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In the Name of God بسم الله

أبو فاطمة المحمدي

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Everything posted by أبو فاطمة المحمدي

  1. Perhaps, the developers need to develop an app to dodge Allah too. If they cannot (and surely they cannot), then their effort is futile. If the errant youths escape the Ershad police, they will still need to account before Allah later, and will then receive worse punishments.
  2. The word {tasta-nisu} which Ibn 'Abbas identified as a scribal error is what we have in that verse in the Qur'an today. So, the Qur'an in our hands - according to Ibn 'Abbas - is neither perfect nor complete. It contains the Words of Allah and the error(s) of the scribe(s). This analytical research of bro @Mikael represents a more accurate account of reality: http://rpubs.com/aakazmi/statAhadith_0 That said, I consider it appropriate to quote some words of Ibn Taymiyyah here: وهذه كتب الحديث والتفسير مملوءة بالآثار عن الصحابة والتابعين والذي فيها عن علي قليل جدا These are books of hadith and tafsir, filled with reports from the Sahabah and Tabi’in. What is recorded in them from ‘Ali is VERY LITTLE. قال الرافضي أما المالكية فاخذوا علمهم عنه و عن أولاده و الجواب أن هنا كذب ظاهر فهذا موطأ مالك ليس فيه عنه و لا عن أحد أولاده إلا قليل جدا و جمهور ما فيه عن غيرهم فيه عن جعفر تسعة أحاديث و لم يرو مالك عن أحد من ذريته إلا عن جعفر و كذلك الأحاديث التي في الصحاح و السنن و المساند منها قليل عن ولده و جمهور ما فيها عن غيرهم The Rafidi said: “As for the Malikis, they took their knowledge from him (i.e. ‘Ali) and from his (i.e. ‘Ali’s) descendants.” The answer is that there is an apparent lie here. This is Muwatta of Malik. What is recorded in it from him (i.e. ‘Ali) or any of his descendants is VERY LITTLE. Most of what is in it is from other than them. There are nine ahadith from Ja’far (al-Sadiq) in it, and Malik did not record from ANY of his (i.e. ‘Ali’s) descendants except from Ja’far. This is also the case with what is recorded in the Sahih books, the Sunan books, and the Musnad books. What is recorded in them from his (i.e. ‘Ali’s) descendants is little. The generality of what is recorded in them is from others. والمتقدمون منهم كعلى بن الحسين وابنه أبي جعفر وابنه جعفر بن محمد قد نقل عنهم من العلم قطعة معروفة وأخذ عن غيرهم أكثر من ذلك بكثير كثير وأما من بعدهم فالعلم المأخوذ عنهم قليل جدا The early ones among them, such as ‘Ali b. al-Husayn (Zayn al-‘Abidin) and his son, Abu Ja’far (al-Baqir), and his son, Ja’far b. Muhammad (al-Sadiq), a known FRACTION of knowledge was transmitted from them. However, what is recorded from other than them is far, far more than that. As for those after them (from the Ahl al-Bayt), the knowledge that was taken from them was VERY LITTLE. These facts reveal whether Sunnis consider the Ahl al-Bayt as "weighty" (as Hadith al-Thaqalayn declares) or not. There were 114,000 according to standard Sunni scholarly opinion. How many of them have narrated the Sunni ahadith? Most likely, less than 200. What percentage of the Sahabah is that? Rather, Sunnis do NOT even know the names of more than 90% of the Sahabah! They have zero knowledge about them, and zero narrations from them. So, how do you follow them? Moreover, of the approximated 200 narrators among the Sahabah, perhaps only about 50 of them have narrated most of the ahadith. So, what percentage then would that be, of the overall population of 114,000 Sahabah? The reality is that Sunnis follow only a tiny fraction of the Sahabah, and do NOT follow more than 95% of them. In that case, you have just confirmed that Sunnis are mainly followers of Abu Hurayrah and Umm al-Muminin 'Aishah only, and secondarily followers of their caliphs. But, then, the Prophet actually commanded Abu Hurayrah, Umm al-Muminin 'Aishah, Abu Bakr, 'Umar, 'Uthman, Ibn 'Abbas and all the other 114,000 to follow the Ahl al-Bayt (peace be upon them). Would you mind telling us how those Sahabah followed the Ahl al-Bayt?
