Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله


  • Content Count

  • Joined

  • Last visited

Everything posted by salmany

  1. salamu `alaykum I pray you are well. On the website, look at the top right corner and you'll see a link "Endorse". This is not being endorsed because of King `Abd Allah but because the inheritors of the Prophet (Allah bless him and grant him peace) had a considerable role in formulating it. It is a very positive step towards ridding the "takfiri" attitude that is so prevalent amongst certain segments of the community. With prayers Wasalam salman
  2. salamu `alaykum I pray everyone is well and in the best of health. May Allah grant us all good in this life and the next. I would encourage all the members of this forum to endorse "The Amman Message" (www.ammanmessage.com), a three point message that stresses tolerance and the impermissibility of declaring any valid Muslim group as out of the fold of Islam. Just go to the website and see what it's about. To endorse it, click on "Endorse" on the top right corner of the website. It has been signed by a large number of Sunni, Shi`a (zaydi an ithna asheri), and Ibadi scholars and was released only after due consultation with them. It would be nice of `Ali or someone could make this a sticky and spread the word on Shiachat. With prayers for your success Wasalam Salman
  3. Sallamu Alaikum Whole Sunni school sis. Imam Ahmad himself wrote in his Fadhail As sahaba: فضائل معاوية بن أبي سفيان رضى الله تعالى عنهما He uses the word "Huma" which is 3rd person dual, meaning "Them both" i.e Muawiya and Abu Sufyan, since they were both Sahaba. Dear sis i have told you this before, but there is no "official Deoband position." Why? Because Deoband is only a School where people come out of, some have one opinion and others have another. I have already clarified my position and the position i was taught before. You mean Amr (commonly known as) Bin Al Aas. فضائل عمرو بن العاص رضى الله تعالى عنه [ 1742 ] حدثنا عبد الله قال حدثني أبي قثنا عبد الرحمن بن مهدي قثنا نافع بن عمر عن بن أبي مليكة قال قال طلحة بن عبيد الله لا أحدث عن رسول الله صلى الله عليه وسلم شيئا إلا أني سمعته يقول أن عمرو بن العاص من صالح قريش [ 1743 ] قال وزاد عبد الجبار بن ورد عن بن أبي مليكة عن طلحة قال ونعم أهل البيت عبد الله وأبو عبد الله وأم عبد الله [ 1744 ] حدثنا عبد الله قال حدثني أبي قثنا عبد الله بن يزيد قال نا بن لهيعة قال نا مشرح بن هاعان قال سمعت عقبة بن عامر يقول سمعت رسول الله صلى الله عليه وسلم يقول أسلم الناس وآمن عمرو بن العاص [ 1745 ] حدثنا عبد الله قال حدثني أبي قثنا وكيع قثنا موسى بن علي بن رباح عن أبيه قال سمعت عمرو بن العاص يقول قال لي رسول الله صلى الله عليه وسلم يا عمرو أشدد عليك سلاحك وثيابك وائتني ففعلت فجئته وهو يتوضأ فصعد في البصر وصوبه وقال يا عمرو إني أريد أن أبعثك وجها فيسلمك الله ويغنمك أرغب لك من المال رغبة صالحة قال قلت يا رسول الله إني لم أسلم رغبة في المال إنما أسلمت رغبة في الجهاد والكينونة معك قال يا عمرو نعما بالمال الصالح للمرء الصالح [ 1746 ] حدثنا عبد الله قال حدثني أبي قثنا يحيى بن إسحاق قال أنا بن لهيعة والحسن بن موسى قثنا بن لهيعة قال نا يزيد بن أبي حبيب عن سعيد بن أبي هلال عن المطلب بن عبد الله بن حنطب قال قال النبي صلى الله عليه وسلم نعم أهل البيت عبد الله وأبو عبد الله وأم عبد الله [ 1747 ] حدثنا عبد الله قثنا أبي قثنا وكيع قثنا نافع بن عمرو عبد الجبار بن ورد عن بن أبي مليكة قال قال طلحة بن عبيد الله سمعت رسول الله صلى الله عليه وسلم يقول نعم أهل البيت عبد الله وأبو عبد الله وأم عبد الله (Fadhail As Sahaba Vol 2) Sallam sis. Sis who said this is Ummayad Propoganda? Our Imams passed through the Ummayad Propoganda aswell as the Abbassid one untouched in their beliefs. I do not claim [edit] Wallahu A'lam [Mods note : BANNED for Praising Muawiya]
  4. Sallamu Alaikum al nasu `iyalun `ala abi hanifa fi al fiqh = people (scholars) are all the dependents of Abu Hanifa in fiqh. Dhahabi relates it in Tadhkirat Al huffaz in the chapter on Abu Hanifa. I had typed up a Biography of Imam Abu Hanifa Recently. Here are some Qutes from it: a. Abu Jafar Muhammad ibn Ali ibn Hussain ibn Fatima Bint Prophet Muhammad: Abu Jafar Muhammad ibn Ali the great grandson of the Prophet Muhammad (Allah Bless him and grant him peace) said: How commendable are Abu Hanifas manners and how sublime is his skill in Fiqh! b. Imam Malik ibn Anas ibn Malik The founder of the Maliki school of thought, Imam Malik is reported to have said when asked about Imam Abu Hanifa: Yes, I saw him and I saw him to be a man of such caliber that if he claims that this pillar of wood is made of gold he will prove it to you! c. Imam Shafi Al Hashmi The founder of the Shafi school of thought, Imam Shafi is reported to have said: The person who wishes to excel in Fiqh is bound to be in need of Imam Abu Hanifa. He was a person who was divinely guided with Fiqh by Allah. I have not seen a greater Faqih then him. d. Imam Ahmad ibn Hanbal The founder of the Hanabli school of thought, Imam Ahmad is reported to have said: In terms of Ilm, piety, abstinence from this dunya and preference of the hereafter, Abu Hanifa occupied such a lofty position that no one else could reach. May Allah shower his mercy on him!
  5. Sallamu Alaikum [edit] [Mods note : WARNING and SUSPENSION for praising Muawiya]
  6. Sallamu Alaikum I would le tmy 8 year old bro read that. Mind pointing out whats wrong? Or is this another diversion from the topic?
