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Post by SyedMuhammadIbnAlAfaq on May 8, 2017 13:21:19 GMT
‘Tis The Season…For Mawlid Wars? – Ustadh Salman Younas
To make things easier for everyone, I’ve mentioned a handful of leading classical scholars who permitted the mawlid in its institutionalized form and those who deemed it impermissible. What is this meant to teach us? That this is a *valid* difference of opinion. While we can cordially discuss the merits of each view, no one should be condemned, mocked, or looked down upon for engaging or not engaging in such a practice, since leading scholars throughout the past few centuries have differed on this issue.
Don’t Let Your Nafs Distract You
Instead of using this time to debate and argue, let’s use it to draw closer to the greatest of creation in a manner that we individually deem sound and acceptable. If that means gathering to sing poems in his praise and celebrating his birth, then wonderful. If it means you sit alone in your house to send some salawat upon him, then wonderful. The point is not to let your nafs and the devil distract us from doing good and puff us up with arrogance/anger by occupying us with argumentation on an issue scholars have differed upon for centuries.
Some of Those who Permitted the Mawlid
Imam Abu’l Khattab ibn Dahiya [al-Hawi li’l fatawa (ed. Ilmiyya, pp. 189)] Ibn al-Jazari [al-Arf al-ta`rif [ed. al-Kattaniya, pp. 13-43)] Imam Abu Shama [al-Ba’ith fi inkar al-bid`a wa’l hawadith (ed. Dar al-Raya, pp. 95-96)] Ibn Hajar al-Asqalani [al-Ajwiba al-murdiya (ed. Dar al-Raya, pp. 1117-1118)] Imam al-Sakhawi [Ibid., pp. 1116-1120)] Imam Jalal al-Din al-Suyuti [al-Hawi, (pp. 189-193)]
Some of Those Who Did Not Permit the Mawlid
Imam Taj al-Din al-Fakihani [al-Mawrid fi amal al-mawlid (ed. Maktaba al-Ma`arif, pp, 19-27)]
Shaykh Ibn Taymiyya [Majmu` al-Fatawa (ed. al-Najdi, 25:298)] Imam al-Haffar [al-Mi`yar (ed. al-Awqaf, 7:99-100)] Imam Abu Amr ibn al-Ala’ [al-Hawi, (pp. 192)] Imam Abu Ishaq al-Shatibi [al-I`tisam (ed. Maktaba al-Tawhid, 1:46)]
Methodological Differences Underlying These Positions
When it comes to the issue of innovation, we can identify two broad approaches:
(a) The dominant approach adopted by many jurists of the Shafi`i school that allowed for a general principle or text to be applied in practice in a particularized manner despite there being no specific precedent for said practice. An early example of this is the position of Imam al-Shafi`i that it is recommended to recite blessings upon the Prophet (blessings and peace be upon him) after uttering the tasmiya while slaughtering an animal. This is deduced from the general command in Surat al-Ahzab (33:43) of sending blessings on the Prophet (blessings and peace be upon him). In other words, Imam al-Shafi`i used a general command to legislate a particular practice despite there being no explicit precedent for this practice. Since such a practice could be validly subsumed under a general principle, it would not be an innovation to put into practice in an unprecedented form.
(b) Another view, which was held by a number of Maliki scholars, argued that there must be specific evidence in order to permit persistence (iltizam) on a particularised form of a general command. This is termed by al-Shatibi as takhsis al-umum bi-la dalil (specifying a general text without evidence). Those scholars agreeing with al-Shatibi would not allow reciting blessings on the Prophet (blessings and peace be upon him) after saying the tasmiya while slaughtering because no specific evidence exists to establish such a practice. As for the general command to send such blessings, it is alone insufficient to evidence permissibility in this case.
Therefore, the first view lends itself to being utilised to institutionalise or invent specific forms of devotional practice so long as they do not oppose the broad principles of the law.
The second view is not “open-looking” in this manner as it restricts itself to the existence of past precedent without which a devotional act cannot be invented or institutionalised. The only exception is when a devotional act is is done spontaneously or due to free-time without it being institutionalised.
Both views have support in the actions of the early Muslims:
(i) The first view is supported by the narration of Abu Hurarya who stated that Khubayb ibn Adi initiated the practice of performing two cycles of prayer before being executed. Here, Khubayb had no specific precedent but took a general recommendation of performing prayer and applied it in a particular manner to a specific time and situation. [Sahih al-Bukhari]
(ii) The second view is supported by the actions of some Companions who opposed practices that could reasonably be subsumed under general principles/text. One example is Ibn Mas’ud’s opposition to those who were engaging in group dhikr in the mosque despite the general command in the Qur’an to, “remember God.” (3:191)
Both these approaches return to ijtihadi differences and preferences. Consequently, the choice scholars make to argue for or against certain practices should be respected as an exercise of valid ijtihad based on sound methodological divergences.
And God knows best.
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Post by SyedMuhammadIbnAlAfaq on May 4, 2017 8:01:14 GMT
He said that Shaykh Ahmad Zayni Dahlan made false allegations against Shaykh Muhammad Bin Abdul Wahab by coming under influence of the false accusers. He criticised his accusations in strong words by considering them "False Accusations". He also said that a person who believes in Qiyamah should fear to make such accusations. (Page 19). He was against his accusation not against the Shaykh himself. He, in fact, used "Rahimullah" for Shaykh Ahmad Zayni Dahlan in a footnote on page 32 of his book. Right, and when he said a person who believes in Qiyamah would fear making such accusations, he was defending Shaykh Dahlan from the possible allegation that he was responsible for fabricating them. So I think we have established that Mawlana Manzur Nu'mani did not declare Shaykh Zayni Dahlan a British agent, and nor did he use "strong words" of criticism against him? All he did was point out some factual/historical errors in his writings, while defending him from the allegation of fabrication and even using "Rahimullah" after his name. I had not previously read this book of Mawlana Numani completely. What I said was based on a post by a brother in an another thread. But still, the question about Dr Khalid Mahmud remains.