  3. Ibn 'Abbas too was no ordinary fellow. Yet, he claimed that the Qur'an contains a scribal error (see above). Are we to agree with him simply because he said it? The primary meaning of the word "itra" is "descendants." Ibn Manzur also mentions this in his Lisan al-'Arab: والعامة تظن أنها ولد الرجل خاصة ، وأن عترة رسول الله - صلى الله عليه وسلم - ولد فاطمة - رضي الله عنها - هذا قول ابن سيده The common people are of the opinion that it (i.e. 'itra) refers to the descendants of the man only, and that the 'itra of the Messenger of Allah, peace be upon him, are the descendants of Fatimah, may Allah be pleased with her. This was the opinion of Ibn Sayyiduh. So, in the language of the common Arabs, 'itra meant "descendants." The other definitions are, in my view, after-the-fact inventions, intended to obfuscate the message of Hadith al-Thaqalyan. In any case, we all know that the Prophet spoke the language of the common Arabs to the common Arabs. Actually, it is very relevant. You mentioned that Sunnis have documented "many" ahadith of the Ahl al-Bayt. I just want to know how "many" they really are. Okay, for the sake of argument, let us restrict the Ahl al-Bayt to merely Ahl al-Kisa (who were in reality only a branch of the Ahl al-Bayt), how many ahadith have Sunnis documented from Imam 'Ali, Sayyidah Fatimah, Imam al-Hasan and Imam al-Husayn (peace be upon them all)? How many of them have any effect or influence whatsoever on Sunni 'aqidah, Sunni modes of worship, Sunni rituals, Sunni worldview, etc? As far as I know, Sunnis have documented extremely few reports even from Ahl al-Kisa! Moreover, those few reports of the Ahl al-Kisa either have absolutely no influence on the shapes and forms of Sunni 'aqidah and worship rituals, or have only very tiny impacts. Are you saying that: "narrating a few ahadith from someone" is equivalent to "following him"?
  4. Your style of authenticating ahadith is fantastic. But, I am not surprised. This is a report of Imam al-Tahawi: حدثنا ابن أبي مريم قال : حدثنا الفريابي قال : حدثنا سفيان عن شعبة عن جعفر بن إياس عن مجاهد عن ابن عباس في قوله عز وجل : {لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها} قال :أخطأ الكاتب إنما هو حتى تستأذنوا Ibn Abi Maryam – al-Firyabi – Sufyan – Shu’bah – Ja’far b. Iyas – Mujahid: Ibn ‘Abbas said concerning His Statement, the Almighty, the Most Glorious {You who have iman! do not enter houses other than your own until you have asked permission [tasta-nisu] and greeted their inhabitants} [24:27]: “The scribes made a mistake. It is only {until you have asked permission [tasta-dhinu]}.” Its chain, according to Shaykh Shu'ayb al-Arnaut, is sahih upon the standards of al-Bukhari and Muslim. Are you saying that all the Sahabah shared Ibn 'Abbas' view of the term {tasta-nisu} in Qur'an 24:27? What do you have to say about the fact that 'Uthman and Mu'awiyah were among those who became innovators after the death of the Prophet (peace be upon him and his family)? I notice that you missed that in your last reply.
  5. In other words, the Sunnah is NOT to be followed too, simply because it has NOT been mentioned in this particular hadith? My brother, that is a very wrong approach to the scriptural texts. Hadith al-Thaqalayn - with the phrase "the Book of Allah and my descendants, my Ahl al-Bayt" has been narrated by several Sahabah in several reports. In fact, it has reached the level of tawattur. Yet, you are countering the mutawatir report with the ahad report above? The bold parts are only words of Zayd b. Arqam, and they are not binding upon us. He was not ma'sum. By contrast, in several reports, the Prophet has explicitly identified his Ahl al-Bayt in Hadith al-Thaqalayn as his "descendants." This is one of them with an impeccably saheeh chain from Imam al-Fasawi's Kitab al-Ma'rifah wa al-Tarikh: حدثنا يحيى قال: حدثنا جرير عن الحسن بن عبيد الله عن أبي الضحى عن زيد بن أرقم قال: النبي صلى الله عليه وسلم : إني تارك فيكم ما إن تمسكتم به لن تضلوا كتاب الله عز وجل وعترتي أهل بيتي وإنهما لن يتفرقا حتى يردا علي الحوض. Yahya – Jarīr – al-Hasan b. ‘Ubayd Allah – Abu al-Duha – Zayd b. Arqam: The Prophet, peace be upon him, said: “Verily, I am leaving among you that which if you adhere to it you will never go astray: the Book of Allah, the Almighty, the Most Glorious, and my descendants, my Ahl al-Bayt. Both of them shall never separate from each other until they meet me at the Lake-Fount.” The term عترة means "children ; descendants ; issue ; offspring ; posterity ; progeny." So, why should we abandon the definition given by the Prophet and stick with that of Zayd b. Arqam?! This is from an Arabic grammar textbook: الواو : تفيد اشتراك المعطوف عليه والمعطوف في الحكم "And": establishes parity between the first conjunct and the second conjunct in hukm (i.e. status). And this ayah is an example of this (9:31): اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ They have taken their rabbis and monks as lords besides Allah, and the Messiah, son of Maryam. That "and" conjoins "the Messiah, son of Maryam" to "their rabbis and monks." This then gives "the Messiah, son of Maryam" the same hukm as "rabbis and monks." So, they have taken their rabbis, their monks and the Messiah, son of Maryam as lords besides Allah. Could you please analyze the percentage of the ahadith of the Twelve Imams and Sayyidah Fatimah (peace be upon them) in your Sunni books? Besides, would you mind explaining how the Sahabah and Tabi'in as a whole followed the Ahl al-Bayt (peace be upon them) as commanded in Hadith al-Thaqalayn?