  7. Sallamu Alaikum They cannot be termed as lies, nor did i claim they were lies. However, what we do know is that Imam Ibn Hajar, Suyuti and Ibn Kathir accepted all the hadith in Bukhari and Muslim as Sahih, regardless of whether they questioned some aspects of the hadith, the quotes never say they actually rejected it and nor did they weaken the hadith. Secondly, they go onto cite criticism of Imam Bukharis Tarikh. I have no idea how this book is even remotely linked to the topic. And LAstly regarding the narrators, then i have already pointed out that none of the Criticism reaches the level that would make the hadith Weak. As i said before. Suyuti quotes in detail - mostly from Hady al Sari - the refutations of Ibn Hajar to Daraqutni's criticism, showing that, in effect, the latter fails to invalidate the view of the Sahihayn as 100% sahih. The hadith in the two are all Sahih, but not all of them reach the same high degree of Sahih. This is in essence what Dhahabi said in al Muqiza concerning the few narrators of the Sahihayn whose grading was questioned: -- The narration of one such as those, does not go below the rank of hasan which we might call the lowest rank of the Sahih. Wallahu A'lam
  8. Sallamu Alaikum To many errors which i cannot go through. However, i will point out the opinion of the Ulema regarding the Sahihs. The above i believe is taken from a book called "Traditional Schoalrship And Modern Misuderstanding" by Abu Ammar ( ? ) which i read a while back. Anyway, Al Nawawi in his introduction to Sharh Sahih Muslim (1:20): -- innama yaftariqu al sahihan `an ghayrihima min al kutub fi kawni ma fihima sahihan la yahtaju ila al nazari fih. "The two Sahihs differ from all other books only in respect to the fact that what is in them is sahih and does not require investigation." Ibn al Salah said in `Ulum al Hadith, chapter on the Sahih Hadith (Dar Al Fikr ed. pg. 29): -- ma infarada bihi Bukhari aw Muslimun mundarijun fi qabili ma yuqta`u bi sihhatihi... siwa ahrufin yasiratin takallama `alayha ba`du ahli al naqdi min al huffaz kal Daraqutni wa ghayrih, wa hiya ma`rufatun `inda ahli hadha al sha'n. "Whatever only Bukhari or only Muslim narrates enters into the category of what is definitely sahih... except a few letters which some of the expert critics objected to, such as al-Daraqutni and others - and these are known to the specialists." He said this after stating that what they agree upon is definitely sahih for the Umma. In his Taqrib and Sharh Sahih Muslim (1:20), Imam Nawawi objected to the terms "definitely sahih" (maqtu`un bi sihhatihi) while granting all that is in the Sahihayn the level of "strongly presumed (sahih) until it becomes mutawatir" (yufidu al zanna ma lam yatawatar) as is the rule with all sahih lone narrated (ahad) hadiths. But Ibn Kathir said in his chapter on the Sahih Hadith of his al Ba`ith Al Hathith: -- I am with Ibn al-Salah in his conclusion and directives, and Allah knows best. This is because of the standing of the two Sahihs in the Umma. For none of the past Imams in all Islam ever declared explicitly and rightly that all they had gathered in their respective books was sahih except Bukhari and Muslim, and the verifying experts have confirmed this claim. Suyuti also goes on to quote in detail - mostly from Hady al Sari - the refutations of Ibn Hajar to Daraqutni's criticism, showing that, in effect, the latter fails to invalidate the view of the Sahihayn as 100% sahih. The hadith in the two are all Sahih, but not all of them reach the same high degree of Sahih. This is in essence what Dhahabi said in al Muqiza concerning the few narrators of the Sahihayn whose grading was questioned: -- The narration of one such as those, does not go below the rank of hasan which we might call the lowest rank of the Sahih. So all those mentioned above - Ibn Al Salah, Nawawi, Dhahabi, Ibn Kathir, Ibn Hajar, Suyuti - agreed on the fact that all of what is in al-Bukhari and Muslim is Sahih, and the Muhaqqiqun such as Ibn Al Salah, Ibn Kathir, Ibn Hajar, and Suyuti, consider all the hadiths contained in them "qat`i al sihha" i.e. of the same probative force as mutawatir hadith. Further examination of the positions of the hadith masters might add more names to this distinguished list but this is a start. Wallahu A'lam
  9. Sallamu Alaikum No offense to you Akhi, but this is a ridiculous claim. I have the History of Tabari in Arabic, English aswell as Urdu, i have not seen any sort of "Abridged Shia versions" or "Insertions." Regardless to say, what many people dont get, and what i have stressed repeatedly on this board, is that Imam Tabaris history is an Annal which basically means he gathers many sources and many different narrations for certain events, some which are contradictory. He further provides the Sanad so these sources can be authenticated by the reader. Wallahu A'lam
  10. Yeah, that'll do loads of good showing that Islam doesn't discriminate against women. :rolleyes: I'll bet that came from an Abu Hurairah hadith. Sallam I can see i had made some erroneous claims, Praise be to Allah who increased my knowledge. As for the touching of the female, it is only touching of one who is not your Mahram. The word used in the verse: "Or if you touched women" is Lam and some of the Ulema have stated that Lam can refer to touching with ones hand. There are two more verses in the Qur'an using the form lamasa, which also means to touch; one of them is clearly a reference to physical touch, (6:7), but the other (72:8) means to "stretch towards" or "reach." Lastly the Hadith is not from Abu Hur but of Malik ibn Shahab - Salim bin Abdullah bin Umar - his father who said: مالك عن ابن شهاب عن سالم بن عبد الله بن عمر عن أبيه قال :" قبلة الرجل امرأته وجسها بيده من الملامسة , فمن قبل امرأته أو جسها بيده فعليه الوضوء ". وهذا إسناد في نهاية من الصحة كما تراه -- A mans kissing his wife or touching her with his hand are both considered touch (mulamasa). Therefore, whoever kisses his wife or touches her with his hand, should make wudu.
  11. Sallamu Alaikum To the Brother inquiring about Sahih Muslim and others. Note that the hadith that you stated about Abu bakr being the Pillar and so forth is not found in any of the 6 Sahihs. Further, regarding Allahs leg they are metaphors. One cannot blame them for being present in hadith when they are present in the Quran.
  12. Sallam Infact Shaikh Saduq also mentioned 2 types of taqlids, One Halal and one Haram. Ill try to get the exact quote.
  13. Sallamu Alaikum Ali ibn Abi Talib ibn Abdul Muttalib ibn Hashim ibn Abd Manaf, Abul Hasan Qurashi Hashimi, Amir Al Muminin, the first male believer in Islam, the Prophet's standard-bearer in battle, the Door of the City of Knowledge, the most judicious of the Companions, and the "Possessor of a wise heart and enquiring tongue." The Prophet nicknamed him Abu Turab or Father of Dust. His mother was Fatima bint Asad, whom the Prophet called his own mother and at whose grave he made a remarkable intercession. He accepted Islam when he was eight, or nine, or fourteen, depending on the narrations, but it is established from Ibn Abbas that he was the first male Muslim after the Prophet, Khadija being the first Muslim. He was martyred at age fifty eight. From him narrated Abu Bakr, Umar, his sons Al Hasan and Al Husayn, Ibn `Abbas, Abudllah ibn Zubayr, and countless others. Ali was a skilled and fearless fighter, and the Prophet gave him his standard to carry on the day of Badr and in subsequent battles. At the same time he was the repository of Prophetic wisdom among the Companions. The latter, when asked about difficult legal rulings, deferred to others the responsibility of answering, while Ali, alone among them, used to say: -- Ask me. Umar said: -- I seek refuge in Allah from a problem which Abul Hasan cannot solve. Similarly Ayesha said: -- He is the most knowledgeable about the Sunna among those who remain, and Ibn `Abbas: -- If a trustworthy source tells us of a fatwa by Ali, we do not seek any further concerning it. Sulayman Ahmusi narrated from his father that Ali said: -- By Allah! No verse was ever revealed except I knew the reason for which it was revealed and in what place and concerning whom. Verily my Lord has bestowed upon me a wise heart and a speaking tongue. At the same time Ali humbly declared: -- What cools my liver most, if I am asked something I know not, is to say: 'Allah knows best'. Imam Ahmad said: -- There is no Companion concerning whom are reported as many merits as Ali ibn Abi Talib. Following are some of the hadiths to that effect. 1. On the eve of the campaign of Khaybar, the Prophet said: "I shall give the standard to a man who loves Allah and His Messenger, and whom Allah loves and also His Messenger." Umar said: "I never liked to be entrusted leadership before that day." The next day the Prophet summoned Ali and gave him the flag. 2. The Prophet said: "I am the city of knowledge and Ali is its gate." Another version states: "I am the house of wisdom and Ali is its gate." 3. Some people complained to the Prophet about `Ali, whereupon he stood and said: "Do not accuse Ali of anything! By Allah, he is truly a little rough(la’ukhayshan) in Allah’s cause." 4. Ali said: "In truth the Prophet has made a covenant with me saying: ‘None loves you except a believer, and none hates you except a hypocrite." Abu Sa`id Khudri subsequently said: "In truth we recognized the hypocrites by their hatred for Ali." Jabir said: "We did not know the hypocrites of this Community except by their hatred for Ali." 5. The Prophet said: "Ali is part of me and I am part of Ali." 6. Al-Tabarani narrated from Salma the wife of Abu Rafi` who said: "I can see myself with the Messenger of Allah when he said: 'A man from Paradise is about to come into your presence.' Lo and behold! I heard the sound of footsteps and there was Ali." Ali was described as having white hair which he parted in the middle, a very large white beard, and large, heavy eyes. He was heavyset and his height was medium to short. He was blunt in his renunciation of the world even in his own dress. Among Alis sayings narrated by Abu Nuaym with his chains: From al Husayn ibn Ali: "The most sincere of people in their actions and the most knowledgeable of Allah are those who are strongest in their love and awe for the sanctity of the people of la ilaha illallah." From Abd Khayr: "Goodness does not consist in having much property and children, but in doing many good deeds, increasing your gentle character, and adorning yourself before people with the worship of your Lord. Then, if you do well, glorify Allah; if you do ill, ask forgiveness of Him. There is no good in the world except for two types of people: someone who sins and then follows up with repentence, and someone who races to do good deeds. What is done in Godwariness is never little, and how can something be little if accepted by Allah?" From Abul Zaghl: "Remember five instructions from me in following which you shall sooner exhaust your camels than run out of their benefit: let no servant hope for anything except from his Lord; let him not fear anything except his own sin; let no ignorant person feel ashamed to ask about what he knows not; let no knowledgeable person, if asked about what he knows not, feel ashamed to say Allah knows best; and patience is in relation to belief like the head to the body, one has no belief if he has no patience." From Muhajir ibn Umayr: "What I fear most is the hankering after idle desires and long hopes. The former blocks one from the truth and the latter causes forgetfulness of the hereafter. In truth the world has gone its way out, in truth the hereafter has come journeying to us and each of the two has its own sons. Therefore be a son of the hereafter and do not be a son of the world! Today there are deeds without accounts, and tomorrow, accounts without deeds." From Abu Araka: "I have seen a remnant of the Companions of Allah’s Messenger. I see no-one that resembles them. By Allah! They used to rise in the morning disheveled, dust-covered, pale, with something between their eyes like goat’s knees, as they had spent the night chanting Allah’s Book, turning from their feet to their foreheads. If Allah was mentioned they swayed the way trees sway on a windy day, then their eyes poured out tears until by Allah! They soaked their clothes. By Allah! It is as if folks today sleep in indifference." From Al Hasan ibn Ali: "Blessed is the servant that cries constantly to Allah, who has known people while they have not known him, and Allah has marked him with His contentment. These are the true beacons of guidance. Allah repels from them every wrongful dissension and shall enter them into His own mercy. They are not the wasteful tale-bearers nor the ill-mannered self-displayers." From Amr ibn Murra: "Be wellsprings of the Science and beacons in the night, wearing old clothes but possessing new hearts for which you shall be known in the heaven and remembered on the earth." "This world lasts for an hour: Spend it in obedience." (Abu Nu`aym, Hilya al-Awliya’ 1:100-128 #4) Regarding his Martyrdom, it was predicted by the Prophet: 1. Al Hakim - he declared it sound - and Abu Nu`aym narrated from Ammar bin Yasir that the Prophet said to Ali: "The most criminal of all people is he that shall strike you here" - indicating his temple - "until blood soaks this" - indicating his beard. 2. Al Hakim narrated from Anas who said: "I went in with the Prophet to see Ali who lay sick while Abu Bakr and Umar were visiting him. One of them said to the other, 'I do not think that he will survive,' whereupon the Messenger of Allah said: 'In truth, he shall not die other than murdered and he shall not die until he is filled with bitterness.' 3. Al Tabarani and Abu Nu`aym narrated from Jabir ibn Samura who said, "The Messenger of Allah said to Ali: 'You shall be given leadership and caliphate; and truly, this shall be dyed red with this,' meaning his beard with (the blood from) his head." 4. The Prophet said: 'Shall I not tell you of the two wickedest people ever?' We said, 'Do, O Messenger of Allah!' He replied: 'The whitish man of Thamud who hamstrung the she-camel, and the man who shall strike you on this, O Ali- he placed his hand on Alis temple - `until this gets soaked from it' - he touched Alis beard." He Was struck by Ibn Miljum on the 18th of Ramadhan during the time for Fajr. May Allahs peace be upon our Liege Lord Ali. Sallamu Alaikum
  14. Sallamu Alaikum Correct, another book of his is Riyadh Al Nadirah which contains an exhaustive documentation of the hadiths on the merits of our Liege Lord Ali.
