Sabtu, 21 November 2009

Pedang Allah Di Perang Yarmuk

"Did you not see us victorious upon the Yarmuk,
The way we prevailed in the campaigns of 'Iraq ?
The virgin cities we conquered, as well as
The Yellow Meadow, on our galloping steeds.
We conquered before that Busra, which was
Impenetrable even to the flying crows.
We killed those who stood against us
With flashing swords, and we have their spoils.
We killed the Romans until they were reduced
Upon the Yarmuk, to emaciated leaves.
We smashed their army as they rushed headlong
To the Neck-Breaker, with our sharp steel.
By morning they tumbled into it, reaching
The mysterious matter that defies the senses."
[Al-Qa'qa' bin Amr, commander in Khalid's army] 1.



At dawn the Muslim corps lined up for prayers under their respective commanders. As soon as the prayers were over, every man rushed to his assigned place. By sunrise both armies stood in battle order, facing each other across the centre of the Plain of Yarmuk, a little less than a mile apart.

There was no movement and little noise in the two armies. The soldiers knew that this was a fight to the finish, that one of the two armies would lie shattered on the battlefield before the fight was over. The Muslims gazed in wonder at the splendid formations of the Roman legions with banners flying and crosses raised above the heads of the soldiery. The Romans looked with something less than awe at the Muslim army deployed to their front. Their confidence rested on their great numbers, but during the past two years the performance of the Muslims in Syria had instilled a good deal of respect in the hearts of the Romans. There was a look of caution in Roman eyes. Thus an hour passed during which no one stirred and the soldiers awaited the start of a battle which, according to the chroniclers, "began with sparks of fire and ended with a raging conflagration", and of which "each day was more violent than the day before." 2.

Then a Roman general by the name of George emerged from the Roman centre and rode towards the Muslims. Halting a short distance from the Muslim centre, he raised his voice and asked for Khalid. From the Muslim side Khalid rode out, delighted at the thought that the battle would begin with himself fighting a duel. He would set the pace for the rest of the battle.

As Khalid drew near, the Roman made no move to draw his sword, but continued to look intently at Khalid. The Muslim advanced until the necks of the horses crossed, and still George did not draw his sword. Then he spoke, in Arabic: "O Khalid, tell me the truth and do not deceive me, for the free do not lie and the noble do not deceive. Is it true that Allah sent a sword from heaven to your Prophet ? … and that he gave it to you ? … and that never have you drawn it but your enemies have been defeated?"

"No!" replied Khalid.

"Then why are you known as the Sword of Allah?"

Here Khalid told George the story of how he received the title of Sword of Allah from the Holy Prophet. George pondered this a while, then with a pensive look in his eyes, asked, "Tell me, to what do you call me?"

"To bear witness", Khalid replied, "that there is no Allah but Allah and Muhammad is His Slave and Messenger; and to believe in what he has brought from Allah."

"If I do not agree?"

"Then the Jizya, and you shall be under our protection."

"If I still do not agree?"

"Then the sword!"

George considered the words of Khalid for a few moments, then asked, "What is the position of one who enters your faith today?"

"In our faith there is only one position. All are equal."

"Then I accept your faith!" 3

To the astonishment of the two armies, which knew nothing of what had passed between the two generals, Khalid turned his horse and Muslim and Roman rode slowly to the Muslim army. On arrival at the Muslim centre George repeated after Khalid: "There is no Allah but Allah; Muhammad is the Apostle of Allah!" (A few hours later the newly-converted George would fight heroically for the faith which he had just embraced and would die in battle.) On the auspicious note of this conversion began the Battle of Yarmuk.


----------------------------------------------------------
1. Ibn Kathir, Al-Bidayah wan-Nihayah, Dar Abi Hayyan, Cairo, 1st ed. 1416/1996, Vol. 7 P. 20.
2. Waqidi: p. 133
3. Tabari: Vol. 2, p. 595


http://www.islamicboard.com/islamic-history-biographies/43733-sword-allah-yarmuk.html

Hadits Fitnah Najd Tidak Ada Hubungannya Dengan Syaikh Muhammad bin Abdul Wahab

The Hadith of Najd by Brother AbĂ» Rumaysah

The Messenger of Allaah, sallallaahu alayhi wa sallam, said,

"O Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen." The people said, "O Messenger of Allaah, and our Najd." I think the third time the Prophet, sallallaahu alayhi wa sallam, said, "There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan."

Reported in al-Bukhaaree [Book of Trials, Chpt. 'The afflictions will come from the East' 9/166 no. 214 Eng. Trans]

A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims.

This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq.

About two years ago I read a book entirely devoted to this hadeeth entitled, "an-Najd Qarnu ash-Shaytaan" [I cannot remember the author as I do not have the book on me anymore.] I will quote in general from what I remember from this book, and refrain from mentioning precise quotes except from those references that I have on me.

Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, ibn Hajr and others. The reasons behind this are numerous and clear:

The Generality of the Hadeeth Pertaining to the Fitna Coming from the East.

Al-Bukhaaree includes this hadeeth in the chapter: "The affliction will appear from the East"

212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: "Afflictions are there! Afflictions are there! From where appears the horn of Satan" or he said, "the horn of the Sun"

213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: "Indeed Afflictions are there, from where appears the Horn of Satan."

214) The hadeeth of Najd under discussion.

Similar hadeeth can be found in Saheeh Muslim (volume 4 no.'s. 6938+). Hadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no.'s 83+) That the Generality of the Early Trials and Tribulations arose from the East, many of them actually in Iraaq itself.

Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd]

Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more.

Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29]

From the innovations that appeared in the east and specifically Iraaq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc...

That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to 'Najd Qarnu ash-Shaytaan'] depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq.

The Najd for those people living in Madeenah in the direction of the East would be Iraaq.

Ibn Hajr said: "al-Khattaabee said: 'the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it's regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.'"

Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that 'Najd is in the direction of Iraaq' [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." [Fath al-Baaree 13/58-59]

Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212)

The Hadeeth in Saheeh Muslim [4/1505 no.6943]

Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another..."

The Variations in Wording of the Hadeeth of Najd that Leave no Doubt Whatsoever as to what it refers to

The hadeeth of ibn Umar Reported by Abu Nu'aym in al-Hilya (6/133), "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa'inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan."

Shu'ayb al-Arna'ut declares it's isnaad to be saheeh as in his footnotes to 'Sharh as-Sunnah' (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above.

The hadeeth of ibn Umar reported in at-Tabaraanee in 'al-Awsat' that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves."

Ibn Hajr al-Haythamee says in his 'Mujma az-Zawaa'id' (3/305 - chapter 'collection of du'aas made for (Madeenah)'): 'its narrators are trustworthy and precise.'

[This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.]

The hadeeth of ibn Abbaas reported by at-Tabaraanee in 'al-Kabeer' that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east."

Al-Haythamee says: "it's narrators are trustworthy and precise." (ibid.)

The Virtues of Bani Tameem

Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.

The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, 'these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.' When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa'ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa'ishah, 'manumit her as she is a descendant of Ismaa'eel, alayhis salaam.'"

[Hadeeth no. 2543, 4366 of al-Fath] Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [Fath 5/217]

The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal."

Al-Haythamee says: "its narrators are those of the Saheeh." [Mujma 10/48 chpt: What is reported concerning Bani Tameem]

It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdolillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam.

This is what Allaah has allowed me to very quickly put together. And our Lord Most High Knows best.

sumber: umm-ul-qura.org

Ketergelinciran Al-Qadhi Abu Bakr Al-Baqillani Dalam Masalah Jauhar dan 'Arad

Al-Baqillani's Book at-Tamheed and Aristotle's substance and accident

Qaadee Abu Bakr al-Baqillani is one of the most important figures in the Ash'ari madhhab for he formalized and codified the Ash'ari madhhab in his works. We already outlined in other articles how al-Baqillani had a better position as it relates to some of the attributes such as Allah's Hand, Face, Eyes and His uluww - and this made him better than the later, more misguided Ash'aris such as al-Juwaynee, ar-Raazee and al-Ghazali and others.

In his book at-Tamheed, he uses the classification of Aristotle of substance (jawhar) and accident ('arad) and spends time explaining it before moving on to proving Allah's existence through its basic notions.

Note: The Ash'aris simply followed the methodology of the Mu'tazilah in affirming Allaah, the Creator, and in demonstrating the created nature of the universe - this methodology being through the use of the basic notions of Aristotle's substance and accident and what is known as Atomism (al-Jawhar al-Fard). They took it from the Mu'tazilah, refined it a bit more, and addressed many of the criticisms against it. Al-Baqillani was the first to do this, and the Later Ash'aris followed what he had laid down - the likes of al-Juwaynee, al-Ghazaali and ar-Raazee.

Here it is from page 37 onwards, we provide it here only to provide satisfaction to uninformed Ash'aris.



al-Baqillani wrote at the start of the quoted text above:

Chapter: The Types Of Muhdathaat (Non-Eternal, Temporal, Created Things)

And all of the muhdathaat divide into three categories: A jism (body) made up (of individual atoms), the individual atom (jawhar), and the non-essential incidental attribute ('arad) that is present with bodies (ajsaam) and substances (jawaahir)...

Whilst this is merely an introductory post to establish the Ash'arite adoption of the Aristotelian thought in classifying what is observed, and it being found in their books, we will cover in more detail the notion of "Atomism" (al-jawhar al-fard, or the indivisible particle) which is found in all the source books of the Ash'aris and they use this theory as a methodology in affirming the Creator - which in turn forced them to hold positions in other affairs of creed in order to remain consistent with this rational proof - which explains how and why they were led to misguidance in opposing the Book and the Sunnah in fundamental matters of creed.

Sumber: Qaadee Abu Bakr al-Baqillani (Prominent Early Ash'ari) Adopts Aristotle's Substance (Jawhar) and Accident ('Arad) and the Atomism of the Mu'tazilah

Singa Dari Syiria

Khaalid bin Al-Waleed had besieged Damascus. He had sent a Muslim blocking force to the north to prevent Roman reinforcements from coming to replenish the garrison at Damascus. At the head of this army was the commander Dhiraar - the lion of Syria who used to fight amongst the armoured enemies of Islaam naked from the waist up! He was a fierce warrior who had unfortunately been captured by the Roman reinforcements since their army was twice the strength of the Muslims, and he had launched headlong into the ranks of the enemies by himself, killing so many of the foe that his companions could not keep up with the pace. Soon he was too far into the ranks of the Romans, and was surrounded and captured. Khaalid bin Al-Waleed, upon hearing this, mobilized 5,000 from amongst the besieging force at Damascus and rode like the wind to come to the aid of the Muslims.