  6. Usually, when you want to take your information, you should not be going after obscure sources. Then, you will get the correct information.
  7. I am actually sticking to the topic. My question has nothing to do with "Sunni-Shia debacle" as you called it. I just asked your opinion about the oppressors and killers of Sayyidah Fatimah (peace be upon her). You have praised her beautifully, and I merely wonder if you have the same attitude towards her oppressors and killers.
  8. Akhi @sunnilove2hussain What is your view of those who oppressed Sayyidah Fatimah (peace be upon her), and those who murdered her?
  9. I tried to avoid distractions through these fabricated ahadith. Unfortunately, I have got to take you on, since you have insisted on it. Shaykh al-Albani has examined all the chains of the hadith, and has thereafter graded it a fabrication. I will now present his research here, bit by bit. He has discussed the hadith in vol. 1, p. 144-149, # 58-61 of his Silsilah al-Da'ifah. First, he quotes the hadith: " أصحابي كالنجوم ، بأيهم اقتديتم اهتديتم " My Sahabah are like stars. Whichever of them you follow, you will be rightly guided." Then, he gives his personal verdict on it: موضوع A fabrication. Then, he gives its first chain, from Jabir b. 'Abd Allah: رواه ابن عبد البر في " جامع العلم " ( 2 / 91 ) و ابن حزم في " الإحكام " ( 6 / 82 ) من طريق سلام بن سليم قال : حدثنا الحارث بن غصين عن الأعمش عن أبي سفيان عن جابر مرفوعا به ، و قال ابن عبد البر : هذا إسناد لا تقوم به حجة لأن الحارث بن غصين مجهول . و قال ابن حزم : هذه رواية ساقطة ، أبو سفيان ضعيف ، و الحارث بن غصين هذا هو أبو وهب الثقفي ، و سلام بن سليمان يروي الأحاديث الموضوعة و هذا منها بلا شك . قلت : الحمل في هذا الحديث على سلام بن سليم - و يقال : ابن سليمان و هو الطويل - أولى فإنه مجمع على ضعفه ، بل قال ابن خراش : كذاب ، و قال ابن حبان : روى أحاديث موضوعة . و أما أبو سفيان فليس ضعيفا كما قال ابن حزم ، بل هو صدوق كما قال الحافظ في " التقريب " ، و أخرج له مسلم في " صحيحه " . و الحارث بن غصين مجهول كما قال ابن حزم ، و كذا قال ابن عبد البر و إن ذكره ابن حبان في " الثقات " ، و لهذا قال أحمد : لا يصح هذا الحديث كما في " المنتخب " لابن قدامة ( 10 / 199 / 2 ) . As you can see, there are two problematic figures in this first chain: (i) Salam b. Salim, who is a liar, and upon whose unreliability the Sunni rijal scholars are unanimous; and (ii) al-Harith b. Ghazin who is majhul. Considering that the chain contains a liar, then there is no doubt that it is indeed a fabrication. Al-Albani has equally quoted Ibn 'Abd al-Barr, Ibn Hazm and Ahmad b. Hanbal among those who have declared the hadith to be da'if. But, let us see the second chain from Ibn 'Abbas: " مهما أوتيتم من كتاب الله فالعمل به ، لا عذر لأحدكم في تركه ، فإن لم يكن في كتاب الله ، فسنة مني ماضية ، فإن لم يكن سنة مني ماضية ، فما قال أصحابي ، إن أصحابي بمنزلة النجوم في السماء ، فأيها أخذتم به اهتديتم ، و اختلاف أصحابي لكم رحمة " . موضوع . أخرجه الخطيب في " الكفاية في علم الرواية " ( ص 48 ) و من قبله أبو العباس الأصم في الثاني من حديثه رقم 142 من نسختي ، و عنه البيهقي في " المدخل " رقم ( 152 ) ، و الديلمي ( 4 / 75 ) ، و ابن عساكر ( 7 / 315 / 2 ) من طريق سليمان ابن أبي كريمة عن جويبر عن الضحاك عن ابن عباس مرفوعا . قلت : و هذا إسناد ضعيف جدا : سليمان بن أبي كريمة قال ابن أبي حاتم ( 2 / 1 / 138 ) عن أبيه : ضعيف الحديث . و جويبر هو ابن سعيد الأزدي ، متروك ، كما قال الدارقطني و النسائي و غيرهما ، و ضعفه ابن المديني جدا . و الضحاك هو ابن مزاحم الهلالي لم يلق ابن عباس ، و قال البيهقي عقبه : هذا حديث متنه مشهور ، و أسانيده ضعيفة ، لم يثبت في هذا إسناد .