  15. yea confused Imam Shafi`i in Kitab al Umm stipulated "there is no harm" incurred in (wilfully) leaving the hands hang by the sides in prayer if stillness is preserved, as the Sunna of folding the hands is for the purpose of preserving stillness inside prayer.
  16. :S Its usally 3 Rakah Fardh, and then the Pray 2 Rakah Sunnah.
  17. Sallam Thats Odd, the MAlikis usually pray with their hands down and it is perfectly acceptable.
  18. Sallamu Alaikum The discussion ends here. Until you learn to accept how ignorant you are of Sunni works i shall not discuss this issue with you and when you elarnt o speak with respect. He claims that so and so scholar said this, but when that same scholar lays down a principle then he reject it. He is ignorant of the Principles. Quoting Rijal books is easy, but knowing the Principles behind it is difficult. Br. Syed Farid, unfortunately, doesnot know the principles at all. As for Ibn Al Mubarak, suffice to say he is one of our Imams. I know you auoted a Sunni source, but what does that prove? Absolutely nothing, until the quote is authenticated and so forth. As for Transliteration, Ibn JurAYJ is different then Ibn JARIH, show me any rule that supports that, i shall admit i was wrong. As for Ibn Ishaq, i did not hand pick. The book Uyun Al Athar is all about Ibn Ishaq and oes into his case in depth. I have read your Quotes, and i have shown you why they were stated. Ahmad bin hanbal quotes much from Ibn Ishaq in his Musnad, Hishams case was explained already and so forth. This issue has been exaggerated. Whether or not you liek it, the number of hadith stating the prophet added it far exceed the ones that say Umar did. Last post. Wallahu A'lam
  19. Sallamu Alaikum Very Rich coming from a man who does not the basics of Hadith science, yet has rambled on continuously. The case of Ibn Ishaq is similar to that of Al Waqidi. However, only those people would know the truth behind his acceptance who have indepth knwoledge of the science of Rijal. The only reason he was counted as weak by some was because (1) he would conceal the chain of narration sometimes and (2) He was suspected of being a Qadirite. In the above this is not the case. The best and most comprehensive summary of Ibn Ishaq is mentioned in Uyun Al Athar, which i doubt you have. It says: 1. Al Zuhri said: Knolwedge will remain in Medina as long as Ibn Ishaq lives. 2. Shuba said: Truthful in Tradition, the Amir of traditions because of his memory. 3. Sufyan Ibn Uyana: I sat with him for 70 years and none of the Medinans suspected him. 4. Abu Zu'ra said: Older scholars drew from him and professional traditionists tested him and found him truthful. When asked about Maliks distrust, he said it did not have to do with his Trustworthiness as a Traditionist but his Qadatire tendencies/beliefs. 5. Ibn Qatada: Knowledge will remain with men as long as Ibn Ishaq lives. 6. Al Audi said: A great memory. Others confided their traditions with him. 7. Al Ijli said: Trustworthy 8. Ibn Ma'in said: Firm in tradition. Al Maymuni said that he (Ibn Ma'in) never said he was weak and this is a lie. 9. Ahmad bin Hanbal said: Excellent in Tradition. 10. Al MAdini said: His hadith are sound. Hisham bin Urwas objection to him is no arguement. Al Bukhari quoted him as an authority and Muslim cited him often. Abul Hasan bin Al Qattan relegated him to the class of "Hasan" because people disputed about him. The author of Uyun Al Athar then further goes on to the reports against Ibn Ishaq and refutes them one by one. The above is what i would like to call "Typical Shia Missionary deception." It is called "Shooting oneself in the Foot," because the person who claims the above has omitted much of what has been said in Tadhib Al Tadhib: Regarding Ubaydullah: 1. الستة عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العدوي العمري المدني Which means he narrated in All 6 books, which is the sign of a Truthful narrator. 2. وقال النسائي ثقة ثبت "And Nisai said Thiqah Sabt (Extremely Trustworthy)." 3. وقال أبو زرعة وأبو حاتم ثقة "And Abu Zarah and Abu Hatim said Thiqah." 4. وقال أحمد بن صالح ثقة ثبت مأمون ليس أحد أثبت في حديث نافع منه "And Ahmad bin Salih said Extremely Trusworthy..." Does one see the deception of Syed Farid. Syed Farid said: وقال أحمد بن صالح ثبت مأمون ليس أحد أثبت في حديث نافع منه Omitting the part of "Thiqah." 5. وقال بن معين لم يسمع من بن عمر وقال ثقة "And Ibn Ma'in said he did not hear from Ibn Umar and He said Thiqah." Once again Syed Farids deception of omitting the Thiqah part. The fact of the matter remains that Ubaydullah is Trustworthy, He did hear from Nafi and there is a good chance he also heard from Ibn Umar, since he died in the year 47 and Ibn Umar died later then that. 6. وقال أحمد بن صالح عبيد الله أحب إلي من مالك في حديث نافع "And Ahmad bin Salih said that Ubaydullahs Hadith from Nafi are more preferable to me then Maliks." 7. وقال بن منجويه كان من سادات أهل المدينة وأشرف قريش فضلا وعلما وعبادة وشرفا وحفظا "And Ibn Manjubah said that he (Ubaydullah) was from the Ahly Al MAdina, The honorable of the Quraish, Excessive in his Ilm, Ibadat and Memorization." What a claim! What a lie! الستة عبد الله بن المبارك بن واضح الحنظلي التميمي1 He narrated in All 6 Sahihs. Not only that but he is one of our Imams and Fuqaha! Abu Ishaq Al Fazzari said, "Ibn al-Mubarak was the Imam of the Muslims." Fazzari used to sit in front of him and ask him questions." Ibn Mahdi said: "I met four fuqaha Malik, Shu'ba, Sufyan and Ibn al-Mubarak. (One of them had 'Hammad' in place of Shu'ba.) I did not see anyone with better counsel for the community than Ibn al Mubarak. If Ibn al Mubarak did not acknowledge a hadith, we would not acknowlege it." Ibn Mahdi was asked about him and and Thawri and which of them was better. He said: "Ibn al-Mubarak." He was asked: "And if the people disagree with you?" He replied, "The people have not made any tests. I have not see the like of Ibn al Mubarak." He said: "Ibn al-Mubarak related to us, and he was unique." When Sufyan ibn 'Uyayna was told that Ibn al Mubarak had died, he said: "May Allah have mercy on him. He was a man of fiqh, knowledge, worship, asceticism, and generosity. He was courageous and a poet." He also said: "No one has come to us like Ibn al Mubarak and Ibn Abi Ziyada." Muhammad ibn Mu'tamir said: "When Thawri died, I asked my father, 'Who is the faqih of the Arabs?" He replied: "Ibn al Mubarak." Al Awza'i said to Abu 'Uthman al Kalbi about him: "If I had seen him, I would have been delighted." Nasa'i said: "There was not known in the time of Ibn Al Mubarak anyone more glorious or excellent