Softness regarding weak chains in Targheeb wat Tarheeb

[Also in Sahih Muslim vol. 2 Hadith No. 2114 (also see 2115)] I heard the messenger of Allaah

commanding (us) to level the grave. ‘Abdullaah Ibn Sharjeel Hasanah said: “I saw ‘Uthmaan Ibn ‘Affaan order the leveling of the graves. So it was said to him: ‘This is the grave of Umm ‘Amr the daughter of ‘Uthmaan!’ However, he commanded that it too should be leveled.” [Related by Ibn Abee Shaybah in al-Musannaf (4/138) and Aboo Zur‘ah in at-Taareekh (22/2) with an authentic chain of narrators]

 

Conclusion: According to Sunnah Sahih Ahadith AND Shia Sahih Ahadith, and even the opinion of classical Shia scholars like Al-Toosi the graves of EVERY muslim should be leveled, there is no exception mentioned for Prophets or Imams or whatsoever. In fact the prohibition for the graves of Prophets, Imams of Islam is more severe then for non-Prophets, Imams, scholars, since what is more likely to occur, that the people exaggerate with the grave of unknown persons or with Prophets etc.? obviously with the later, that is why the Sharia of Muhammad – sallallahu ‘alayhi wa sallam – is the most perfect Sharia that closed even the tiniest hole that might lead to Ghuluw and superstition.

Ali Ibn Abi Talib and the entire Ahl Al-Bayt would have done exactly the same as Muhammad Ibn Abdul-Wahhab and what Islam teaches, i.e. leveling the graves (let alone shrines!), yet their so called “followers” and “lovers” are busy since almost a decade to protest and mourn over the  ”destruction” (in fact they were only leveled according to the Sahih Ahadith) of the shrines of Imam Al-Hassan,  Baqir, Sadiq, Zayn Al-Abidin (obviously they don’t care the leveling of the Sahaba graves AT ALL!) by Ibn Saud in 1925 (NOT by Muhammad Ibn Abdulwahhab).

We have proven that – no matter if one likes the Saudi state or not – leveling the graves his the Manhaj, the school of Ali Ibn Abi Talib and his descandants according to Sunnah AND Shia Sahih Hadith. So there can’t be only ONE reason why those “Ayatullahs” in Qom and elsewhere persist to erect more, and more shrines (just like catholics do) in the name of “holy men” and “loving Ahl Al-Bayt” the reason is the following:

And the People of the Sunnah, even in times of weakness, adhere strictly to the teachings of Islam, the sayings of the Prophet, his Ahl Al-Bayt and the Sahaba, that is why the earth itself is a witness against the Rafidah, for this is the massive, golden shrine of their unholy father Khomeini (who is always potrayed as a humble man):

and this is the shrine of the former “Wahhabi” king Fahad, a non-scholar, a KING – rahimahullah – who is expected to have at least twice as to what Khomeini has in regards to his grave:

Even a KING, a non-scholar is upon the teachings of the Ahl Al-Bayt, yet those who CLAIM to love and follow them do exactly the opposite of what the Ahl Al-Bayt has ordered, and all they do is to mourn over the lost SHRINES in the Baqi cemetry of Saudi Arabia which were bulldozed according to the sayings of the Ahl Al-Bayt.

Facts Regarding the Birth of the Prophet Muhammad (SalAllahu ‘alayhi wa sallam)

February 13, 2011 at 6:12 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained | 2 Comments

 

 

 

 

 

 

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By Sheikh Ahmad bin ‘Abdil ‘Azeez Al-Hamdaan[1]
Translation & Footnotes by Ejaz Taj

The specifics regarding the birth of the final Messenger (saw) sent to mankind have been the subject of debate between the scholars of history and Seerah[2] for centuries. This brief treatise will aim to present in a concise manner the various opinions regarding the year, month, day and time of his birth as well as the statements of scholars aimed at those who take his (saw) day of birth as a day of celebration. It is brief without going into too much detail simply in an attempt to allow the reader to visualise the vast range of opinions held by various scholars on this issue, which in turn should allow one to ponder over the validity of taking it as a day of celebration bearing in the mind how unspecified the matter at hand is.