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Post by SyedMuhammadIbnAlAfaq on May 3, 2017 11:24:10 GMT
Dear Respected Mufti, What about Dr Khalid Mahmood and his Mutalia Barelwiat? Secondly, Mawlana Numani did criticise Shaykh Dahlan in strong words. Can you please quote Mawlana Nu'mani's "strong words" of criticism against Shaykh Zayni Dahlan? He said that Shaykh Ahmad Zayni Dahlan made false allegations against Shaykh Muhammad Bin Abdul Wahab by coming under influence of the false accusers. He criticised his accusations in strong words by considering them "False Accusations". He also said that a person who believes in Qiyamah should fear to make such accusations. (Page 19). He was against his accusation not against the Shaykh himself. He, in fact, used "Rahimullah" for Shaykh Ahmad Zayni Dahlan in a footnote on page 32 of his book.
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Post by SyedMuhammadIbnAlAfaq on May 1, 2017 10:22:08 GMT
It seems to me that Shaykh Ahmad Zayni Dahlan was a Good Scholar. But Khalid Mahmood and Manzur Nomani declared him a British agent. Where did Mawlana Manzur Nu'mani declare Shaykh Ahmad Zayni Dahlan a British agent? In his critique of Shaykh Dahlan's description of Wahhabis, Mawlana Nu'mani defends him against the possible allegation that he was responsible for fabrication. Instead, Mawlana Nu'mani argues Shaykh Dahlan only repeated beliefs about Ibn 'Abd al-Wahhab that were widely held amongst the people of his time in the Hijaz. ( Shaykh Muhammad ibn 'Abd al-Wahhab aur Hindustan Ke Ulama e Haqq, p. 19) Dear Respected Mufti, What about Dr Khalid Mahmood and his Mutalia Barelwiat? Secondly, Mawlana Numani did criticise Shaykh Dahlan in strong words.
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Post by SyedMuhammadIbnAlAfaq on Apr 30, 2017 9:51:33 GMT
1. “The most eminent shaykh, the greatest man of virtue, one unmatched in his era, unique in his time, the perspicacious ocean, the vast ocean, the Nawawī of the time, the Rāzī of the present era, the respected, Shaykh Ḥasabullāh al-Makkī al-Shāfi’ī” [1244 – 1335 H/1828 – 1917 CE]. He was a contemporary and equal to the deceased Shāfi‘ī muftī, Shaykh Aḥmad Zaynī Daḥlān. It seems to me that Shaykh Ahmad Zayni Dahlan was a Good Scholar. But Dr Khalid Mahmood declared him a British agent.
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Post by SyedMuhammadIbnAlAfaq on Apr 3, 2017 18:20:57 GMT
The Great Jurist: Shaykh Mustafa al-Bughaa al-Shaf'i
Shaykh Mustafa al-Bughaa al-Damishqi al-Shaf'i is a Syrian Sunni Scholar. He is a leading Shaf'i Jurist. BirthHe was born in Damascus in the year 1938. EducationIn 1959, Shaykh studied in the institute of Islamic Guidance founded by al-Shaykh Hasan al-Maydani. In 1963, he studied Islamic Law from the University of Damascus. In 1973, he studied Islamic Law from al-Azhar University and earned master's and doctorate in Islamic Law. Teachers1. Shaykh Hasan al-Maydani 2. Shaykh Yasin 3. Shaykh Hussayn Khattab 4. Shaykh Muhammad Karim 5. Shaykh Mustufa al-Sabaai 6. Shaykh Muhammad al-Mubarak 7. Shaykh Maazin al-Mubarak 8. Shaykh Muhammad Amin al-Misri 9. Shaykh Wahbi Sulaiman al-Ghawji al-Albani 10. Shaykh Abd al-Fattah Abu Ghudda 11. Qadi Muhammad al-Shamaa 12. Shaykh Muhammad al-Muntazir al-Kattani 13. Shaykh Muhammad Saeed al-Khen 14. Shaykh Muhammad Fahmi BooksHe has written about 15 books on different subjects especially Usul al-Fiqh. He has edited over 18 books including Tafsir al-Jalalyn, Mukhtasir Sahih Bukhari, Mukhtasir Sahih Muslim, Mukhtasir Sunan ibn Maja, Mukhatasir Abu Dawud, Asbab al-Nuzul, Mukhtasir al-Tirmidhi, Mukhtasir al-Nisai, al-Waafi fi Sharah Arbain Nawawia etc Wives and ChildrenHe has four wives and eight children. His eldest child is Muhammad al-Hasan. Positions:
In Masjids1. He was a khateeb in a mosque in Damascus. He then became a khateeb at Jamia Masjid Zain al-Abideen in Damascus. He still holds this position. 2. He gives lectures on Islamic Jurispudence and Tafsir in several Mosques in Damascus. In Islamic Schools1. He was appointed as the instructor of Islamic Law at the University of Damascus (Jamia Damishq). (1978-2000) 2. He was appointed as the instructor of Islamic Law at the University of Qatar. (2000-2005) 3. He taught Islamic Law in the Yarmouk University in Jordon (2005-2006) 4. He is teaching at the International University of Science since 2008. Islamic ConferencesHe has attended a number of conferences, including: 1. Conference in Mecca at the time of Iraq's invasion of Kuwait. 2. Islamic Unity Conference in Iran. 3. Heritage Conference in Aden in Yemen.