than him nor anyone who had more virtues than he possessed." Salam ibn Muti' said: "No one like him came in the east afterwards. I prefer Ibn Al Mubarak to Thawri." وقال شعيب ما لقي بن المبارك رجلا إلا وابن المبارك أفضل منه وأربعين وقال بن مهدي الأئمة أربعة الثوري ومالك وحماد بن زيد وابن المبارك معه وقال أبو حاتم عن إسحاق بن محمد بن إبراهيم المروزي نعى بن المبارك إلى سفيان بن عيينة فقال لقد كان فقيها عالما عابدا زاهدا شيخا شجاعا شاعرا وقال فضيل بن عياض أما أنه لم يخلف بعده مثله وقال أبو إسحاق الفزاري بن المبارك إمام المسلمين وقال العباس بن مصعب جمع الحديث والفقه والعربية والشجاعة والتجارة والسخاء والمحبة عند الفراق الفراق وقال بن الجنيد عن بن معين كان كيسا متثبتا ثقة وكان عالما صحيح الحديث وكانت كتبه التي حدث بها عشرين ألفا أو إحدى وعشرين ألفا etc etc etc. Tadhib Al Tadhib. Good proof. Why dont you try opening a book for once. Do you even know what it says? All it says is that Imam Bukhari said that Some people did not see him as correct/right. Not Munkar, Not Dhaeef, Not rejected. Secondly, in Taqreeb Al Tadhib it states: عمرو ابن رافع العدوي مولاهم مقبول من الرابعة "Umro Bin Rafi Al Adawi was accepted by the Four Masters i.e The author of the 4 Sunans." So much for that. Another ignorant statement! The quote clearly states: رَوَى ابْنُ خُزَيْمَةَ فِي " صَحِيحِهِ " وَالدَّارَقُطْنِيّ ، ثُمَّ الْبَيْهَقِيُّ فِي " سُنَنِهِمَا " مِنْ حَدِيثِ "It is narrated in Ibn Khuzaymas Sahih and Daraqtunis and Baihaqis Sunan." Then it goes onto state: مِنْ حَدِيثِ مُحَمَّدِ بْنِ سِيرِينَ عَنْ أَنَسٍ "From the Hadith of Muhammad bin Sirin about Anas." The whole Sanad of the hadith is: أخبرنا أبو طاهر نا أبو بكر نا محمد بن عثمان العجلي نا أبو أسامة عن بن عوف عن محمد بن سيرين عن أنس قال من السنة إذا قال المؤذن في أذان الفجر حي على الفلاح قال الصلاة خير من النوم More ignorance. This is Mursal because it is missing one link. The hadith you mention are Mursal because thay have no chain. LEarn to identify. comparitively new to the Sciences of Islam. The chaon of the above is missing atleast 2 successors in Link or more. The chain of Zuhri is missing only one. Stop barking and bring proof. Your proof relies on what our scholars say and books. If you cannot prove it then to bad for you. You adn your like bring one scholar to support your cause. When it gets thrown back into your face you start whining and crying. And which scholars of the Ahly Sunnah allowed it? Unlike you who adopt practices from the GHULAT, ring a bell?? So you added Faqala? you still omitted the word "Thiqa" teice to show your deception and lies. Lastly, Transliteration is very important. when people writing Ibn Jurayj and Ibn Jarih and Tabari as Tibri and so forth, it shows lack of knowledge and reading skills. When one goes around quoting Rijal books but is ignorant og the shcolars of Ahly Sunnah, not knowing who Imam Dhahabi is, then yes it is indeed Ignorance. LAstly the Prophets saying: "Follow My Sunnah and the Sunnah of the Rightly guided Khalifs." Now, concerning the "hadith mursal" which among the scholars of hadith is shown by the phrase: "Such and such tabii said that the Prophet said..." Shafi`i considers it weak, but its extraction becomes sounder if it comes down to us through another way. At that time it is accepted and used as evidence. This is the reason why Shafi`i used as evidence the hadiths related by ibn Musayyib and others like Zuhri, whose chains are confirmed from another perspective, and has ruled that the chains of a Tabi`i may be used as evidence if they are consolidated by other chains. As for the Hanafis and the Malikis, they consider the chains of a Tabi`i as definitive evidence once the sub-narrators are established as reliable. These positions are explicited in the books of Usul and Mustalah (methodologies of fiqh and hadith). Now maybe if you had known that you would know why we accept the Mursal hadith from the Tabieen, unlike the ones you post. How cute, a Shia telling me what we think. Not knowing that this man Farid Al Abd doesnt even know the definition of Ijma. I will repeat what i said again: For a person who claims to know so much about Sunnism, its odd you do not know the definition of Ijma. The hadith (regarding Ijma) is very clear that it is the vast majority of the Muslims -- which the scholars have interpreted to mean: the vast majority of the scholars -- who are the ones that must be followed, for all intents and purposes. The definition of ijma: alaykum bi al sawad al a`zam = "follow the greater mass." And this is definitely neither the Shia nor other sects, but only Ahly Sunnah. Further ignorance. Take Aliyun Waliullah in Adhan and so forth. They are all technically Bidah. Tyoical Wahabi belief. Two of the best woks to date on the precise definition of bid'a are AbdulHayy al-Lucknawi's Tuhfa Al Akhyar - with its commentary by his student Shaykh Abdul Fattah Abu Ghudda - and Sayyid Abdullah Mahfuz Haddad's Al Sunna wa Al Bid'a in which the latter adduces more than three hundred and fifty narrations of the Prophet and the Companions in refutation of the "Salafi" author Muhammad al-Shuqayri and his book entitled Al Sunna wa Al Mubtada'at. In the latter book al-Shuqayri displays blind fanaticism and attacks the scholars of the Community as innovators on the misconceived basis of the hadith of the Prophet -- Allah bless and greet him --: -- Every new matter (kullu muhdathatin) is an innovation (bid'a), every innovation is misguidance (dalala), and every misguidance is in the Fire. As Sayyid 'Ali ibn Muhammad Ba 'Alawi said in his introduction to Al Haddad's Al Sunna wa Al Bid'a: -- What is meant by the hadith "Every new matter is an innovation" is the bida that contravene the texts of the Law. That, and that alone, is the innovation of misguidance. Sayyid Ali and Sayyid Abdullah go on to cite several verses of the Quran as proofs for the lexical understanding of words denoting universal inclusivity such as kull ("every"), each of which allowing for exceptions to the rule of all-inclusiveness, which indicates, among other lexical facts, that kull in Arabic may mean "most" or "very many" and not necessarily "all without exception": -- We opened unto them the gates of all (kull) things( (6:44) except the gates of divine mercy. -- Destroying all (kull) things by commandment of its Lord( (46:25) except the dwellings, and also the mountains, the heavens, and the earth; -- And she has been given (abundance) of all (kull) things( (27:23) except Sulayman's ( throne) -- And that man has only that for which he makes effort( (53:39) although there are proofs that reach the level of mass transmission in meaning (tawatur