A very weak narration regarding the Prophet’s knowledge of the Unseen

Question:
It has been narrated from the Messenger of Allaah (sallallahu alayhi wa sallam) that he said:
“إِنَّ اللَّهَ قَدْ رَفَعَ لِيَ الدُّنْيَا فَأَنَا أَنْظُرُ إِلَيْهَا وَإِلَى مَا هُوَ كَائِنٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ كَأَنَّمَا أَنْظُرُ إِلَى كَفِّي هَذِهِ ، جَلِيَّانِ مِنْ أَمْرِ اللَّهِ عَزَّ وَجَلَّ جَلاهُ لِنَبِيِّهِ كَمَا جَلاهُ لِلنَّبِيِّينَ قَبْلَهُ”
“Indeed Allaah has raised the Dunya(world) in front of me and I am looking at it and at all that is about to happen in it till the Day of Judgement as if I am seeing this palm of mine. This is a vision from Allaah that He revealed to his Prophet like He revealed to the Prophets before him(sallallahu alayhi wa sallam)”.
(Kanz ul-Ummaal 11/420 H.31971 ref. Tabaranee[Majma’ az-Zawaaid 8/287] and Hilyatul Awliya’a 6/101)
Is this narration authentic?
Answer(by Sheikh Zubair rahimahullah) :
The chain of the narration mentioned by Tabaranee and Abu Nu’aym is as follows:
A fundamental narrator of this chain i.e. Abu Mahdee Sa’eed bn Sinaan as-Shamee al-Hanafee  is extremely criticized.
  1. Imaam Bukharee said: “He is Munkar ul- Hadeeth”. (Kitaab ad-Du’afaa with my checking 136 p.48)
    Imaam Nasaa’ee said: “Matrook ul-Hadeeth”. (Kitaab ad-Du’afaa by an-Nasaa’ee)
    Imaam Daraqutnee mentioned him in his book of Du’afaa and Matrookeen. (ad-Du’afaa wa al-Matrookeen: 270)
  2. Imaam Abu Haatim ar-Razee has classified him as Da’eef ul-Hadeeth and Munkar ul-Hadeeth and he said:
    “He has narrated 30 narrations from Abu Zaahiriyyah(Hudayr bn Kurayb) from Katheer bn Murrah from Ibn Umar”.(al-Jarh wa at-Ta’deel 4/28 under 114)
  3. Imaam Muslim said: “Munkar ul-Hadeeth”. (Kitaab al-Kunaa page 109[185] manuscript photo)
  4. He has been criticized by many other hadeeth scholars. For example, Haafidh Dhahabee said:“Matrook Muttahamm” (Renounced, Accused). (al-Mughnee fi ad-Du’afaa 1/406 under 2411)
    Haafidh Ibn Hajar al-Asqalanee said: “Matrook , accused by Daraqutnee and others with lying”.(Taqreeb at-Tahdheeb 2333)
Compared to this large number, it has been narrated from Sadaqah bn Khaalid: “He was trustworthy and favoured”. (al-Jarh wa at-Ta’deel 4/28)
However, ‘A companion of mine from Banee Tameem’ is unknown in the chain of this statement.
And the trustworthiness of an unknown narrator is not depended upon according to the principles of hadeeth. (see Ikhtisaar Uloom il-Hadeeth by Ibn Katheeer)
Haafidh Noor ud-Deen al-Haythamee said about Abu Mahdee Saeed bn Sinaan: “He is severely weak and his trustworthiness has been mentioned by some and it is not correct”.
(Majm’a az-Zawaaid 5/127)
This narration has a second considerable defect i.e. Baqiyyah bn Waleed despite being Sadooq (trustworthy) is a mudallis. And this narration has been narrated with ‘An’ (عَنْ).
Regarding the mudallisoon, the famous issue in the principle of hadeeth is that their narrations narrated with عَنْ (i.e. muan’an) are rejected (except for the narrations in Saheeh al-Bukharee and Muslim).
The summary of the checking is that narration being asked about is extremely weak and rejected. Hence, it is not allowed to take evidence from it.
Refer: Monthly Ishaatul Hadeeth (Issue#106 page 7-8)

Abu Saeed al-Khudree radhiyallahu anhu

Sheikh Zubair rahimahullah writes:
Given below is a summarized & concise biography of Abu Saeed al-Khudree radhiyallahu anhu

Name & Lineage:

Abu Saeed Saad ibn Maalik ibn Sinaan ibn Tha’labah ibn Ubayd ibn al-Bajr (Khudrah) ibn Awf ibn al-Haarith ibn al-Khazraj al-Khazrajee al-Ansaree radhiyallahu anhu
His father Maalik ibn Sinaan radhiyallahu anhu died as a martyr in the battle of Uhud and was present in the Battle of the Confederates & the Bayt of Ridhwaan.

Students:

Ibn Umar radhiyallahu anhu, Jaabir radhiyallahu anhu, Aamir ibn Saad ibn Abee Waqqas, Abu Salamah ibn Abdir Rahmaan ibn Awf, Abu Saaleh as-Samaan, Saeed ibn al-Musayyib, Abdur Rahmaan ibn Abee Saeed al-Khudree, Ubaydullah ibn Abdullah ibn Utbah, Ataa’ ibn Yazeed al-Laythee, Ataa ibn Yasaar, Muhammad ibn Alee al-Baaqar & Saeed ibn Jubayr and others rahimahumullah.