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Post by SyedMuhammadIbnAlAfaq on Apr 3, 2017 17:29:00 GMT
Answered by Muhammad ibn Adam al-Kawthari: (Taken from HERE) Extremism and immoderation are disapproved of in the Shari'ah. Islam is a religion of moderation and teaches its followers to be moderate in all spheres and walks of life. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). Allah Most High says: “Thus, have We made of you an Umma justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves…” (Surah al-Baqara, V: 143) The Messenger of Allah (Allah bless him & give him peace) said in a Hadith: “Beware of extremism in religion, since those before you were only destroyed by extremism.” (Sunan Nasa’i, Musnad Ahmad, and others) Hence, Islam is a middle way between excess and laxity. It is a path that is between the harshness found in the Shariah of Moses (peace be upon him) of killing one’s self as a form of repentance, paying one-quarter from one’s wealth as Zakat and other such matters, and the laxity found in the Shari'ah of Jesus (peace be upon him) of the permissibility of alcohol, clothes not being considered impure with filth and other such matters. It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murji’a (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mu’tazila). It is also a religion that lies between law and spirit, between intellect and love, and between theology and spirituality. It rejects the concept of the Jews of everything being based on intellect and reasoning and the concept of the Christians of everything being based on love and affection. Rather, Islam teaches its followers to combine between the paths of Iman and Ihsan and the paths of law and spirit. This is the straight path mentioned in the opening Surah of the Qur’an which we recite daily in our prayers: “Show us the straight way” (Surah al-Fatiha, V: 6) (See: Mulla Jiwun, Nur al-Anwar ala matn al-Manar, P: 5-6) Thus, it is vital to have a balanced approach in all aspects of our Deen. Unfortunately, some people become extreme in one way or another. Some only take consideration of the outward meaning of the Sacred Law in that they reject the spiritual and inner dimensions of Islamic rulings, whilst others, on the other hand, believe love and spirit to be everything. Both these approaches are incorrect as explained earlier. With regards to Imam Ibn Taymiyya (Allah have mercy on him), certain Muslims consider him to be the greatest thing to have happened in Islamic history. He is regarded as the Shaykh al-Islam giving his views precedence over the views of all other Mujtahid Imams. They consider him to be immune from committing any errors and mistakes, hence his opinions are considered to be the final and absolute understanding of Islam. On the contrary, some Muslims consider him to be severely deviated and completely out of the fold of Ahl al-Sunnah wa al-Jama’ah. Some even go to the extent of considering him to be out of the fold of Islam! Once a brother asked me what I thought of Imam Ibn Taymiyya (Allah have mercy on him) and I replied by saying that I acknowledge his works and have respect for him, although I disagree with certain views of his. Then he asked me what I thought of Shaykh Ibn al-Arabi (Allah have mercy on him) and I replied by saying that he was one of the greatest authorities of Islam in terms of spirituality and Ihsan. The brother said: “How is it possible for you to respect both these personalities. You either like Imam Ibn Taymiyya and reject Shaykh Ibn al-Arabi, or you agree with the views of Shaykh Ibn al-Arabi and dislike Imam Ibn Taymiyya. I said, “I am sorry to say that I like and respect both these personalities, whether you like it or not.” There are not two camps here for me to be included in, I explained, and that if I belong to one camp, I automatically come out of the other. The fact is that there are certain Muslims who make Takfir of Shaykh Ibn al-Arabi and consider Imam Ibn Taymiyya to be the greatest scholar in history, whilst others consider Imam Ibn Taymiyya to be Kafir and Shaykh Ibn al-Arabi to be the greatest authority in all aspects of Islam. Both these approaches are unbalanced and incorrect. The position of the majority of this Umma’s scholars, both past and present, with regards to Imam Ibn Taymiyya (Allah have mercy on him) is that they respect him as a scholar and acknowledge his works, but disagree with certain views of his wherein he chose to go against the mainstream understanding of the scholars of Ahl al-Sunnah Wa al-jama’ah. This viewpoint is held by most of the contemporary scholars, both from the Indian Subcontinent and the Arab and Muslim world. Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Qur’anic exegesis, Hadith, and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shi’as and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him. Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School. Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversies and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami, and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, traveling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such matters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach. One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukhari’s Sahih, Faydh al-Bari. In an Urdu work in which his student compiled his various sayings, he states: “Ibn Taymiyya and others have come close to anthropomorphism.” (Malfuzat Muhaddith Kashmiri (Urdu), P: 242) His student Mawlana Sayyid Ahmad Rida al-Bijnori states, "Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this. Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (Sahih) Hadiths when they go against his position. Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyya’s Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet’s family) and the Sufis. Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of “Shaykh al-Islam” being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works." He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu’). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414) Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states: “As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah…” (Fiqhi Maqalat, 2/21) One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykh’s renowned work in Arabic Rijal al-Fikr Wa al-Da’wa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ash’ari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya. The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya: “The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyya’s views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before…” (Tarikh al-Madhahib al-Islamiyya, P: 199) Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafi’i, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya. Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled “Risalat al-Halal Wa al-Haram” (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam. Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Sa’id Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyya’s isolated and controversial opinions. Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jama’ah and Sunni Islam, and reject that which is not in accordance with the majority of this Umma’s scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK
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Post by SyedMuhammadIbnAlAfaq on Apr 1, 2017 15:49:33 GMT
Wahhabis and the Ahlus Sunnah:
Those who follow the path of Muhammad ibn Abd al-Wahhab al-Najdi are Wahhabis. The major difference between Sunni and Wahabi is the beliefs and rituals. Sunnis are in majority and almost 90% percent of Muslims around the world belong to Sunni sect whereas the members of Wahabi movement are located in Saudia Arabia. There are a few main and major as well as many secondary differences between the Sunni and Wahabi Muslims which caused these sects to be cut off from each other and emerge independently:
1. The followers of Muhammad ibn ‘Abdil Wahhāb believe it is impermissible to travel from a distance with the specific intention to visit the grave of the Prophet (peace and blessings be upon him). However, Ahlus Sunnah believe that it is not only permissible but desirable.
2. The followers of Muhammad ibn ‘Abdil Wahhāb consider tawassul through personalities impermissible whereas it is established from the Ijma of Ummah.
3. The followers of Muhammad ibn ‘Abdil Wahhāb regard asking for intercession from the Prophet (peace and blessings be upon him) at his grave as not only impermissible but shirk. The Sunni Ulema consider it permissible as long as the person has the correct belief.
4. The followers of Muhammad ibn ‘Abdil Wahhāb believe that asking help from the dead is shirk regardless of the belief of the person asking. However, it is not shirk in some cases. It is permissible in some cases and in some cases it is impermissible.
5. A major point of disagreement is that in the view of the Ahlus Sunnah, Allāh is not described with direction, nor is He attributed with a physical body (jism) or characteristics which are particular to a physical body. As followers of Ibn Taymiyyah, Muhammad ibn ‘Abdil Wahhāb and his followers adhere to beliefs that amount to tajsīm or ascribing a physical body to Allāh.
The Ahl-e-Hadith (They are far from following Hadith) group and the Salafi group is the same. Although most of the beliefs of the Salafis mentioned above are Furu'i but some of these are fundamental. But we should be good to them.