ma'nawee) whereby the Muslim can benefit from the deeds of others among his brethren and the supplication of theangels, in evidence of which Ibn Taymiyya gathered over twenty proofs which were quoted by al Jamal in his commentary on Tafsir Jalalayn for this verse. -- Those unto whom men (al-nas) said: Lo! the people (al-nas) have gathered against you( (3:173), in which case both mentions of al-nas patently refer to a limited number and not to the totality of human beings. -- That every (kull) soul may be rewarded for that which it strives (to achieve) (20:15), "every soul" in the sense of what Allah does not forgive, but as for what He forgives, it is excluded from the expression of universality. The terminology of the scholars of usul for the lexical and juridical rule applied in the above examples is "the universal [mentioned] in the sense of the specific" (al-'umum bi ma'na al-khusus). There are numerous additional verses and sound hadiths that similarly illustrate the above principles. It is therefore a mark of profound ignorance of the foundations of the Law and of the Islamic sciences - in fact a patent contravention of the practice of the Salaf and Khalaf of Ahl al-Sunna - to interpret the hadith "Every new matter is an innovation" in the absolute sense and refuse to subject it to the established rules provided by the Sharee'a in such a case. Sallam
  20. sallamu alaikum Ibn Al Jawzi (A hanbali) said in his Daf Shibah: ----- I have seen among the followers of our school some who held unsound discourses on doctrine. Three in particular have applied themselves to write books in which they distort the Hanbali madhhab.... They claimed: we do not construe the text according to the directives of the Arabic language. Thus they refuse to construe "hand" (yad) as meaning "favor" and "power"; or "coming forth" (maji') and "coming" (ityan) as "mercy" and "favor"; or "shin" (saq) as "tribulation." Instead they say: We construe them in their customary external senses, and the external sense is what is describable in terms of well-known human characteristics, and a text is only construed literally if the literal sense is feasible." (end of quote) Imam Hasan Al Basri interpreted this as his power. The scholars have pointed out that Al Yad among the Arabs also signifies strength (Al Quwwa). The verse "We have built the heaven with (Our) hands" (51:47) is cited in Al Hafiz Zabidi's massive dictionary of Arabic "Taj Al `Arus" (10:417) as an illustration that "hands" may mean "strength." Allah says: --- And make mention of our bondmen, Abraham, Isaac and Jacob, men of parts (literally of two hands) and vision (38:45) meaning, "men possessing strength." It also means ownership (al mulk) as Allah said: --- Lo! the bounty is in Allahs hand (3:73). It also means favor, as it is said: "So and so has a hand over so and so," to mean that he owes him a favor. It also means a kind of link, as Allah said: "Or he agrees to forego it in whose hand is the marriage tie" (2:237). As Nawawi said in the passage quoted from his commentary on Muslim, many of the Salaf also applied such figurative interpretation (ta'wil) Allahs Hand as shown from the explanation of aydin (Hands) as meaning "strength" in the verse: "We have built the heaven with (Our) hands" (51:47) الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } يَقُول تَعَالَى ذِكْرُهُ : وَالسَّمَاء رَفَعْنَاهَا سَقْفًا بِقُوَّةٍ . وَبِنَحْوِ الَّذِي قُلْنَا فِي ذَلِكَ قَالَ أَهْل التَّأْوِيل . ذِكْرُ مَنْ قَالَ ذَلِكَ : 24962 - حَدَّثَنِي عَلِيّ , قَالَ : ثنا أَبُو صَالِح , قَالَ : ثني مُعَاوِيَة , عَنْ عَلِيّ , عَنِ ابْن عَبَّاس , قَوْله : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } يَقُول : بِقُوَّةٍ. 24963 - حَدَّثَنِي مُحَمَّد بْن عَمْرو , قَالَ : ثنا أَبُو عَاصِم , قَالَ : ثنا عِيسَى ; وَحَدَّثَنِي الْحَارِث , قَالَ : ثنا الْحَسَن , قَالَ : ثنا وَرْقَاء جَمِيعًا , عَنِ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد , قَوْله : { بِأَيْدٍ } قَالَ : بِقُوَّةٍ . 24964 - حَدَّثَنَا بِشْر , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } : أَيْ بِقُوَّةٍ . 24965 - حَدَّثَنَا ابْن الْمُثَنَّى , قَالَ : ثنا مُحَمَّد بْن جَعْفَر , قَالَ : ثنا شُعْبَة , عَنْ مَنْصُور أَنَّهُ قَالَ فِي هَذِهِ الْآيَة : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ . 24966 - حَدَّثَنِي يُونُس , قَالَ : أَخْبَرَنَا ابْن وَهْب , قَالَ : قَالَ ابْن زَيْد , فِي قَوْله : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ. 24967 - حَدَّثَنَا ابْن حُمَيْد , قَالَ : ثنا مِهْرَان , عَنْ سُفْيَان { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ --- Ibn Jarir Tabari said in his Tafsir: Ibn Abbas said: "It means: with strength." He reports an identical position from Mujahid, Qatada, Mansur, Ibn Zayd, and Sufyan al Thawri. This is also Imam Al Asharis explanation according to Ibn Furak in the latter's recension of Asharis school. Tafsir Ibn Kathir states: " بِأَيْدٍ " أَيْ بِقُوَّةٍ قَالَهُ اِبْن عَبَّاس وَمُجَاهِد وَقَتَادَة وَالثَّوْرِيّ وَغَيْر وَاحِد --- (with Hands), meaning, with strength (al Quwwa), according to Abdullah bin Abbas, Mujahid, Qatadah, Thawri and several others. Tafsir Al qurtubi states: وَمَعْنَى " بِأَيْدٍ " أَيْ بِقُوَّةٍ وَقُدْرَة . عَنْ اِبْن عَبَّاس وَغَيْره --- The meaning of "Hands" is with power and ability (according to) Ibn Abbas and others. For 3:73 Ibn Kathir states: -- وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَى هُدَى اللَّهِ أَنْ يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ وَقَوْله تَعَالَى " وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينكُمْ " أَيْ تَطْمَئِنُّوا وَتُظْهِرُوا سِرّكُمْ وَمَا عِنْدكُمْ إِلَّا لِمَنْ تَبِعَ دِينكُمْ وَلَا تُظْهِرُوا مَا بِأَيْدِيكُمْ إِلَى الْمُسْلِمِينَ فَيُؤْمِنُوا بِهِ وَيَحْتَجُّوا بِهِ عَلَيْكُمْ . قَالَ اللَّه تَعَالَى " قُلْ إِنَّ الْهُدَى هُدَى اللَّه " أَيْ هُوَ الَّذِي يَهْدِي قُلُوب الْمُؤْمِنِينَ إِلَى أَتَمّ الْإِيمَان بِمَا يُنْزِلهُ عَلَى عَبْده وَرَسُوله مُحَمَّد صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مِنْ الْآيَات الْبَيِّنَات وَالدَّلَائِل الْقَاطِعَات وَالْحُجَج الْوَاضِحَات وَإِنْ كَتَمْتُمْ أَيّهَا الْيَهُود مَا بِأَيْدِيكُمْ مِنْ صِفَة مُحَمَّد النَّبِيّ الْأُمِّيّ فِي كُتُبكُمْ الَّتِي نَقَلْتُمُوهَا عَنْ الْأَنْبِيَاء الْأَقْدَمِينَ وَقَوْله " أَنْ يُؤْتَى أَحَد مِثْل مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْد رَبّكُمْ " يَقُولُونَ لَا تُظْهِرُوا مَا عِنْدكُمْ مِنْ الْعِلْم لِلْمُسْلِمِينَ فَيَتَعَلَّمُوهُ مِنْكُمْ وَيُسَاوُونَكُمْ فِيهِ وَيَمْتَازُونَ بِهِ عَلَيْكُمْ لِشِدَّةِ الْإِيمَان بِهِ أَوْ يُحَاجُّوكُمْ بِهِ عِنْد رَبّكُمْ أَيْ يَتَّخِذُوهُ حُجَّة عَلَيْكُمْ بِمَا فِي أَيْدِيكُمْ فَتَقُوم بِهِ عَلَيْكُمْ الدَّلَالَة