و الحديث أورد منه الجملة الأخيرة الحافظ العراقي في " تخريج الإحياء " ( 1 / 25 ) و أورده السيوطي بتمامه في أول رسالته " جزيل المواهب في اختلاف المذاهب " من رواية البيهقي في " المدخل " ثم قال العراقي : و إسناده ضعيف . و التحقيق أنه ضعيف جدا لما ذكرنا من حال جويبر ، و كذلك قال السخاوي في " المقاصد " و لكنه موضوع من حيث معناه لما تقدم و يأتي . This second chain contains a matruk (rejected) narrator, also described as being "severely weak" by Ibn al-Madini. Then, it contains another narrator who is also da'if. Besides, the main narrator from Ibn 'Abbas, al-Dahhak, he did NOT meet Ibn 'Abbas. Then, this version contains an extra phrase: "The disagreement of my Sahabah is a mercy for you." This part contradicts the Qur'an. The combination of these facts confirm that the hadith is really a fabrication, as al-Albani himself states. Al-Albani then mentioned that al-Bayhaqi, al-'Iraqi and al-Sakhawi have all declared this chain to be da'if too. This is the third chain from 'Umar b. al-Khattab: " سألت ربي فيما اختلف فيه أصحابي من بعدي ، فأوحى الله إلي يا محمد إن أصحابك عندي بمنزلة النجوم في السماء ، بعضها أضوأ من بعض ، فمن أخذ بشيء مما هم عليه من اختلافهم فهو عندي على هدى " . موضوع . رواه ابن بطة في " الإبانة " ( 4 / 11 / 2 ) و الخطيب أيضا و نظام الملك في " الأمالي " ( 13 / 2 ) ، و الديلمي في " مسنده " ( 2 / 190 ) ، و الضياء في " المنتقى عن مسموعاته بمرو " ( 116 / 2 ) و كذا ابن عساكر ( 6 / 303 / 1 ) من طريق نعيم بن حماد حدثنا عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن المسيب عن عمر بن الخطاب مرفوعا . و هذا سند موضوع ، نعيم بن حماد ضعيف ، قال الحافظ : يخطئ كثيرا ، و عبد الرحيم بن زيد العمي كذاب كما تقدم ( 53 ) فهو آفته و أبوه خير منه . و الحديث أورده السيوطي في " الجامع الصغير " برواية السجزي في " الإبانة " و ابن عساكر عن عمر ، و قال شارحه المناوي : قال ابن الجوزي في " العلل " : هذا لا يصح نعيم مجروح ، و عبد الرحيم قال ابن معين : كذاب ، و في " الميزان " : هذا الحديث باطل ، ثم قال المناوي : ظاهر صنيع المصنف أن ابن عساكر أخرجه ساكتا عليه و الأمر بخلافه فإنه تعقبه بقوله : قال ابن سعد : زيد العمي أبو الحواري كان ضعيفا في الحديث ، و قال ابن عدي : عامة ما يرويه و من يروي عنه ضعفاء ، و رواه عن عمر أيضا البيهقي ، قال الذهبي : و إسناده واه . قلت : و روى ابن عبد البر عن البزار أنه قال في هذا الحديث : و هذا الكلام لا يصح عن النبي صلى الله عليه وسلم ، رواه عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن المسيب عن ابن عمر عن النبي صلى الله عليه وسلم ، و ربما رواه عبد الرحيم عن أبيه عن ابن عمر ، كذا في الموضعين : ابن عمر ، و الظاهر أن لفظة ( ابن ) مقحمة من الناسخ في الموضع الأول و إنما أتى ضعف هذا الحديث من قبل عبد الرحيم بن زيد ، لأن أهل العلم قد سكتوا عن الرواية لحديثه ، و الكلام أيضا منكر عن النبي صلى الله عليه وسلم ، و قد روي عن النبي صلى الله عليه وسلم بإسناد صحيح : " عليكم بسنتي و سنة الخلفاء الراشدين من بعدي ، عضوا عليها بالنواجذ " ، و هذا الكلام يعارض حديث عبد الرحيم لو ثبت ، فكيف و لم يثبت ؟! و النبي صلى الله عليه وسلم لا يبيح الاختلاف بعده من أصحابه . ثم روى عن المزني رحمه الله أنه قال : إن صح هذا الخبر فمعناه : فيما نقلوا عنه و شهدوا به عليه ، فكلهم ثقة مؤتمن على ما جاء به ، لا يجوز عندي غير هذا ، و أما ما قالوا فيه برأيهم فلو كان عند أنفسهم كذلك ما خطأ بعضهم بعضا ، و لا أنكر بعضهم على بعض ، و لا رجع منهم أحد إلى قول صاحبه فتدبر . قلت : الظاهر من ألفاظ الحديث خلاف المعنى الذي حمله عليه المزني رحمه الله ، بل المراد ما قالوه برأيهم ، و عليه يكون معنى الحديث دليلا آخر على أن الحديث موضوع ليس من كلامه صلى الله عليه وسلم ، إذ كيف يسوغ لنا أن نتصور أن النبي صلى الله عليه وسلم يجيز لنا أن نقتدي بكل رجل من الصحابة مع أن فيهم العالم و المتوسط في العلم و من هو دون ذلك ! و كان فيهم مثلا من يرى أن البرد لا يفطر الصائم بأكله ! كما سيأتي ذكره بعد حديث . This chain contains a liar. So, it is a fabrication as well. Then, it contains a further da'if narrator. In the text of this report, it is stated that "whoever follows any of their contradictory positions, he is in My view upon guidance." Al-Albani mentions this as a further proof that the hadith is a fabrication, and never came from the Prophet (peace be upon him and his family). He further quotes al-Dhahabi in al-Mizan who said: "This hadith is false." Al-Bazzar also said: "This statement is not authentically narrated from the Prophet." Now, let us move to the last chain, the fourth, from Ibn 'Umar: " إنما أصحابي مثل النجوم