I have also included a small amount of biographical information for a number of the numerous scholars mentioned.

————————–

In the Name of Allah, the Most Beneficent, Most Merciful

All praise is to Allah alone and we send out peace and blessings upon the one (Muhammad, SalAllahu ‘alayhi wa sallam) after whom there is no other prophet sent.

The Year of Birth

Some scholars have even differed over the very year of his (salAllahu ‘alayhi wa sallam) birth. However the overriding majority are of the opinion that it occurred during the Year of the Elephant[3] (570 AD) as was made clear by the companion Ibn ‘Abbas[4] (radiAllahu ‘anhumaa) and a number of other authentic statements. The scholars of Seerah have postulated a number of opinions in regards to when exactly his birth occurred in relation to this event, such as the following:

• 
  ·         Fifty days after the destruction of Abraha and his army, this being the position of As-Suhayli Al-Maaliki[5].
  

• 
  ·         Fifty five days after as narrated by Al-Haafidh Ad-Dimyaati Al-Shaafi’i[6]
  

• 
  ·         A month (thirty days) after as narrated by Mughlatay Al-Hanafi[7]
  

• 
  ·         Forty days after as narrated by Ibn Sayyid An-Naas Ash-Shaafi’i[8]
  

• 
  ·         Ten years before as narrated by Imam Az-Zuhri[9]
  

• 
  ·         A few other lesser known opinions ranging from fifty years before and other than this.
  

The Month of Birth

There also exists some differing over the month in which he (salAllahu ‘alayhi wa sallam) was born. Besides the most widely accepted opinion of it being in Rabee’ Al-Awwal, a number of other opinions have also been put forth. These include:

• 
  ·         The months of Safar and Rabee’ Al-Aakhar as mentioned by just Mughlatay Al-Hanafi.
  

• 
  ·         The months of Rajab and Ramadan as mentioned by both Mughlatay Al-Hanafi and Ibn Sayyid An-Naas.
  

These are generally weak opinions with little authentic evidence to back them up. The opinion of Ramadan[10] is based upon an (unverified) narration attributed to Ibn ‘Umar as well as the statement of the famous scholar of lineage and genealogy Az-Zubair bin Bakkaar[11]. This would however be in accordance with those who claimed that the mother of the Prophet (saw) became pregnant during Ayyaam At-Tashreeq (again attributed to Az-Zubair)[12]. What is an even weaker opinion is that she gave birth during these Ayyam At-Tashreeq.

The Day of Birth

Perhaps the area which is most debated is the exact day of his (SalAllahu ‘alayhi wa sallam) birth. The varying opinions are comprised primarily of the following:

• 
  ·         Those who simply state that it is unspecified.
  

• 
  ·         In the month of Rabee’ Al-Awwal, but do not specify a date. Amongst those who held this opinion was Al-Qastillaanee in his book “Al-Mawaahib Al-Ladunniyya”
  

• 
  ·         It was on a Monday as stated in a hadeeth from the collection of Imam Muslim[13]. The vast majority are in agreement upon this alongside the dates they have postulated.
  

• 
  ·         On the 2^nd of Rabee’ Al-Awwal, as stated by Ibn ‘Abdil Barr[14] and narrated by Al-Waaqidi[15]
  

• 
  ·         On the 7^th of Rabee’ Al-Awwal. A rejected position which Ibn Dihyah Al-Kalbi narrates from some of the Shi’ah.
  

• 
  ·         On the 8^th of Rabee’ Al-Awaal. This is an extremely strong opinion as it has been narrated by Ibn ‘Abbas and the taabi’i Muhammad bin Jubair bin Mut’im (radiAllahu ‘anhum). Ibn ‘Abdil Barr also transmits the historians’ acceptance and validation of this particular opinion. This was also the position strongly held by Muhammad Al-Khawaarizmi and favoured by Ibn Dihyah Al-Kalbi[16] who stated “this is the date besides which none have been fully authenticated and upon which the majority of historians have agreed upon”. Al-Qutb Al-Qastillaanee states “the 8^th of Rabee’ Al-Awwal was the chosen opinion amongst the majority of Ahlul Hadeeth as well as the majority of those who were the most learned in the subject of history”. Al-Qudaa’ee[17] stated there is a consensus upon this date amongst those learned in date keeping based on astronomical calculations.
  

