah said Abu Hurairah was the renowned memoriser of hadeeth from amongst all the Ummah and he would narrate ahadeeth in the exact manner he would hear them. (ar-Radd al-Qayyum A’la Mujrim al-Atheem (pg.260). Haafidh Ibn Qayyim in agreeance with his teacher Imaam Ibn Taymiyyah said Abu Hurairah without doubt was the preserver of the Ummah and the ahadeeth he narrated from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) are authentic. (ar-Radd al-Qayyum A’la Mujrim al-Atheem (pg.260) Haafidh Ibn Katheer said Abu Hurairah was an example of memorization, firmness, honesty, trustworthiness, worship and righteous actions. He narrated many ahadeeth and he is counted amongst the companions who preserved ahadeeth. (al-Bidaayah Wan-Nihaayah (8/110). The famous historian Ibn E’maad al-Hanbalee said Abu Hurairah was a worshipper and the one who remembered abundantly. Similarly Allaah had gifted him with excellent manners. He was one the Ameer of Madeenah. He was a great Haafidh of hadeeth amongst the companions and narrated many ahadeeth. (Shadhraat adh-Dhahab (1/63). The next statement is a somewhat of a decisive statement from a great Imaam. In it he indicates and implicates the hanafee’s of these horrendous crimes of accusing the companions of being non-faqeeh’s and at the same time he refutes the one’s who think they are hanafee. So the people with any understanding will know (which Imaam) he is referring to. So the Muhaddith, the faqeeh, the Mujtahid and the Imaam Abu Bakr Muhammad bin Ishaaq Ibn Khuzaimah (d.311H) writes, “The people who do not accept the hadeeth of Abu Hurairah are those people whose hearts Allaah has made blind and they are unable to understand the meanings of this hadeeth. From the groups of people who deny the hadeeth of Abu Hurairah are, (1) The Jahmiyyah wa Mu’attilah Sect (2) Khawaarij (3) Qadariyyah (4) The Juhala (the ignorant ones) And the juhala are those people who although are jaahil (ignorant) still consider themselves to be jurists. Such people when they see some of the ahadeeth of Abu Hurairah are contrary to their madhab they reject them and begin to raise all kinds of objections on Abu Hurairah and when they find some that conform to their madhab, they accept them. (Mustadrak (3/513) Conclusion The defence of this great Sahaabee is endless aswell as his life and his favour upon the Muslims up until Yaum al-Qiyaamah. Up until Ahlul-Bid’ah Wal-Zaigh remain the attacks and allegation upon these illustrious companions will also remain especially from the hanafee’s. May Allaah grant us the Tawfeeq and Quwwah in defending them. Ameen. |
Lifting the blame from the Imaams series part 8 – Abu-Hurairah part-5
9 f 07 at 7:19 pm (In Defense of Ahlul Hadeeth, Seerah / Biographies)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 8 In Defence of The Sahaabee al-Jaleel The Faqeeh, The Mujtahid, The MuhaddithAbu Hurairah(Radhiallaahu Anhu) Part 5By ash-Shaikh Muhammad Ra’ees Nadwee (Shaikh ul-Hadeeth, Jaamia Salafiyyah, Banaaras) From Al-Lamhaat Ilaa Maa Fee Anwaar al-Baaree Minuz-Zuloomaat Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari Abu Hurairah (Radhiallaahu Anhu) was originally from the land of Yemen and was from the great tribe of Daus, the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said “Eemaan is in Yemen, Fiqh is in Yemen and wisdom is in Yemen.” (Saheeh al-Bukhaari, Saheeh Muslim and Ahmad) So this hadeeth shows the virtue of Eemaan, jurisprudence and wisdom of the people of Yemen. Hence no one with correct intellect and sound disposition can deny the companion, Abu Hurairah from Yemen had the abilities of jurisprudence or wisdom and his virtue and respect in this. One ahadeeth states, “Abu Hurairah had knowledge.” (Mustadrak (3/509), in another hadeeth the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “Abu Hurairah is the one with Wisdom in this Ummah” (Kunz al-A’maal (5/217), al-Esteeya’aab (1/8). The Qur’aan says, “He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (Soorah al-Baqarah:269) Abu Hurairah according to the statement of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) had juristic abilities and