فأيهم أخذتم بقوله اهتديتم " . موضوع . ذكره ابن عبد البر معلقا ( 2 / 90 ) و عنه ابن حزم من طريق أبي شهاب الحناط عن حمزة الجزري عن نافع عن ابن عمر مرفوعا به ، و قد وصله عبد بن حميد في " المنتخب من المسند " ( 86 / 1 ) : أخبرني أحمد بن يونس حدثنا أبو شهاب به ، و رواه ابن بطة في " الإبانة " ( 4 / 11 / 2 ) من طريق آخر عن أبي شهاب به ، ثم قال ابن عبد البر : و هذا إسناد لا يصح ، و لا يرويه عن نافع من يحتج به . قلت : و حمزة هذا هو ابن أبي حمزة ، قال الدارقطني : متروك ، و قال ابن عدي : عامة مروياته موضوعة ، و قال ابن حبان : ينفرد عن الثقات بالموضوعات حتى كأنه المتعمد لها ، و لا تحل الرواية عنه ، و قد ساق له الذهبي في " الميزان " أحاديث من موضوعاته هذا منها . قال ابن حزم ( 6 / 83 ) : فقد ظهر أن هذه الرواية لا تثبت أصلا ، بل لا شك أنها مكذوبة ، لأن الله تعالى يقول في صفة نبيه صلى الله عليه وسلم : *( و ما ينطق عن الهوي ، إن هو إلا وحي يوحى )* ، فإذا كان كلامه عليه الصلاة و السلام في الشريعة حقا كله و واجبا فهو من الله تعالى بلا شك ، و ما كان من الله تعالى فلا يختلف فيه لقوله تعالى : *( و لو كان من عند غير الله لوجدوا فيه اختلافا كثيرا )* ، و قد نهى تعالى عن التفرق و الاختلاف بقوله : *( و لا تنازعوا )* ، فمن المحال أن يأمر رسوله صلى الله عليه وسلم باتباع كل قائل من الصحابة رضي الله عنهم و فيهم من يحلل الشيء ، و غيره يحرمه ، و لو كان ذلك لكان بيع الخمر حلالا اقتداء بسمرة بن جندب ، و لكان أكل البرد للصائم حلالا اقتداء بأبي طلحة ، و حراما اقتداء بغيره منهم ، و لكان ترك الغسل من الإكسال واجبا بعلي و عثمان و طلحة و أبي أيوب و أبي بن كعب و حراما اقتداء بعائشة و ابن عمر و كل هذا مروى عندنا بالأسانيد الصحيحة . ثم أطال في بيان بعض الآراء التي صدرت من الصحابة و أخطأوا فيها السنة ، و ذلك في حياته صلى الله عليه وسلم و بعد مماته ، ثم قال ( 6 / 86 ) : فكيف يجوز تقليد قوم يخطئون و يصيبون ؟ ! There is a matruk (rejected) narrator in the chain, who "generally" narrated fabrications. Al-Dhahabi also accused him of fabricating ahadith, and called this particular hadith one of his fabrications. Ibn Hazm states: "I have no doubt that it is a fabrication." Then, he proceeds to present some further arguments: 1. The Qur'an forbids disagreements in the religion. 2. The Qur'an states that disagreements is a sign that the thing is not from Allah. Whatever comes from Allah never has disagreements. 3. Some of the Sahabah declared something to be halal, while others among them declared the same thing to be haram. 4. Samrah b. Jundub considered it halal to sell alcohol. Others considered it haram. 5. Eating hailstones is halal for the person who is fasting, according to Abu Talhah while others considered it haram. He gave other examples, which he - according to him - have been narrated with authentic chains. The hadith has only four narrators. So, it has not reached the level of tawattur. As such, its extremely weak chains and its anti-Qur'an texts determine its unreliability. Could you explain then why the Sahabah had disagreements among themselves in the religion? How can they be the "source of security" in the religion when they themselves had no such security in their religion? So, you accept that we must follow ALL the Tabi'in too? One of the reports mentions "groups" of the Sahabah: حدثنا عبد الله حدثني أبي ثنا عبد الصمد ثنا عبد العزيز بن مسلم حدثنا حصين عن أبي وائل عن حذيفة أن رسول الله صلى الله عليه و سلم قال ليردن على الحوض أقوام فيختلجون دوني فأقول رب أصحابي رب أصحابي فيقال لي إنك لا تدري ما أحدثوا بعدك ‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – ‘Abd al-Samad – ‘Abd al-‘Aziz b. Muslim – Husayn – Abu Wail – Hudhayfah: The Messenger of Allah, peace be upon him, said, “Groups of people will meet me at the Lake-Fount. But, they will be forced away from me. So, I will say, ‘O my Lord, my Sahabah! O my Lord, my Sahabah!’ It will be said to me, ‘You do not know what they INNOVATED after you.’” The Arabic term used can also mean "nations." Well, Mu'awiyah and 'Uthman were among who became innovators after the death of the Prophet.