وَتُرْتَكَب الْحُجَّة فِي الدُّنْيَا وَالْآخِرَة قَالَ اللَّه تَعَالَى " قُلْ إِنَّ الْفَضْل بِيَدِ اللَّه يُؤْتِيه مَنْ يَشَاء " أَيْ الْأُمُور كُلّهَا تَحْت تَصَرُّفه وَهُوَ الْمُعْطِي الْمَانِع يَمُنَّ عَلَى مَنْ يَشَاء بِالْإِيمَانِ وَالْعِلْم وَالتَّصَرُّف التَّامّ وَيُضِلّ مَنْ يَشَاء فَيُعْمِي بَصَرَهُ وَبَصِيرَته وَيَخْتِم عَلَى قَلْبه وَسَمْعِهِ وَيَجْعَل عَلَى بَصَره غِشَاوَة وَلَهُ الْحُجَّة التَّامَّة وَالْحِكْمَة الْبَالِغَة . -- Meaning, all affairs are under His control, and He gives and takes. Verily, Allah gives faith, knowledge and sound comprehension to whomever He wills. He also misguides whomever He wills by blinding his sight, mind, sealing his heart, hearing and stamping his eyes closed. Allah has the perfect wisdom and the unequivocal proofs. For 38:45 he states: -- وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ يَقُول تَبَارَكَ وَتَعَالَى مُخْبِرًا عَنْ فَضَائِل عِبَاده الْمُرْسَلِينَ وَأَنْبِيَائِهِ الْعَابِدِينَ " وَاذْكُرْ عِبَادنَا إِبْرَاهِيم وَإِسْحَاق وَيَعْقُوب أُولِي الْأَيْدِي وَالْأَبْصَار " يَعْنِي بِذَلِكَ الْعَمَل الصَّالِح وَالْعِلْم النَّافِع وَالْقُوَّة فِي الْعِبَادَة وَالْبَصِيرَة النَّافِذَة قَالَ عَلِيّ بْن أَبِي طَلْحَة عَنْ اِبْن عَبَّاس رَضِيَ اللَّه عَنْهُمَا " أُولِي الْأَيْدِي " يَقُول أُولِي الْقُوَّة " وَالْأَبْصَار " يَقُول الْفِقْه فِي الدِّين وَقَالَ مُجَاهِد " أُولِي الْأَيْدِي" يَعْنِي الْقُوَّة فِي طَاعَة اللَّه تَعَالَى وَالْأَبْصَار يَعْنِي الْبَصَر فِي الْحَقّ وَقَالَ قَتَادَة وَالسُّدِّيّ أُعْطُوا قُوَّة فِي الْعِبَادَة وَبَصَرًا فِي الدِّين -- meaning, righteous deeds, beneficial knowledge, strength in worship and insight. Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said: (Ulil Aydi) "Of great strength and worship." For 48:10 he states: -- إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا ثُمَّ قَالَ عَزَّ وَجَلَّ لِرَسُولِهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ تَشْرِيفًا لَهُ وَتَعْظِيمًا وَتَكْرِيمًا " إِنَّ الَّذِينَ يُبَايِعُونَك إِنَّمَا يُبَايِعُونَ اللَّه " كَقَوْلِهِ جَلَّ وَعَلَا " مَنْ يُطِعْ الرَّسُول فَقَدْ أَطَاعَ اللَّه " " يَد اللَّه فَوْق أَيْدِيهمْ " أَيْ هُوَ حَاضِر مَعَهُمْ يَسْمَع أَقْوَالهمْ وَيَرَى مَكَانهمْ وَيَعْلَم ضَمَائِرهمْ وَظَوَاهِرهمْ فَهُوَ تَعَالَى هُوَ الْمُبَايِع بِوَاسِطَةِ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَقَوْلِهِ تَعَالَى " إِنَّ اللَّه اِشْتَرَى مِنْ الْمُؤْمِنِينَ أَنْفُسهمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمْ الْجَنَّة يُقَاتِلُونَ فِي سَبِيل اللَّه فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاة وَالْإِنْجِيل وَالْقُرْآن وَمَنْ أَوْفَى بِعَهْدِهِ مِنْ اللَّه فَاسْتَبْشِرُوا بِبَيْعِكُمْ الَّذِي بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْز الْعَظِيم " وَقَدْ قَالَ اِبْن أَبِي حَاتِم حَدَّثَنَا عَلِيّ بْن الْحُسَيْن حَدَّثَنَا الْفَضْل بْن يَحْيَى الْأَنْبَارِيّ حَدَّثَنَا عَلِيّ بْن بَكَّار عَنْ مُحَمَّد بْن عَمْرو عَنْ أَبِي سَلَمَة عَنْ أَبِي هُرَيْرَة رَضِيَ اللَّه عَنْهُ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " مَنْ سَلَّ سَيْفَهُ فِي سَبِيلِ اللَّهِ فَقَدْ بَايَعَ اللَّهَ " وَحَدَّثَنَا أَبِي حَدَّثَنَا يَحْيَى بْنُ الْمُغِيرَةِ أَخْبَرَنَا جَرِيرٌ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ خُثَيْم عَنْ سَعِيد بْن جُبَيْر عَنْ اِبْن عَبَّاس رَضِيَ اللَّه عَنْهُمَا قَالَ : قَالَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي الْحَجَر " وَاَللَّه لَيَبْعَثَنَّهُ اللَّه عَزَّ وَجَلَّ يَوْم الْقِيَامَة لَهُ عَيْنَانِ يَنْظُر بِهِمَا وَلِسَان يَنْطِق بِهِ وَيَشْهَد عَلَى مَنْ اِسْتَلَمَهُ بِالْحَقِّ فَمَنْ اِسْتَلَمَهُ فَقَدْ بَايَعَ اللَّه تَعَالَى " ثُمَّ قَرَأَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ " إِنَّ الَّذِينَ يُبَايِعُونَك إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ -- meaning, He is with them, hearing their statements and witnessing their stand, having full knowledge of them inwardly and outwardly. Therefore, Allah the Exalted was indeed taking the pledge from them through His Messenger. Similarly: يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ قِيلَ : يَده فِي الثَّوَاب فَوْق أَيْدِيهمْ فِي الْوَفَاء , وَيَده فِي الْمِنَّة عَلَيْهِمْ بِالْهِدَايَةِ فَوْق أَيْدِيهمْ فِي الطَّاعَة . وَقَالَ الْكَلْبِيّ : مَعْنَاهُ نِعْمَة اللَّه عَلَيْهِمْ فَوْق مَا صَنَعُوا مِنْ الْبَيْعَة . وَقَالَ اِبْن كَيْسَان : قُوَّة اللَّه وَنُصْرَته فَوْق قُوَّتهمْ وَنُصْرَتهمْ -- According to alQurtubi (the maliki mufassir) the word yad in verse 48:10 means the bounties of Allah and according to some the power and victory of Allah For 67:1 Ibn Kathir states: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ سُورَة الْمُلْك : قَالَ الْإِمَام أَحْمَد حَدَّثَنَا حَجَّاج بْن مُحَمَّد وَابْن جَعْفَر قَالَا حَدَّثَنَا شُعْبَة عَنْ قَتَادَة عَنْ عَيَّاش الْجُشَمِيّ عَنْ أَبِي هُرَيْرَة عَنْ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ " إِنَّ سُورَة فِي الْقُرْآن ثَلَاثِينَ آيَة شَفَعَتْ لِصَاحِبِهَا حَتَّى غُفِرَ لَهُ : تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْك " وَرَوَاهُ أَهْل السُّنَن الْأَرْبَعَة مِنْ حَدِيث شُعْبَة بِهِ وَقَالَ التِّرْمِذِيّ هَذَا حَدِيث حَسَن وَقَدْ رَوَى الْحَافِظ اِبْن عَسَاكِر فِي تَارِيخه فِي تَرْجَمَة أَحْمَد بْن نَصْر بْن زِيَاد أَبِي عَبْد اللَّه الْقُرَشِيّ النَّيْسَابُورِيّ الْمُقْرِي الزَّاهِد الْفَقِيه أَحَد الثِّقَات الَّذِينَ رَوَى عَنْهُمْ الْبُخَارِيّ وَمُسْلِم وَلَكِنْ فِي غَيْر الصَّحِيحَيْنِ وَرَوَى عَنْهُ التِّرْمِذِيّ وَابْن مَاجَهْ وَابْن خُزَيْمَةَ وَعَلَيْهِ تَفَقَّهَ فِي مَذْهَب أَبِي عُبَيْد بْن حربويه وَخَلَقَ سِوَاهُمْ سَاقَ بِسَنَدِهِ مِنْ حَدِيثه عَنْ فُرَات بْن السَّائِب عَنْ الزُّهْرِيّ عَنْ أَنَس بْن مَالِك قَالَ : قَالَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ " إِنَّ رَجُلًا مِمَّنْ كَانَ قَبْلكُمْ مَاتَ وَلَيْسَ مَعَهُ شَيْء مِنْ كِتَاب اللَّه إِلَّا تَبَارَكَ فَلَمَّا وُضِعَ فِي حُفْرَته أَتَاهُ الْمَلَك فَثَارَتْ السُّورَة فِي وَجْهه فَقَالَ لَهَا إِنَّك مِنْ كِتَاب اللَّه وَأَنَا أَكْرَه مُسَاءَتك وَإِنِّي لَا أَمْلِك لَك وَلَا لَهُ وَلَا لِنَفْسِي ضُرًّا وَلَا نَفْعًا فَإِنْ أَرَدْت هَذَا بِهِ فَانْطَلِقِي إِلَى الرَّبّ تَبَارَكَ وَتَعَالَى فَاشْفَعِي لَهُ فَتَنْطَلِق إِلَى الرَّبّ فَتَقُول يَا رَبّ إِنَّ فُلَانًا عَمَدَ إِلَيَّ مِنْ بَيْن كِتَابك فَتَعَلَّمَنِي وَتَلَانِي أَفَتُحْرِقهُ أَنْتَ بِالنَّارِ وَتُعَذِّبهُ وَأَنَا فِي جَوْفه ؟ فَإِنْ كُنْت فَاعِلًا ذَاكَ بِهِ فَامْحُنِي مِنْ كِتَابك فَيَقُول أَلَا أَرَاك غَضِبْت ؟ فَتَقُول وَحُقَّ لِي أَنْ أَغْضَب فَيَقُول اِذْهَبِي فَقَدْ وَهَبْته لَك وَشَفَّعْتُك فِيهِ - قَالَ - فَتَجِيء فَتَزْجُر الْمَلَك فَيَخْرُج خَاسِف الْبَال لَمْ يَحِلّ مِنْهُ بِشَيْءٍ - قَالَ - فَتَجِيء فَتَضَع فَاهَا عَلَى فِيهِ فَتَقُول مَرْحَبًا بِهَذَا الْفَم فَرُبَّمَا تَلَانِي وَمَرْحَبًا بِهَذَا الصَّدْر فَرُبَّمَا وَعَانِي وَمَرْحَبًا بِهَاتَيْنِ الْقَدَمَيْنِ فَرُبَّمَا قَامَتَا بِي وَتُؤْنِسهُ فِي قَبْره مَخَافَة الْوَحْشَة عَلَيْهِ " قَالَ فَلَمَّا حَدَّثَ بِهَذَا رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لَمْ يَبْقَ صَغِير وَلَا كَبِير وَلَا حُرّ وَلَا عَبْد إِلَّا تَعَلَّمَهَا وَسَمَّاهَا رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ الْمُنْجِيَة . " قُلْت " وَهَذَا حَدِيث مُنْكَر جِدًّا وَفُرَات بْن السَّائِب هَذَا ضَعَّفَهُ الْإِمَام أَحْمَد وَيَحْيَى بْن مَعِين وَالْبُخَارِيّ وَأَبُو حَاتِم وَالدَّارَقُطْنِيّ وَغَيْر وَاحِد وَقَدْ ذَكَرَهُ اِبْن عَسَاكِر مِنْ وَجْه آخَر عَنْ الزُّهْرِيّ مِنْ قَوْله مُخْتَصَرًا وَرَوَى الْبَيْهَقِيّ فِي كِتَاب إِثْبَات عَذَاب الْقَبْر عَنْ اِبْن مَسْعُود مَوْقُوفًا وَمَرْفُوعًا مَا يَشْهَد لِهَذَا وَقَدْ كَتَبْنَاهُ فِي كِتَاب الْجَنَائِز " -- Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. Tabari states: الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْك } يَعْنِي بِقَوْلِهِ تَعَالَى ذِكْره : { تَبَارَكَ } : تَعَاظَمَ وَتَعَالَى { الَّذِي بِيَدِهِ الْمُلْك } بِيَدِهِ مُلْك الدُّنْيَا وَالْآخِرَة وَسُلْطَانهمَا نَافِذ فِيهِمَا أَمْره وَقَضَاؤُهُ. -- meaning in his hands the ownership of this world and the hereafter and his control and will is raining supreme in both. The Attributes of Names and the Attributes of Action that have been mentioned in the Book of Allah and in the authentic Sunna of the Prophet have been interpreted specifically by many of the men of the Salaf in detail. They did not stop at the general interpretation which is expressed in their saying, "Take their outward meaning without how." Numerous other examples of what we have mentioned can be found in books such as in Bayhaqis Al Asma' wa al sifat, Al Khattabis Ma`alim al sunan, Al Baghawis Tafsir, and other references. Indeed, the true Salaf that interpreted the texts which we have mentioned, bringing them out of their literal sense into the metaphorical, were not divesters of meaning -- far be it for them to be labeled with such a name! Therefore, if there were in their interpretations any form of divestiture, or any discrepancy within viewpoints, or any misunderstanding, they would not have forwarded such interpretations in the first place. Sultan Al Awliya, shaikh Izz Ad Din said that the only reason the Salaf did not interpret some verses was because the need for it did not arise. However, if the need did arise, if Fitna came they would not hesitate to do Ta'wil. This is why you have the statements of Imam Abu hanifa and so forth saying "leave it be." Reasons and circumstances may differ between one mujtahid and another, in addition to the natural differences which arise between one historical period and another. This was mentioned more than once and in many occasions by such imams as Hammad bin Zayd, Khattabi, and al Bayhaqi.
  21. Sallamu Alaikum Abu Ja'far Tabari Muhib Al Tabari was another scholar. Imam Tabaris history is an Annal, meaning he put in his book what he could without authenticating it.
  22. Sallamu Alaikum Why does ignorance always prevail? Why is it when i provide sources and rebut others then you go aroun din circles passing your own opinions? I shall repeat: Further reports that the Prophet added it and the peopel actions: 1. From Said Al Musayyb: حَدَّثَنَا أَبُو بَكْرٍ قَالَ أَنَا عَبْدَةُ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ قَالَ { جَاءَ بِلَالٌ إلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْذِنُهُ بِالصَّلَاةِ فَقِيلَ لَهُ إنَّهُ نَائِمٌ فَصَرَخَ بِلَالٌ بِأَعْلَى صَوْتِهِ الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ فَأُدْخِلَتْ فِي الْأَذَانِ 2. During the time of Umar bin Abdul Aziz: حَدَّثَنَا أَبُو بَكْرٍ قَالَ حَدَّثَنَا يَحْيَى بْنُ أَبِي بَكْرٍ قَالَ أَنَا عَلِيُّ بْنُ الْحَارِثِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْلِمٍ قَالَ سَمِعْت مُؤَذِّنَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ يَقُولُ الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ . 3. By Ibn Umar: حَدَّثَنَا أَبُو بَكْرٍ قَالَ أَنَا عَبْدَةُ عَنْ عُبَيْدِ اللَّهِ عَنْ نَافِعٍ عَنْ ابْنِ عُمَرَ أَنَّهُ كَانَ يَقُولُ فِي أَذَانِهِ الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ 4. Again by Bilal: بِلَالًا رَضِيَ اللَّهُ عَنْهُ قَالَ : الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ ، مَرَّتَيْنِ حِينَ وَجَدَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ رَاقِدًا فَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ : { مَا أَحْسَنَ هَذَا يَا بِلَالُ ، اجْعَلْهُ فِي أَذَانِك } وَخُصَّ الْفَجْرَ بِهِ ؛ لِأَنَّهُ وَقْتُ نَوْمٍ وَغَفْلَةٍ 5. Once more by Bilal in Tabaranis Al Kabir: قُلْت : رَوَاهُ الطَّبَرَانِيُّ فِي " مُعْجَمِهِ الْكَبِيرِ " حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ الصَّائِغُ الْمَكِّيُّ ثَنَا يَعْقُوبُ بْنُ حُمَيْدٍ ثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ عَنْ يُونُسَ بْنِ يَزِيدَ عَنْ الزُّهْرِيِّ عَنْ حَفْصِ بْنِ عُمَرَ { عَنْ بِلَالٍ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْذِنُهُ بِالصُّبْحِ فَوَجَدَهُ رَاقِدًا ، فَقَالَ : الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ مَرَّتَيْنِ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَا أَحْسَنَ هَذَا يَا بِلَالُ ، اجْعَلْهُ فِي أَذَانِك 6. The above report narrated by Ibn Umar: أَخْرَجَهُ فِي " بَابِ الْبَاءِ فِي تَرْجَمَةِ حَفْصِ بْنِ عُمَرَ " عَنْ بِلَالٍ . وَرَوَى الْحَافِظُ أَبُو الشَّيْخِ ابْنُ حَيَّانَ فِي " كِتَابِ الْأَذَانِ لَهُ " حَدَّثَنَا عَبْدَانُ ثَنَا مُحَمَّدُ بْنُ مُوسَى الْحَرَشِيُّ ثَنَا خَلَفُ الْحَزَّانُ " يَعْنِي الْبَكَّاءَ " قَالَ : قَالَ ابْنُ عُمَرَ : { جَاءَ بِلَالٌ إلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْذِنُهُ بِالصَّلَاةِ ، فَوَجَدَهُ قَدْ أَغَفَا ، فَقَالَ : الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ ، فَقَالَ : اجْعَلْهُ فِي أَذَانِك إذَا أَذَّنْت لِلصُّبْحِ ، فَجَعَلَ بِلَالٌ يَقُولُهَا إذَا أَذَّنَ لِلصُّبْحِ 7. From Said Al Musayyab in Ibn Majan through another chain: أَحَادِيثُ الْبَابِ : رَوَى ابْنُ مَاجَهْ فِي " سُنَنِهِ " حَدَّثَنَا عُمَرُ بْنُ رَافِعٍ ثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ عَنْ مَعْمَرٍ عَنْ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ { عَنْ بِلَالٍ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْذِنُهُ لِصَلَاةِ الْفَجْرِ ، فَقِيلَ : هُوَ نَائِمٌ ، فَقَالَ : الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ . الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ ، فَأُقِرَّتْ فِي تَأْذِينِ الْفَجْرِ 8. From Anas bin Malik in Ibn Khuzaymas Sahih, Dartaqtunis Sunnah: حَدِيثٌ آخَرُ } : رَوَى ابْنُ خُزَيْمَةَ فِي " صَحِيحِهِ " وَالدَّارَقُطْنِيّ ، ثُمَّ الْبَيْهَقِيُّ فِي " سُنَنِهِمَا " مِنْ حَدِيثِ مُحَمَّدِ بْنِ سِيرِينَ عَنْ أَنَسٍ ، قَالَ : { مِنْ السُّنَّةِ إذَا قَالَ الْمُؤَذِّنُ فِي أَذَانِ الْفَجْرِ : حَيَّ عَلَى الصَّلَاةِ ، حَيَّ عَلَى الْفَلَاحِ ، قَالَ الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ Anas said: "It is from the Sunnah." انْتَهَى . قَالَ الْبَيْهَقِيُّ : إسْنَادُهُ صَحِيحٌ Baihaqi says: "Isnadul Sahih." 