His Virtues:

  1. Companion of the Messenger sallallahu alayhi wa sallam.
  2. Ansaree.
  3. He was present in the Battle of the Confederates.
  4. He was present in the bayt of Ridhwaan.
  5. A giant Hadeeth scholar & an eminent Faqeeh.
  6. During the incident of Harrah( when the Yazeedi forces attacked Medinah), a resident of Shaam tried to kill him. When that man entered upon him(in order to kill) in the cave, Abu Saeed radhiyallahu anhu threw away his sword and got ready to be martyred.
    (see Taareekh Khaleefah ibn Khayyaat, p.239;its chain is Saheeh)
    But Allaah saved him from the evil of that man. Hence it is proved, that he radhiyallahu anhu used to strongly oppose killing the Muslims.
  7. On an instance, Abu Saeed al-Khudree radhiyallahu anhu entered the mosque on the day of Jumuah(Friday) & started praying(two rakahs). Marwan ibn al-Hakam’s men tried to force him to sit down but he did not agree and completed his prayer. He radhiyallahu anhu then said: I cannot leave this (two rakahs) after what I have seen from the Messenger sallallahu alayhi wa sallam.
    (narrated by at-Tirmidhee in his Sunan:511 and he said: Hassan Saheeh ; its chain is hassan)

Hence it is proved that he did not fear anyone when following the Sunnah – radhiyallahu anhu.

His Narrations:

Musnad Baqee ibn Makhlad has 1170 narrations from him.
43 hadeeths have been narrated from him in the Saheehayn (Bukharee & Muslim).
There are three narrations(hadeeth no. 7, 11 & 19) reported from him in al-Arbaoon fi al-Hathh a’la al-Jihaad by Ibn Asaakir.

His Death:

There are several statements on the year of his death i.e. 63, 64, 65 & 74 Hijri. The most correct opinion in this regard is 64 hijri – radhiyallahu anhu. (and Allaah Knows Best)

Ref: Sheikh Zubair’s urdu translation & tehqeeq of Kitaab al-Arbaeen by Sheikhul Islaam Ibn Taymiyyah rahimahullah. page 42-43 under hadeeth#3.

Fifteen Distinctive Issues of Ahlul Hadeeth & Imaam Bukharee (rahimahullah)

Sheikh Zubair Ali Zai(rahimahullah) writes:

All Praise is due to Allaah, Lord of the Worlds. And peace and blessings be upon His Messenger, the Trustworthy: Seal of the Prophets and may Allaah be pleased with his household members, his wives and all his Companions. And may Allaah’s Mercy be upon the trustworthy Tabi’een and the ones who followed the Tabi’een(Taba’ Tabieen) from the best generations(of Islam). And may Allaah’s Mercy be upon those who followed them in goodness till the Day of Judgement.

The ones who believes in the hadeeth of the Messenger of Allaah(sallallahu alayhi wa sallam) with their heart, while accepting it in their saying and action and propagating it further. They are the ones who are labelled with the honorific title of ‘Ahlul Hadeeth’ or ‘Ahl us-Sunnah’.

The ‘Khalifah Mijaaz’ of Haaji Imdadullah Thaanwi and the founder of Jamia Nizamiyyah Hyderabad, Deccan i.e. Anwarullah Faarooqee has written: “Though all the Companions were Ahlul Hadeeth”.

(Faarooqee’s book: Haqeeqat ul-Fiqah V.2 p.228, pub. Idaaratul Quraan wa Uloom al-Islamiyyah, Karachi)

Muhammad Idrees Kandhalwee Deobandee wrote: “All the Companions were Ahlul Hadeeth”.

(Ijtihaad wa Taqleed p.84 line.13;also see Tanqeed Sadeed p.16)

After the Companions(may Allah be pleased with them all), the Tabi’een and the Taba’ Tabi’een who were on the correct creed, upheld the flag of Ahlul Hadeeth. May Allaah have Mercy on all of them.

From their highly valuable students which includes Imaam Shafi’ee , Imaam Ahmed bin Hanbal, Imaam Bukharee & Imaam Muslim &  the thiqah Fuqaha of Muhadditheen. These people with the special favor from Allaah, preserved the Deen of Islam in the form of Quraan & its sciences, along with Hadeeth and its sciences and establishing the science of Asmaa wa ar-Rijaal. May Allaah reward them with good.

From the Fuqahaa of Muhadditheen, the Ameerul Mu’mineen fil hadeeth (Leader of Believers in the filed of hadeeth) & Imaam of the world in the understanding of hadeeth i.e. Aboo Abdillah Muhammad bin Isma’eel al-Bukharee rahimahullah and his book Saheeh Bukharee has a very special position. And this is the reason that every true Ahl us-Sunnah has extreme love for Imaam Bukharee & his Saheeh.

Keeping this love in mind, I would like to present a concise article, summarizing the distinctive issues of Ahlul Hadeeth in terms of Eemaan & Action and their references from Imaam Bukharee & his Saheeh Bukharee.

1. The attributive name of Ahlul Hadeeth: It has come in a hadeeth that a group of this Ummah will continue to fight and will remain predominant till the Day of Judgement. Imaam Bukharee said while explaining this hadeeth: “يعني أهل الحديث ”  meaning this group is Ahlul Hadeeth.

(Mas’alatul Ihtijaaj by Khateeb p.47; its chain is saheeh, second manuscript p.35, al-Hujjah fi Bayaan al-Muhajjah 1/46)

Two things are pretty evident from this authentic reference:

i. That the attributive name of the people of correct creed is Ahlul Hadeeth. Hence the title ‘Ahlul Hadeeth’ is absolutely correct and the truth.
ii. Tai’fah Mansoorah/Firqah Najiyyah i.e. the saved sect is Ahlul Hadeeth.

2. Eemaan increases & decreases: Imaam Bukharee said regarding Eemaan:

و هو قول و فعل يزيد و ينقص 

“It is statement and action. It increases & decreases.”