As Khalid approached the battlefield he suddenly saw a Muslim rider flash past him from behind and gallop off towards the Roman front. Before Khalid could stop him, he was gone. A slim, lightly-built person, dressed in black, this rider wore a breastplate and was armed with a sword and a long lance. He sported a green turban and had a scarf wrapped around his face, acting as a mask, with only his eyes visible. Khalid arrived on the battlefield in time to see this rider throw himself at the Romans with such fury that everyone present thought that he and his horse must both be mad. Raafe saw this rider before he saw Khalid and remarked, "He attacks like Khalid, but he is clearly not Khalid." Then Khalid joined Raafe. (second in command)

Khalid took a little time to organize Raafe's group and his own Mobile Guard into one and deploy it as a combined force for battle. Meanwhile the masked rider treated the Muslims to a thrilling display of horsemanship and attacks with the lance. He would go charging on his own, strike the Roman front at one point and kill a man; then go galloping away to another part of the front, again strike someone in the Roman front line and so on. A few Romans came forward to tackle him but all went down before his terrible lance. Marvelling at this wondrous sight, the Muslims could still see nothing more of the warrior than a youthful figure and a pair of bright eyes shining above the mask. The rider appeared bent on suicide as with his clothes and lance covered with blood, he struck again and again at the Romans. The example of this warrior put fresh courage into the men of Raafe, who forgot their fatigue and went into battle with renewed high spirits as
Khalid gave the order to attack.


The masked rider, now joined by many others, continued his personal war against the Romans as the entire Muslim force attacked the Roman front. Soon after the general attack had begun, Khalid got near this rider and called, "O warrior, show us your face." A pair of dark eyes flashed at Khalid before the rider turned away and galloped off into another assault at the Romans. Next, a few of Khalid's men caught up with him and said,

"O noble warrior, your commander calls you and you turn away from him! Show us your face and tell us your name so that you may be properly honoured."

Again the rider turned away as if deliberately trying to keep his identity a secret.

As the masked rider returned from his charge, he passed by Khalid, who called to him sternly to stop. The rider pulled up his horse, and Khalid continued, "You have done enough to fill our hearts with admiration. Who are you?"

Khalid nearly fell off his horse when he heard the reply of the masked rider, for it was the voice of a girl!

"O commander, I only turn away from you out of modesty. You are the glorious commander, and I am of those who stay behind the veil. I fight like this because my heart is on fire."

"Who are you?"

"I am Khawlah, sister of Dhiraar. My brother has been captured, and I must fight to set him free."


http://www.islamicboard.com/islamic-history-biographies/43680-lion-ess-syria.html

Kelemahan Hadits-Hadits Tentang Abdal

The ahaadeeth on the Abdaal (The Substitutes)

as-Sakhaawee said, "it has a number of different routes from Anas (RA) from the Prophet (SAW), with contradictory wording, all of which are da'eef."

a. the hadeeth related by al-Khalaal in 'Karaamaat al-Awliyaa', "the Abdaal are forty men and forty women, each time a man dies Allaah substitutes another in his place, and each time a woman dies Allaah substitutes another in her place"

b. the hadeeth related by at-Tabaraanee, "there will always be on the earth forty people like al-Khaleel (Ibraaheem), alayhis salaam, and by them the people will given to drink (or have rain come down), and by them the people will be aided, not a single one of them dies except that Allaah substitutes another in his place."

c. the hadeeth related by ibn Adee in 'Kaamil', "the Abdaal are forty, 22 from Shaam, and 18 from Iraaq, each time one of them dies Allaah substitutes another in his place. And when the Command comes then all of them will be taken (qubidoo) and at that time the Hour will be established."

d. the hadeeth related by Ahmad, al-Khallaal and others from Ubaadah bin Saamit (RA) from the Messenger (SAW), "There will always be thirty people in this Ummah like Ibraaheem, each time one of them dies Allaah substitutes another in his place."

e. at-Tabaraanee has the wording, "and by them the earth will be established, and by them it will rain, and by them they will be aided."

f. the hadeeth of Abu Nu'aym in 'al-Hilya' from ibn Umar from the Messenger (SAW), "the chosen ones of this nation are 500, and the abdaal are 40 in every generation, and neither the 500 or the 40 will decrease, each time one of them dies Allaah substitutes another in his place." The Companions said, "tell us of their actions" He said, "they forgive those that do dhulm to them, and they behave well with those that behave badly to them"

g. al-Khallaal has the wording, "There will always be forty people by whom the earth is preserved, each time one of them dies Allaah substitutes another in his place."

h. the hadeeth in al-Hilya from ibn Mas'ud (RA), "there will always be 40 people from my Ummah whose hearts are like the heart of Ibraaheem, Allaah will drive away (evil from?) the people of the earth by them, they will be called the Abdaal. Indeed they will not attain it (the position of Abdaal) by (a great deal of) prayer or fasting or giving in charity." So they asked, "so how will they attain it O Messenger of Allaah?" He said, "through generosity, and by advising the Muslims."

i. The hadeeth reported by at-Tabaraanee in 'al-Ajwaad' from Anas (RA) from the Messenger (SAW), "indeed the Abdaal of this ummah will not enter Paradise due to (a great deal) of prayer or fasting, but they will enter due to generosity and secure hearts and advising the Muslims."

j. and the similar hadeeth of al-Kharaa'itee in 'al-Makaarim' related by Abu Sa'eed

After mentioning these as-Sakhaawee goes on to say, "and some of them are more severely weak than others."['Maqaasid al-Hasanah' (pp 26-28 no.8)]

There are other hadeeth as-Sakhaawee mentions after this but fails to give a clear verdict on them, some of these will be discussed below.

al-Albaanee talking about hadeeth f) above says, Maudu (fabricated) related by Abu Nu'aym in 'al-Hilya' (1/8) from the route of at-Tabaraanee. And from him by ibn al-Jawzee in 'al-Mawdoo'aat' (3/151 his book on fabricated hadeeth).[biographical detail on narrators omitted]

Adh-Dhahabee said in 'al-Meezaan' , 'it is not known, and the story to do with the manners of the Abdaal is a lie' talking about this hadeeth. And ibn Hajr endorsed this in 'al-Lisaan'." ['Silsilah ad-Da'eefah' (2/339 no.935)]

As-Suyuti incorporated this hadeeth in his 'Jaami as-Sagheer' and declared it hasan. But al-Munaawee followed this up by pointing out the defects of the hadeeth, then after quoting the aforementioned words of adh-Dhahabee he said, "and ibn al-Jawzee ruled it to be fabricated, and the author (as-Suyutee) agreed with him in 'Mukhtasar al-Mawdoo'aat' and he endorsed ibn al-Jawzee's verdict and did not follow it up."

Al-Albaanee concludes his discussion on the hadeeth by saying, "and know that there is no hadeeth to do with the Abdaal which is authentic, all of them are defective, and some of them are more severely weak than others. And I will mention a few of them for you, and unveil their defect, if Allaah the Exalted and Blessed Wills."[Ibid]

He then discusses hadeeth d) and e) above and declares them to be munkar (rejected). [Silsilah ad-Da'eefah (2/339+ no.936) for a detailed discussion.]

Al-Haafidh ibn al-Qayyim states in 'al-Manaar az-Muneef', "the ahaadeeth concerning the Abdaal, Aqtaab, Nuqabaa, Agwaath, Najabaa and Awtaad are all false (baatil)"

Imaam Ahmad follows up hadeeth d) up by saying, "it is a munkar hadeeth".

As for this same hadeeth al-Haythamee said, "reported by Ahmad, and it's narrators are that of the saheeh except for Waahid bin Qais who has been declared thiqah by al-Ijlee and Abu Zur'ah but weak by other than these two" (Mujma 10/62)

Waahid bin Qais has been declared to be da'eef by a group of scholars amongst them ibn Ma'een (in one of two reports from him), Abu Haatim, and Saalih bin Muhammad al-Baghdaadee. Adh-Dhahabee points out that Waahid bin Qais only met some taabi'een so according to this the isnaad is also munqati as he reports directly from the Companion Ubaadah bin Saamit. As for hadeeth e) then ibn Hajr al-Haythamee declared this da'eef in his 'Mujma az-Zawaa'id' (10/63) due to it's isnaad containing two unknown narrators.

Al-Albaanee then discusses another hadeeth not mentioned above to do with the Abdaal related from Shahr bin Hawshab from Awf bin Maalik (RA) and declares it to be severely weak, and likewise he declares a hadeeth related from Alee to be da'eef.

Adh-Dhahabee quotes hadeeth, d) and one similar to e) and others and concludes by saying, "by Allaah there is no one in the Ummah of Muhammad like Abu Bakr, and the distance between him and Ibraaheem in excellence cannot be measured. But this is from the fabrication of Abdurrahmaan bin Marzooq at-Tarsoosee may Allaah not give him victory." Then he endorses ibn al-Jawzees verdict on hadeeth c) that it is fabricated. [Tarteeb al-Mawdoo'aat (pg.272 no.'s 974-977)

Compiled by Abu Rumaysah

Sumber: umm-ul-qurra.org

Asy'ariyah dan Kitab Fathul Bari Karya Ibnu Hajar Bagian 3

The Ash'aris of today claim that Ibn Hajr al-Asqalani (rahimahullaah) was a subscriber to the Ash'ari madhhab, and Ibn Hajr's name is often mentioned in a long list of those whom they claim were Ash'aris.

The Ash'aris have certain fundamental principles (usool) that characterize their madhhab, and though Ibn Hajr al-Asqalani fell into their way of ta'weel in relation to many of Allaah's attributes, that does not make him an Ash'ari (in the manner that al-Baqillani, al-Juwaynee and others were Ash'ari). There is a great difference between a person's usool (foundations) being Ash'ari and a person agreeing with the Ash'aris in some affairs.

As will be shown in later articles, Ibn Hajr was not upon the false usool of the Ash'aris, and it cannot be said that Ibn Hajr was an Ash'ari, merely because of his ta'weel of the attributes.

For someone to be considered an Ash'ari, they have to propound and validate the usool of the madhhab - and Ibn Hajr certainly was not upon that. For he opposes the Ash'aris in some of the views held by them as a faction - some of which are from their usool - the issue of the first obligation upon the servant, and likewise, the entrance into the affairs of theological philosophy (ilm ul-kalaam), and the issue of khabar al-waahid, and also whether Allaah's speech is just of a single type (i.e. there being no difference between a command, a prohibition, a threat, a promise and so on) and other affairs.

So if someone says "Ibn Hajr was an Ash'ari", we say he agreed with the Ash'aris in their ta'weelaat, or we say he fell into some of what the Ash'aris fell into of ta'weel of the attributes, or he was influenced by the path of the Ash'aris but he did not propound the generality of their usool from the angle of validating them, or deeming them correct.