wisdom from Allaah and the people of knowledge have also mentioned the meaning of Hikmah to mean juristic abilities and knowing the Prophetic Sunnah. (See al-Jaam’e al-Ahkaam al-Qur’aan (20/230) Abu Hurairah (Radhiallaahu Anhu) was from the Arab tribe of Daus and the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “I can only accept the gift of the people from the tribes of Qurashee, Ansaari and Dausee.” (Abu Dawood, Nasaa’ee Tirmidhee with Tuhfatul-Ahwadhee (4/379-380, also see Musnad Ahmad with the Footnotes of Allaamah Ahmad Shaakir (13/97), Jaam’e Ibn Wahb (pg.57), Musnad Humaidee (2/454) and the chain is authentic) This hadeeth also shows the virtue of Abu Hurairah, however due to bigotry and narrow mindedness an individual is deprived of insight and sight which causes him to be deprived of knowing and understanding the truth. It is narrated in Saheeh al-Bukhaari, Muslim and Musnad Humaidee (2/453) that Tufail bin Umar Dausee (Radhiallahu Anhu) said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) curse the Daus tribe so the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “Oh Allaah guide the Daus.” (Asaabah Fee Ma’ariftus Sahaabah of Haafidh Ibn Hajr in the mentioning of Tufail (2/225) Imaam Sama’anee mentions that Jaabir (Radhiallaahu Anhu) narrated the companion Tufail bin Umar ad-Dausee came to Makkah in the beginning period of Islaam and said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) “Oh Messenger of Allaah (Sallalahu Alayhee Was-Sallam) my tribe in Yemen is like a castle so make Hijrah and come there with me.” Insaab of Sama’aanee (2/401-402), Saheeh Muslim, Mustadrak (4/76), Musnad Abee Awaanah (1/47). These narrations also establish the virtue of the tribe of Abu Hurairah. The tribe of Daus is a branch of the tribe of Azd. (Tabaqaat Khaleefah bin Khayaat (pg.814) and the tribe of Azd also has much virtue. (Tuhfatul-Ahwadhee With Tirmidhee, Chapter al-Manaaqib) The uncle Abu Hurairah, Sa’ad bin Abee Dhabaab was the king of the Daus tribe when he became muslim the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) made him the Ameer of the tribe and after the demise of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) he maintained this position during the period of the leader of the believers, Abu Bakr and Umar (Radhiallaahu Anhuma). (Ktaab al-Amwaal (pg.496) of Abee Ubayd, Musannaf Ibn Abee Shaybah (3/143), Musnad Ahmad (4/79), Taareekh al-Kabeer of Bukhaari (2/46 Q2). Many families of the Daus tribe accepted Islaam and offered to help the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). (ad-Difa’ah An Abee Hurairah (pg.18-21) The mother of Abu Hurairah Ameenah bint Safeeh bin Haarith was also a woman of the Daus tribe. (al-Ma’arif of Ibn al-Qutaibah (pg.277) she was also a female companion of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). Abu Hurairah’s father, Sakhar according to the narration of ibn al-Kalbee was a companion (Fath ul-Baaree (9/164), however ibn al-Kalbee is weak. However Abu Hurairah’s maternal uncle Sa’ad bin Safeeh (Radhiallaahu Anhu) was from the bravest men of the Daus tribe and he was also a companion. (Tabaqaat Ibn Sa’ad (4/325) and Asaabah) Abu Hurairah mentioned himself his name in the days of ignorance used to be Abdush-Shams (cited by Ibn Khuzaimah with an authentic Chain) and the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) changed it and named it Abdur-Rahmaan or Abdullaah. (Tahdheeb ut-Tahdheeb and al-Esteeya’aab in the biography of Abu Hurairah). The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) also chose this kunyah (ie Abu Hurairah) for him. (al-Mustadrak (3/506) with an authentic chain). The reason for this Kunyah was that he used to like small cats and a cat in arabic is known as hirrah and its plural is Hurairah (see Jaami at-Tirmidhee). Abu Hurairah was also the Khaleef of Abu Bakr. (see Kitaab al-Kunaa of Daulaabee (1/61). Abu Hurairah became Muslim in the beginning of Islaam but he migrated in 7H with about 70 families and at that time Abu Hurairah was about 30 years old. Abu Hurairah Accepting Islaam Haafidh Ibn Hajr has mentioned in Asaabah that the well