(Saheeh Bukharee, Kitaab al-Eemaan, Chapter before hadeeth no. 8)

And this is the Aqeedah of all the Muhadditheen & Salaf us-Saliheen. However, it is written in ‘Aqeedah Nasafiyyah’ which is the book on Aqeedah for the Deobandiyyah & the Barelwiyyah:

“الإيمان لا يزيد ولا ينقص

And Eemaan neither increases nor decreases! (p.39)

3. Allaah is upon His Throne i.e. Mustawee: While explaining the famous aayah of Istawaa, Imaam Bukharee has quoted the famous thiqah Tabi’ee & interpreter of Quraan i.e. Mujaahid ibnJabr rahimahullah that ‘علا‘ means that He ascended over the Throne. (Saheeh Bukharee Kitab at-Tawheed Chapter 22, before hadeeth no. 7418, Taghleeq ut-Ta’leeq V.5 p.345)

Hence it is proven that Imaam Bukharee believed that Allaah is on His Throne. However, the opponent of this Salafee Aqeedah say that Allaah by His Essence(Dhaat) is Everywhere!!

4. Condemning of Opinion: Imaam Bukharee has mentioned under a sub-book of Saheeh Bukharee (where it is mentioned to hold tight to the Book of Allah & the Sunnah):

باب مَا يُذْكَرُ مِنْ ذَمِّ الرَّأْىِ وَتكلف الْقِيَاسِ

Chapter: On what has been mentioned condemning opinion & delving in Qiyaas/analogy

(Saheeh Bukharee, Kitaab al-Itisaam bil Kitaab wa as-Sunnah, Chapter 7 before hadeeth 7307)

In it, Imaam Bukharee has brought that hadeeth in which the Messenger of Alaah sallallahu alyhi wa sallam said: “there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray” (hadeeth 7307)

It is pretty evident from this that Imaam Bukharee considered presenting one’s opinion and qiyaas against the Book of Allaah & the Sunnah as the action of one who is deviant. Hence, Ahl ur-Raa’i (people of opinion) are not liked. Apparently, this is the reason why Imaam Bukharee did not even consider mentioning the name of an Imaam from the people of opinion. In fact he refuted him by saying ‘بعض الناس‘ and mentioned his criticism in his other books(at-Tareekh al-Kabeer & Dhuafa as-Sagheer) so that the chain remains.

This also proves that Imaam Bukharee rahimahullah was not a Muqallid (blind-follower) as has been mentioned by the famous Deobandee scholar Saleemullah Khaan (Head of Jaamia Faaroqqiyah Karachi): “Bukharee was a Mujtahid-e-Mutlaq”. (Fadhl ul-Baaree V.1 p.36)

5. Raising hands in Salah/prayer: Imaam Bukharee has put a Chapter in Saheeh Bukharee:

باب رفع اليدين إذا كبر و ركع وإذا رفع

Chapter on Raising the hands when saying Takbeer and when making rukoo and when rising from it(rukoo). (Saheeh Bukharee before h.732)

This  hadeeth applies to all the prayers, be it one rakah of Witr or the two rakahs of obligatory prayer in the morning. And if the prayer is more than two rakah, then the following Chapter of Saheeh Bukharee will serve as a guiding light:

باب رفع اليدين إذاقام من الركعتين ‘

Chapter on raising the hands when rising up after two rakahs. (Saheeh Bukharee before h.739)

Imaam Bukharee has brought five(5) narrations in his Saheeh on the issue of raising the hands and he wrote a specific book on this matter i.e. ‘Juzz Raf’ul Yadayn’ which is rightly attributed to him and is very famous and known as his work. This book has been published with my tehqeeq and translation.

Do remember that Deobandiyyah & Barelwiyyah differ with Imaam Bukharee on this matter.

6. Reciting Surah al-Fatiha behind the Imaam: Imaam Bukharee has put a Chapter in his Saheeh: ‘باب وجوب القراءة للإمام والمأموم في الصلواة كلها في الحضر والسفر و ما يجهر و ما يخافت

Chapter: Recitation of the Quraan is compulsory for the Imaam and the followers, at the home and on journey, in all As-Salah (the prayers) whether the recitation is done silently or aloud. (Saheeh Bukharee before h.755)

Imaam Bukharee has brought under this chapter the following hadeeth:

لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ

“Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid.” (Saheeh Bukharee h.756)

Hence it is proven that what Imaam Bukharee meant by this Chapter on  ‘Recitation of the Quraan’  was ‘Recitation of Surah al-Fatiha’.

Also note that Imaam Bukharee has written a treaty on the subject of reciting Surah al-Faitha behind the Imaam. This has been published with my tehqeeq/research and translation by the name of ‘Nasrul Baari’.

7. Saying ‘Aameen’ loudly: Imaam Bukharee has written a chapter: ‘باب جَهْرِ الإِمَامِ بِالتَّأْمِينِ

Chapter: Saying of Ameen aloud by the Imam.

Within it, he has also brought that hadeeth which proves that Adullah bin Zubayr (may Allaah be pleased with him) and his followers used to say Aameen loudly. (Saheeh Bukharee before h.780)

Hence it is proven that Imaam Bukharee considered that the Imaam and his follwers should say Aameen loudly.

Also note that there is an Ijmaa(consensus) that one should not say Aameen loudly in silent prayers but should say it silently.

8. To fold the hands (on the chest) in Salah: Imaam Bukharee has brought a famous hadeeth under the chapter: ‘باب وَضْعِ الْيُمْنَى عَلَى الْيُسْرَى في الصلاة‘ (To place the right hand on the left in prayer):

“The people were ordered to place the right hand on the left forearm(ذراع) in the prayer”

(Saheeh Bukharee h.740)

The portion from the tip of the largest finger to the elbow is called ‘ذراع’ in Arabic. And if one were to place the hand on the complete forearm(ذراع), it would automatically come to the level of chest.

