Softness regarding weak chains in Targheeb wat Tarheeb

End Notes: 

[1] See Ibn al-Qayyim, Zād al-Ma`ād, Volume two, page 68, Mu`assasah al-Risālah, 1424 A.H.

[2] Imām Aḥmad reported a similar ḥadīth on the authority of Abū Hurayrah with the additional words: “On this day the ship [of Noah] settled on [Mount] al-Judī.” This is a weak narration due to the presence of `Abd aṣ-Ṣamad b. Ḥabīb, who is weak, and Ḥabīb b. `Abd Allāh, who is unknown. Ibn Kathīr in his Tafṣīr (2/448) stated that this was a strange report.

[3] The predominant view among the scholars is that it expiates minor sins, as for major sins, repentance is required. This was explicitly expressed by an-Nawawī in al-Majmū` (6/382) and Ibn Taymiyyah in al-Fatāwā al-Kubrā (4/428)

[4] Imām an-Nawawī in his commentary to this ḥadīth writes: “This is a clear statement from Ibn `Abbās that according to him `Āshūra is on the ninth of Muḥarram…The majority of early and later scholars are of the opinion that `Āshūra is on the tenth of Muḥarram. From those who held this view are: Sa`īd b. al-Musayyib, al-Ḥassan al-Baṣrī, Mālik, Ishāq and others. This is the apparent meaning of the ḥadīth, and the proper understanding of the word.”

Ibn al-Qayyim was of the view that Ibn `Abbās did not differ on this issue and had only told the questioner to fast the ninth, since it was already assumed that he would be fasting the tenth. (Ẓād al-Ma`ād 2/75)

[5] This ḥadīth has been graded weak by numerous scholars. Ash-Shawkānī said: “This report in Aḥmad via Dāwūd b. `Alī from his father from his grandfather was narrated by Ibn Abī Laylā and therefore is weak and rejected (munkar).”

Muḥammad b. Abi Laylā is known to have an awful memory and was graded weak by Aḥmad, Ibn Ma`īn, and others. See: Tahdhīb al-Kamāl (25/622) and Miẓān al-I`tidāl (3/No. 7825). Likewise, Dāwūd b. `Alī, is also weak. Ad-Dhahabī writes in al-Mizān (2/13): “He is not an authority.”

Al-Bazzar writes: “The ḥadīth is reported from ibn `Abbās (ra

ī Allāhu anhū) with different wordings. We do not know anyone narrating: “Fast a day before it or a day after it,” except Dāwūd b. `Alī from his father from Ibn Abbās from the Prophet (ṣallallāhu ‘alayhi wa sallam).

`Atā and others reported from Ibn ‘Abbās as a saying of his (Mawquf) with a different wording.

On the authority of ibn Jurayj, who was informed by Atā from ibn Abbās who said: “Fast the ninth and the tenth and differ from the Jews.” (`Abd ar-Razzāk (7839), al-Bayhaqī (4/287) and aṭ-Ṭahāwī in Sharḥ Ma`ānī al-Āthār (2/78).

Ibn Rajab graded this narration authentic. (al-Laṭā’if, pg. 108)

Ibn Hajr, Ibn al-Qayyim, al-Mubārakpurī and others, who deemed the ḥadīth in Aḥmad as acceptable, mentioned three levels of fasting during these days:

1. Fasting on the 9^th/10^th and 11^th. (This being the best form)

2. Fasting on the 9^th and 10^th.

3. Fasting on the 10^th only.

According to the Ḥanafī School fasting just on the tenth is disliked (makrūh) and this was also the opinion of Ibn `Abbās (ra

iyallāhu anhu) and Imām Aḥmad (Iqti

ā’ aṣ-Ṣirāṭ al-Mustaqīm 1/420). Ibn Taymiyyah was of the view that it was not makrūh (al-Fatāwā al-Kubrā 4/461).
[6] There are several problems with this chain. Ad-Dhahabī accused al-Haytham b. Habīb, one of the narrators, of falsehood. As for Salām aṭ-Ṭawīl, he is well known among the hadith scholars for fabricating ahādith. Ibn Karrās said: “He is a liar.” Ibn Ḥibbān said: “He narrates fabrications from trustworthy people.” Al-Hākim said: “He narrates fabricated ahādith.” Additionally, Layth b. Abī Salīm, another narrator in the chain, is also weak. From a textual point of view there is another problem, one of the narrations mentioned by aṭ-Ṭabarānī in his al-Kabir, with the same chain, ends with “or every day he has thirty blessings.” instead of “thirty days”.