In Kitaab ut-Tawheed



Here Ibn Hajr mentions the Ash'aris in relation to the issue of Allaah's Speech and whether it is with a voice (sawt). So after mentioning the hadeeth in question and stating that there is a difference regarding whether Allaah's Speech is with letter and voice or not, he says:

The Mu'tazilah said: Speech is not by (anything) but letter and voice, and the speech attributed to Allaah existed in the tree. And the Ashaa'irah said: The Speech of Allaah is not letter and voice, and they affirmed al-kalaam an-nafsee, whose reality is a meaning that is established with the Self, even if it may vary, such as [being in] Arabic or a foreign (language). And this difference (in language) does not indicate a difference in that which is being expressed (i.e. the meaning established with His self), as the Kalaam Nafsee is that which is being expressed (through these languages).

And the Hanbalees affirmed that Allaah speaks by way of letter and sound, as for letters then that is due to their being explicitly stated in the apparentness of the Qur'aan. And as for voice, then whoever prevented (from this saying), he said that the voice is (formed through) the hearing of (the sound made through) blocked or interrupted air (occurring) in the larynx (throat). And those who affirmed the voice replied that voice that is described as such is what is well-known amongst men, just like hearing and seeing, but the attributes of the Lord are different to that and thus, the aforementioned caution is not binding whilst holding a belief of tanzeeh (Allaah being far removed from deficiencies and imperfections) and absence of tashbeeh (not resembling that voice to that of the creation), and that it is possible for (the voice) to be without a larynx (throat), and thus tashbeeh is not binding (by affirming the voice for Allaah).

And Abdullaah bin Ahmad bin Hanbal said in the book Kitaab us-Sunnah: I asked my father about a people who say, when Allaah spoke to Moses, that he did not speak with a voice. So my father said to me, "Rather, He spoke with a voice. These ahaadeeth are to be reported as they have come", and then he mentioned the hadeeth of Ibn Mas'ood and others.

In Kitaab ut-Tawheed - Mention of al-Ash'ari and His Followers



Here Ibn Hajr is discussing the subject of the Speech of Allaah again, and in the course of outlining all the various positions he says:

And the Kullaabiyyah said: The Speech is a singular eternal attribute, binding upon the Essence (dhaat), just like life (al-hayaat) and that He does not speak by His Will or His Power. And His speaking to those whom He spoke to is through His creating a (means of) perception (for that person) through which he hears the speech ... and something similar to this is quoted from Abu Mansoor al-Maatureedee from the Hanafiyyah, however he said that He created a voice when He called him and made him (Moses) to hear His speech.

And some of them claimed that is the intent of the Salaf, those who said that the Qur'aan is not created.

And the saying of Ibn Kullaab was adopted by al-Qaabisee and al-Ash'ari and their followers ...

So he mentions here al-Ash'ari and his followers who adopted the saying of Ibn Kullaab regarding the issue of Allaah's Speech. After abandoning I'tizaal, al-Ash'ari took much of what Ibn Kullaab was upon and that is what really constitutes much of the Ash'ari madhhab towards Allaah's attributes.

In Kitaab ut-Tawheed



Here Ibn Hajr makes mention of the issue of takleef maa laa yutaaq again, which is the issue of whether Allaah imposes obligations that (He knows) cannot be fulfilled (takleef maa laa yutaaq) - this is also referred to as the issue of al-Istitaa'ah (ability) and in this regard they (the Ash'aris) as argument for their position the case of Abu Lahab and also the situation on the Day of Judgement, when those who prostrated to Allaah out of show and to be heard of will be unable to prostrate.

Ibn Hajr quotes Ibn Battaal:

Ibn Battaal said, "The one who permitted the imposition of that which cannot be fulfilled (takleef maa laa yutaaq) from amongst the Ashaa'irah clung to this (as proof) and they also sought the story of Abu Lahab as proof..."

And the text continues to show that the story of Abu Lahab cannot be used as a proof.

On this same page is an example of the tendency of Ibn Hajr towards ta'weel, and the case being discussed at the top half of the page is related to "the Shin" - and the Salaf differed as to whether the verse, "the Day that the Shin will be laid bare" was amongst the verses of the attributes or not, so Ibn 'Abbaas explained "the Shin being laid bare" to mean "severity", and he explained that in accordance with the language, and thus this is not an instance of ta'weel - it is an explanation of the verse upon the understanding that it is not a verse that pertains to Allaah's attributes, and thus this is tafseer.

And Abu Sa'eed al-Khudree, narrated the hadeeth in which it mentions, "... then Allaah will uncover His Shin ..." and from this the Salaf understood the verse to be a verse of the attributes, so they affirmed it, like the other attributes such as Hand, Eyes, Face, and adopted the same position towards it with respect to all the other attributes.

Sumber: Ibn Hajr al-Asqalani's Mention of the Ash'ari Sect By Name in Fath ul-Baaree - Part 3

Mutiara Kitab Sifatu Safwah

Insha'-Allah, in this thread, we will be going through the book 'Sifat us-Safwah' (The Characteristics of the Most Excellent) - which is a priceless collection of biographies of the best personalities of this ummah, by al-Imam Ibn al-Jawzi - and throwing out a few brief selections here and there of stories of the most devout of the Tabi'in and those who came after them.

Since information on the Prophet (peace be upon him) and the Companions are already available for anyone to find, I will stick to those personalities that are less well-known to us.

Hope you enjoy these, and one more thing: do not read anything on this thread if it is not your intention to imitate these amazing people in the way they lived their lives.


May Allah teach us what will benefit us, and benefit us by what we learn.




Name: 'Ata' bin Yasar
Kunyah: ِAbu Muhammad
Status: Successor (Tabi'i)
Location: Madinah


'Abdur-Rahman bin Zayd bin Aslam narrated:

"'Ata' and Sulayman (his brother) bin Yasar went to run an errand outside Madinah along with some companions of theirs. When they reached the outskirts of the city, they stopped at a house to rest. Sulayman and his companions went to see to some of their needs, and 'Ata' stayed in the house alone, praying. Suddenly, a beautiful bedouin woman entered upon him, so when 'Ata' saw her, he assumed that she needed something from him, so he sped up his prayer a little and then asked her: "Is there something you need?"

She answered: "Yes."

He said: "And what is that?"

She replied: "Come and have your share of me, for I am filled with desire and I am without a spouse."

So, he said to her: "Get away from me, and do not cause me to burn in the Fire along with you!"

She then continued to intice 'Ata' until he started weeping and repeating: "Woe be to you! Get away from me!" and his weeping intensified until the woman herself saw his weeping and the grief that was inside of him, so she herself began to weep because of his weeping. While they were both sitting and weeping, his brother Sulayman returned from seeing to his needs, and when he saw his brother 'Ata' weeping and the woman on the other side of the house weeping, he himself began to weep as a result of their weeping without asking them about anything. When the weeping intensified and grew louder, the woman got up and left the house.

Their companions, who were standing outside of the house, then got up and came in, and Sulayman remained after that without ever asking his brother about the woman out of respect for him, as he (Sulayman) was younger the younger of the two.

They then proceeded to Egypt to see to their errand, and they remained there as long as Allah Willed. One night, 'Ata' was sleeping and woke up crying, so Sulayman said to him: "Why are you crying, brother?" So, 'Ata's weeping intensified, and he said: "Because of a dream that I had tonight." Sulayman asked him: "And what was it?"

'Ata' said: "Do not inform anyone of it as long as I am alive! I saw Prophet Yusuf (peace be upon him) in my dream, so I went to look at him along with others who were looking at him. So, when I saw his beauty, I wept. He then looked at me out of all the people and said: "Why are you weeping?" I replied: "May my father and mother be ransomed for you, O Prophet of Allah! I remembered the wife of al-'Aziz and how you were tested with her, and what you experienced of imprisonment and separation from Ya'qub; I remembered all of this and wept and was amazed by it all." So, he (Yusuf) said: "Will you not then be even more amazed by the one who was with the beautiful bedouin woman on the outskirts of the city but rejected her?" I realized to whom he was referring, so I wept and woke up weeping."

At that point, Sulayman asked: "My brother, and what was the situation with this woman?" So, 'Ata' told him the story, and Sulayman did not tell anyone about it until 'Ata' had died, where he informed a woman of their family who later said: "And this story did not spread in Madinah except after the death of Sulayman bin Yasar."


Ibn 'Abiz-Zinad narrated:

"'Ata' bin Yasar used to fast every other day."

'Ata' heard and narrated hadith from Ubayy bin Ka'b, Ibn Mas'ud, Abu Ayyub al-Ansari, and many other Companions of the Prophet.

He died in the year 103 (some say 94) after the Hijrah.






Name: Mas'ud ad-Darir
Kunyah: Abu Juhayr
Status: Later generations
Location: al-Basrah, Iraq


Salih al-Mirri narrated:

"Malik bin Dinar said to me: "Come by tomorrow, O Abu Salih, for I have promised a group of the brothers that we would go visit Abu Juhayr Mas'ud ad-Darir in al-Jiban so that we could give him our greetings."

And this man, Abu Juhayr, had secluded himself in a nearby village and devoted himself to worship, and he never used to enter al-Basrah proper except on Fridays during the time of the prayer, then he would return to his home as soon as it was over.

The next day, I made my way to Malik's home on the way to al-Jiban to find that he was already ahead of me on the way, and with him was Muhammad bin Wasi', Thabit al-Binani and Habib. When I saw them all together, I said to myself "By Allah, this is indeed a day of joy!"

So, we left together to go see Abu Juhayr.

Whenever Malik would come across a clean area, he would say to Thabit: "Pray here, because it might be that tomorrow, this piece of earth will testify on your behalf," and then Thabit would pray there.

We then kept walking until we arrived to Abu Juhayr's residence, where we asked about him. We were told that he was just about to come out to leave for the prayer, so we waited for him. Eventually, a man that you could say had just emerged from his grave came out of the house, came to a man standing nearby, and took him by the hand to the nearby masjid. They stood at the door of the masjid briefly talking, then he (Abu Juhayr) entered and prayed for as long as Allah Willed, then he called the Iqamah and we prayed behind him.

When he completed his prayer, he sat as if he was heading an important meeting, and the people unanimously came by to greet him. So, Muhammad bin Wasi' stepped forward to greet him, as well. Abu Juhayr replied to his greeting and said: "Who are you? I do not recognize your voice." He said: "I am from the people of al-Basrah." Abu Juhayr replied: "What is you name, may Allah have Mercy upon you?" He said: "I am Muhammad bin Wasi'." Abu Juhayr said: "Welcome; you are the one whom these people - and he pointed towards al-Basrah - say is the best of them? Sit down." So, he sat down.

Then Thabit al-Binani got up and greeted him, so he returned his greeting and asked: "Who are you, may Allah have Mercy upon you?" He replied: "I am Thabit al-Binani." Abu Juhayr said: "Welcome, Thabit al-Binani. You are the one that the people of this town say stand the longest in prayer? Sit, for I had been wishing from my Lord to meet your likes."