9. Eleven rakah of Taraweeh: Under ‘Kitaab as-Saum’ (Boook of Fasting) within Kitaab al-Salaat at-Taraweeh, Imaam Bukharee has brought the following chapter:

باب فَضْلِ مَنْ قَامَ رَمَضَانَ

Chapter: Virtue of making qiyaam in Ramadhaan.

Within it Imaam Bukharee has written the famous hadeeth that the Messenger of Allaah(sallallahu alayhi wa sallam) never used to pray more than eleven rakahs. (Saheeh Bukharee h.2013)

Hence it is proven that Imaam Bukahree was a proponent of eleven rakahs for Taraweeh.

Note: It is not proven that Imaam Bukharee used to pray twenty rakahs of Taraweeh.

10. To sit (before standing up) after making two prostrations in the odd rakah: Imaam Bukharee has put the following chapter: ‘باب مَنِ اسْتَوَى قَاعِدًا فِي وِتْرٍ مِنْ صَلاَتِهِ ثُمَّ نَهَضَ

Chapter: One who sits up straight in his odd rakah, and then gets up. (Saheeh Bukharee before h.823)

Imaam Bukharee has also proven this issue from the Prophet(sallallahu alayhi wa sallam) that in the odd rakah, he used to get up only after sitting for a moment.(h.823)

11. Placing hands on the ground while getting up: How must one place his hands on the ground when getting up from the odd rakah? Imaam Bukharee has also made this issue clear with evidence and has put the following chapter: ‘كَيْفَ يَعْتَمِدُ عَلَى الأَرْضِ إِذَا قَامَ مِنَ الرَّكْعَةِ

Chapter: How to support oneself on the ground while standing after finishing the rakah.(Saheeh Bukharee before h.824)

12. To say the words of Iqaamah only once: Imaam Bukharee wrote after taking evidence from the hadeeth of Anas (may Allaah be pleased with him): ‘باب الإِقَامَةُ وَاحِدَةٌ، إِلاَّ قَوْلَهُ قَدْ قَامَتِ الصَّلاَةُ

Chapter: To pronounce the wording of Iqaamah once (in singles) except ‘Qad-qamat-is-Salat’

(Saheeh Bukharee before h.607)

Hence it is understood that like the Ahlul Hadeeth, Imaam Bukharee was a proponent of saying the words of Iqaamah only once. However, the Deobandiyyah & the Barelwiyyah oppose Imaam Bukharee in this matter.

13. Recitation of Surah al-Fatiha in Funeral Prayers: Imaam Bukharee has put the following chapter in the Book of Funerals: ‘باب قِرَاءَةِ فَاتِحَةِ الْكِتَابِ عَلَى الْجَنَازَةِ

Chapter: The recitation of Surah Al-Fatiha in the funeral prayer. (Saheeh Bukharee before h.1335).

Under this chapter, Imaam Bukharee has mentioned the hadeeth from Ibn Abbas (may Allaah be pleased with him) that he recited Surah al-Fatiha in funeral prayer and said: “so that you know that it is Sunnah.” (h.1335)

‘Sunnah’ here refers to the Sunnah of the Messenger of Allaah sallallahu alyhi wa sallam. And it is that sunnah which one is obliged to act upon because prayer is invalid without Surah al-Fatiha. (see point no. 6)

14. To join the foot with foot & the shoulder with shoulder while making a row (for congregational prayer): It is narrated from Anas bin Maalik (may Allaah be pleased with him) that: “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” (Saheeh Bukharee hadeeth: 725)

Imaam Bukharee has placed this hadeeth under the chapter:

باب إِلْزَاقِ الْمَنْكِبِ بِالْمَنْكِبِ وَالْقَدَمِ بِالْقَدَمِ فِي الصَّفِّ

Chapter: To stand shoulder to shoulder and foot to foot in a row. (Saheeh Bukharee before h.725)

It is that famous issue which the Deobandiyyah & the Barelwiyyah abhor and in their mosques they stand away from each other except for a few whose ruling is non-existent.

15. To pray Salatul Jumuah in village: Accroding to the bookish maddhab of Deobandiyyah & Barelwiyyah, there is no Salatul Jumuah in villages. However, contrary to this, Imaam Bukharee has put the following chapter in his Saheeh: ‘باب الْجُمُعَةِ فِي الْقُرَى وَالْمُدْنِ

Chapter: To offer Jumu’ah prayer in villages and towns. (Saheeh Bukharee before h.892) i.e. it is correct to offer Salatul Jumuah everywhere, be it in villages or towns.

Note: Nowadays, the general Deobandee & Barelwee public offer Salatul Jumuah in villages showing rebellion towards their bookish maddhab. And this is a clear evidence that the ‘home of spider’ i.e. Taqleed(blind-following) is getting removed. And all praise is due to Allaah.

From these fifteen issues including issues of Eemaan & salah(prayer), it is proven that Imaam Bukharee rahimahullah was not a Deobandee or Barelwee. Infact he was Ahlul Hadeeth. Apart from these, there are many other issues as well which Imaam Bukharee has mentioned in his Saheeh and have blasted the self-made analogical understanding of Ahl ur-Raay thereby raising the global flag of following the Book of Allaah & Sunnah and establishing its proof upon others.