[7] Al-Bayhaqi argued that although the ḥadīth is weak it can be strengthened by supporting channels. This claim is true if all the channels are only slightly weak, but a study of the channels, demonstrate that they are extremely weak and cannot be strengthened by one another. All of the channels have individuals either accused of fabricating or known to be extremely weak. It is for this reason that, ad-Dāraqutnī, ad-Dhahabī, Ibn Taymiyyah, al-Haythamī and others regarded this ḥadīthas weak. Ibn al-Jawzi regarded it as a fabrication.

[8] Ibn Taymiyyah, Majmū`ah al-Fatawā, Volume 13, page 169, Dar al-Wafā, 1426 A.H.

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Ibn Taymiyyah on resembling the Allah to creation.

December 5, 2011 at 2:54 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah, Exposing shia lies | Leave a comment

 

 

 

 

 

 

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Shaykhul Islam Abul Abbas ibn Taymiyyah (rahimahullah) said:

 فمن قال : إن علم الله كعلمي أو قدرته كقدرتي أو كلامه مثل كلامي أو إرادته ومحبته ورضاه وغضبه مثل إرادتي ومحبتي ورضائي وغضبي أو استواءه على العرش كاستوائي أو نزوله كنزولي أو إتيانه كإتياني ونحو ذلك فهذا قد شبه الله ومثله بخلقه تعالى الله عما يقولون وهو ضال خبيث مبطل بل كافر 

And who would say:  Knowledge of Allah is like my knowledge, or power of Allah is like my power, or His speech is like my speech, or his will is like my will, or His love, Pleasure, Anger are like my love, pleasure, anger. Or his Istiwa on the Throne is like my Istiwa, or His descending is like my descending or His coming is like my coming. Or something like this, he would make tashbih of Allah and liken Him to His creation. Allah is away from what they say, and he (the one who would say such things) IS MISGUIDED, UGLY (HABITH), MUBTIL, AND KAFIR!

Source: Majmaul Fatawa 11/482

Muharram series – Guard yourself with authentic knowledge

December 4, 2011 at 12:32 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Ashura & Muharram of the Karbalaites, Defence of sunnah, Exposing shia lies, History, Refuting shia doubts | Leave a comment

 

 

 

 

 

 

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Also read: The 2 Faces of ‘Ashoura’ collection

It’s Muharram again, in fact we reach the 10th of Muharram soon namely ‘Ashoura’ (which literally means tenth) and again we see the Rafidah Shia clergy shedding crocodile tears for the crimes of their forefathers of Kufa (who betrayed our beloved Al-Hussein Al-Shaheed رضي الله عنه و أرضاه). Therefore we are glad to present a compilation of works in regards to the tragedy of ‘Ashoura’, especially works dedicated to refute the Rafidi mendacity of claiming that the people of the Sunnah (who are fasting on ‘Ashoura’) are actually imitating the Jews (!) or (like their major websites claim) have inherited the fasting of ‘Ashoura’ from the Umayyads who introduced the fasting of ‘Ashoura’ to degrade the status of the Ahl Al-Bayt and the legacy of our master Al-Hussein. As for the former lie, than this is nothing (as usual) but a BLATAN Rafidi lie and every Muslim of the Sunnah and Shias who seek the truth instead of blind following their ‘Ayadollars’ can convince themselves with clear-cut proofs that the fasting of ‘Ashoura’ was the SUNNAH of the Imams of Ahl Al-Bayt:

(click on image)

And as for the latter lie, namely that the status of Ahl Al-Bayt was/is degraded and that Sunni scholars barely covered that tragical event, then check the following to discover another lie by the Rafidah clergy who love to lure innocent Muslims into the darkness of Shirk and self-flagellation with their emotional SHOW:

(click on image)

Oh, and as for Rafidah, don’t you ever listen to evil ‘Wahhabis/Nasibis/Yazidis/boogeymen etc for as a matter of fact, the Rafidah Shia – particularly ‘the great miracle/signs of Allaah’ (aka Ayadollar$) are doing a splendid job in proving how bloody, barbarian and satanic Rafidi Shi’ism is:

(click on the link below)

Shia scholar explains the Shia stance on bloody, pagan ‘Ashoura’ self-flagellation ceremonies

You see? Ironically THEY (Ayadollars) are the MAIN cause for such barbarity (unlike the BLATANT lie of major Shia website and Shia organisations that claim that the ‘Ayatollahs’ condemn such acts (the OPPOSITE is the truth!):

Shaykh Ali Tantanawi upon sending salam on anyone especially.