• 
  ·         On the 9^th of Rabee’ Al-Awwal. Amongst those who held this opinion was Paasha Al-Falaki Al-Masri[18] who wrote a thesis on the topic, aiming to expound upon it from a completely scientific perspective taking into account astronomical events and measurements in order to come up with a calculated final result. The late ‘Ali At-Tantawi[19] praised his work and was strongly in favour of this position.
  

• 
  ·         On the 10^th of Rabee’ Al-Awwal. Amongst those holding this opinion were Ash-Sha’bi[20]and Muhammad Al-Baaqir as well as being authenticated by Al-Haafidh Ad-Dimyaati Ash-Shaafi’i.
  

• 
  ·         On the 12^th of Rabee’ Al-Awwal. Amongst those who postulated this opinion was Ibn Ishaac.
  

 

The Time of Birth

The scholars have also differed over the exact time of the birth of the Prophet (SalAllahu ‘alayhi wa sallam). Some have stated it was during the day. Others have stated it occurred in early dawn. Others have stated it was during the night, as narrated by Al-Haakim on the authority of the Mother of the Believers, ‘Aaisha (may Allah be Pleased with her). And of course Allah Knows best.

My beloved brother/sister, upon presentation of the vast range of opinions, how are we to understand the lack of importance the Sahaaba placed upon documenting and marking the exact nature of the date of his (SalAllahu’alayhi wa sallam) birth?

The answer is simple and made plain. What this clearly indicates to us is that the Muslim is not required to pay a huge amount of attention in seeking his (salAllahu ‘alayhi wa sallam) birthday, nor to care about when exactly it occurred. The only thing that is obligated of the Muslim is for him or her to see where they stand in terms of their love for the Prophet (SalAllahu ‘alayhi wa sallam), how closely and how well they are able to follow the Shari’ah that he was sent with, how sincere is their striving to follow his Sunnah and in helping guide others also to its divine precepts and last but not least their commitment & dedication to espousing his noble character and virtues in their own daily lives and dealings with others.

So where are we dear, brother or sister, in regards to what Allah has obligated upon us and by what He has sent His messenger Muhammad (SalAllahu’alayhi wa sallam)? This rather is what every single Muslim should be concentrating on, in examining their lives in order to evaluate its nature, how closely it follow’s the character of the Messenger and in following the commandments He came with, or the opposite of this.

The Ruling on Celebrating the Birthday of the Prophet (SalAllahu ‘alayhi wa sallam)

Should this occasion truly be celebrated? This is a question that arises every single year upon the advent of the Islamic month of Rabee’ Al-Awwal. The almost self-evident counter question here would be, did the Prophet (SalAllahu ‘alayhi wa sallam) himself ever celebrate his birthday? Did his Companions (may Allah be pleased with them all) ever celebrate it? Are there any reports of this Ummah’s pious predecessors (the Salaf) ever having celebrated it? The answer is an obvious and resounding no, thus providing a huge problem for those who wish to take this day as a day of ‘Eid alongside the two ‘Eids as legislated in the pure prophetic Sunnah.

We mention statements of a number of scholars regarding the celebration of the Mawlid.