I pray to Allaah that He fills up the graves of Imaam Bukharee and the muhdditheen with the light of His Favor & Mercy. And that we get the companionship of the Prophets, the Sahabahs, the Tabi’een, the Taba’ Tabi’een and the thiqah muhadditheen having correct aqeedah. Aameen

At the end I would like to say that Abdul Quddoos Qarin Deobandee & Anwaar Khursheed Deobandee( Naeemuddeen Deobandee) have written the following books: ‘Bukharee Shareef Ghayr Muqallideen Ki Nazar Mein'(Saheeh Bukharee in the eyes of Non-blind-followers) & ‘Ghayr Muqallideen Imaam Bukharee Ki Adaalat Mein’ (Non-blind-followers in the court of Imaam Bukharee) respectively. Thus, I would like like to ask them a couple of questions:

1. Was Imaam Bukharee Deobandee or Barelwee?

2. Did Imaam Bukahree support Deobandiyyah & Barelwiyyah in the famous disputed issues, over which the Aal-e-Deoband & Aal-e-Barelee’s debater keep debating, for e.g.: Raising hands in prayer, reciting Surah al-Fatiha behind Imaam, saying Aameen loudly, reciting Surah al-Fatiha in funeral prayers & offering Salatul Jumuah in village and others. Or has he held high the view of Ahlul Hadeeth? Please answer.

(written: 7th March 2011 c.e)

Ref: Monthly Ishaatul Hadeeth Magazine Issue No. 88 p. 8-14

Who is a Mujaddid(Reviver) of Deen?

Question:  What is your opinion about the hadeeth which states that : ( at the end of every hundred years there will be one who will revive the religion). Please explain this hadeeth in the light of its text and the narrators?

Answer:

Imam Aboo Dawood rahimahullah narrates:

حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي سَعِيدُ بْنُ أَبِي أَيُّوبَ، عَنْ شَرَاحِيلَ بْنِ يَزِيدَ الْمَعَافِرِيِّ، عَنْ أَبِي عَلْقَمَةَ، عَنْ أَبِي هُرَيْرَةَ، فِيمَا أَعْلَمُ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا ‏“‏ ‏.‏ قَالَ أَبُو دَاوُدَ رَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ الإِسْكَنْدَرَانِيُّ لَمْ يَجُزْ بِهِ شَرَاحِيلَ

The Messenger of Allaah sallallahu alayhi wa sallam said: Allah will raise for this nation at the head of every hundred years the one/more who will revive religion for them.

(Sunan Abee Dawood Kitab al-Malaahim Chapter 1; Hadeeth  4291)

The chain of this narration is Hassan Lidhatihi. It has also been narrated by al-Haakim via the route of Abdullah bin Wahb (al-Mustadrak 4/522 h. 8592).

Given below is a brief introduction of the narrators in this chain:

  1. سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ  –  Thiqah (Taqreeb at-Tahdheeb:  2551)
  2. ابْنُ وَهْبٍ -Thiqah , Haafidh, Aabid (Taqreeb:3294), he used to do tadlees.
  3. سَعِيدُ بْنُ أَبِي أَيُّوبَ-Thiqah, Thabt (Taqreeb:2274).
  4. شَرَاحِيلَ بْنِ يَزِيدَ-Sudooq (Taqreeb:2763), he is from the narrators of Saheeh Muslim.
  5. أَبِي عَلْقَمَةَ -Thiqah (Taqreeb 8262).

The remaining chain is absolutely authentic. Sheikh Albanee rahimahullah has classified this chain as saheeh.(see as-Saheehah: 599)

The text of this hadeeth has quite a few things which need clarification:

  1. What is meant by “At the head of every hundred years”? – Is it the beginning of the century or the end of it? The preferable opinion in this regard is that what is meant here is ‘towards the end of a hundred years (century)’. (see Awn ul-Ma’bood 4/179)
  2. What is meant by ‘hundred years’? – The century in which Hijrah was performed or the one after his (sallallahu alayhi wa sallam)’s death.Famous is that it is the century in which Hijrah was performed (and Allaah Knows Best).
  3. What is meant by the Mujaddid/Reviver here? – Various sects and people have tried to place the crown of revival on the head of one whom they like. But they have no evidence as to whether a particular man was definitely a Mujaddid (reviver).

Some people say that the reviver of the first century Hijri was Umar bin Abdil Azeez rahimahullah and that of the second century Hijri was Muhammad bin Idrees as-Shaafiee rahimahullah. However, all these claims are baseless and it is better to keep silent on this matter.

Note: Many from the Ahlul Bid’ah (who claim to be from Ahlus Sunnah, Ahlut Tawheed & from the truthful scholars) keep claiming that so-and-so was a Mujaddid of the fourteenth century and that so-and-so was a Mujaddid of such-and-such century. All these claims are false and rejected. Remember, only a person or persons who knows and practices the Book of Allaah, the Sunnah of Messenger(sallallahu alayhi wa sallam) & Ijmaa(consensus of ummah) while keeping in mind the understanding of Salafus Saalih (the Pious Predecessors) can be a Mujaddid.

Who is a Mujaddid in the sight of Allaah? No one knows it. So, making someone a Mujaddid based on unnecessary analogy is to be considered evidence-less and hence rejected. It is surely a mockery to call someone a ruler of such-and-such country while he is just a general clerk.

 وما علينا إلا البلاغ

Ref: Al-Hadees:23, Fataawa Ilmiyyah Vol.2 p.456-457

The Three (3) Conditions Regarding the books Attributed to Sheikh Zubair (rahimahullah)

Questioner:

Nowadays, there are several books available in the Urdu Market on the Tehqeeq of Tafseer of Ibn Katheer. Some of them have your name written as the Muhaqqiq (the researcher who does the authentication of hadiths). For e.g.:

  1. Tafseer Ibn Katheer issued from Maktabah Islamiyyah (Faisalabad/Lahore)
  2. Tafseer Ibn Katheer issued from Maktabah Quddoosiyah (Lahore)
  3. Tafseer Ibn Katheer issued from Fiqhul Hadith Publications (respected Imran Ayyub Lahoree)

Apart from this, there are other books also:

  1. Hakeem Muhammad Sialkoti’s book ‘Salaat ar-Rasool’ sallallahu alayhi wa sallam (Tahseel al-Wusool)
  2. Dr.Shafeequr Rahmaan’s book ‘Namaaz-e-Nabawi’
  3. As-Sheikh Amr bin Abdil Mun’im ‘s book ‘Ibaadaat mein Bid’aat aur Sunnat-e-Nabawi se unka Radd’
  4. ‘Nabi Kareem sallallahu alayhi wa sallam ke Layl-o-Nahaar’ (which is a translation and tehqeeq of al-Anwaar by al-Baghawee)

Do these books have your research? Additionally, is this research reliable according to you?