November 25, 2011 at 1:04 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained | Leave a comment

 

 

 

 

 

 

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Shaykh Tantanawi (rahmatullahi alaih) was asked:

Is it permitted to say such and such (alaihi salam), if he wasn’t messenger?

Answer: First of all let it be salat wa sallam upon others than prophet by obeying to messenger, alaihi salat wa sallam. We say Sallalahu ala Muhammad wa ala Alihi wa Ashabihi. As for signification for salam of someone  especially, then nearly majority of scholars on the opinion that it is not permitted. (ilal akhir)

Source: “Fatawa Ali Tantanawi” p 283, Darul Manarah

al-Qummi on father, mother and uncle of prophet (sallalahu alaihi wa ala alihi wa sallam)

October 2, 2011 at 10:45 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Refuting shia doubts | 1 Comment

 

 

 

 

 

 

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How many times we have seen shias mocking us that in our ahadeth stated that father and mother of our beloved prophet (sallalahu alaihi wa ala alihi wa sallam) didn’t die in Islam?!

Ali ibn Ibrahim al-Qummi in his commentary (2/25) said:

 وحدثني ابي عن محمد بن ابي عمير عن معاوية وهشام عن ابي عبدالله (عليه السلام) قال قال رسول الله (صلى الله وعليه وآله): لو قد قمت المقام المحمود لشفعت في ابي وامي وعمي واخ كان لي في الجاهلية 

And narrated to me my father from Muhammad ibn Abu Umayr from Muawiyah and Hisham from Abu Abdullah (alaihi salam) that prophet (sallalahu alaihi wa ala alihi) said: “If I would reach till Maqam al-Mahmud I would intercede for my father, my mother, my uncle and brother which I had in the time of ignorance.

Azar was father of Ibrahim (a.s) – hasan shia hadith

September 25, 2011 at 2:37 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Exposing shia lies, History | Leave a comment

 

 

 

 

 

 

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First of all we read what the clear Quranic verse says:
And [mention, O Muhammad], when Abraham said to his father Azar, “Do you take idols as deities? Indeed, I see you and your people to be in manifest error.” [6:74]
Now let us present authentic shia report which confirms our belief:

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي أيوب الخزاز، عن أبصير، عن أبي عبدالله (ع): أن آزر أبا إبراهيم (ع) كان منجما لنمرود ولم يكن يصدر إلا عن أمره فنظر ليلة في النجوم فاصبح وهويقول لنمرود: لقد رأيت عجبا، قال: وما هو؟ قال: رأيت مولودا يولد في أرضنا يكون هلاكنا على يديه ولا يلبث إلا قليلا حتى يحمل به، قال: فتعجب من ذلك وقال: هل حملت به النساء؟ قال: لا، قال: فحجب النساء عن الرجال فلم يدع امرأة إلا جعلها في المدينة لا يخلص إليها ووقع آزر بأهله فعلقت بإبراهيم (صلى الله عليه وآله) فظن أنه صاحبه فأرسل إلى نساء من القوابل في ذلك الزمان لا يكون في الرحم شئ إلا علمن به فنظرن فألزم الله عزوجل ما في الرحم [إلى] الظهر فقلن،: ما نرى في بطنها شيئا وكان فيما أوتي من العلم أنه سيحرق بالنار ولم يؤت علم أن الله تعالى سينجيه، قال: فلما وضعت أم إبراهيم أراد آزر أن يذهب به إلى نمرود ليقتله، فقالت له امرأته لا تذهب بابنك إلى نمرود فيقتله

‘Ali ibn Ibrahim al-Qummi from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Abu Ayyub al-Khazzaz from Abu Baseer from Imam abu ‘Abdullah (as): Azar the Father of Ibrahim (as) was an astrologer working for the king al-Namrud, one night he observed the stars and in the morning he went to al-Namrud telling him: “I have seen something strange” he said: “What is it?” he said: “I saw a newborn child that will be born in our lands, our destruction will be by his hands, his mother will soon become pregnant with him.” so he was shocked by this and asked him: “Are any of the women currently pregnant with him?” he said: “No”, so he isolated all the women from the men however Azar had slept with his wife and she carried Ibrahim (as), he thought that he was the one so he sent after some women from the tribes and they would know if there were any babies in the womb but Allah concealed Ibrahim (as) so that they couldn’t see him, they said: “We see nothing in her womb”, He was given knowledge that he shall be burned in the fire but he had no knowledge that Allah will save him, when Ibrahim was born from his mother Azar wanted to take him to al-Namrud to kill him but his wife said: “Don’t take your son to the Namrud who will kill him”…(until the end of the narration).