known chief of the tribe of Daus Tufail binUmayr (Radhiallaahu Anhu) came to Makkah in the beginning of Islaam and met the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) after which he accepted Islaam. (Assabah, Tabaqaat Ibn Sa’ad (1/353), Mustadrak (3/259). After having accepted Islaam he returned to his land of Yemen and started spreading the message of Islaam and invited his tribe to Islaam. So Abu Hurairah was the only person who accepted Islaam and thereafter the other people started to accept Islaam. (Asaabah (2/225-226), Tabaqaat Ibn Sa’ad) We find from this narration Abu Hurairah became Muslim in the beginning of Islaam however he saw the Messenger of Allaah in 7H when he the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) was in the battle of Khaybar. For detals see Anwaar al-Kaashifah of Allaamah Mu’allimee al-Yamaanee (p.144 and p.204) and the notes to Insaab by Mu’allimee also.) So the conclusion is Abu Hurairah had accepted Islaam in the beginning. Imaam al-Maghaazee Imaam Muhammad bin Ishaaq narrates, Abu Hurairah was from the most respected and virtuous member of the Daus tribe.” (Footnote to Insaab and Mustadrak (3/506) The Love of The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) For Abu Hurairah (Radhiallaahu Anhu) The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) loved Abu Hurairah a great deal. Once the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said to Abu Hurairah, “Ask me for something from the wealth.” Abu Hurairah replied, “Of Messenger of Allaah (Sallalahu Alayhee Was-Sallam) I only ask you to teach me some of the knowledge Allaah granted to you. So the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) spread the shawl of Abu Hurairah on the ground and began to recite something over it. When he had finished he said, “Take your shawl and keep it with you.” Abu Hurairah said, “From that day I did not even forget one letter of the hadeeth.” (Tadhkirratul-Huffaadh, the meaning of this is also narrated in Bukhaari, Muslim, Nasaa’ee and others and Hilyatul-Awliyaa (1/381). It is reported authentically that Abu Hurairah said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), “Supplicate for me that Allaah makes me and my mother beloved to his beloved believer. So the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) supplicated for him. Abu Hurairah said, “Whoever sees or hears about me, he begins to love due to the blessing of the supplication of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). (Saheeh Muslim, Tabaqaat Ibn Sa’ad (3/54-55 Q2), Hilyatul-Awliaa) So loving Abu Hurairah is a sigh of Eemaan therefore do the hanafee’s love Abu Hurairah more or the people of Rayy (opinion) especially Imaam Abu Haneefah? Once Abu Hurairah was ill and was sitting in a corner of the Prophets Masjid, the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) searched for him and when he found him he put his hand on his chest and supplicated for him and Abu Hurairah recovered. (Sunan Abee Dawood (1/502) with an authentic chain). This shows the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) loved Abu Hurairah greatly. Similarly Abu Hurairah also greatly loved the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), he said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), “Oh Messenger of Allaah when I see you I feel very happy and joyous and my eyes water.” (Musnad Ahmad (3/323), Mustadrak (4/160), Majma’a az-Zawaa’id (9/363) with an authentic chain). After the death of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) when Abu Hurairah would narrate ahadeeth he would faint due to the great love he had for the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). (Jaam’i Tirmidhee with a Hasan chain), Mustadrak (1/418), Kitaab az-Zubd (pg.159) of Ibn al-Mubaarak) Abu Hurairah would also refer to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) as his best friend. (Saheeh al-Bukhaari, Musannaf Ibn Abee Shaybah (2/408). A jurist of the hanafee madhab (ie an individual of the people of Rayy (opinion) was once degrading Abu Hurairah (Radhiallaahu Anhu) and was saying he was not a jurist and