If not, then please detail the matter because some people spread false and invalid propagandas against your research. Jazakumullahu Khairan.

(by Haafidh Nadeem Zaheer)

Answer (by Sheikh Zubair rahimahullah):

The undersigned has announced this time and again: “Only those books of mine are reliable, which are published from Maktabah Al-Hadith Hazro or Maktabah Islamiyyah Faisalabad/Lahore or it has my signature at the end of that book.”

For example see the Introduction of al-Qawl al-Mateen fi al-Jarh bi at-Taameen (p.12, second edition p.19, scripted 22nd December 2003 c.e), Monthly al-Hadith Hazro (Issue No.27 p.60, scripted 15th June 2006 c.e, Issue No. 68 p.10, scripted 8th November 2009 c.e)

I had also issued the following announcement in written:

“After this clear announcement, some people bringing quotes/references against the undersigned from the Takhreej of books like Namaz-e-Nabawi & Salaat ar-Rasool don’t make any sense.” (Al-Hadith: 68 p.11)

As an explanation and clarification, I would like to say that an author has the right to review every edition of his book. And if he deems it feasible, he can correct a few sections of his book. This is called ‘Haqq at-Ta’deel’. And for all of my books and my writings, only I have the sole option of ‘Haqq at-Ta’deel’. Thus, it is not permissible for anyone to issue any of my book & writing without my permission, reviewing and correction.

In all of my writings and books, only those will be considered reliable which has its last-most edition published either from Maktabah Al-Hadith Hazro or respected Muhammad Sarwar Asim(hafizahullah)’s Maktabah Islamiyyah (Faisalabad/Lahore) or it has my signature in it.

The summary of an excerpt of Qaadhi Iyaad Maalikee’s is that Imam Maalik continued to review his book al-Muwatta. (see Tarteeb al-Madaarik 2/73, & Muqaddimah al-Muwatta narrated by Abi Mas’ab az-Zuhree 1/35 and he was opposed by two researchers and the difference of the text of al-Muwatta is proof upon the variance in the narrations of al-Muwatta)

The Muhaddith of the faction, ‘Hanafiyyah’, Shah Abdul Azeez Dehlawee bin Shah Waliullah ad-Dehlawee wrote:

“And until Imam Maalik rahimahullah stayed alive, he continued to draft the Muwatta. That is the reason why it has undergone a lot of change and every manuscript has a different ordering.”

(Bastaan al-Muhaddiseen p.26)

Syed Mushtaque Ali Shah Deobandee copied from Sarfaraz Kahan Safdar Deobandee:

“During his lifetime, an author has the right that he can make any change or addition or reduction as he wishes. And his last statement would be considered as reliable.”

(Mahnaamah as-Sharee’ah Gujraanwala Vol.21 Issue No.1, page 21, January 2010 c.e)

The son of Sarfaraz Khan Safdar, Abdul Quddoos Qaarun Deobandee wrote:

“It is known to the people of knowledge that in order to discuss or criticize a book, one must keep the latest edition of the book in front. This is because the author makes correction after being informed about the errors and the gaps in the previous edition. And he considers the latest edition as reliable to him. On the other hand, if an author has written something which makes it incumbent upon him to apologize, then it is not sufficient to just remove the portion from the book. He must also announce his apology openly. ”

(Majzoobaaanah Waawaylah p.187-188)

Also see two (2) books of Sarfaraz Khan Safdar: Ibaaraat-e-Akaabir part 1 (p.103-104) & Umdahtul Athaath Fee Hukm al-Tallaqaat al-Thalaath (p. 114)

Now follows the answer regarding the books mentioned in the question:

  1. Indeed the book Tafseer Ibn Katheer published from Maktabah Islamiyyah (Faisalabad/Lahore) (with my tehqeeq) is actually my research and I am responsible for it. Similarly, all the books published from Maktabah Islamiyyah with my name is indeed my book and I am responsible for it.
  2. I have no relation with the Tafseer Ibn Katheer published by Maktabah Quddoosiyyah.
  3. I have no relation with the Tafseer Ibn Katheer published by Fiqhul Hadith.
  4. The book Tasheel al-Wusool Takhreej Salaat ar-Rasool wasn’t re-verified by me, nor was my signature taken on any of the editions. Hence I am not responsible for it.
  5. I am not responsible for the book Namaz-e-Nabawi by Dr.Shafeequr Rahmaan.
  6. The book ‘Nabi Kareem sallallahu alayhi wa sallam ke Layl-o-Nahaar’. I am not responsible if there is no signature of mine on the last page each of the editions. Same is the situation of the book ‘Ibaadaat mein Bid’aat aur Sunnat-e-Nabawi se unka Radd’.

I say this again to all the people for e.g. people of Bareli and Deoband. I am only responsible for three (3) types of books:

  1. Those which have been published from Maktabah al-Hadith Hazro
  2. Those which have my signature at the end in every edition that has been published.
  3. Those published from respected Muhammad Sarwar Asim (hafizahulllah)’s Maktabah Islamiyyah (Faisalabad/Lahore).