9. From Ayesha in Tabaranis Mu'jam: الطَّبَرَانِيُّ فِي " مُعْجَمِهِ الْوَسَطِ " عَنْ عَمْرِو بْنِ صَالِحٍ الثَّقَفِيِّ ثَنَا صَالِحُ بْنُ أَبِي الْأَخْضَرِ عَنْ الزُّهْرِيِّ عَنْ عُرْوَةَ { عَنْ عَائِشَةَ ، قَالَتْ : جَاءَ بِلَالٌ إلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْذِنُهُ لِصَلَاةِ الصُّبْحِ فَوَجَدَهُ نَائِمًا ، فَقَالَ : الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ ، فَأُقِرَّتْ فِي أَذَانِ الصُّبْحِ 10. Al Baihaqi in his Ma'arifa from Zuhri: رَوَى الْبَيْهَقِيُّ فِي " الْمَعْرِفَةِ " عَنْ الْحَاكِمِ بِسَنَدِهِ إلَى الزُّهْرِيِّ { عَنْ حَفْصِ بْنِ عُمَرَ بْنِ سَعْدٍ الْمُؤَذِّنِ أَنَّ سَعْدًا كَانَ يُؤَذِّنُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ حَفْصٌ : فَحَدَّثَنِي أَهْلِي أَنَّ بِلَالًا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤَذِّنُ لِصَلَاةِ الْفَجْرِ ، فَقَالُوا : إنَّهُ نَائِمٌ ، فَنَادَى بِأَعْلَى صَوْتِهِ : الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ ، فَأُقِرَّتْ فِي صَلَاةِ الْفَجْرِ A Hasan Mursal hadith. . وَقَالَ : هَذَا مُرْسَلٌ حَسَنٌ ، وَالطَّرِيقُ لَهُ صَحِيحٌ ، قَالَ فِي " الْإِمَامِ " : وَأَهْلُ حَفْصٍ غَيْرُ مُسَمِّينَ ، فَهُمْ مَجْهُولُونَ . 1. Tradition No. 23251 in Kanz ul Ummal: عن ابن جريج قال: أخبرني حسن بن مسلم أن رجلا سأل طاوسا متى قيل: الصلاة خير من النوم؟ فقال: أما إنها لم تقل على عهد رسول الله صلى الله عليه وسلم ولكن بلالا سمعها في زمان أبي بكر بعد وفاة رسول الله صلى الله عليه وسلم يقولها رجل غير مؤذن فأخذها منه، فأذن بها فلم يمكث أبو بكر إلا قليلا حتى إذا كان عمر قال: لو نهينا بلالا عن هذا الذي أحدث وكأنه نسيه وأذن به الناس حتى اليوم. It says in Imam Dhahabis Mizan al Itadal ميزان الاعتدال regarding Hasan bin Muslim: - الحسن بن مسلم العجلى البصري . عن ثابت . لا يكاد يعرف ، وخبره منكر Saying that he is Munkar. Not only that but this also shows your lack of the Arabic language. The hadith states that Bilal heard someone say it during the time of Abu bakr and he then repeated it, soon after Abu bakr died and Umar allowed him to continue doing it. Still this hadith is Munkar. 2. Similarly We read in Tradition No. 23252 of Kanz ul Ummal: عن ابن جريج قال: أخبرني عمر بن حفص أن سعدا أول من قال: الصلاة خير من النوم في خلافة عمر فقال عمر: بدعة، ثم تركه وأن بلالا لم يؤذن لعمر The hadith states, that Assalatu Khairum minanaum was introduced during Umars time and Umar said ( فقال عمر ): It is Bidah (بدعة) and abandoned it, And bilal did not approve of it. It doesnt say Umar introdcued it or anything of that sort. This to is a Mursal hadith which stops at Umar bin Hafs. 3. {مالك} (كتاب الصلاة باب ما جاء في النداء للصلاة رقم (151). ص) أنه بلغه أن المؤذن جاء إلى عمر بن الخطاب يؤذنه بصلاة الصبح فوجده نائما فقال: الصلاة خير من النوم، فأمره عمر أن يجعلها في نداء الصبح. The start of the Tradition mentions tha Al Hindi took this from Muwatta of Imam Malik, a Mursal report. I have already discussed this issue before, but you fail to see through your thick mindedness sister. There is an Ijma that Tawtthib is a part of the Adhan. An Ijma means the Majority, so with all due respect to Abu Isa, his vies are not a basis to come to a conclusive ruling. Why dont you get rid of Aliyyun Waliullah in Adhaan which Shaikh Saduq said was a GHULAT practice? Abu Israeel is weak, do you know why? Because he was a Shia who used to abuse Uthman. How odd you did not see that or know about it! The muhadditun of Ahly Sunna accepted narrations from people liek Abu Israel provided (1) their innovation was not something that removed from them Islam, (2) they did not call people to their innovation, and (3) their narrations did not promote their innovation. (see Ibn Hajr Asqalani Nukhbat Al Fikr) That is why he is accepted in the hadith, if you dont understand keep rereading the above till you do. Already discussed this. Further under the commentary of this hadith the writer says that it was narrated in Abu dawud: ‏حدثنا ‏ ‏محمد بن كثير ‏ ‏حدثنا ‏ ‏سفيان ‏ ‏حدثنا ‏ ‏أبو يحيى القتات ‏ ‏عن ‏ ‏مجاهد ‏ ‏قال ‏ ‏كنت مع ‏ ‏ابن عمر ‏ ‏فثوب ‏ ‏رجل في الظهر ‏ ‏أو العصر ‏ ‏قال ‏ ‏اخرج بنا فإن هذه بدعة The statement "prayer is better then sleep" was said during Dhuhr and Asr, that is why Ibn Umar said it was Bidah. According to Sunnis, it is only said during FAJR. I have already discussed the criteria of Hadith selection above. There was no need for Abu ISrael to lie in the above hadith, nor did he spread his Bidati beliefs. That is why this hadith is retained by Imam al Baihaqi and others. Also there are far more hadith that do not pass through him as i have shown above. You want me to accept Shia forgeries in the name of my Imams (Imam jafar etc)? I dont think so. Oh people? Are you giving an instigating speech. No need for it. There is an Ijma on Tawthib, whether Baihaqi authenticated or not. One who is ignorant of the Principles of Hadith cannot be expected to understand. Show his opinion, thats quite laughable! It was not my opinion, it was the opinion of the commentators of Tirmidhi, which you take when needed and reject at others time. Do not worry i will pull out my Maliki Fiqh texts soon. Correct translation? She Translated "Ibn Jurayj" as "Ibn Jarih" She translated "Faqala Umar" as "Sa'd said". You people do not even know the basics of Arabic. Lastly the hadith is once again MURSAL. How desperate can one get? Quoting a Shia telling Sunnis about oru scholars. Then you ask why i didnt answer you? I answered ALL the hadith you posted. I have answered all of them. Two of them are Mursal and one goes throu ibn Muslim who is Munkar. LAstly, i posted only one Mursal hadith, which i specified. I do not use deception like some. Imam Dhahabi is only second to Ibn Hajar in hadith scholarhsip. Yes that is the one: Muhammad ibn Ahmad ibn `Uthman ibn Qaymaz ibn `Abd Allah, Shams al-Din Abu `Abd Allah al-Turkmani al-Diyarbakri al-Fariqi al-Dimashqi al-Dhahabi al-Shafi`i (673-748), the imam, Shaykh al-Islam, head of hadith masters, perspicuous critic and expert examiner of the hadith, encyclopedic historian and biographer, and foremost authority in the canonical readings of the Qur'an. It is odd you do nto know who i was quoting, since i specified the books. Shows more lack of knowledge of Sunni Hadith and scholarship. Sallam
  23. sallamu Alaikum Akhi Noor leave him, hes a trouble maker who walks around with his head up high like hes a scholar. May Allah give us All guidance.
  • Create New...