• 
  ‘Umar bin ‘Ali As-Sikandari Al-Maaliki, better known as “Al-Faakihaani” states, “I know of no basis for this Mawlid celebration from the Qur’an and the Sunnah, nor have there been any transmitted reports from the scholars of this Ummah in regards to its celebration. These are the scholars, who serve as our examples and role models in the Religion. Rather this Mawlid is a bid’ah (innovation) that has been concocted by those devoid of any basis for it and who are upon falsehood and followers of their desires. The evidence for this is that if we are to apply a ruling to this celebration, then it would have to fall under the category of being either waajib, mandoob, mubaah, makrooh or haram. We know by consensus that it is not waajib. Neither is it mandoob as mandoob is that which is recommended by the Shari’ah yet does not necessitate any blame upon the one who does not do it. The Mawlid is not something that has been legislated nor permitted in the Shari’ah, nor did any of the Sahaaba do it nor the tabi’een or the scholars versed in the Religion, so far as I know. This will serve as my answer regarding this issue if indeed I am questioned about it in front of Allah. It also cannot be mubaah, as it is impossible for an innovation in religion to ever be in this category, by consensus of the Muslims. Thus the only two possible categories remaining for it are makrooh and haram.”[21]
  

• 
  Ibn Al-Haaj Al-Maaliki states in his “Al-Madkhal” regarding the Mawlid, specifically in regards to when it is devoid of any evil actions which contradict the Shari’ah (for those who claim it is permissible if nothing haram or evil is carried out as part of the celebrations), “Even if none of the aforementioned evil or haram actions take place, it is still in and of itself a bid’ah (innovation) because of the same intention only. This is because that is making an increase in the religion and also it is was not from the conduct of the pious predecessors (As-Salaf). It has not reached us that a single one of them ever celebrated it nor intended to do so. Thus following in the footsteps of the Salaf is paramount, rather it is obligatory.”[22]
  

 

• 
  As-Sakhaawi Ash-Shaafi’i states, “The celebration of the Mawlid has not reached us from any of the pious predecessors of the three blessed generations rather only being introduced a long time after.”[23]
  

• 
  Naseer Ad-Deen Al-Mubarak better known as Ibn At-Tabbaakh states, “This (the Mawlid) is not from the Sunnah.”[24]
  

• 
  Dhaheer Ad-Deen Ja’far At-Tizmanti says, “This action (of celebrating the Mawlid) did not occur during the early times of the pious predecessors out of their exaltation and love for him (SalAllahu ‘alayhi wa sallam), yet all of us together could not match even a single one of them in their love and exaltation of him (SalAllahu’alayhi wa sallam).[25]
  

• 
  Ibn Taymiyyah states, “The reason for some people taking the day of the birth of the Prophet (SalAllahu ‘alayhi wa sallam) as a day of ‘Eid (celebration) was either due to an emulation of the Christians in their Christmas celebrations (marking the birth of ‘Eesa ‘alahyissalam) or stemming from an innovated kind of over-glorification and exultation of the Prophet (SalAllahu ‘alayhi wa sallam). It is innovated because it was not something the Salaf ever celebrated by carrying out what is necessary for it to be classified as a celebration, despite the fact that there was nothing stopping them from doing so. Thus had this been something that truly was good, pure and the most correct thing to do then without doubt it is the Salaf who were more entitled to celebrate it than us. For indeed they were much stronger in their (true) love for the Prophet (SalAllahu ‘alayhi wa sallam) than we are and much more committed and dedicated to (doing) acts of goodness. Thus the true and complete love and exultation of him (salAllahu ‘alayhi wa sallam) comes through following him, obeying him and adhering to his instructions, by reviving his Sunnah both outwardly and inwardly, by spreading the guidance with which he was sent and by striving upon all of that with our hearts, hands and tongues. Indeed, this was the way of the foremost among the earlier generations from the Muhajireen and the Ansaar and those who followed them, with excellence.[26]
  

• 
  Imam Maalik ibn Anas states, “Whomsoever from this Ummah innovates something (into this Religion) for which there is nothing of its like preceding it, then he has declared that the Messenger of Allah (SalAllahu ‘alayhi wa sallam) has indeed betrayed his trust in conveying the message, for Allah states, “This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as the religion.””[27] Thus what was not part of the religion then, is not part of the religion today.
  

These should suffice however there are many other quotes from a range of scholars cross-madhab and from various mainstream Sunni theologies regarding the innovation of celebrating the Mawlid. What we have presented here are just a few.