Then Habib Abu Muhammad got up and greeted him, so he returned his greeting and asked: "Who are you, may Allah have Mercy upon you?" He replied: "I am Habib Abu Muhammad." Abu Juhayr said: "Welcome, Abu Muhammad. You are the one that these people claim never asks Allah anything except that it is given to you? Sit, may Allah have Mercy upon you." So, he took his hand and sat him down next to him.

Then Malik bin Dinar got up and greeted him, so he returned his greeting and asked: "Who are you, may Allah have Mercy upon you?" He replied: "I am Malik bin Dinar." Abu Juhayr said: "Bakh bakh (an Ethiopian expression of happiness) Abu Yahya! If you are as they say, then are you, as these people claim, the most abstentious from the worldly life of them all? Sit now, for everything that I have ever wanted from my Lord in this world has now been given to me."

Then I got up to greet him, and the others began speaking over my voice, so Abu Juhayr said to them: "Remember how you will be tomorrow between the Hands of Allah on the gathering of the Resurrection." I then greeted him, so he returned my greeting and asked: "Who are you, may Allah have Mercy upon you?" I replied: "I am Salih al-Mirri." He said to me: "You are the young reciter? You are Abu Bishr?" I said: "Yes."

He told me: "Recite, Salih." So, I began to recite, and I did not get past seeking refuge with Allah except that he had already become overwhelmed. He then told me to start again, so I did and recited {"And We shall turn to whatever deeds they did, and We shall make them as scattered floating particles of dust."} [al-Furqan;23]

He then collapsed and turned over on his face, and part of his body was exposed as it began moving around as a bull would, then his body became still. We looked at him and saw that his soul had been extracted (he had died).

So, we went out and asked if there was anyone that would tend to him. We were told that there was an elderly woman who used to come and serve him on some days, so we sent for her. She came and said: "What happened to him?"

We said: "The Qur'an was recited in his presence, so he died."

She said: "It was befitting of him, by Allah. Who was the one who recited for him? It might be that he is a righteous reciter."

We said: "Do you know who Salih is?"

She said: "I do not know him, except that I used to often hear him (Abu Juhayr) say: "If Salih recites in front of me, he will kill me.""

We said: "Well, he (Salih) is the one who recited in front of him," and they pointed to me.

So, we prepared his body and buried him, may Allah have Mercy upon him."






Name: Tahiyyah an-Nubiyyah
Status: Later generations
Location: Egypt


Abu 'Abdur-Rahman Muhammad bin Husayn as-Sulami narrated:

I heard al-Malini say: "I went to visit Tahiyyah one time, so I heard her from outside the house, calling out: "O You who loves me, and I love Him!"

So, I went to her and said: "O Tahiyyah, it is good that you love Allah - the Exalted - but, from where do you know that He loves you?"

So, she said: "Yes, I used to live in the land of the Nubians, and my parents were Christians. My mother used to take me to church and bring me to the Cross and say to me: "Kiss the Cross!" So, when I was about to do this, I saw a hand come out of the Cross and push my face away so that I would not kiss it. At that point, I knew that it was Him protecting me.""


And another story of a devout female worshipper from the land of Egypt whose name is unknown:

Abu 'Abdullah Muhammad bin Shuja' narrated:

"I was in Egypt during my travels there, and I had a strong desire for a woman. I mentioned this to some of my brothers, so they said to me: "There is a devout woman who has a daughter that is just like her and is beautiful, and she has reached puberty." So, I found her, became engaged to her, and eventually married her.

When I entered upon her (so that I would sleep with her), I found her facing the Qiblah in prayer, so I became shy and embarrassed that she was a young girl such as herself at her age praying and I was not praying, so I also faced the Qiblah and prayed as much as I was destined to pray, until I was overtaken by sleep and fell asleep in my place of prayer. She also eventually fell asleep in her place of prayer.

The next day, the same thing happened. When it became too much, I said to her: "Will you not come to bed?" She replied: "I am in the service of my Lord who has a right which I will not prevent him from." [*] So, I became shy from her words and continued like this for a month.

Then, it came time for me to leave, so I said to her: "O woman!" She replied: "At your service!" I said: "I wish to leave this place now." She replied: "It was a mercy to have known you."

When I got up to the door, she got up and said: "My master, there was a contract between us in this life that we did not complete (the marriage), but it might be that in the Paradise we will complete it, if Allah Wills." So, I said to her: "Maybe." So, she said to me: "I bid you farewell with the protection of Allah, and He is the best of protectors." So, I bid her farewell and left.

I then returned to Egypt a few years later and asked about her. I was told that she was even better and more exerting in her worship than she was when I had left her."


[*] Islamically, what she did is not correct, as a woman is obliged to answer her husband's call to the bed at all times. However, the point here is to reflect on her level of devoutness and dedication to the worship of Allah.






Name: Shaqiq bin Ibrahim al-Balkhi
Kunyah: Abu 'Ali
Status: Later generations
Location: Balkh, Northern Afghanistan


He was considered the shaykh of Khurasan.

He was in his mother's womb for thirty-six months.


'Ali bin 'Abdullah bin Shaqiq (his grandson) reported:

"My grandfather had travelled to the lands of the Turks in his youth for the purpose of business. He entered a temple filled with some idols that they would worship, and he said to the servant of the temple: "Verily, what you are upon is falsehood! These creations have a Creator Who is different from everything else, and He provides for everything else!"

So, the servant said to him: "Your words do not match your actions."

Shaqiq said to him: "And how is that?"

The servant said to him: "You claimed that you have a Creator Who is able to do all things, yet you have tired yourself by travelling all the way over here in order to seek your provision!"

Shaqiq later said: "The inspiration for me abandoning the pleasures of this world and turning back to Allah were the words of this Turk." He then returned to Khurasan and gave all of his wealth away in charity, and preoccupied himself with seeking knowledge."


Abu 'Abdullah said:

"I heard Shaqiq bin Ibrahim say: "I used to make one thousand dirhams from three hundred (i.e., I would engage in usury), then I wore wool (i.e., I repented) for twenty years without knowing anything (about Islam) until I met 'Abdil-'Aziz bin Abi Rawad. He said to me: "O Shaqiq! The point is not simply eating barley or wearing wool. The point is that you have intimate knowledge of Allah and that you worship him without associating partners with him."

So, I said: "Explain this to me."

He replied: "It is that everything that you do be solely for Allah," then he recited: {"So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."} [al-Kahf; 110]"


Hatim al-Asamm said:

"We were with Shaqiq al-Balkhi while we were fighting the Turks, and that day I saw nothing except for heads rolling and swords slicing, so Shaqiq said to me: "We are between the two rows of the armies. O Hatim! How do you see yourself on such a day? Do you see yourself just like the night on which you wed your wife?"

So, I said: "No, by Allah."

Shaqiq then said: "By Allah, on this day, I feel as good as I felt on the night in which I wed my wife." Then he laid down between the two rows of fighters (as he was overtaken by sakinah) and put his leather shield underneath his cheek until I could hear him snoring.

Shaqiq also once said to me: "Befriend people just as you would befriend fire: take from them what you need, but beware of being burned."

He also said to me: "The believer is like a man who plants a palm-tree and fears that it will have a single thorn growing on it, while the hypocrite is like the one who plants a thorny tree in hopes that it will bear fruit. Anyone who does good will be rewarded good by Allah, and the righteous will never descend to the level of the sinners.""


Shaqiq narrated hadith from 'Ubad bin Kathir, and he was a close companion of Ibrahim bin Adham.

He was killed in the Battle of Kulan in the year 194 H.

His story is also featured in 'Siyar A'lam an-Nubala' [8/200]






Name: Maymunah as-Sawda'
Status: Successor (Tabi'iyyah)
Location: Kufah, Iraq


al-Fudayl bin 'Iyad narrated:

'Abdul-Wahid bin Zayd said: "I asked Allah - the Mighty and Majestic - for three nights in a row to show me my future companion in Paradise in a dream, so in my dream, I heard a caller saying: "O 'Abdul-Wahid! Your companion in Paradise is Maymunah as-Sawda'." So, I asked: "And where is she now?" The voice replied: "She is among such-and-such a tribe in Kufah."

So, I went out to Kufah and asked about her, so I was told: "She is among us, and she takes care of the livestock." So, I said: "I wish to see her." I was taken to the place where she was, and found her standing in prayer with a walking stick to support her. She was wearing a wool cloak, with a sign written on it that said: "Not to be bought or sold." ِAlso, the sheep that she was supposed to be caring for were surrounded by wolves. However, the wolves were not trying to attack the sheep, and the sheep were not afraid of the wolves.

When she saw me, she ended her prayer and said to me: "Go back, Ibn Zayd. Our meeting place is not here. Rather, it is later on (in the Hereafter)."

I said to her: "May Allah have Mercy upon you! Who told you that I am Ibn Zayd?"

She said: "I know that the souls are like a unified army, so the souls that go together are one, and the souls that differ from each other are divided."

I said to her: "Advise me."

She said: "Strange! An admonisher who wishes to be admonished? O Ibn Zayd, it has been related to me that a servant is not given anything of this worldly life and wished for more of it, except that Allah ceases to allow that servant to love Him and desire Him, and He exchanges the closeness that he had with Him for distance..." Then she recited:

O admonisher! The accounting has begun * To drive the people away from sin

You forbid others while you are the one who is truly ill * This is indeed a strange evil

If you had rectified yourself beforehand * Your mistakes and repented recently

Then - my dear - what you you said * Would have had a position of truth in the heart

You warn against temptation and excess * While you yourself are in a state of doubt"


I then said to her: "I see these wolves with the sheep, but the sheep do not run away from the wolves, and the wolves do not try to eat the sheep! What is this?"

She said: "This is a sign to you from me: since I made peace between my Master and I, He made peace between the wolves and the sheep.""








Name: 'Ali bin Bakkar al-Basri
Kunyah: Abul-Hasan
Status: Tabi'i
Location: al-Masisah, Syria


He was detached from the worldly pleasures. He became a fighter and guarder of the Muslim lands; a truthful worshipper.

He lived in al-Masisah (in Sham) as a fighter, and he was a scholar of Fiqh.

Musa bin Turayf said: "'Ali bin Bakkar's slave-girl used to spread his bed for him, so he would touch it with his hand and say: "By Allah, you feel good; by Allah, you feel cool; by Allah, I will not lay on you tonight," and he would pray until the next morning with the same wudu'."