Note:

Apart from these three (3) conditions, I am not responsible for any book or writing attributed to me. Hence as a response to refutations and my opposition, any attempt against these three conditions will be considered futile.

And upon us is only to deliver.

(Written: 15th February, 2012 c.e)

Reference: Al-Hadith Hazro Issue No. 94 pages 6-9

Ahlul Hadeeth and Aathaar of The Pious Predecessors: The Companions and Taabi’een

Ahlul Hadeeth and Aathaar of The Pious Predecessors: The Companions and Taabi’een

Assalamo Aleikum,

I am pleased to present to you the translation of a comprehensive article defining Ahlul Hadeeth with respect to their beliefs and fiqh issues. This article could be modified in future if notified of errors or format issues. Jazakallahu Khairan for reading. Please suggest or inform in case you see errors related to spellings or grammar.

https://www.mediafire.com/folder/20phag22pzvsw/Documents

 

The Current State of Ummah in the Light of Saheeh Hadeeth

The famous Taabi’ee Imaam Ata’a bin Abi Rabaah (rahimahullah) narrates that he was once with Abdullah bin Umar(may Allah be pleased with him) when a young man came to him and asked him about the length up to which the Amaamah(turban) should be hung from the back.To this, Ibn Umar(may Allah be pleased with him) replied:

“InshaAllah I will reply to you with knowledge. We were a group of ten (10) in the mosque of the Messenger of Allah (sallallahu alaihi wasallam): Abu Bakr, Umar, Uthmaan, Ali, Ibn Masood, Hudhaifah, Ibn Auf, Abu Saeed Al-Khudri, the Messenger of Allah (sallallahu alaihi wasallam) and myself, when a young man from the Ansaars came to the Messenger of Allah(sallallahu alaihi wasallam) and conveyed his Salaam and sat down there. Then he (the man) asked: “O Allah’s Messenger, who is the best amongst the believers?”. The man then became silent and then the Messenger of Allah (sallallahu alaihi wasallam) turned towards him and said:”O Jamaatul Muhaajireen (Group of Muhaajireens present there), if you are tried with five things and these (five) things occur amongst you then I seek refuge with Allah from these:

1. If Fahhashi * becomes apparent in any nation, and people in that nation start to do it openly, then plague and such diseases will spread there, about which their forefathers would not have heard.

2. Those who will not weigh the scales properly(i.e. weighing less than the actual quantity), then they will be caught with famines, shortage of provisions and the torture from their leaders.

3. Those that will not pay Zakaat, then the rain drops would be stopped from the skies and had it not been for animals, it wouldn’t even rain.

4. And those who will break their covenants with Allah and his Messenger (i.e. not obeying on La Ilaha Illallah Muhammad ar-Rasool Allah), then Allah will send upon them their enemies (i.e. Kuffaars), who will take away from them some of their things (i.e lands, money etc).

5. And when their leaders would not judge by the Book of Allah, then Allah will make them fight amongst themselves.

 

After this, the Messenger of Allah (sallallahu alaihi wasallam) ordered AbdurRahman bin Auf (may Allah be pleased with him) to create an army over which he (Ibn Auf) would be the Ameer. In the morning, Ibn Auf (may Allah be pleased with him) came wearing a black turban made from thick cotton. So the Messenger of Allah (sallallahu alaihi wasallam) called him near to himself and opened his turban. He made him wear a white turban and left a length of around four (4) fingers hanging on his back and said: “O Ibn Auf! Tie your turban like this because this is good and the best.” After this, the Messenger of Allah (sallallahu alaihi wasallam) ordered Bilaal (may Allah be pleased with him) to hand over the flag to Ibn Auf. So he (Bilaal) praised Allah and sent Darood upon the Messenger of Allah (sallallahu alaihi wasallam) and said: “Ibn Auf! Take this (the flag) and combine together to fight in the path of Allah. Fight against those who do not believe in Allah. And don’t do treachery or cheating, don’t cut-off the hands, feets, ears etc. of the enemies and don’t kill the children. This is the covenant of Allah and the Seerah (Character) of the Messenger (sallallahu alaihi wasallam)” ”

Sheikh Zubair(rahimahullah) writes:

Note: In both the printed and the manuscript versions of Mustadrak al-Haakim, the  narrator Ubayd (ibn Muhammad al-Ghaazi al-Asqalanee) has been left out between Ali ibn Hamshaaz & Abu al-Jamaahir.(check Ithaaf al-Mahrah 8/590 hadeeth no. 10015)

(Ref: Al-Mustadrak Al-Haakim Vol. 4 Page 540  Hadeeth No. 8623. Classified as Hasan by Sheikh Zubair AliZai (rahimahullah) in Tehqeeqi Maqalaat Vol.3 page 597-598)

*Fahhashi includes a lot of things like adultery,obscenity etc.

Recantation from Mistake & Return towards Truth

The Taba’ Tabi’ee Imam Saeed bin Abee Burdah bin Abi Moosa al-Asharee rahimahullah took out a letter written to his grandfather (Abu Musa al-Asharee radhiyallahu anhu) from Umar (radhiyallahu anhu).