Source: al-Kafi vol 8 pg 366.

al-Majlisi said: Hasan in al-Miraat 26/548.

Thus the Shia belief that the prophets and Imams all come from a pure Muslim bloodline is destroyed by the Sahih from their infallible.
As for Ahlul-Sunnah we follow the clear Quranic verse and the Sahih Ahadith in our books and we don’t care:
Narrated Abu Huraira: The Prophet said, “On the Day of Resurrection Abraham will meet his father Azar whose face will be dark and covered with dust.(The Prophet Abraham will say to him): ‘Didn’t I tell you not to disobey me?’ his father will reply: ‘Today I will not disobey you.’ ‘Abraham will say: ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say (to him):’ ‘I have forbidden Paradise for the disbelievers.” Then he will be addressed, ‘O Abraham! Look! What is underneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown in the (Hell) Fire.”(Sahih al-Bukhari – Book #55, Hadith #569)

Time of Maghrib

July 19, 2011 at 10:16 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah, Refuting shia doubts | Leave a comment

 

 

 

 

 

 

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Book: al-Amali

Author: ibn Babaweyh al-Qummi

At page 62 he narrated hadith from Abu Abdullah (alaihi salam):

Who would delay maghrib till stars would appear without reason(able problem), by Allah I am free from such (person)

 

Imam testify that Allah could be seen

July 18, 2011 at 5:05 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah, Exposing shia lies | 2 Comments

 

 

 

 

 

 

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Shia shaykh al-Barqi narrated in his “al-Mahasin” (p 60), and shaykh Azizullah al-Utardi quoted from him in “Musnad ar-Rida” (1/95):

101- عنه عن بكر بن صالح عن أبي الحسنالرضا (ع) قال من سره أن ينظر إلى الله بغير حجاب و ينظر الله إليه بغير حجاب فليتولآل محمد و ليتبرأ من عدوهم و ليأتم بإمام المؤمنين منهم فإنه إذا كان يوم القيامة نظر الله إليه بغير حجاب و نظر إلى الله بغير حجاب .

From Abul Hasan al-Rida (alaihi salam): Who wants to look at Allah without obstacle and Allah looks at him without obstacle, let him to befriend with family of Muhammad and be (far) away from their enemies, and follow Imam of believers from amongst them, (and if he would do that) in the doomsday Allah would look at him without obstacle and he would look at Allah without obstacle

Shafei on hater of Ahmad

April 4, 2011 at 9:19 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained | Leave a comment

 

 

 

 

 

 

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As it was reported by Rabia ibn Sulaiman, ash-Shafei said: “Whoever would hate Ahmad ibn Hanbal – is kaafir”. I said: “You use for him name – kaafir?” He said: “Yes. Whoever hates Ahmad ibn Hanbal he insist (in rejection of) sunnah. And whoever insist (in rejection of) sunnah he wanted to (disgrace) companions, and whoever wanted to (disgrace) companions – hates Messenger, and whoever hates Messenger is kaafir in Allah al-Azim”.
“Tabaqatul Hanabila” intro, p 18.

Benefits from ibn Rajab al-Hanbali (died in 795 H) part 2

February 24, 2011 at 5:34 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained | Leave a comment

 

 

 

 

 

 

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In his book “Fadlul ilm as-salaf alal khalaf” (p 52-53, darussunnah in english) ibn Rajab al-Hanbali said:

(On heresy of wahdatul wujud)

“From those sciences that have been innovated is the discussion and analysis of the Inner Sciences i.e sciences dealing with matters such as gnosis, the actions of the heart, and related issues based upon pure opinion, spiritual  experience (dhawq), or spiritual realisation (kashf). This contains a great danger and was rejected by the greatest of the Imams such as Ahmad and others.

Sulaiman (ad-Darani) used to say: “Sometimes a point of inspiration occurs to me as it does to the nation (of ascetics), but I don’t accept it except by the testimony of two witnesses: the Book and the Sunnah.

Junaid said: “This knowledge of ours is governed by the Book and the Sunnah, whoever hasn’t read the Quran or written the hadith isn’t to be followed in this knowledge of ours”. This knowledge has been greatly abused and some of those who laid claim to it fell into various forms of heresy and hypocrisy: claiming that the Awliyah were better than the Prophets, or that they had no need of the Prophets, belittling the laws conveyed by the Messengers, having the belief of incarnation and unification (hulul wal ittihad), the belief of the unity being (wahdatul wujud), and other such matters which form the foundations of disbelief, sin, and transgression; such as claim that many of the prohibited matters are lawful to them. Through this approach they have introduced many affairs into this religion that have nothing to do with it. They thought some of these affairs would engender softness of the heart such as singing and dancing”.