Abul-Hasan bin Abi al-Ward said: "A man said to us: "We came to 'Ali bin Bakkar and said to him: "Hudhayfah bin al-Mar'ashi sends you his greetings." So, he said to us: "May peace be upon you and him. I know of him that he has only eaten that which is lawful for over thirty years, and I would love to meet Satan more than I would love to meet him." I asked him why this was, and he said: "I am afraid that I would try to beautify myself for him out my respect for him, and then be guilty of beautifying myself for other than Allah, and as a result, have my status lowered in the Eyes of Allah - the Mighty and Majestic.""

Yusuf bin Muslim said: "'Ali bin Bakkar wept until he became blind, and his tears would leave marks on his cheeks."

Fayd bin Ishaq said: "I came to 'Ali bin Bakkar, seeking to go out in the Path of Allah, so asked him to advise me. He said: "Fear Allah and stay in your dwelling, guard your tongue, and avoid unnecessarily mixing with the people, and wisdom will be poured on you from above you."

Yahya bin Zakariyyah said: "We were with 'Ali bin Bakkar, so some clouds passed by overhead. I asked him about something, so he said to me: "Be quiet! Do you not fear that these clouds will be followed by rocks that will be poured down on us?"

It has been narrated to us that 'Ali bin Bakkar was stricken with an injury during a battle that he fought in, as a result of which his intestines spilled out of his stomach. He then gathered his intestines and pushed them back into his stomach, then tied the wound up with his turban. He then jumped back into the battle and was killed after he himself had killed thirteen disbelievers.

'Ali bin Bakkar narrated hadith from Hisham bin Hassan, Abu Ishaq al-Fizari, Abu Khaldah, etc. He was a close companion of Ibrahim bin Adham.

He was killed in al-Masisah in the year 199 H.






Name: Unknown
Kunyah: Unknown
Status: Later generations
Location: Egypt


One of the wise men of the past said:

"I passed by a village in Egypt seeking to engage in Ribat (guarding the Muslim frontier against the disbelievers), when suddenly I passed by a man in sitting in the dark. His was missing his eyes, as well as his hands and legs. He was suffering all types of difficulty, while saying: "Praise be to You, Allah - a praising that combines the praises of all of Your Creation - for what You have blessed me with, and preferred me greatly over many of those whom You have Created."

So, I said to him: "For what blessing are you praising Allah? For what preference are you thanking Him for? By Allah, I do not see any type of difficulty except that you are experiencing it!"

So, he said: "Do you not see what has happened to me? By Allah, if He were to cause the heavens to rain fire down upon me, and I were to be burned up because of it, and He were to command the mountains to crush me, and He were to command the oceans to drown me, I would not increase except in praising and thanks to Him, and I request something of you: I have a daughter who used to serve me and break my fast with me. Can you see if you can find her?"

I said to myself: "By Allah, I hope that in fulfilling the request of this pious servant, I will gain nearness to Allah - the Mighty and Majestic." So, I went out looking for her in the desert to discover that she had been eaten by wild beasts. I said to myself: "To Allah we belong and to Him we return! How will I tell this pious servant that his daughter had died?" So, I went to him and asked him: "Are you better in the Sight of Allah than Prophet Ayyub? Allah put him to trial with his wealth and his children and family."

He replied: "No, rather, Ayyub is better!"

I said: "Well, the daughter that you had asked me to find, I found that she has been eaten by wild beasts."

He said: "Praise be to Allah who has taken me out of this World without putting in my heart any love for it." Then he collapsed and died.

I said: "To Allah we belong and to Him we return! Who will help me to wash his body and bury it?" Suddenly, a group of horsemen engaging in Ribat passed by, so I motioned for them to stop. They came over, so I informed them of what had happend, so we washed the man's body, shrouded it and buried it in this village, and the group of men then went on their way.

I spent the night in the village unable to leave this man. When a third of the night had passed, I began dreaming that I was with him in a green garden. He was wearing two beautiful green garments, and he was standing up and reciting the Qur'an. I said to him: "Are you not my companion from yesterday?"

He said: "Yes, I am."

I said: "How did you reach your current state (of health and happiness)?"

He replied: "I have reached a level that none of the patient reach, except those who are patient during times of calamity and thankful during times of ease.""






Name: at-Tayyib bin Isma'il bin Ibrahim adh-Dhuhali
Kunyah: Abu Muhammad and Abu Hamdun
Status: Successor (Tabi'i)
Location: Baghdad, Iraq


He was known as Abu Hamdun ad-Dallal. He was one of the well known recitors, and was known for his righteousness and abstinence from worldly pleasures.

He learned to recite from al-Kisa'i and Ya'qub al-Hadrami.

Abu al-'Abbas Ahmad bin Masruq narrated:

"I heard the recitor Abu Hamdun say: "I prayed at night one time, so I accidentally mispronounced a letter from the Qur'an. I lifted my eyes to see a light in front of me, saying to me: "Between you and Allah is me."

So, I asked: "And who are you?"

It said: "I am the letter that you mispronounced."

I said: "I will never do so again."

So, I continued reciting, and I never mispronounced a letter after that again.""

Abu Muhammad al-Hasan bin 'Ali bin Sulayh narrated:

"Abu Hamdun at-Tayyib bin Isma'il lost his eyesight, so he had someone leading him into the masjid. When they entered the masjid, his assistant said to him: "Mister, take off your shoes now."

So, Abu Hamdun asked: "O my son! Why should I take them off?"

He said: "Because there is some impurity on them."

ٍSo, Abu Hamdun became distressed that he could bring filth from his shoes into the masjid, so, he raised his hands and supplicated, then Allah returned his eyesight to him, and he continued walking."

Abu 'Abdullah bin al-Khatib narrated:

"Abu Hamdun had a scroll on which was written the names of 300 of his close friends, and he used to supplicate for them - one by one - every single night. One night, he went to sleep without doing so. So, in his sleep, he heard a voice saying: "O Abu Hamdun, why did you not light your lamps this evening?" So, he woke up, and lit his lamp, and began supplicating for each and every name on the list until he completed it."

And Abu al-Husayn bin al-Munadi narrated:

"Abu Hamdun at-Tayyib bin Isma'il adh-Dhuhali is from the best of the righteous who is well known for his recitation of the Qur'an. He used to purposely visit the areas where there was a lack of recitors for the people and teach them. When they had memorized from him, he would move on to a different area doing the same. He used to always pay special attention to the outcasts in the community. May Allah have Mercy upon him."

He narrated hadith from al-Musayyib bin Shurayk, Sufyan bin 'Uyaynah, and Shu'ayb bin Harb.

Kedustaan Muhammad bin 'Alawi Al-Maliki

The answer to Muhammad ibn 'Alawi Al-Maliki is based and adapted from words of Shaykh Salih Al Shaykh from his book “Hazihi Mafahimuna” (These are our notions)



Lies and deception about the narration of Adam doing Tawassul by the Prophet (saw)



Muhammad ibn ‘Alawi Al-Maliki wrote in “Notions that must be corrected” p 85-86, Engl. Trans.:



“There is a Hadith stating that Adam performed tawassul through the Prophet A. AI-Hakim said in his Mustadrak "... on the authority of 'Umar: 'When Adam committed his mistake he said: '0 my Lord! I am asking you to forgive me by the right of Muhammad.' Allah said: '0 Adam! How do you know about Muhammad whom I have not yet created?' Adam replied, '0 my Lord! After You created me with Your Hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: La Ilaha Illa Allah Muhammad Rasul Allah.



I understood that You would not place next to Your Name any but the Most Beloved one of Your creation.' Allah said: '0 Adam! I have forgiven you, and were it not for Muhammad, I would not have created you.' "



This was reported by al-Hakim in his Mustadrak who authenticated it, Hafiz al-Suyuti in his Khasais who authenticated it, and al-Bayhaqi in DaIail al-Nubuwwa – who did not narrate fabricated reports as he mentioned in his introduction. It was also authenticated by al-Qastalani and al-Zurqani in his al-Mawahib al-Ladunniyya, and al-Subki in Shjfa’-Siqam. Hafiz al-Haythami says: "It was narrated by al-Tabarani in al-Awsat and it contains one whom I do not know.”” End of Al-Maliki’s words



Answer:



Firstly, this is not reported by As-Suyuti as he did not narrate with his own Isnad, rather this only comes from the Isnad of Al-Hakim. The word “Rawa” (reported) is only used by Muhadith when someone narrates from his teachers with Isnad, As-Suyuti only mentioned this Hadith in his “Khasais”. So using the term “Rawa hu” (reported it) for As-Suyuti is among strange sayings of Al-Maliki and a pure mistake.



Secondly, As-Suyuti never authenticated it in his “Khasais”, this is a pure lie upon As-Suyuti, as As-Suyuti mentioned in the introduction of “Al-Khasais” that he will avoid fabricated narrations, yet he never said he will avoid weak narrations, and this saying of avoiding fabricated narrations never means that he authenticates whatever he will quote in this book.



Rather Hafiz As-Suyuti weakened this Hadith in his other book “Manahil us Safa fi Takhrij Ahadith ush-Shifa” p 30, Egyptian edition of 1276H.



Also, As-Suyuti followed Hafiz Abu Nua’ym from his book “Al-Khasais” though some narrations had weak Isnads or rejected Matn. As-Suyuti said after mentioning two extremely weak Ahadith with rejected Matn v 1 p 47: “My soul was not satisfied by mentioning this, but I followed Hafiz Abu Nu’aym in this”.



As for saying about Al-Bayhaqi: “who did not narrate fabricated reports as he mentioned in his introduction” then Al-Maliki clearly deceived his readers as he did not quote what Al-Bayhaqi wrote after this Hadith: “Abdur Rahman ibn Zayd ibn Aslam is alone in narrating this and he is weak”.



Why did Al-Maliki not give the verdict of this great Muhadith and Hafiz? His sayings have great importance for Muhadits, but not for innovators.



Instead of telling the readers the verdict of Al-Bayhaqi, Al-Maliki took general words that Al-Bayhaqi will not narrate fabricated narrations in his “Dalail”, so readers are deceived and might think that Al-Bayhaqi authenticated this Hadith.



Moreover, Al-Qastalani never authenticated this Hadith as claimed by Al-Maliki, rather he wrote in his “Mawahib” that Al-Bayhaqi said: “Abdur Rahman ibn Zayd ibn Aslam is alone in narrating this”.



Where are words of declaring it authentic, rather Al-Qastalani mentioned words of Al-Bayhaqi that Abdur Rahman ibn Zayd ibn Aslam is alone in narrating this, which is a clear indication of showing its weakness?



And Az-Zarqani in his Sharh of “Mawahib” understood the meaning of Al-Qastalani and wrote v 1 p 76: “Abdur Rahman is alone in narrating this, meaning he is not followed by anyone, so it is Ghareeb with the weakness of its narrator”



So Az-Zarqani understood that Al-Qastalani intended to weaken this narration and he also weakened this narration by saying that a weak narrator is alone in narrating this, and he never declared it to be authentic as claimed by Al-Maliki.