In it was written:

‘ لا يَمْنَعْكَ قَضَاءٌ قَضَيْتَهُ بِالأَمْسِ رَاجَعْتَ فِيهِ نَفْسَكَ وَهُدِيتَ فِيهِ لِرُشْدِكَ أَنْ تُرَاجِعَ الْحَقَّ ، فَإِنَّ الْحَقَّ قَدِيمٌ ، وَإِنَّ الْحَقَّ لا يُبْطِلُهُ شَيْءٌ وَمُرَاجَعَةَ الْحَقِّ خَيْرٌ مِنَ التَّمَادِي فِي الْبَاطِلِ

Whatever you judged yesterday, if you reviewed it(today) and you are directed towards something which is correct, then don’t stop yourself from returning to what is the truth. Because the truth is old and there is nothing that invalidates it. And to return towards truth has goodness (khayr) rather than being argumentative (defending) for the baatil (falsehood).(Sunan ad-Daraqutnee 4/207 hadith no. 4426, Akhbaarul Qadhaat by Muhammad ibn Khalaf ibn Hayyan 1/17,72)

The chain of this true pearl and statement of al-Farooq (Umar radhiyallahu anhu) is saheeh till Saeed bin Abee Burdah. Saeed’s student i.e. Idrees bin Yazeed bin Abdi-rahmaan al-Awadi was Thiqah [see Taqreeb (296)]

Saeed had the letter which was sent by Umar to Abu Musa al-Asharee (radhiyallahu anhuma). This letter was obtained by Saeed from his father (Abu Burdah rahimahullah). And narrating from a book because of it being from Wajaadah(a form of narration) is Saheeh and a Hujjah (evidence). [see Musnad al-Farooq by Imam Ibn Katheer (2/546.547)]

Haafidh Ibnul Qayyim said: This book has a great honor. It has got the approval and acceptance from the Ulemas (scholars). [see I’laam al-Muwaqqieen p. 77]

This is the fundamental manhaj on which we are on course all the time. And the pages of the monthly magazine Al-Hadith Hazro is a witness to this (manhaj).

Mullah Marghinaani has written several times about Abu Haneefah that he recanted from this mas’alah(issue).[for example see al-Hidaayah Vol. 1 p.61]

Sheikh al-Albanee rahimahullah’s book based on his recantations and corrections has been published in one or two volumes.

Fortunate is the one who recants from his errors and returns to the truth after he comes to know of it.

[translated from: Tahqeeqi Islaahi wa Ilmi Maqalaat by Sheikh Zubair AliZai rahimahullah Volume 2 page no.50]

The Wives of the Prophet (sallallahu alayhi wa sallam) are included in the Ahlul Bayt

Questioner: Allah mentions in the Qur’an (Surah Ahzaab v. 33) that We have purified your household i.e. Ahlul Bayt.

What is the purification being referred to here since many use it to concoct the doctrine of the innocence of the the Imams.

Answer ( by Sheikh Zubair rahimahullah):

Abdullah ibn Abbas radhiyallahu anhu said:

This verse(Surah Ahzab v. 33) was revealed specifically for the chaste wives of the Prophet(sallallahu alayhi wa sallam).
(Tafseer Ibn Abee Haatim & Tafseer Ibn Katheer 3/491,second manuscript 5/169)

Its chain is Hassan. Its narrator Imam Ikrimah was ready to do Mubahalah on the subject that this verse was intended for the wives of the Prophet sallallahu alayhi wa sallam.

It is proven from the Qur’an that the wives are included in the Ahlul Bayt. (Surah Hood v.71-73)

To take the meaning of purification as Innocence is not proven from the Sahabahs, the Tabi’een or from the scholars of Ahlus Sunnah. In fact, the purification intended here is the purification from sins, shirk, shaytaan(devil), bad deeds and poor conduct of behavior. (see Ahkamul Qur’an by Qaadhi Abu Bakr Ibn al-A’rabi p. 429)

The Aqeedah of innocence of the Imams is only the belief of the Rawaafidhs.

Ref: Fataawa Ilmiyyah by Sheikh Zubair AliZai rahimahullah ta’ala Vol.1 p. 174

A true story – Thoughts for Blind Following

Zakariyya ibn Adee rahimahullah narrated that when Abdullah ibn al-Mubarak rahimahullah came to Koofah, he was sick. Then (Imaam) Waki’ee, our companions and the people from Koofah went to him (Ibnul Mubarak).
Then discussion started until they (people from Koofah) mentioned the Nabeedh*. So, Ibnul Mubarak (rahimahullah) started narrating to them the hadeeth of the Messenger of Allaah(sallallahu alayhi wa sallam) & the traditions of the Sahabahs, the Muhaajirs & the Ansaars from the people of Madeenah.
The Koofis said: No! You narrate to us our narrations & traditions.
Ibnul Mubarak said:al-Hassan ibn Amro al-Faqeemi narrated to us: from Fudhayl ibn Amro: from Ibraheem(Nakhi’ee): he said: People used to say that if the Nabeedh intoxicates, it is haraam to intake again.
Hearing this, those people lowered their heads.

Then Ibnul Mubarak (rahimahullah) said to the one sitting close to him:

Have you ever seen anyone more strange than these people? I narrate to them the traditions of the Messenger of Allaah(sallallahu alayhi wa sallam), his Companions & Tabi’een. However, they don’t care about these. And when I narrate to them the saying of Ibraheem(Nakhi’ee) they lower their heads?
(Sunan al-Kubra by Bayhaqee 8/298,299:its chain is Hassan)

Also see ‘An overview of the few books by the Hanafees’ by Maulana Abdur Ra’oof ibn Abdil Mannaan ibn Hakeem Muhmammad Ashraf Sindhoo hafizahullah (p.176)

Sheikh Zubair (rahimahullah) writes:

The same is the situation of the extreme blind followers, to whome when they are presented the Qur’aan, Ahaadeeth, they close their ears & eyes. And when something is narrated to them about their elders, they get excited.As Allaah says:
“Immediately they rejoice”!!
(al-Qur’aan Surah az-Zumar v.45)

Ref: Tahqeeqi Islaahi wa Ilmi Maqalaat Vol. 2 p. 537

* Nabeedh = Water in which dates or grapes etc. are soaked and is not yet fermented.