It is thus befitting that after presenting the facts of the ambiguities surrounding the exact date of birth, the fact that none from the companions or the salaf had ever established this practice, the statements of the scholars and by usage of common sense, we leave you with one of the most powerful ahadeeth of the Prophet Muhammad (SalAllahu ‘alayhi wa sallam) in this regard:

‘Irbaad bin Sariyaah – May Allaah be pleased with him – narrated that the Messenger of Allaah (SalAllahu’alayhi wasallam) admonished us, and his admonishment caused our hearts to tremble, and our eyes to overflow with tears, so we said: O Messenger of Allaah it is as though this is a farewell sermon, so advise us, he said:
‘I advise you to fear Allaah, hear and obey, even if the one in command is a slave, and he who lives amongst you will witness many differences, so hold fast to my Sunnah, and the Sunnah of the rightly guided Caliphs, bite onto it with your molar teeth, and beware of newly invented matters for indeed ALL Bid’ah is misguidance….”[28]

To Allah belongs all Praise. Wa SalAllahu ‘alaa nabiyyinaa Muhammad, wa ‘alaa aalihi wa sahbihi wa sallam

[1] He is Ahmad bin ‘Abdil ‘Azeez Al-Hamdaan from Jeddah, Saudi Arabia. He graduated from the faculty of Shari’ah in the prestigious Umm Al-Quraa university in the holy city of Makkah, obtaining a first class degree in Shar’iah specialising in Fiqh and it’s Usool. He is currently the director of the Jeddah Da’wah Centre and concurrently holds a number of other positions within Islamic educational and charity organisations as well as serving as an imam and khateeb. To date he has authored over 50 books and short works. More information about him can be found herehttp://shamela.ws/index.php/author/1512

[2] The Arabic term meaning biography or historical account. Here it specifically refers to the biography of the life of the Prophet Muhammad (saw).

[3] Note that the term “Year of the Elephant” is in reference to a specific event and is not to be confused with the Chinese convention for naming years after animals. There is no such custom in Islam and this naming is often based upon events which occurred within them for ease of reference. The original term “’Aam Al-Feel” is in reference to the story of the Abysinnian king “Abraha” who ventured forth from Yemen towards Makkah on a mission to destroy the Ka’bah travelling with an army of elephants, a formidable force in that time. They were defeated and destroyed by the Will of Allah as mentioned in Surah number 115 in the Qur’an aptly named Surah “Al-Feel” (The Elephant).

[4] It is narrated from both Al-Bayhaqi and Al-Haakim that Ibn ‘Abbas stated, “The Prophet (saw) was born in the ‘Aam Al-Feel (Year of the Elephant)”

[5] He is the Andalusian Maliki scholar, Abul Qaasim Abdur- Rahmaan bin ‘Abdillah bin Ahmad As-Suhaylee. Born 508h in Malaga, (modern day Spain) and died 518h in Marrakech, Morocco. He lost his eyesight at age 17 yet continued in his pursuit of knowledge to become a scholar of Hadeeth, Seerah and Arabic grammar. Amongst his most well-known works is “Ar-Rawd Al-Anf”, an explanation of Ibn Hisham’s famous work on the Seerah of the Prophet (saw), from which the quoted opinions are taken.

[6] He is the Egyptian Shafi’I scholar, ‘Abdul Mu’min bin Abi Al-Hassan bin Sharaf bin Al-Khidr bin Musa At-Toonee Al-Haafidh Sharaf Ad-Deen Ad-Dimyaati. Born in North Eastern Egypt in 613h and died 705h. A Faqeeh, great Muhaddith and scholar of Seerah. Amongst those who heard Ahadeeth from him were Imam An-Nawawi, Sheikhul Islam Ibn Taymiyyah, Al-Haafidh Al-Mizzi and Imam Adh-Dhahabi as well as many others. His opinions here are taken from his “As-Seerah An-Nabawiyyah”.