Also Al-Maliki attributed the book “Mawahib Ladunniyah” to Az-Zarqani, while the author is Al-Qastalani and Zarqani is the author of “Sharh Mawahib”



So these are the clear lies of Al-Maliki, that As-Suyuti, Al-Qastalani and Az-Zarqani authenticated this Hadith, rather they all have weakened this narration.



As for Al-Bayhaqi, Al-Maliki tried to fool the readers and showed his lack of interest in showing great Hufaz’s verdicts.



Note: Abdur Rahman ibn Aslam has been weakened by Ahmad, ibn Ma’in, Al-Bukhari, Ad-Daraqutni and others. At-Tahawi said: “His narrations are for people of knowledge of Hadith extremely weak”



Among scholars who weakened this narration or declared it to be fabricated:



Hafiz Az-Zahabi said in “Talkhis ul Mustadrak” v 2 p 615: “Fabricated”



Shaykh ul Islam ibn Taymiyah in his “Rad ‘ala Bakri”



Ibn Abdil Hadi in his “Sarim”



Shihab Al-Khafaji in “Sharh Shifa” v 2 p 242



Mulla Ali Qari in “Sharh Shifa” v 1 p 215



Ibn Iraqi in “Tanzih us Shari’ah” v 1 p 76



And Al-Bayhaqi, Al-Haythami, As-Suyuti, Az-Zarqani as it has been shown.



Lies of Al-Maliki on the narration of Malik Ad-Dar



Al-Maliki wrote p 122:



“Hafiz Abu Bakr al-Bayhaqi said: "From Malik who said: 'The people suffered a drought during the caliphate of 'Umar, whereupon a man came to the grave of the Prophet and said: '0 Messenger of Allah, ask for rain for your Umma, for verily they have all but perished!' Afterwards, the Prophet appeared to him in a dream and told him: 'Go to 'Umar and give him my greetings, and tell him that they will be watered. Tell him: 'You must be clever, you must be clever!' The man went and told 'Umar, who said: '0 my Lord, I spare no effort except in what escapes my power!' " This chain is authentic.



It was (also) narrated by Ibn Abi Shayba with an authentic chain from the narration of Salih al-Siman from Malik al-Dar, who was the treasurer of 'Umar, who said: "The people suffered a drought during the caliphate of 'Umar, whereupon a man came to the grave of the Prophet (saw) and said: '0 Messenger of Allah, ask for rain for your Umma, for verily they have all but perished,' after which the Prophet appeared to him in a dream and told him: 'Go to 'Umar...' "It was narrated by Sayf in al-Futtuh that the one who saw the dream was Bilal b. al-Harith al-Muzani, one of the companions. Ibn Hajar said: "Its chain is authentic."” End of Al-Maliki’s words



Answer: This is a pure lie upon Hafiz ibn Hajar, he never declared the Isnad of the narration of Sayf in “Al-Futtuh” to be authentic, rather he declared Sayf to be weak in his “Taqrib”.



What a great liar, this Muhammad ibn Alawi Al-Maliki!!!



And people spread these lies without any shame!!!



We ask all Quburiyah of the world, where did ibn Hajar say “Its chain is authentic” about the narration of Sayf?



Weak narrations of Tawassul of Jews through the Prophet (saw)



P 95, Al-Maliki quoted from Tafsir Al-Qurtubi v 2 p 26-27:



“Ibn 'Abbas said: "The Jews of Khaybar were fighting the tribe of Ghatfan. When they met in battle, the Jews were defeated so the Jews supplicated with this supplication: "Indeed we ask You by the right of the unlettered Prophet who You promised to send to us at the end of time, that you give us victory against them." When they met (the tribe) of Ghatfan in battle again, they called out with this supplication and defeated them. When the Prophet was sent, they disbelieved in him, so Allah revealed: (Though before that they were asking for a signal triumph over those who disbelieved -and when there came to them that which they know (to be the truth) they disbelieved therein. The curse of Allah is on disbelievers.) (al-Baqara: 89)”



Answer: Al-Maliki mentioned this narration without mentioning who narrated this and authenticated it. This was narrated by Al-Hakim in his “Mustadrak” v 2 p 263 and Al-Bayhaqi in his “Dalail un Nubuwwah” v 2 p 76. Al-Hakim said after narrating this Hadith: “There is a need of quoting it in (books of) Tafsir and it is Gharib.” Hafiz Az-Zahabi said in his “Talkhis”: “There is no such need because (the narrator) AbdulMalik is Matruk Halik (abandoned destroyed)” and Hafiz As-Suyuti weakened this narration in his “Dur ul Manthur”. Ibn Taymiyah said in his “Tawassul wal Waseelah” that there is agreement between scholars of Tafseer and history that this verse came for Jews of Madeenah like Banu Nadhir, Banu Qaynuqah and Banu Quraydhah, so how can someone say it came about Jews of Khaybar?



So Al-Maliki likes to propagate narrations of Matruk narrators without any shame!!!



Calling “O Muhammad” at battle of Yamamah



Al-Maliki wrote p 123 of “Notions” (Engl. Trans.):



“The Tawassul of the Muslims through him (saw) on the day of Yamama



Hafiz Ibn Kathir mentioned that the rallying cry of the Muslims at the battle of Yamama was: '0 Muhammad' (Ya Muhammadah). He said: "Khalid b. Walid battled them until he passed through their ranks and went to the mountain of Musaylama. He was watching closely, waiting to find him and kill him. He then returned to where he was previously and stood between the two opposing armies and called for individual one-on-one combat saying: 'I am Ibn al-Walid the one who returns, I am Ibn 'Amir and Zayd.' He then called out with the battle cry of the Muslims, and their battle cry on that day was: 0 Muhammad!” (Al-Bidayah wal-Nihaya 6/324)” End of Al-Maliki’s words



Answer: At-Tabari mentioned the Isnad of the poem of Khalid ibnul Walid and the saying of Muslims on battle “O Muhammad” in his book “Tarikh Al-Umam Wal Muluk” v 3 p 293 with Isnad: from Shu’ayb from Sayf from Dahak ibn Yarbu’ from his father from a man from Banu Suhyam.



And this Isnad is extremely weak, as it contains Sayd ibn ‘Umar, the author of “Al-Futuh”. Abu Hatim declared him to be Matruk, Ibn Hibban said he is accused of heresy, ibn ‘Adi said that most of his Ahadith are Munkar. Despite this, there are two other narrators Dahak ibn Yarbu’ and the man from Banu Suhaym are Majhul.



Do such extreme weak narrations deserve to be taken to justify Tawassul and creed? People accused of heresy and unknown people’s narrations do not deserve to be mentioned in a book dealing with matters related to Tawhid, Shirk and Bid’ah, but for Al-Maliki such narrations should be propagated and of course there is no need to show its weakness.



Secondly, if such was ever to be true, then there is nothing of Tawassul in it. The Sahabah did not say “We seek help through Muhammad (saw)”. This weak report only came about the battle or Yamamah and it is well-know that these people believed that Musaylamah Al-Kazzab was a prophet after the Prophet (saw) and this would be the reason for mentioning the name of the Prophet (saw) by the Muslims, if ever this was true.



And the Sahabah fought many battles, in some they face difficulties, yet it is never reported they called the Prophet (saw) for help or did Tawassul through him. We do not ask for a Mutawatir report, Khabar Ahad is sufficient for us, yet despite all these battles, this never happened, showing that the Sahabah were free from these actions.



Saying: “O Muhammad” when the foot feels numb



Al-Maliki wrote p 123 of “Notions” (Engl. Trans):



“From al-Haytham b. Khanas who said: "We were with 'Abdullah b. `Umar when his leg was feeling severe numbness. A man came to him and said: 'Bring to mind the most beloved person to you.' He (Ibn 'Umar) said: '0 Muhammad.' Afterwards, it was as if it was freed from its tether."



Mujahid said: "A man's whose foot was numb was in the presence of Ibn 'Abbas. Ibn 'Abbas said to him: 'Bring to mind the most beloved person to you.' The man said: 'Muhammad' and his numbness went away completely."



So this is tawassul through calling out.” End of Al-Maliki’s words



Answer: Before seeing the Isnads of these narrations, one has to know that this has nothing to do with Tawassul. Only an idiot would say such. Ibn Abbas and ibn Umar never said: “Seek Tawassul with the Prophet (saw) by calling out to him and you will be cured” or “Seek help from the Prophet (saw)” rather they said “bring to mind the most beloved person to you”.



And this cure was known by people of Jahiliyah that remembering the beloved ecxcited the body and thus opened vessels and helped blood circulation. This has nothing to do with Tawassul, this was a cure known through experiment by Arabs of Jahiliyah before the Prophet (saw). Salih Al Shaykh mentioned many lines of poems of Jahiliyah mentioning this cure.



Line from poem of Kuthayr:



“When my foot feels numb, I remember you (woman) (Zakartuki) and I cure”



Lines from poem of Jameel Bathinah:



“You (woman) (anti) are the pleasure of my eye when we meet,

And remembering you (Zikruki) cures me when my foot gets numb”



Line from poem of Al-Mawsuli:



“By Allah, by foot does not get numb or trips except that I remember you (woman) until numbness goes away”



Line from poem of Al-Waleed ibn Yazeed:



“When his foot feels numb, he calls (meaning remembers) you (woman)”



Poem of a woman:



“When my foot feels numb, I call out (out of remembrance) ibn Mus’ab”



All of these poems and others are mentioned in “Bulugh Al-Arib” v 2 p 320-321.



So can anyone say that these people did Tawassul with their beloved women or with obn Mus’ab and got cured through these people’s status?



Only idiot Quburiyah would say such…they don’t know the difference between remembering and calling out for Tawassul, what can we say much about people mad in their Sufism!!!



Now for the Isnads, then in the first narration from ibn ‘Umar, then there is a mistake in the name of the narrator as it is Haytham ibn Hanas and not Haytham ibn Khanas. This is narrated by ibn Sunni in his “’Amal Yawm wa Laylah” n 170, with the Isnad: Muhammad ibn Khalid ibn Muhammad Al-Burza’i narrated to us, he said: Hajib ibn Sulayman narrated to us, he said: Muhammad ibn Mus’ab narrated to us, he said: Israil narrated to us from Abu Ishaq from Al-Haytham ibn Hannas.



Muhammad ibn Mus’ab al-Qarqusani is weak, ibn Ma’in said: he was not from Ashabul Hadith, he had forgetfulness. An-Nasa’i said: weak, and the same is said by Abu Hatim Ar-Razi. Ibn Hibban said: “He was mixing the Isnads, making the Mursal narrations as Marfu’, it is not permissible to base on him.” Al-Isma’ili said: “Muhammad ibn Mus’ab is among the weak narrators.” Al-Khateeb said: “He committed many errors because he would narrate from his memory”.