Barelwis and the Deobandis:
Mawlana Rafi Usmani wrote in an article named "Hazrat Mawlana Sarfraz Khan Safdar se Wabista Chand Yaden":
"We came to the conclusion that in the matter of Aqaid, the difference between these two sects (Deobandi and Barelwi) is just the difference in interpretation (Ta'beer) and words (Alfaaz). In reality, there is no difference due to which labeling one another as 'Gumrah' and 'Fasiq' will be correct. Yes, there is a difference in some practices (but they are Furu'i)". (Pg 48, Mahnama al-Balagh, Zil Hajj 1430, December 2009) Mawlana Rafi mentions that Mawlana Shafi Usmani spent last years of his life struggling to remove the differences between these two groups. Mawlana Rafi mentions further in the same Article:
"There is no difference in the matter of Aqaids (between Barelwis and Deobandis)". (Ibid, Pg 49)
Mawlana Rafi mentions that when he told these things to Mawlana Sarfraz Khan Safdar, he became happy and agreed with him.
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Post by SyedMuhammadIbnAlAfaq on Mar 19, 2017 10:41:42 GMT
The Prophet in Barzakh The Special Life of Our Prophet by Sayyid Muhammad ibn `Alawi al-MalikiIt is established that our Prophet possesses an isthmus-life that is greater and more perfect than that of any other, of which he himself told us. It is equally established that he is intimately connected with the Community, fully cognizant of their states, seeing their actions, hearing their speech, replying to their greetings, and the hadiths to that effect are numerous.
Among these hadiths is the narration of the Prophet from `Abd Allah ibn Mas`ud - Allah be well-pleased with him: "Verily, Allah has angels that roam the earth and convey to me the greeting of my Community." (Inna lillâhi malâ'ikatan sayyâhîna fi al-ardi yuballighûnî min ummatî al-salâm.)1
Al-Mundhiri said: "Al-Nasa'i and Ibn Hibban in his Sahih narrated it." Isma`il al-Qadi2 and others have narrated it through various paths with chains that leave no doubt as to their soundness. All of these chains are to Sufyan al-Thawri: From `Abd Allah ibn al-Sa'ib: From Zadhan: From `Abd Allah ibn Mas`ud. Al-Thawri explicitly declared having heard it from `Abd Allah ibn al-Sa'ib, as reported in al-Qadi Isma`il's book. As for `Abd Allah ibn al-Sa'ib and Zadhan, Muslim used them as sub-narrators [in his Sahih], and Ibn Ma`in declared them trustworthy (thiqa), so the chain is sound.3
Also among these hadiths is Ibn Mas`ud's narration that the Prophet said: "My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be exhibited to me, and if I see goodness I will praise Allah, and if I see evil I will ask forgiveness of Him for you." (Hayâtî khayrun lakum tuhaddithûna wa yuhaddathu lakum wa wafâtî khayrun lakum tu`radu a`malukum `alayya famâ ra'aytu min khayrin hamidtu Allâha wa mâ ra'aytu min sharrin istaghfartu Allâha lakum.)4
The hadith master al-`Iraqi said in the book of Jana'iz of his work Tarh al-Tathrib fi Sharh al-Taqrib: "Its chain is good" (isnâduhu jayyid).5 The hadith master al-Haythami said: "Al-Bazzar narrated it and its sub-narrators are the men of the Sahih."6 The hadith master al-Suyuti declared it sound (sahîh) in al-Mu`jizat and al-Khasa'is. So did al-Qastallani the commentator of al-Bukhari. Al-Munawi also declared, in Fayd al-Qadir, that it is sahîh.7 So did al-Zurqani in his commentary on al-Qastallani's al-Mawahib al-Laduniyya. So did Shihab al-Din al-Khafaji in his commentary on [al-Qadi `Iyad's] al-Shifa'.8 So did al-Mulla `Ali al-Qari in his, adding: "Al-Harith ibn Usama narrated it in his Musnad with a sound chain."9 Ibn Hajar also mentioned it in al-Matalib al-`Alya.10 This hadith also came to us through another, mursal way from [the Tabi`î] Bakr ibn `Abd Allah al-Muzani. The hadith master Isma`il al-Qadi narrated it in his monograph on the invocation of blessings on the Prophet , and Shaykh al-Albani said about it: "Mursal sahîh."11 The hadith master Ibn `Abd al-Hadi declared it sound (sahîh) despite his excessive rigor and harshness in his book al-Sarim al-Munki. After all this evidence, does any meddler have anything left to say? The hadith is undoubtedly sound, and no-one questions its authenticity.
This hadith indicates that the Prophet knows about our actions because they are being shown to him, and he asks Allah forgiveness on our behalf for whatever wrong we may do. If this is the case, then it is permissible for us to use him as a means to Allah and ask for his intercession with Him. For he knows our case, and so he can intercede for us and supplicate for us, as he is the intercesor whose intercession is granted - may Allah send blessings and peace upon him and his Family, and increase him in honor and bounty.
Allah has informed us in the Qur'an that the Prophet is a witness over his entire Community. This assuredly requires that the actions of his Community be shown to him so that he may witness to whatever he saw and knew:
Ibn al-Mubarak said: One of the Ansâr narrated to us from al-Minhal ibn `Amr that the latter hears Sa`id ibn al-Musayyib say: "Not one day passes except the Prophet's Community is shown to him morning and evening. He knows them by their marks [or names] and their actions, thereby giving witness concerning them. Allah said: {But how (will it be with them) when we bring of every people a witness, and We bring you (O Muhammad) a witness against these?} (4:41). (Laysa min yawmin illâ wa yu`radu fîhi `alâ al-nabiyyi ummatuhu ghuduwwatan wa `ashiyyan fa ya`rifuhum bi sîmâhum wa a`mâlihim fa lidhâlika yashhadu `alayhim. Yaqûlu Allâhu ta`âlâ...)12
Also among these hadiths is the narration from `Ammar ibn Yassir - Allah be well-pleased with him - that the Prophet said: "Verily, Allah has put an angel in charge of my grave and given him the names of all creatures. No-one invokes blessings upon me until the Day of Resurrection except he informs me of his name and the name of his father thus: So-and-so son of So-and-so has just invoked blessings upon you." (Inna Allâha wakkala bi qabrî malakan a`tâhu Allâhu asmâ'a al-khalâ'iqi falâ yusallî `alayya ahadun ilâ yawmi al-qiyâmati illâ ablaghanî bi ismihi wa ismi abîhi hâdhâ fulânu ibnu fulânin qad sallâ `alayk.)