[7] He is the Egyptian Hanafi Muhaddith, Mughlatay bin Qaleej bin ‘Abdillah Al-Bakjary Al-Masri Al-Hanafi. Born in 689h and died in 762h. Although he was considered to be from the people of Egypt due to where he was raised, lived and studied, he was ethnically Turkish. He studied under some of the great scholars of Hadeeth and Language in his time, authoring over a hundred books including a twenty volume explanation of Saheeh Al-Bukhari and an explanation of Ibn Majah’s hadeeth collection which went uncompleted. His opinions here are taken from his book on the Prophet Seerah titled, “Al-Ishaaratu ilaa Seerati Sayyidinaa Muhammad (saw) Al-Mustafa”

[8] He is the Egyptian Shafi’I scholar, Fath Ad-Deen Abul Fath Muhammad bin Muhammad bin Muhammad Al-Ya’muree better known as Ibn Sayyid An-Naas. Born in 671h in Cairo and died 734h in Cairo. Originally of Spanish origin with family hailing from Seville. He was a great scholar of the sciences of Hadeeth, Fiqh, History, Grammar and was even a poet. He travelled extensively throughout Egypt, Ash-Shaam and Al-Hijaaz for knowledge. Imam Adh-Dhahabi mentions regarding ibn Sayyid An-Naas, “he had close to a thousand teachers”, amongst those he studied most extensively with was Sheikhul Islam Ibn Taymiyyah. His opinions here are taken from his work on Seerah, “’Uyun Al-Athar fee Funoon Al-Maghaazi Wash-Shamaaili Was-Siyar”.

[9] He is Muhammad bin Muslim bin ‘Abdillah bin Shihaab Az-Zuhri, the famous scholar and muhaddith from the Taabi’een. He was born in 58h near the end of the caliphate of Mu’awiyah ibn Abi Sufyan (ra), the same year of the passing of the Mother of the Believers, Aa’isha (radiAllahu ta’aala ‘anhaa) and died 128h. He was from the tribe of Quraish, the same tribe as that of the Prophet (saw). A great scholar of hadeeth who’s inheritance was of great importance to the muhadditheen of later generations. An Imam of the Sunnah about whom the Khalifah ‘Umar bin ‘Abdil ‘Azeez (rah) said, “Upon you (is to take from) Ibn Shihaab, for you will find no-one more knowledgeable than him in the Prophetic Sunnah (in his time) than him”.

[10] Ibn Katheer writes in his “Al-Bidayah Wan-Nihayah”, “Ibn ‘Abdil Barr narrates that Az-Zubair bin Bakkar said, and it is an extremely weak statement, ‘He (saw) was born in Ramadan, his mother becoming pregnant with him in the Ayyaam At-Tashreeq’. He based this statement upon the well-known and established fact that the Prophet (saw) received his very first revelation, thus marking the beginning of his prophethood, in the month of Ramadan when he turned forty. By this reckoning this too then would be his date of birth.” As Ibn Katheer made clear, this is an extremely weak opinion, one based upon analogy instead of any real evidence and furthermore in opposition to the stronger, more widely held opinion regarding the month of his (saw) birth.

[11] He is Az-Zubair bin Bakkaar bin ‘Abdillah Al-Qurashi Al-Makki, a descendent of the sahaabi Az-Zubair bin Al-‘Awwaam (ra). Born 172h in Madinah and died 256h in Makkah, spending extensive amounts of time seeking knowledge in Baghdad throughout his life. He was a specialist in lineage, Arab genealogies and jahili & Islamic poetry. He authored a number of books on the genealogy of the Arabs including one specifically for the tribe of Quraysh and another on the ‘Aws and Khazraj tribes of Madinah. In terms of his reliability as a narrator of hadeeth he is deemed trustworthy. A number of scholars narrated hadeeth from him such as Ibn Majah, Abu Haatim Ar-Raazi and Ibn Abi Ad-Dunya.

[12] “Ayyam At-Tashreeq” or “The Days of Tashreeq” occur within the Islamic month of Dhul Hijjab, being the 12^th, 13^th and 14^th of this blessed month.