Then Haytham ibn Hanas is among Majhul ul ‘Ayn narrators. Al-Khateeb said in “Al-Kiafayah fi Ulum Ar-Riwayah” p 88: “The Majhul is everyone that is not famous for the search of the knowledge of Hadith and the scholars do not know him such, and the one whose narration comes from the way of only one narrator like ‘Amr Zu Marin, Jabbar At-Ta’i, ‘Abdullah ibn Aghur Al-Hamdani and Al-Haytham ibn Hanas…all of these, none narrate from them except Abu Ishaq As-Sabi’i.”



Also Abu Ishaq is a Mudalis and he narrate with words “’An” (from) from a Majhul.



The most authentic of what is reported in this chapter with the Tadlis of Abu Ishaq is what Al-Bukhari narrated in his “Adab ul Mufrad” n 964, he said: Abu Nu’aym narrated to us, he said: Sufyan narrated to us from Abu Ishaq from AbdurRahman ibn Sa’d, he said: The foot of ibn ‘Umar felt numb and a man said to him: “Remember the most beloved to you” and he said: “Muhammad”.



So this most authentic narration brings benefits, and it is that there is no word “Ya” (O), rather there is only “Muhammad”, while the Arabs use the words “Ya” for remembering the beloved in his mind, so it shows that ibn Umar avoided what was famous among Arabs to avoid what is forbidden.



Sufyan is among Hufaz, so it shows that all other words are rejected and these words are the preserved.



The second narration of ibn ‘Abbas is narrated by ibn Sunni in his “’Amal Yawm wa Laylah” n 169 and the Isnad contains Ghiyath ibn Ibrahim and he was declared to be a liar. Ibn Ma’in said: Kazzab Khabeeth (filthy liar). And the words are without words “Ya” so this has nothing to do with calling someone but for remembering.



Calling Angels for help when losing mount



P 124 of his “Notions” (Eng;. Trans.), Al-Maliki wrote:



“Tawassul through other than the Prophet (saw)



From 'Utba b. Ghazwan, who said that the Prophet of Allah (saw) said: "If one of you loses something, or needs assistance while he is in a far off land where he doesn't have a companion, let call out: `0 servants of Allah, assist me.' For certainly, Allah has servants we do not see.'" This has been tried. This was narrated by al-Tabarani and its narrators have been declared reliable with some weakness among them, except for Yazid b. 'Ali who did not meet 'Utba.” End of Al-Maliki



Answer: In this narration “Yazeed” is a mistake and the correct name is “Zayd ibn ‘Ali” as one can see in the “Mu’jam” of At-Tabarani.



Hafiz ibn Hajar said in “Nataij ul Afkaar”: “At-Tabarani narrated it with a Munqati’ (disconnected) Sanad”



And with this Inqita’, there are two weak narrators.



First ‘AbdurRahman ibn Shareek, Abu Hatim said: “Very weak in Hadith”



Then his father Shareek ibn Abdillah An-Nakh’i the famous Qadhi. Hafiz ibn Hajar said in Taqrib: “Saduq, he makes a lot of mistakes, his memory deteriorated since he obtained the position of judge in Kufah. He was ‘Adil, noble, a great worshiper, harsh on the people of innovation.”



So there is disconnection in this Isnad and two weak narrators.



Then Al-Maliki wrote:



“Ibn 'Abbas said that the Messenger of Allah (saw) said: "Indeed, Allah has Angels other than the Hafaza (the guardian Angels) that write down the leaves that fall from the trees. So if one of you is afflicted by a injury in a strange land, let him call out: 'Assist me 0 servants of Allah.' "This was narrated by al-Tabarani and its narrators are reliable.” End of Al-Maliki’s words



Answer: In the manuscript of “Majma uz Zawaid” there is: “It has been narrated by Al-Bazar” and Al-Bazar narrated this in “Bahr uz-Zakhar” and Al-Haythami mentioned it in “Kashf ul Astar” v 4 p 33-34 with Isnad: Musa ibn Ishaq narrated to us, Minjab ibnul Harith narrated to us, Hatim ibn Isma’il from Usamah ibn Zayd from Aban ibn Salih from Mujahid from ibn ‘Abbas that the Prophet (saw)…



Al-Bazar said: “We do not know this being reported from the Prophet (saw) with these words except with this Isnad”



The narrator Usamah ibn Zayd Al-Laythi Al-Madni, some praised him other criticized him. Al-Athram narrated from Ahmad ibn Hambal: “He is nothing”.



Abdullah ibn Ahmad reported from his father: “I see him Hasan in Hadith” Then he said: “If you examine his Hadith, you will see wrong things in it, Yahya ibn Sa’id weakened him”



Abu Hatim said: His Hadith is written but one should not base on it



An-Nasai said: He is not strong



Al-Barqani said: He is among those weakened



Others like ibn Ma’in, ibn Hibban, Ibn Shahin, ibn ‘Adi declared him to be thiqah, so when we see all these sayings, then when he is alone in narrating something, one should reject it and if other follow him, then his narrations are accepted.



Then the narrator Hatim ibn Isma’il, Hafiz ibn Hajar said about him: “Authentic when he narrates from books, Saduq, makes mistakes”



Shaykh Albani wrote: “Ja’far ibn ‘Awn opposed him (Hatim ibn Isma’il), he said: Usamah ibn Zayd narrated to us… and he mentioned it in a Mawquf way from ibn ‘Abbas. This has been narrated by Al-Bayhaqi in “Shu’b ul Iman” v 2 p 455.



And Ja’far ibn ‘Awn is more Thiqah than Hatim ibn Isma’il even if they are both from narrators of the two Sahih, as the first hasn’t been criticized by anyone contrary to the someone. An-Nasa’i said about him (Hatim ibn Isma’il): he is not strong. Other said: He has some forgetfulness. This is why Al-Hafiz said (about Hatim): Authentic when he narrates from books, Saduq, makes mistakes, and he said about Ja’far: Saduq.



So that’s why the narration is Ma’lul (defective) for me” End of Albani’s words



Then the text of the Hadith has nothing to do with Tawassul with someone’s status or with invoking dead or absent people, as it is restricted to Angels and the Prophet (saw) did not say that Abdal or men of invisible (Rijal ul Ghayb) will come to save him. The Angels are present there, they hear the speech and have the power to rescue the mount or indicate the way. How can anyone do Qiyas of Angels that are present with dead or absent human beings?



So if this Hadith is authentic, then it has nothing to do with invoking human beings and seeking their help.



And for the people of Kalam, one needs a Mutawatir text to establish creed, so how can these people base their creed on Qias with angels, while the Qiyas is Zanni (speculative) in first place and these narrations are not Mutawatir?



The people of Shirk have no shame to use their Ray and misguide people. None of the Salaf used these Ahadith under chapter of Tawassul or used these Ahadith for invoking human beings.



Then Al-Maliki wrote:



“`Abdullah b. Mas'ud said that the Messenger of Allah A. said: "If one of you loses his mount in a strange land, let him call out: `0 servants of Allah, restrain (the mount). 0 servants of Allah restrain (the mount).' Allah has (Angels) present in the earth that will restrain it." This was narrated by Abu Ya`la and al-Tabarani who added: "They will restrain them for you." It contains (in the chain) Ma'ruf b. Hassan who is weak. (Majma uz-Zawaid 10/132)



This is also tawassul in the form of calling.” End of Al-Maliki’s words



Answer: In this Hadith, Ma’ruf ibn Hassan is weak. Abu Hatim said: Majhul. Ibn ‘Adi said: Munkar ul Hadith (rejected in Hadith).



Then the narrator Sa’id ibn ‘Arubah had ikhtilat (lost memory when old) and An-Nasa’i said: Whoever narrates from him after losing memory, it is nothing. And Ma’ruf ibn Hassan is from small narrators and only old narrators narrated from him before losing memory



Moreover Sa’id ibn ‘Arubah is a Mudalis, Hafiz ibn Hajar said: “Katheer ut Tadlis (doing a lot of Tadlis)”, and he narrated with words “’an” from ibn Buraydah, so this is not accepted.



Furthermore, Hafiz ibn Hajar said in “Nataij ul Afkar” This is a Ghareeb Hadith narrated by ibn us-Sunni and At-Tabarani, and there is Inqita’ (disconnection) between Buraydah and ibn Mas’ud” So there are four defects in this Hadith.



There is a similar Hadith narrated by ibn Abi Shaybah in his “Musannaf” v 10 p 424-425 with Isnad: Yazib ibn Harun narrated to us, Muhammad ibn Ishaq narrated to us from Aban ibn Salih that the Prophet (saw) and he mentioned similarly.



This Isnad is Mu’dal (meaning there are two narrators missing in the Isnad) and the Tadlis of ibn Ishaq is famous.



With all these defects, we understand why none of the Hufaz authenticated this Hadith.



The narration of the burial of the mother of Ali ibn Abi Talib



Al-Maliki wrote p 116 of his “Notions”:



“Tawassul of the Prophet (saw) through his right and the right of the Prophets and the righteous



In the collection on the merits of Fatima b. Asad Umm 'Ali b. Abi Talib, it is mentioned that when she died, the Prophet (saw) dug the niche in the ground for her with his own hands and removed the dirt. When the Messenger of Allah completed this, he entered into it, reclined, and said: "0 Allah, the One who brings life and causes death. The Ever Living One who does not die, forgive my mother Fatima b. Asad. Deliver her evidence to her (the testimony of faith), expand her entry point for her by the right of Your Prophet and the Prophets before me. Indeed, You are the Most Merciful of those who show mercy." Then he prayed the funeral prayer over her, and he (saw), al-`Abbas, and Abu Bakr placed her in the grave.



This was narrated by al-Tabarani in (al-Mujam) al-Kabir and the Awsat. It contains Rawh b. Salih. Ibn Hibban and al-Hakim declared him reliable although he contains weakness, and the remaining people in the chain are narrators found in the authentic collections (of al-Bukhari and Muslim). (Majma’ al-Zawa’id 9/257)



Some scholars differed regarding the status of Rawh b. Salih, however, Ibn Hibban mentioned him among the reliable ones. Al-Hakim said that he was: "Reliable and trustworthy." Both of these two Hadith masters authenticated it as well as al-Haytami in Majma' al-Zawaid, and the men (in the rest of the chain) are men from the authentic collections.



It was also narrated by Ibn 'Abd al-Barr from Ibn 'Abbas, and Ibn Abi Shayba from Jabir. It was also narrated by al-Daylami and Abu Nu'aym. All of the routes of transmissions strengthen each other with force.” End of Al-Maliki’s words



Asnwer: This speech contains contradiction and deception.