  10. This is the Arabic text of that hadith: حدثني زهير بن حرب وشجاع بن مخلد جميعا عن ابن علية قال زهير حدثنا إسماعيل بن إبراهيم حدثني أبو حيان حدثني يزيد بن حيان قال انطلقت أنا وحصين بن سبرة وعمر بن مسلم إلى زيد بن أرقم فلما جلسنا إليه قال له حصين لقد لقيت يا زيد خيرا كثيرا رأيت رسول الله صلى الله عليه و سلم وسمعت حديثه وغزوت معه وصليت خلفه لقد لقيت يا زيد خيرا كثيرا حدثنا يا زيد ما سمعت من رسول الله صلى الله عليه و سلم قال يا ابن أخي والله لقد كبرت سني وقدم عهدي ونسيت بعض الذي كنت أعي من رسول الله صلى الله عليه و سلم فما حدثتكم فاقبلوا وما لا فلا تكلفونيه ثم قال قام رسول الله صلى الله عليه و سلم يوما فينا خطيبا بماء يدعى خما بين مكة والمدينة فحمد الله وأثنى عليه ووعظ وذكر ثم قال أما بعد ألا أيها الناس فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب وأنا تارك فيكم ثقلين أولهما كتاب الله فيه الهدى والنور فخذوا بكتاب الله واستمسكوا به فحث على كتاب الله ورغب فيه ثم قال وأهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي And this is a more accurate translation: Zuhayr b. Harb and Shuja’ b. Mukhlad – Ibn ‘Ulayyah: Zuhayr – Isma’il b. Ibrahim - Abu Hayyan - Yazid b. Hayyan: I went along with Hasin b. Sabra and ‘Umar b. Muslim to Zayd b. Arqam. When we sat with him, Hasin said to him: “You have earned, O Zayd, a lot of virtues. You saw the Messenger of Allah, peace be upon him, and you heard his hadith, and you fought by his side, and you offered salat behind him. You have earned, O Zayd, a lot of virtues. Narrate to us, O Zayd, what you heard from the Messenger of Allah.” He replied, “O son of my brother, I swear by Allah, I have grown old and my time has passed, and I have forgotten some of that which I remembered from the Messenger of Allah, peace be upon him. So, whatever hadith I narrate to you, accept (it). And whatever I do not narrate, do not compel me to do that.” He then said: “One day, the Messenger of Allah, peace be upon him, stood up to deliver a sermon at a watering place known as (Ghadir) Khumm situated between Makkah and Madinah. He praised Allah and extolled Him, and advised (us), and reminded us (of Allah and His revelations). Then, he said: ‘Then, verily, O mankind! I am only a human being. The messenger of my Lord (i.e. the angel of death) will soon reach me and I will answer the call (of death). But, I am leaving among you Two Weighty Things. The first of them is the Book of Allah. In it there is guidance and light. So hold fast to the Book of Allah and adhere to it.” So, he exhorted (to hold fast) to the Book of Allah and encouraged (us) concerning it. Then, he said: “AND my Ahl al-Bayt. I remind you of Allah concerning my Ahl al-Bayt! I remind you of Allah concerning my Ahl al-Bayt! I remind you of Allah concerning my Ahl al-Bayt!” There are two points you have to note about this hadith. First, the Prophet (peace be upon him and his family) clearly referred to the Qur'an and the Ahl al-Bayt (peace be upon them) as "Two Weighty Things." What does this mean? Secondly, he conjoined the Ahl al-Bayt to the Qur'an with a coordinating conjunction: "and." What is the implication of this? Imam Ibn al-Athir, the leading Sunni hadith semanticist, answers my first question: إني تارك فيكم الثقلين : كتاب الله وعترتي] سماهما ثقلين لأن الأخذ بهما والعمل بهما ثقيل] [I am leaving among two the Two Weighty Things: the Book of Allah and my descendants] He named them Two Weighty Things because holding fast to them BOTH and following them BOTH are weighty (responsibilities). Several other Sunni 'ulama have given exactly the same explanation. So, even if the Prophet had merely called them Two Weighty Things, without saying anything else, the message is passed completely: we must hold fast to the Qur'an and the Ahl al-Bayt together, and we must follow them both together. Then, in that hadith, the Prophet mentioned the Qur'an, and described it, and gave his order concerning it. Then, he conjoined the Ahl al-Bayt to the Qur'an, with the coordinating conjunction: "and." In Arabic, when two items are conjoined with the coordinating conjunction "and," whatever is true about the first of them within the context becomes true of the second also. To use the technical language, the hukm of the first is wholly extended to the second as well, by that coordinating conjunction ("and"). You can confirm this from any honest person who is familiar with Arabic grammar. The implication of this, is that everything the Prophet said about the Qur'an was extended to the Ahl al-Bayt too, through that coordinating conjunction ("and"). Therefore, we know through this coordinating conjunction that: 1. There is guidance and light in the Ahl al-Bayt. 2. We must hold fast to the Ahl al-Bayt. 3. We must adhere to them. This is the message of the text of Hadith al-Thaqalayn, as documented in Sahih Muslim. NB: Concerning the issue of the Sahabah, I prefer that we focus on a single issue at a time. When we conclude the discussion on Hadith al-Thaqalayn, then we can move to the Sahabah.