[13] It was narrated from Abu Qataadah al-Ansaari that the Messenger of Allaah (saw) was asked about fasting on Mondays. He said: “On that day I was born, and on it the Revelation came to me”[Muslim, 1162].

[14] He is Abu ‘Umar, Yusuf bin ‘Abdullah bin Muhammad bin ‘Abdul-Barr bin ‘Asim An-Namari Al-Qurtubi. Born 368h. He was a celebrated learned Imam and was the Sheikh-ul-lslam and Hafidh of Al-Maghrib (North West Africa). He was considered as the master of his time in the memorization and accurate rendering of hadeeth. He was also skilled in the science of genealogy and history. Ibn Hazm said regarding him, ”I cannot talk about the knowledge of hadeeth like ‘Abdul-Barr, so how can I do better than him?” He has authored many books, the most famous of which is Al-Isti’ab. Ibn ‘Abdul-Barr died in 463h at the age of 95 years.

[15] He is Abu ‘Abdillah Muhammad ibn ‘Umar ibn Waaqid Al-Aslami. Born in Madinah in 130h and passed away in Baghdad in 207h. He was chosen as a guide by the Caliph Harun Ar-Rasheed during his Hajj pilgrimage. Al-Waaqidi accompanied him back to Baghdad where he was appointed as a judge, serving in this position until he passed away there. Although he memorised ahadeeth, he had been heavily criticised for his reliability in the field by such scholars as Imam Adh-Dhahabi and Ash-Shaafi’i. Nonetheless his speciality was history, and a great historian he was authoring a large number of works on the Seerah and conquests of the Muslims, amongst his most famous being “Kitaab At-Tareekh wal-Maghaazi”. It was said he even visited the sites of battles in order to reflect a more accurate portrayal of events in the Seerah.

[16] He is ‘Umar bin Al-Hasan bin ‘Ali bin Muhammad Abu Al-Khattab ibn Dihya Al-Kalbi. Born in 544h and died 633h of Andalusian origin, Az-Zarkalee in his “Al-A’laam” mentions him being a historian and scholar of hadeeth. He has a mixed reception however amongst the scholars. He travelled for knowledge to Marrakech, Ash-Shaam, Iraq and Khurasaan then settled in Egypt. It was in 604h in Irbil (in Northern Iraq) where he met the ruler and also the first to introduce the innovation of the Mawlid, Muzaffar Ad-Din ibn Zain Ad-Din. Muzaffar was very keen to celebrate the Prophet’s (saw) birthday so in assistance to him Ibn Dihya wrote, “At-Tanweer fi Mawlid Al-Siraaj Al-Muneer”for him, in support of this celebration and for which ‘incidentally’ he was also paid one thousand Dirhams. Ibn Katheer mentions regarding Ibn Dihyah, “He used to defame the Muslims and disparage them. He would make additions in his reports and exaggerate. Thus the people gave up narrating traditions from him and falsified him. Kamil was favouring him. When his conduct was disclosed to him, he withdrew Dar-al-Hadith from him and disgraced him.” [Al-Bidayah Wan-Nihayah 13/144-146]. Ibn Hajr Al-Asqalani similarly states, “He was a liar, lied frequently, and a fabricator. He often slandered the scholars and the jurists of the past, used evil tongue, self-conceited, lacked insight in religious matters, and looked down upon religion. This has been reported from al-Hafiz Diya.” [Lisaan Al-Meezan 4/295]. His opinions here are mentioned from a purely academic perspective taken from the aforementioned work he wrote for Muzaffar Ad-Din.

[17] He is the Egyptian Shafi’I scholar, Muhammad bin Salaamah bin Ja’far bin ‘Ali bin Hakmoon Abu ‘Abdillah Al’Qudaa’ee. His date of birth is not documented but he passed away 454h in Egypt. Az-Zarkali mentions in his “Al-A’laam” that he was a scholar of exegesis and a historian. Amongst his works was a ten volume tafseer of the Qur’an and various historical writings on the history of the prophets, the khulafaa and “’Uyun Al-Ma’aarif wa Funoon Akhbaar Al-Khalaa-if” from which the quoted opinion is taken.