It is narrated by al-Bazzar, while Abu al-Shaykh - Ibn Hayyan - narrates it thus:
The Prophet said: "Allah Most High has an angel to whom he has given the names of all creatures, and he shall stand at my grave, after I die, so that none shall invoke blessings upon me except he shall say: `O Muhammad, So-and-so son of So-and-so has just invoked blessings upon you.' Thereupon the Almighty Lord shall send a blessing upon that person, tenfold for each blessing he invoked upon me." (Inna lillâhi malakan a`tâhu asmâ'a al-khalâ'iqi fa huwa qâ'imun `alâ qabrî idhâ mittu falaysa ahadun yusallî `alayya salâtan illâ qâla yâ Muhammadu sallâ `alayka fulânu ibnu fulânin. Qâla fa yusallî al-Rabbu `alâ dhâlika al-rajuli bi kulli wâhidatin `ashrâ.)13
Also among these hadiths is the narration of Abu al-Darda': "Make abundant invocations of blessings upon me the day of Jum'a, for that day is witnessed by the angels. Verily, no-one invokes blessings upon me except his invocation is shown to me until he finishes it." Abu al-Darda' said: "Even after death?" The Prophet replied: "Even after death! Truly Allah Most High forbade the earth to consume the bodies of Prophets. Therefore the Prophet of Allah is alive and sustained!" (Akthirû al-salâta 'alayya yawma al-jumu'a fa innahu mashhûdun tashhaduhu al-malâ'ikatu wa inna ahadan lan yusalliya 'alayya illâ 'uridat 'alayya salâtuhu hattâ yafrughû minhâ. Qâla qultu wa ba'da al-mawt? Qâla wa ba'da al-mawti inna Allâha harrama 'alâ al-ardi an ta'kula ajsâda al-anbiyâ'i fa nabiyyullâhi hayyun yurzaq.)14 Shaykh Ibn Taymiyya said: "This hadith is authentic by the criterion of Muslim."
Also, the hadith of Abu Hurayra: Abu Dawud narrated with a sound (sahîh) chain - as stated by al-Subki - from Abu Hurayra that the Messenger of Allah said: "No-one greets me except that Allah has returned my soul to me so that I may greet him back." (Mâ min ahadin yusallimu 'alayya illâ radd Allâhu 'alayya rûhî hattâ arudda 'alayhi al-salâm.)15
Also, the hadith of Abu Hurayra from the Prophet : "Whoever invokes blessings upon me at my grave I hear him, and whoever invokes blessings on me from afar, I am informed about it." (Man sallâ `alayya `inda qabrî sami`tuhu wa man sallâ nâ'iyan bullightuhu.)16 The narrations to that effect are very numerous indeed.
NOTES
1Narrated from Ibn Mas`ud with a sound chain by Muslim's criterion as stated by Shaykh Shu`ayb al-Arna'ut in Ibn Hibban (3:195 #914), al-`Azim Abadi in `Awn al-Ma`bud (6:21), Ibn al-Qayyim who declared its chain sound in Jala' al-Afham (p. 24), and al-Hakim in al-Mustadrak, confirmed by al-Dhahabi (2:241=1990 ed. 2:456). Also narrated by al-Nasa'i with six chains in his Sunan, al-Sunan al-Kubra (3:43), and `Amal al-Yawm wa al-Layla (2:167), Isma`il al-Qadi in Fadl al-Salat `ala al-Nabi - Allah bless and greet him - (p. 34), al-Bayhaqi in Shu`ab al-Iman (2:217) and al-Sunan al-Kubra (1:380), Abu Ya`la in his Musnad (9:137 #5213), Ahmad in his, al-Darimi in his, Ibn Abi Shayba (2:253=2:517, 6:316), `Abd al-Razzaq in his (2:215 #3116), al-Tabarani in al-Kabir (#10528-10530), Ibn al-Mubarak in al-Zuhd (p. 364 #1028) and his Musnad (p. 30 #51), and al-Khatib in Talkhis al-Mutashabih (p. 766).
2The Imam and hadith master, Shaykh al-Islam Abu Ishaq Isma`il ibn Ishaq ibn Isma`il ibn Hammad ibn Zayd al-Azdi al-Jahdami al-Qadi al-Maliki (199-282), author of several works, including a Musnad. See al-Dhahabi, Siyar (Arna'ut ed. 13:341).
3Zadhan in this narration is Abu `Umar al-Kindi al-Bazzaz as named explicitly in Abu Sa`id al-Shashi's (d. 335) narration of this hadith in his Musnad (2:252). Muslim narrated from him, from Ibn `Umar, two narrations of the Prophet in three places: "Whoever strikes his slave in the face or beats him unjustly, his expiation is to manumit him," and the Prophet's prohibition of the use of wine fermentation-vessels. See also Abu Bakr al-Asbahani's Rijal Muslim (1:230) and Ibn Hajar's Taqrib. He was declared thiqa by Ibn Ma`in, Ibn Sa`d, al-`Ijli, Ibn Shahin, al-Khatib, and al-Dhahabi as reported by al-Arna'ut and Ma`ruf in al-Tahrir (1:409 #1976). From `Abd Allah ibn al-Sa'ib al-Kindi or al-Shaybani al-Kufi, Muslim narrated through two chains the hadith of Thabit ibn al-Dahhak whereby the Prophet forbade sharecropping. He is trustworthy (thiqa) as stated in Ibn Hajar's Taqrib (1:304 #3339). The rest of the sub-narrators of this hadith are all the men of al-Bukhari and Muslim.