  11. Maybe I should start it this way. Of the so-called "Six Authentic Books of Hadith," NONE of them has recorded the "Qur'an and Sunnah" version. Not even one of them! In other words, the "Qur'an and Sunnah" version does NOT exist in: (i) Sahih al-Bukhari, (ii) Sahih Muslim, (iii) Sunan al-Nasai, (iv) Sunan Abi Dawud, (v) Sunan al-Tirmidhi, and (vi) Sunan Ibn Majah. The "Qur'an and Sunnah" version does not exist at all in ANY of these books. By contrast, the "Qur'an and the Ahl al-Bayt" version exists in (i) Sahih Muslim, (ii) Sunan al-Nasai and (iii) Sunan al-Tirmidhi. So, you should really wonder why the hadith that exists in three of your six primary books of hadith is generally NOT mentioned by the Sunni scholars. What is the secret? Also, I think you should watch this short clip of the Sunni preacher, Dr. Adnan Ibrahim on Hadith al-Thaqalayn. The hadith you quoted is a "fabrication" as quoted by Shaykh al-Albani, when he says: أصحابي كالنجوم بأيهم اقتديتم اهتديتم ، قال : و هذا الحديث باطل مكذوب "My Sahabah are like stars. Whichever of them you follow, you will be rightly guided." He said: This hadith is false, a fabrication. Besides, the Prophet himself declared that many of his Sahabah would become innovators after him, and would thereby earn Hellfire. The ahadith stating this are sahih and mutawatir. This is a research about them.
  12. In the Shi'i books, the hadith does not have any reliable chain. It is the same case in the Sunni books as well. However, in the Sunni books, the hadith may be mutawatir, actually. In any case, there is nothing wrong with the matn (text) of the hadith. It is obligatory to follow the Qur'an and the Sunnah of the Prophet only. There is no third source of guidance in Islam. Meanwhile, we Shi'ah say that the Ahl al-Bayt (peace be upon them) are the only infallible source of the correct tafsir of the Qur'an and the correct transmission of the Sunnah. Therefore, to follow them means to follow the correct Sunnah of Prophet Muhammad.
  13. As much I hate to do this (for obvious reasons), I think you may find some of the books here useful.
  14. Where did you get that? Please present your clear proofs. Imam 'Ali (peace be upon him) is NOT Mount Sinai. Mount Sinai is in Egypt. It is a real mountain. It seems you are self-contradicting now, like the Sunnis.
  15. First, we can turn your question back to you. Do you Sunnis not say that Allah will NOT be seen in this world? Then, does this mean that you all know tawhid better than this noble prophet (peace be upon him) before that incident? Did he also know what you know? Or, was he ignorant of what you know? Anyway, this is our understanding of that verse. The Israelites told Prophet Musa (peace be upon him) that they would not believe in him until they saw Allah (2:55): وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ And when you said, ´Musa, we will not believe in you until we see Allah with our own eyes.´ So the thunder-bolt struck you dead while you were looking. This shows that those Israelis had almost the same 'aqidah as Sunnis. Therefore, Prophet Musa made the request to Allah in their presence, in order to demonstrate to them the implications of their demand (7:155): وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِّمِيقَاتِنَا فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَاءُ وَتَهْدِي مَن تَشَاءُ أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَافِرِينَ Musa chose seventy men from his people for Our appointed time and when the earthquake seized them he said, ´My Lord, if You had willed, You could have destroyed them previously and me as well. Would you destroy us for what the fools among us did? It was only a trial from You by which You misguided those You willed and guided those You willed. You are our Protector so forgive us and have mercy on us. You are the Best of Forgivers. So, Prophet Musa attributed the whole thing to "the fools" among them. By this statement, he cleared himself. We believe his noble ancestor, Prophet Ibrahim (peace be upon him) adopted a fairly similar methodology in teaching his people about tawhid (6:75-80): وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا قَالَ هَٰذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ وَحَاجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَن يَشَاءَ رَبِّي شَيْئًا وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا أَفَلَا تَتَذَكَّرُونَ Because of that We showed Ibrahim the dominions of the heavens and the earth so that he might be one of the people of certainty. When night covered him he saw a star and said, ´This is my Lord!´ Then when it set he said, ´I do not love what sets.´ Then when he saw the moon come up he said, ´This is my Lord!´ Then when it set he said, ´If my Lord does not guide me, I will be one of the misguided people.´ Then when he saw the sun come up he said, ´This is my Lord! This is greater!´ Then when it set he said, ´My people, I am free of what you associate with Allah! I have turned my face to Him Who brought the heavens and earth into being, a pure natural believer. I am not one of the mushrikun.´ His people argued with him. He said, ´Are you arguing with me about Allah when He has guided me? I have no fear of any partner you ascribe to Him unless my Lord should will such a thing to happen. My Lord encompasses all things in His knowledge so will you not pay heed? Now, when Prophet Musa made his request - since his people were not going to accept anything less than a practical demonstration of the calamity in their demands - Allah made an announcement that has continued to disturb the anthropomorphists: لَن تَرَانِي You will NEVER see Me. Prophet Musa will never see Allah. What then about Sunnis?