[18] He is Mahmoud Ahmad Hamdi Al-Falaki, a celebrated Egyptian astronomer and geographer from the late 19^th century. Born in 1815 AD and died 1885. He studied in France and excelled in the sciences particularly in astronomy and geography, holding a number of important government posts and at one point was commissioned to create one of Egypt’s very first topographical maps. He wrote a number of scientific works and used his knowledge of astronomy to try and scientifically deduce an exact date of the birth and death of the Prophet (saw). He also postulated that the pyramids in Giza were built for astronomical purposes. His opinion quoted here for academic purposes is taken from his work, “At-Taqweem Al-‘Arabi Qabl Al-Islam”.

[19] Not to be confused with Muhammad Sayyid Tantawi, the late and controversial ex-mufti of Egypt and Al-Azhar University. More can be read about Sheikh ‘Ali herehttp://archive.arabnews.com/?page=5§ion=0&article=2908&d=22&m=6&y=2001&pix=islam.jpg&category=Islam

[20] He is the scholar from the tabi’een, ‘Aamir bin Sharaaheel bin ‘Abd Dhee Kibaar Ash-Sha’bee. Adh-Dhahabi says regarding him in his “Siyar A’laam An-Nubalaa”, that he was from the tabi’een, providing an amazing example with his excellent ability to memorise ahadeeth. He was born, raised and died in Kufa, Iraq. Born in 19h during the Caliphate of ‘Umar bin Al-Khattab (radiAllahu ‘anhu) he studied and learned ahadeeth from more than fifty of the Sahaabah including Sa’ad bin Abi Waqqas, ‘Aaisha, Abu Musa Al-Ash’ari, Abu Hurairah as well as numerous from amongst the tabi’een such as Alqama, all of which Adh-Dhahabi lists by name in his Siyar. His students were also numerous and included Imam Abu Haneefah. Ash-Sha’bee held a position of great respect and honour in the sight of the scholars. Ibn ‘Uyaynah stated, “The scholars of the people are three, Ibn ‘Abbas in his time, Ash-Sha’bee in his time and Sufyan Ath-Thawree  in his time”. Abul Majliz says, “I have not seen anyone with a better understanding (of the religion) than Ash-Shabee. Neither Sa’eed bin Musayyib, nor Taawoos, nor ’Ataa bin Abi Rabaah, nor Al-Hassan Al-Basree, nor Ibn Sireen, yet I have seen all of them.” Ibn Sireen states, “I visited Kufa and found Ash-Sha’bee teaching a lesson attended by a huge number of people (even though) the Sahaabah were still numerous (at that time)”

[21] Al-Mawrid fi ‘Amal Al-Mawlid p20-21

[22] Al-Madkhal 2/312

[23] Quoted by Sheikh Muhammad bin Yusuf As-Saalihi Ash-Shaami in his book “Subul Al-Hudaa War-Rashaad fi Seerati Khayril ‘Ibaad” 1/439

[24] See 23, 1/441

[25] See 23, 1/441

[26] Iqtidaa As-Siraat Al-Mustaqeem p254-295

[27] Quran, Al-Maaidah 05:03

[28] Abu Dawud and At-Tirmidhi, Hadeeth Saheeh

What is a meaning of tashayu?

February 8, 2011 at 2:45 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Refuting shia doubts | 4 Comments

 

 

 

 

 

 

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1 Votes

You can face with such term like yatashayu in books of rijal or others. You can see that person like slave of Hussain, author of “al-Murajiat” ascribed people who were described like yatashayu to his sect.

What does it mean?

Sheikh Sad ibn Abdullah  Al`Humaid in his “Fatawa al-hadisiya” answered to this question, he said:

That is the one who put Ali upon Uthman (in the matters of superiority), and they have hate towards Muawiyah and Amr ibn Al-As (may Allah be pleased with them), (such people) were described (by words): Fihi tashayu.