4Narrated from Ibn Mas`ud by al-Bazzar in his Musnad (1:397) with a sound chain as stated by al-Suyuti in Manahil al-Safa (p. 31 #8) and al-Khasa'is al-Kubra (2:281), al-Haythami (9:24 #91), and al-`Iraqi in Tarh al-Tathrib (3:297) - his last book, as opposed to al-Mughni`an Haml al-Asfar (4:148) where he questions the trustworthy rank of one of the narrators in al-Bazzar's chain. Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Khasa'is al-Kubra (p. 458-459 #694) that this chain is sound according to Muslim's criterion, and Shaykh Mahmud Mamduh in Raf`al-Minara (p. 156-169) discusses it at length and declares it sound. Their shaykh, al-Sayyid `Abd Allah ibn al-Siddiq al-Ghumari (d. 1413/1993) declared it sound in his monograph Nihaya al-Amal fi Sharh wa Tashih Hadith `Ard al-A`mal. Opposing these six judgments al-Albani declares it weak in his notes on al-Qadi Isma`il's Fadl al-Salat (p. 37 n. 1). It is also narrated with weak chains from Anas and - with two sound mursal chains missing the Companion-link - from the Successor Bakr ibn `Abd Allah al-Muzani by Isma`il al-Qadi (d. 282) in his Fadl al-Salat `ala al-Nabi (p. 36-39 #25-26). The latter chain was declared sound by al-Qari in Sharh al-Shifa' (1:102), Shaykh al-Islam al-Taqi al-Subki in Shifa' al-Siqam, his critic Ibn `Abd al-Hadi in al-Sarim al-Munki (p. 217), and al-Albani in his Silsila Da`ifa (2:405). A third, weak chain is related from Bakr al-Muzani by al-Harith ibn Abi Usama (d. 282) in his Musnad (2:884) as per Ibn Hajar in al-Matalib al-`Aliya (4:23). Al-Albani declared the hadith weak on the grounds that some authorities questioned the memorization of the Murji' hadith master `Abd al-Majid ibn `Abd al-`Aziz ibn Abi Rawwad. However, he was retained by Muslim in his Sahih and declared thiqa by Yahya ibn Ma`in, Ahmad, Abu Dawud, al-Nasa'i, Ibn Shahin, al-Khalili, and al-Daraqutni, while al-Dhahabi listed him in Man Tukullima Fihi Wa Huwa Muwaththaq (p. 124) as stated by Mamduh in Raf` al- Minara (p. 163, 167). Al-Arna'ut and Ma`ruf declare him thiqa in Tahrir al-Taqrib (2:379 #4160) as well as Dr. Nur al-Din `Itr in his edition of al-Dhahabi's Mughni (1:571 #3793) and Dr. Khaldun al-Ahdab in Zawa'id Tarikh Baghdad (10:464). Even if al-Albani's grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound mursal one - graded sahîh by al-Albani - would yield a final grading of hasan or sahîh, not da`îf. In addition to this, Mamduh quoted al-Albani's own words in the latter's attempted refutation of Shaykh Isma`il al-Ansari entitled Kitab al-Shaybani (1:134-135) whereby "The sound mursal hadith is a proof in all Four Schools and other than them among the Imams of the principles of hadith and fiqh, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable." This is one of many examples in which al-Albani not only contradicts, but soundly refutes himself.
Shaykh Hasanayn Muhammad Makhluf wrote in his Fatawa Shar`iyya (1:91-92): "The hadith means that the Prophet is a great good for his Community during his life, because Allah the Exalted has preserved the Community, through the secret of the Prophet's - Allah bless and greet him - presence, from misguidance, confusion, and disagreement, and He has guided the people through the Prophet - Allah bless and greet him - to the manifest truth; and that after Allah took back the Prophet , our connection to the latter's goodness continues uncut and the extension of his goodness endures, overshadowing us. The deeds of the Community are shown to him every day, and he glorifies Allah for the goodness that he finds, while he asks for His forgiveness for the small sins, and the alleviation of His punishment for the grave ones: and this is a tremendous good for us. There is therefore `goodness for the Community in his life, and in his death, goodness for the Community.' Moreover, as has been established in the hadith, the Prophet is alive in his grave with a special `isthmus-life' stronger than the lives of the martyrs which the Qur'an spoke of in more than one verse. The nature of these two kinds of life cannot be known except by their Bestower, the Glorious, the Exalted. He is able to do all things. His showing the Community's deeds to the Prophet as an honorific gift for him and his Community is entirely possible rationally and documented in the reports. There is no leeway for its denial; and Allah guides to His light whomever He pleases; and Allah knows best."
5Al-`Iraqi, Tarh al-Tathrib (3:297).
6Al-Haythami, Majma` al-Zawa'id (9:24 #91).
7Al-Munawi in Fayd al-Qadir (3:401) only reported al-`Iraqi's words "Its narrators are the men of the Sahih except for `Abd al-Majid ibn Abi Rawwad who, despite being retained by Muslim as a narrator and being declared trustworthy (thiqa) by Ibn Ma`in and al-Nasa'i, was declared weak by some." Al-Munawi then went on to criticize al-Suyuti's unmitigated authentication of the narration in Manahil al-Safa although al-Suyuti is correct.
8Al-Khafaji, Sharh al-Shifa' (1:102).
9Al-Qari, Sharh al-Shifa' (1:102), referring to the mursal hadith of Bakr al-Muzani.
10Ibn Hajar, al-Matalib al-`Alya (4:22).
11In his edition of Isma`il al-Qadi's Fadl al-Salat `ala al-Nabi - Allah bless and greet him - (p. 37), after which he goes on to say that the hadith is weak, as in his Silsila Da`ifa (#979).
12Narrated by Ibn al-Mubarak in al-Zuhd (p. 42), Ibn Kathir (asmâ'ihim instead of sîmâhum) in his Tafsir (1:500), al-Qurtubi in al-Tadhkira (1:335), Ibn Hajar (asmâ'ihim instead of sîmâhum) in Fath al-Bari (1959 ed. 9:99), and al-Mubarakfuri (asmâ'ihim instead of sîmâhum) in Tuhfa al-Ahwadhi (8:300).
13Narrated from `Ammar ibn Yâsir by Abu al-Shaykh in al-`Azama (1988 ed. 2:763) and al-Bazzar in his Musnad (Ibn Hajar, Mukhtasar 2:436 #2164), and from Abu Bakr al-Siddiq by al-Daylami in al-Suyuti's al-La'ali' al-Masnu`a (1996 ed. 1:260 =1981 ed. 1:284) and al-Haba'ik fi Akhbar al-Mala'ik (p. 99).