And he said while he was speaking about people of book (p 73):

(On heresy of changing the words of shariah’s texts)

“Allah mention that the hardness of their hearts led to two blameworthy characteristics:

1) Distorting the true meaning of words.

2) Their forgetting a portion of what they were admonished with, meaning by this: their abandoning and ignoring a portion of the wisdom and goodly exhortation given them. They forgot it, left acting upon it, and ignored it.

These two matters are to be found amongst our scholars who have been corrupted due to their having the traits of the People of the Book. They distort the true meaning of words because they are not sincere in their learning of knowledge and hence their hearts become hard. Therefore they don’t preoccupy themselves with deeds but rather with distortion of words. They twist the words of the Book and Sunnah away from their correct meanings and import, doing so craftily and by the employment of subtle methods; methods such as claiming that they are metaphorical, thereby giving them far-fetched meanings, and casting doubts on the words of the Sunnah when they are unable to do so with regards the Book. They censure those who adhere firmly to the divine texts, accepting their clear meanings, and call them ignorant or Hashwi. This trait is to be found amongst the Speculative Theologians (mutakalimin), the legal jurists amongst the People of Opinion, and the Sufis from amongst the philosophers and Speculative theologians”.

Ibn Hajar al-Asqalani Refutes The Claim That The Salaf Made Tafwid al Ma’na (meaning)

February 23, 2011 at 12:07 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Refuting shia doubts | Leave a comment

 

 

 

 

 

 

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al-Hafidh Ibn Hajar al Asqalani rahimahu Allah (d. 852 H.) said in his book “Fath al Bari sharh Sahih al Bukhari”:

وَقَالَ غَيْره قَوْل مَنْ قَالَ طَرِيقَة السَّلَف أَسْلَمَ وَطَرِيقَة الْخَلَف أَحْكَم لَيْسَ بِمُسْتَقِيمٍ ؛ لِأَنَّهُ ظَنَّ أَنَّ طَرِيقَة السَّلَف مُجَرَّد الْإِيمَان بِأَلْفَاظِ الْقُرْآن وَالْحَدِيث مِنْ غَيْر فِقْه فِي ذَلِكَ ، وَأَنَّ طَرِيقَة الْخَلَف هِيَ اِسْتِخْرَاج مَعَانِي النُّصُوص الْمَصْرُوفَة عَنْ حَقَائِقهَا بِأَنْوَاعِ الْمَجَازَات ، فَجَمَعَ هَذَا الْقَائِل بَيْن الْجَهْل بِطَرِيقَةِ السَّلَف وَالدَّعْوَى فِي طَرِيقَة الْخَلَف ، وَلَيْسَ الْأَمْر كَمَا ظَنَّ ، بَلْ السَّلَف فِي غَايَة الْمَعْرِفَة بِمَا يَلِيق بِاَللَّهِ تَعَالَى ، وَفِي غَايَة التَّعْظِيم لَهُ وَالْخُضُوع لِأَمْرِهِ وَالتَّسْلِيم لِمُرَادِهِ ، وَلَيْسَ مَنْ سَلَكَ طَرِيق الْخَلَف وَاثِقًا بِأَنَّ الَّذِي يَتَأَوَّلهُ هُوَ الْمُرَاد وَلَا يُمْكِنهُ الْقَطْع بِصِحَّةِ تَأْوِيله،

rough translation:
“..the saying of who said: the way of the Salaf is safer and the way of the Khalaf is wiser is not correct,  because he thought that the way of the Salaf is only the belief in the Lafz (words\letters) of the Quran and Hadith without having understanding of it , (and) the way of the Khalaf is to derive the meanings of the texts that are turned away from their haqiqa with different types of majaz (figurative meaning); so the one who said this combined between the ignorance of the way of the Salaf and the claiming of the way of the Khalaf, and it is not like he thought/assumed. The Salaf had utmost knowledge of what befits Allah, and had the utmost glorification, obedience to His commands and submission to what He intended\willed, and the one who took the path of the Khalaf is not sure that his ta’wil is what is intended, and he can’t be positive of the correctness of his tawil.”

(Fath al Bari, Book of Tawhid, 1st chapter,  2nd hadith – in its explanation)

Originally posted by sister Umm Abdullah.

Between the Celebration of al Mawlid and the week of shaikh Muhammad bin Abdul Wahhab

February 23, 2011 at 12:04 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Refuting shia doubts | Leave a comment

 

 

 

 

 

 

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