his narrations are not to be accepted, when suddenly a serpent (snake) started to chase him and only stopped chasing him once he repented. (See Siyar A’laam an-Nabulaa (2/444) of Dhahabee, Taareekh al-Islaam (2/337) also of Imaam Dhahabee, Tuhfatul-Ahwadhee Sharh Tirmidhee, Baab Maa Jaa Fee Fadhal at-Tahoor (1/11) from Aa’ardhatul-Ahwadhee, Hayaatul-Haywaan of Damairee and Difa’ah Ann Abee Hurairah (pg.480). Ibn Umar (Radhiallaahu Anhuma) said, “Oh Abu Hurairah you are from the biggest scholars amongst the companions.” (Jaam’i Tirmidhee, Asaabah and Esteeya’aab) However the hanafee jurists of Ahlur-Rayy after all this claim, one of the companions who spent the most time with the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) was a non-Faqeeh and the hadeeth narrated by him, which oppose the hanafee principles will not be accepted and according to Kawthari his hadeeth (ie Abu Hurairah’s) and of other such companions will not be accepted in contradiction to the Qiyaas (analogical reasoning) of Abu Haneefah. To be continued…Inshallaah |
Lifting the blame from the Imaams series part 7 – Abu-Hurairah part-4
9 f 07 at 7:15 pm (In Defense of Ahlul Hadeeth)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 7 In Defence of The Sahaabee al-Jaleel The Faqeeh, The Mujtahid, The MuhaddithAbu Hurairah(Radhiallaahu Anhu) Part 4By ash-Shaikh Muhammad Ra’ees Nadwee (Shaikh ul-Hadeeth, Jaamia Salafiyyah, Banaaras) From Al-Lamhaat Ilaa Maa Fee Anwaar al-Baaree Minuz-Zuloomaat Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari Abu Hurairah Was The Teacher of Ibn Abbaas (Radhiallaahu Anhuma) The scholars of Rijaal (narrators) have clearly mentioned Ibn Abbaas to be the student of Abu Hurairah and a manifest evidence for this is that once the issue of divorce was presented before the companions and Ibn Abbaas said to Abu Hurairah, “This is a serious issue please answer it.” So Abu Hurairah answered it immediately and Ibn Abbaas and the other companions acted upon it. (Sunan Abee Dawood Ma’a Au’n al-Ma’bood Kitaab at-Talaaq (2/227-228), Muwatta Imaam Maalik and others) Similarly Ibn Abbaas asked Abu Hurairah concerning an issue of the prayer and he acted upon what Abu Hurairah told him. (Musannaf Ibn Abee Shaybah (2/236). From this we find Ibn Abbaas would refer to his teacher, Abu Hurairah in difficult issues. The Rightly Guided Khaleeph’s Were From His Students Al-Asaabah Fee Ma’arifatus-Sahaabah (4/209), Tabqaat Ibn Sa’ad and others clearly mention in the biography of Abu Hurairah that the Rightly guided Khaleeph’s from them Umar, Uthmaan and Alee, Talhah and Zubair from the 10 promised paradise would refer to Abu Hurairah for the Prophets hadeeth. Once Marwaan bin Hakam raised objections at Abu Hurairah for narrating too many ahadeeth but when he found the major companions like Umar would refer to him for Hadeeth he stopped his objections. (Bidaayah Wan-Nihaayah Tarjamah Abu Hurairah) Abu Hurairah As a Governor During the Times of Abu Bakr Siddeeq and Umar bin al-Khattaab Sa’eed bin Mansoor mentions from Imam Ibn Seereen Abu Hurairah was given the position of calling the A’dhaan in Bahrain and he had a condition with Imaam al-E’laa bin al-Hadhramee that he would not say Ameen before him. (Fath ul-Baaree (2/217), Dalaa’il an-Nubuwwah (pg.501), Musannaf Ibn Abee Shaybah (2/427), Anwaar al-Kaashifah (pg.224) Abu Bakr as-Siddeeq also had Abu Hurairah take up a governmental post in Bahrain. (Tabaqaat Ibn Sa’ad (4/77 Q2),Anwaar al-Kaashifah (pg.224) Even during the time of Umar bin Khattaab he was responsible for the same post. (Tabaqaat Ibn Sa’ad, Anwaar al-Kaashifah (pg.229), Fatooh al-Baldaan (pg.93), Kitaab al-Kharaj Lee Abee Yoosuf (pg.114) So it is not hidden from any person of intellect that the companion posted on a government post upon the request of the Messenger of Allaah (Sallalahu Alayhee Wasallam) (as cited by Haafidh Ibn Hajr see Tabaqaat Ibn Sa’ad 4/76), Abu Bakr and Umar, must have been a jurist (ie Faqeeh) and with this he would have given rulings based upon ahadeeth and narrations.…….. To follow a short and detailed biography of Abu Hurairah (Radhiallaahu Anhu) |