Al-Haythami (10:162) said: "Its chains contain Nu`aym ibn Damdam whom some scholars declared weak and `Imran ibn al-Himyari [al-Ju`fi], whom al-Bukhari indicated was unconfirmable (lâ yutâba`) [i.e. very weak], while the author of Mizan al-I`tidal [al-Dhahabi] declared him unknown. The rest of its sub-narrators are the men of the Sahih." There are some inaccuracies in this report. Al-Bukhari actually stated in al-Tarikh al-Kabir (6:416 #2831): "He is unconfirmable in his narration of that hadith" as cited by Ibn `Adi in al-Kamil (5:93 #1273). Al-Dhahabi in the Mizan (3:236 #6278) did not declare Ibn al-Himyari unknown, but said: "His narration of the hadith `Allah has given me an angel' is not known, and al-Bukhari said: he is unconfirmable in narrating it.'" Ibn Hajar names him `Imran ibn Himyar and similarly states in Lisan al-Mizan (4:345 #996): "His narration of `Allah has given me an angel' is not known." However, Ibn Hibban includes him in the Thiqat (5:223 #4608) and Ibn Abi Hatim mentions him without discrediting him in al-Jarh wa al-Ta`dil (6:296 #1644). As for Nu`aym ibn Damdam, Ibn Hajar in Lisan al-Mizan (6:169 #595) stated: "From him narrated Sufyan ibn `Uyayna, Abu Ahmad al-Zubayri, Qubaysa ibn `Uqba, `Abd al-Rahman ibn Salih al-Kufi, and others... and I was so far unable to discover who had declared him weak." Accordingly, the chain of the hadith is fair because Nu`aym's unknown state is eliminated and his credibility is established by the fact that two or more trutworthy authorities narrated from him, according to the rules of hadith science. Lastly, al-Daylami's chain contains neither Nu`aym nor `Imran.
Al-`Uqayli cited the narration in his Du`afa' (3:248 #1246) and said: "`Ali ibn al-Qasim al-Kindi from Nu`aym ibn Damdam is a Shi`i chain of transmission that needs investigation." Al-Suyuti cited it in La'ali' al-Masnu`a (1996 ed. 1:259-260 =1981 ed. 1:284) and went on to narrate corroborative proofs for the authenticity of the hadith, among them Ibn Abi Shayba's (2:253, 6:326) two mursal narrations from the weak Tâbi`î Yazid ibn Aban al-Raqashi: "An angel is in charge of all that invoke blessings upon the Prophet to inform him of it saying: `So-and-so from your Community has invoked blessings on you.'" Isma`il al-Qadi also narrates it from Yazid in Fadl al-Salat (p. 37-38 #27) but with the addition: "on the day of Jum`a, and with the wording: "So-and-so from your Community is invoking blessings on you."
Al-Suyuti cites `Ammar's narration in his commentary on al-Nasa'i's Sunan (4:110). Al-Mundhiri cites the narration in al-Targhib (1994 ed. 2:388) after al-Bazzar, Abu al-Shaykh, and al-Tirmidhi in [al-`Ilal?] "al-Kabir." The hadith is further confirmed by the sound narrations already mentioned and those that follow, as well as the Tâbi`î Ayyub al-Sikhtyani's sound mursal narration in Isma`il al-Qadi's Fadl al-Salat (p. 36): "It has reached me - and Allah knows best - that there is an angel in charge of each person that invokes blessings on the Prophet so that he will convey it to him." Al-Tabari in the commentary on the verse {For him are angels ranged before him and behind him who guard him by Allah's command} (13:11) in his Tafsir (13:115) narrates from `Uthman ibn `Affan that the Prophet identified the angels that attend every believer as twenty, ten in the day and ten in the night, among them two angels whose unique responsibility is to record one's invocations of blessings upon the Prophet . See also al-Albani, Silsila Sahiha (#1530).
14Narrated from Abu al-Darda' by Ibn Majah with a munqati' chain missing a sub-narrator in two places. However, its parts are confirmed verbatim by other sound narrations, among them Aws's narration cited below. Consequently the hadith master al-Busiri declared it sound in his Zawa'id (2:58-59). The first part (concerning the order to invoke more blessings on Jum'a and the disclosure of this invocation to the Prophet) is related by al-Bayhaqi in Shu'ab al-Iman through Abi Umama, Anas, and Abu Mas'ud al-Ansari, and by al-Hakim in his Mustadrak from the latter. Al-Shafi'i in his Musnad relates the first part only ("Invoke blessings upon me abundantly on Friday") mursal from Safwan ibn Salim.
15Narrated from Abu Hurayra by Abu Dawud with a chain declared sound by al-Nawawi in Riyad al-Salihin and al-Adhkar, Ibn al-Qayyim in Jala' al-Afham (1996 ed. p. 48 #23 cf. 'Awn al-Ma'bud 6:22), Ibn Hajar in Fath al-Bari (1959 ed. 6:488), al-Wadyashi in Tuhfa al-Muhtaj (2:190), al-'Ajluni in Kashf al-Khafa' (2:253), and al-Shawkani in Nayl al-Awtar. Also narrated from Abu Hurayra by Ahmad with a sound chain according to al-Zayn in the Musnad (9:575 #10759) and al-Bayhaqi in al-Sunan al-Kubra (5:245 #1040) and Shu'ab al-Iman (2:217, 3:490-491); and al-Tabarani in al-Awsat (3:262) with a weak chain as indicated by al-Haythami (10:162). There is little weight to al-Albani's claim in his notes on al-Alusi's al-Ayat al-Bayyinat (p. 80) and his Silsila Sahiha (#2266) that "this hadith is only fair, not sound."