Al-Maliki says that Al-Haythami authenticated this Hadith, while one can see that Al-Haythami said that there is weakness in Rawh ibn Salih. The translator in English of “Notions” translated words of Al-Haythami as such: “Ibn Hibban and al-Hakim declared him reliable although he contains weakness”



While a more accurate translation is: “Ibn Hibban and al-Hakim declared him reliable and (wa fihi Du’f) he contains weakness”



So “he contains weakness” is the verdict of Al-Haythami after quoting words of Ibn Hibban and Al-Hakim, he corrected their views and gave his view. He never endorsed their views.



As for the deception, al-Maliki, in order to strengthen this Hadith, said that Al-Daylami and Abu Nu’aym also narrated it, while they also narrated it through the same weak narrator Rawh ibn Salih. So how can someone strengthen himself? So the route of At-Tabarani, Ad-Daylami and Abu Nu’aym is the same, but Al-Maliki to deceive people hid this fact in other to show that there were many routes for it.



Also among the deception is to try to strengthen this narration with the narration mentioned by ibn Abdil Barr, but Al-Maliki did not have courage to quote it, as people would have seen his fraud. Ibn Abdil Barr wrote in “Al-Isti’ab” v 4 p 1891:



“Sa’dan ibnul Walid As-Sabiri narrated ‘Ata ibn Abi Rabah from ibn ‘Abbas: “When Fatimah Umm Ali ibn Abi Talib died, the Prophet (saw) covered her with his mantle and lied her down in the grave with it. They (Sahabah) said: You did something we never saw you doing before. He said: none took care more of me after Abu Talib than her, I only cover her with my mantle so that she wears mantle in paradise and I laid her in the grave with it so it becomes softer for her”



So one can see that there is no mention of Tawassul with the right of the Prophet (saw) in this narration. How can this strengthen the narration of Rawh ibn Isma’il?



What a shameful Talbis from Al-Maliki!!! Trying to fool people!!!



The narrator Rawh ibn Salih has been weakened by Ad-Daraqutni, ibn ‘Adi, ibn Maluka. Ibn Maluka said: They weakened him. And he is alone in reporting this among students of Sufyan Ath-Thawri, this is why At-Tabarani said in “Al-Awsat”: “Rawh ibn Salih is alone in narrating this” and Abu Nu’aym quoted these words of At-Tabarani.



And ibn Hibban according to his methodology declares Thiqah Majhul narrators. And Al-Hakim is Mutasahil (easy in authenticating), so this narration is clearly weak.

sumber: umm-ul-qurra.org

Jauhar dan 'Arad, Sebuah Doktrin Asy'ari dan Aristoteles Yang Telah Usang

Between the Sunni Affirmer and the Jahmite Ash'ari Negator

When a Sunni Affirmer says,

I believe that Allaah is above His servants, above His creation, ascended above the Throne as He has textually and manifestly stated in His Book, in the clear Arabic tongue, addressing a people who clearly understood the meaning of what they were being addressed with:

So He said, "ar-Rahmaan ascended above the Throne" and He said, "And He is al-Qaahir, above His servants", and He said, "The Angels and the Rooh (i.e. Jibreel) ascend up to Him" and the abundant verses similar to this. And then we have in the Sunnah, the Messenger (sallallaahu alayhi wasallam) ascending up to his Lord (al-Mi'raaj), the Angels descending from their Lord, and ascending to Him, the saying of the Prophet to the Khawaarij, "Do you not trust me whereas I am the ameen (trusted one) of the one who is above the sky..." and the supplication of ruqya, "... Our Lord, Allaah, who is above the heaven, your name be sanctified..." and so on from the abundant ahaadeeth which reach the level of tawaaatur (large-scale successive transmission). And then what we have from the statements of the Companions and then those after them, which reach hundreds, if not thousands...

And this is what I speak with and affirm for Allaah the Most High - upon the principle:
That there is no one more knowledge of Allaah than Himself, and there is no one more eloquent in describing Himself than Himself and that there is no one more eloquent in His creation in describing Him than His Messenger (sallallahu alayhi wasallam)

And there are multiples upon multiples of the statements of His Messenger (sallallaahu alayhi wasallam) affirming what is in the Book in that Allaah is above the creation, above His Throne.

And also upon the principle
That I do not affirm for Allaah except what He affirmed for Himself, sticking to the wording of what He affirmed for Himself, be that a Name, Attribute or Action, and I negate for Allaah whatever he negated for Himself, sticking to the (methodology of the) texts in negating for Allaah
And everything I affirm for Allaah - then there is - by the textual ruling of the Book - no likeness of it from that which the creation is described with. And this is the trodden path of Abu Bakr, Umar, Uthmaan, Alee, the Muhaajiroon, the Ansaar and the generality of the Sahaabah (radiallaahu anhum), and I guide myself by their way.

The Jahmite Ash'ari Distorter says (with the tongue of disposition):

I believe in the philosophical doctrines based upon the notion of substance (jawhar) and incidental attribute ('arad) spoken of by Aristotle and his likes on the basis of which I have truly understood the Tawheed that neither the Messenger (sallallaahu alayhi wasallam) was able to eloquently express and nor his companions were able to understand and convey.

Rather, they consistently used phrases and expressions that in our view tend towards tashbeeh and Tajseem, and thus your use of that same language in speaking about Allaah tends to the same.

The real understanding of Tawheed was not acquired and promulgated until our Ash'ari Scholars clarified it, being illuminated therein by [our application of] Aristotle's jawhar and 'arad and the notion of al-Jawhar al-Fard (the indivisible particle) of the Greeks and Hindus before us.

Based upon this illumination which we have been blessed with and which you are deprived of, it is clear to me that you have attributed to Allaah a direction, and anything that is in a direction is enclosed in space - and direction and enclosure by space are attributes of bodies, substances (ajsaam, which are made of jawaahir) and everything that is created is but jawhar (substance) and 'arad (unessential attribute, or accident), and thus you (by saying Allaah is "above") have likened Allaah to be a body like the bodies and thus you have uttered what is kufr (disbelief).

And no doubt, by way of this illumination of ours, we are better guided than you in the use of phrases and expressions in speaking about our Lord.

So unless you abandon your expressions (i.e. those of Allaah and His Messenger):

He is al-Qaahir, above His servants,
The One who is above the Heaven,
Ar-Rahmaan ascended over the Throne,
The Angels ascend to Him ...

and adopt only ours [which we have derived from our philosophical illuminations derived from what we borrowed from the notions of the Greek Philosophers]:

Allaah is not in a direction,
Allaah is not in a space,
Allaah is not above ...

you will not leave the darknesses of Tajseem and nor be saved from the misguidance of tashbeeh.

Explanatory Notes and Points

Point 1: The Logic and Metaphysics of Aristotle

Aristotle, the Greek philosopher, understood observable reality to be made up of substances (jawaahir, plural of jawhar) and unessential attributes, also called accidents (a'raad, plural of 'arad). So everything created is substance or accident. To illustrate what this means, a chair is a substance, and it's being brown is merely an incidental attribute that does not affect it's being a chair at all, so being brown (i.e. colour) is an attribute that is non-essential to its being a chair. Accidents (a'raad) can only exist in substances (jawaahir), and accidents are basically changes and modifications that substances go through. To give another example, a headache is an incidental attribute ('arad) occurring in a man (jawhar). Accidents cannot exist in and of themselves. Thus a headache can't exist on its own, it needs substance (jawhar, in this case a man) for it to occur. Aristotle put accidents into nine categories that include amongst others a) quantity, b) quality, c) time, and d) place.

Some other Greek Philosophers spoke of the indivisible particle described as "Atomism", this was also spoken of by the Hindu Philosophers. Though not all the Greek Philosophers agreed upon this, having considerable debate and discussion around it, the basic notion was adopted by the Mu'tazilah and then after them the Ash'ariyyah and they incorporated it into their theology.

When they adopted these classifications of observable reality, they made it the concrete foundation upon what could or could not be said regarding Allaah, the Most High. And thus they used it to deny and negate much of what is in the Book and the Sunnah.

Point 2: The Ash'arite Adoption of the Aristotelian and Greek and Hindu Philosophy Into Their Theology

Al-Baqillani on al-Jawhar and al-'Arad: Read about this in this article.

Qaadee Abu Bakr al-Baqillani, who is perhaps the second most important figure in the Ash'ari madhhab, formalized and codified the basic elements of Aristotle's substance and accident (jawhar and 'arad) in his book at-Tamheed. This became the basis for rationally proving the eternal existence of a creator and the created nature of the universe. Aristotle's notion of substance and accident (as a means of understanding observable reality) and also what is called "Atomism" (al-Jawhar al-Fard) - developed by both Greek and Hindu Philosophers played a considerable role in influencing the Ash'arite's positions towards other issues of belief in Allaah, such as their view on the sifaat (attributes), al-qadr (Divine Decree), ta'theer ul-asbaab (inherent qualities created in things that produce effects) and so on.

Point 3: The Origin of the Denial of Allaah Being Above His Creation, Above His Throne

The first to deny Allaah' being above His Throne were al-Ja'd bin Dirham and Jahm ibn Safwaan, and al-Ja'd the true and real originator of the Jahmites (Jahm took from him) was influenced by the Mushrik Sabean Philosophers in the land he came from and he brought this into the Ummah. After the Jahmites popularized this (and other deviations in belief), the Mu'tazilah, upon the influence of Greek philosophy carried it further. And Abu Hasan al-Ash'ari was an Imaam of the Mu'tazilah and spent forty years upon that before abandoning it - though not being completely free of its influence. And these Ash'arite Theologians simply continued upon this, and they likewise adopted and formalized the philosophical concepts of the Greeks and made them integral to their theology. However, the earlier ones (like al-Baqillani) were much better than the later ones (Like al-Juwaynee, and al-Ghazaali and ar-Raazee) - holding positions in some areas of creed that were good and sound (such as al-uluww and in some of the attributes).

Most Ash'arites, sadly, have to be literally blind not to see this - which couldn't be a more clearer indication of the falsehood they are upon in denying Allaah being above the creation. On what basis do they deny it - yes, Greek philosophical concepts of classifying all created reality to be either jawhar (substance) or 'arad (unnessential attribute) and using this as a basis to make judgement upon the Book and the Sunnah and what Allaah can or cannot be described with.

So what is their chain of narration, or chain of influence for rejecting Allaah being above His Throne? Mushrik Sabean Philosophers, al-Ja'd bin Dirham, al-Jahm bin Safwaan, Bishr al-Mareesee the master of ta'weel (tahreef), the Mu'tazilah, and the Greek Philosophers.

Sumber: Aristotle and The Ash'arite Doctrines Of Substance (Jawhar) and Non-Essential Incidental Attribute ('Arad)