  16. The hadith itself has a correct meaning. It is clearly metaphorical. But, Salafis do not accept metaphorical interpretations of verses and ahadith about Allah.
  17. Akhi, as you can see, Salafis seek to eat their cake and still have it. They declare it haram to metaphorically interpret verses and ahadith about Allah. Rather, we must affirm the literal meaning of every single word in them. However, the literal meaning of "tiredness" includes some level of fatigue. Salafis too apparently feel uncomfortable with attributing fatigue to Allah. So, they decided to metaphorically interpret that hadith, albeit in a limited manner. So, Allah gets tired, but not with fatigue or laziness. Salafis are clearly confused heretics.
  18. As-Salam 'Alaikum, Perhaps, some of our brothers do not know that it is a requirement of iman among Salafis to believe that Allah gets tired too. To Salafis, it is correct to say "Allah is tired now" or "Allah gets tired." However, when you say this, you should keep in mind that His manner of tiredness is different from that of humans. He gets tired in the way that befits Him. This is the 'aqidah of Salafis. Let us start with this fatwa, which has been translated into English: Q: Imam Ahmad, Al-Bukhari, Muslim, Abu Dawud and Al-Nasa'y reported on the authority of `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: Do that much of deeds which is within your ability, as Allah never gets tired of giving rewards till you get tired of doing good deeds. The most beloved deed to Allah is the most regular and constant even if it were little. What is the meaning of his (peace be upon him) saying: (Part No. 2; Page No. 403) Allah never gets tired of giving rewards till you get tired of doing good deeds. ? It is worth mentioning that I looked upon the views of Hafizhs (scholars who are well-versed in Hadith and its sciences) like Ibn Hajar in Fath Al-Bary, 1/101 and 3/36, Al-Hafiz Al-Khattaby in his book Ma`alim Al-Sunan, Al-Nawawy in his commentary on Muslim's book, Ibn Qutaybah in Ta'wil Mukhtalif-ul-Hadith and many others, but I found no commentary on this sentence; does this imply accepting it? Since I checked a treatise in which the sentence "Allah never gets tired of giving rewards till you get tired of doing good deeds" is mentioned, I hope you could answer my question. Mufti `Abdullah ibn Ghudayyan Mufti `Abdul-`Aziz ibn `Abdullah ibn Baz A: One should accept this Hadith as it is, along with believing in the attribute (tiredness) and that it is appropriate with respect to Allah in a way different to His Creatures, such as plotting, deception and planning which are mentioned in the Qur'an. All such attributes are right with regard to Allah according to His saying (Exalted be He): There is nothing like Him; and He is the All-Hearer, the All-Seer. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Yes, it is "appropriate" to qualify Allah with tiredness, according to Salafis. In order to avoid any misunderstanding, Shaykh Ibn 'Uthaymin, another major Salafi scholar, clarifies: وهذا الملل الذي يفهم من ظاهر الحديث أن الله يتصف به ليس كمللنا نحن لأن مللنا نحن ملل تعب وكسل وأما ملل الله عز وجل فإنه صفة يختص به جل وعلا والله - سبحانه وتعالى - لا يلحقه تعب ولا يلحقه كسل This tiredness which is understood from the apparent meaning of the hadith, which Allah is qualified with, is not like our own tiredness, because our own tiredness is fatigue and laziness. However, the tiredness of Allah, the Almighty, the Most Glorious, is an exclusive attribute of His, glorified be He, which is not compatible with fatigue and laziness. So, yes, Allah gets tired. However, His tiredness is without fatigue or laziness. Another Salafi scholar, Shaykh al-Rajhi, also explains further: والصواب أن الملل والهرولة وصف يليق بالله ولا يلزم منه النقص؛ لأنه سبحانه لا يشابه المخلوقين في شيء من الصفات The correct opinion is that tiredness and running are attributes befitting Allah, and this is not necessarily a defect, because He, glorified be He, is not similar to the creatures in any of His Attributes.
  19. And you think Trump is better (assuming what you claim about Sanders is true)?
  20. Looking from afar, the impression I have developed is that Sanders may be just to some extent. I may be wrong. I may be right. As for Clinton, Trump and the other criminals, each of them is pure evil.
  21. And you are "informed" about Trump? And you concluded that he is just? Right?
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