16A fair hadith narrated from Abu Hurayra, not by Ibn Abi Shayba (as mistakenly stated by al-Qadi `Iyad in al-Shifa') but:
* By Abu al-Shaykh with a good chain in Thawab al-Salat `ala al-Nabi as stated by Ibn al-Qayyim in Jala' al-Afham (p. 48-49=p. 16-22), Ibn Hajar in Fath al-Bari (1989 ed. 6:379=1959 ed. 6:488), al-Suyuti in al-La'ali' (1996 ed. 1:259=1:282-283), and others. Ibn al-Qayyim states: "This narration is extremely singular" while Ibn Hajar states: "Abu al-Shaykh cites it in al-Thawab with a good chain (sanad jayyid)." Al-Sakhawi reiterates the latter verdict in al-Qawl al-Badi` (p. 154) as reported by Shaykh `Abd Allah Siraj al-Din in al-Salat `ala al-Nabi (p. 214) and Shaykh Mahmud Mamduh in Raf` al-Minara (p. 351). Al-Munawi questions this grading in Fayd al-Qadir and Ibn `Abd al-Hadi in al-Sarim al-Munki (p. 206) claims without proof that Abu al-Shaykh's chain, although strong, is "a gross mistake" because - in his view - "the hadith did not come to us except through al-Suddi, who is discarded" (cf. below). However, Ibn `Arraq in Tanzih al-Shari`a (1:335) confirms Ibn Hajar's verdict and al-Suyuti in al-La'ali' authenticates Abu al-Shaykh's chain - among other narrations, citing it in his commentary on al-Nasa'i's Sunan (4:110) and rejecting Ibn al-Jawzi's verdict of forgery in al-Mawdu`at (1:303). Shaykh Ahmad al-Ghumari in his al-Mudawi li `Ilal al-Munawi (6:277) graded Abu al-Shaykh's chain "spotless."
* By al-Bayhaqi with two chains - with ublightuhu in the end - in Shu`ab al-Iman (2:218 #1583), al-`Uqayli in al-Du`afa' (4:137) and others, through Muhammad ibn Marwan al-Suddi who is accused of lying and is discarded as a narrator as stated by Ibn Kathir in his Tafsir (6:466), or through al-`Ala' ibn `Amr al-Kufi who is weak, but al-Bayhaqi in Hayat al-Anbiya' (p. 15) cites corroborating chains and narrations which strengthen the hadith.
* By al-Khatib in Tarikh Baghdad (3:292) with the very weak chain of Muhammad ibn Marwan al-Suddi with the wording: "Whoever invokes blessings upon me at my grave I hear him, and whoever invokes blessings on me from afar, an angel was put in charge of it who informs me of it. He will have sufficiency of his worldly needs for it as well as his needs in the hereafter, and I shall witness on his behalf - or: I shall be his intercessor." Al-Ahdab in his Zawa'id Tarikh Baghdad (3:69) considers the second sentence of this narration undoubtedly forged.
As for al-Albani's grading of mawdû` for this hadith in his notes on al-Alusi's al-Ayat al-Bayyinat (p. 80) and his Silsila Da`ifa (#203) in imitation of Ibn Taymiyya's identical verdict in the latter's al-Radd `ala al-Akhna'i in Majmu`a al-Fatawa (27:241-242), it stems from studied ignorance of Abu al-Shaykh's chain as pointed out by Mamduh in Raf` al-Minara (p. 354). Note that Ibn Taymiyya contradicts himself by (1) declaring al-Suddi's chain not forged but "containing some weakness (fîhâ lîn) and corroborated by firmly established reports" elsewhere in his Fatawa (27:116) and (2) considering the meaning of the hadith correct, all of which al-Albani rejects ("I do not know from where Ibn Taymiyya took his claim (27:384) that he hears the salaam from someone near!"). That man goes so far as to state: "I have found no evidence for the Prophet's hearing of the salaam of those who greet him at his grave"! This is one of his greater enormities and the essence of innovation and deviation. On the hearing of the Prophet in the grave see also al-Nabahani, Shawahid al-Haqq (p. 283-285).
Allah bless and greet the Prophet, his Family, and all his Companions. Wal-hamdu lillahi Rabb al-`alamin.
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Post by SyedMuhammadIbnAlAfaq on Mar 19, 2017 9:29:43 GMT
Allama Suyuti said:
"I answer that the origin of the celebration of Mawlid, which consists in the gathering of people, the recitation of Qur'an, the narrating of accounts related to the beginnings of the Prophet (s) and the miracles that have been told as taking place upon his birth, and then in the giving of food to the people who eat and leave without adding anything to this, -- *this is one of the praiseworthy innovations* [huwa min al-bida` al-hasana]"
Suyuti clearly said that Mawlid should be celebrated in the correct way and it should involve only those acts that are permissible. It is not a Eid, but it is greater than Eids. Sayyid Alawi al-Maliki said in Hawl al-ihtifal bi zikra mawlid al-nabawi al-sharif:
“How many times have we stressed that the Messenger of Allah’s day of birth is not considered a Eid, neither do we regard it as a day of Eid, for it is a day greater and more virtuous than the day of Eid. Eid only comes once a year, whilst celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) and mentioning his Sirah should be a constant thing, without restricting it to a particular time or place.” (P.8-9)
He further sates:
“We celebrate the birth of the Messenger of Allah (Allah bless him & give him peace) constantly and all the time, at every occasion and at every event of happiness and joy. This is increased in the month of his birth “Rabi’ al-Awwal” and the day of his birth, Monday”. (p. 11)
The Sayyid also said:
“One of the innovations (bid’a) of the Mawlid is that, it is practiced by some of those who celebrate it by carrying out unlawful activities, being negligent with prayers, involvement in Riba and not implementing the outward and inward Sunnas of the Messenger of Allah (Allah bless him & give him peace).” (p. 49)
And:
“One of the innovations that is practised in some countries is restricting the mention of the Messenger of Allah’s (Allah bless him & give him peace) sirah, characteristics, and praise, feeding others and carrying out other commendable actions to the month of Rabi’ al-Awwal because of the birth of the Messenger of Allah (Allah bless him & give him peace). However, it is necessary that these acts are not restricted to the month of Rabi’ only; rather, it is necessary (wajib) upon a Muslim that he carries out these good deeds constantly in every day of the month, for the mention of the Messenger of Allah (Allah bless him & give him peace) is not attached to a particular time….” (p. 50)
And:
"If we met and mentioned the praises of the Messenger of Allah (Allah bless him & give him peace), his struggles, his characteristics and did not even mention the story of his birth, to which people have become accustomed to such an extent that they consider a Mawlid gathering incomplete without it….,we would have celebrated the Mawlid.” (p. 40)
Sayyid Alawi al-Maliki explained the complete Deobandi position in regards to Mawlid. There is no need to explain anything.
When we study the above quotes of Shaykh Muhammad ibn Alawi al-Maliki (may Allah have mercy on him) taken from his book which he compiled in support of the Mawlid, it becomes clear that there is agreement between what the scholars of Deoband say and those who celebrate Malwid regarding the evil and unlawful practices. As such, there is no disagreement in reality.
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