the blood of the martyr"?
Praise be to Allah.
Firstly:
The hadeeths which state that the scholars are superior to the
martyrs, or that the ink of the scholar is superiorto the blood of the
martyr, were narrated from a number of the Sahaabah, but they haveweak
and flimsy, or fabricated isnaads, which we will mention here in
brief:
1.
From Abu'd-Darda' (may Allah be pleased with him):
It was narrated by Ibn 'Abd al-Barr in Jaami' Bayaan al-'Ilm (1/150).
His isnaad includes Ismaa'eel ibn Abi Ziyaad,of whom Ibn Hibbaan said:
He is a charlatan. Hence al-'Iraqi classed it as da'eef in Takhreej
al-Ihya', p. 5
2.
From 'Abdullah ibn 'Amr ibn al-'Aas (may Allah be pleased with him).
It was narrated by Abu Na'eem in Akhbaar Asbahaan (1718) and
ad-Daylami in Musnad al-Firdaws. Its isnaad also includes Ismaa'eel
ibn Abi Ziyaad, who is mentioned above.
It was also narrated by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah
(1/81) via another isnaad. He said: This is not saheeh. Ahmad ibn
Hanbal said: Muhammad ibn Yazeed al-Waasiti did not narrate anything
from 'Abd ar-Rahmaan ibn Ziyaad. Ibn Hibbaan said:He narrates
fabricated reports from trustworthynarrators.
End quote.
3.
From Ibn 'Umar (may Allah be pleased with him)
It was narrated by ad-Daylami in Musnad al-Firdaws. Its isnaad
includes Ishaaq ibn al-Qaasim and his father,who are not known.
It was also narrated by al-Khateeb in Tareekh Baghdaad (2/193) and via
him by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah (1/80). He said: This
hadeeth is not soundly narrated from the Messenger of Allah (blessings
and peace of Allah be upon him). al-Khateeb said: Its men are all
trustworthy apart from Muhammad ibn al-Hasan, and we think that it is
something that he made up.
End quote.
4. From an-Nu'maan ibn Basheer (may Allah be pleased with him)
It was narrated by as-Sahami in Tareekh Jarjaan (p. 91, 222), and by
Ibn al-Jazwi in al-'Ilal al-Mutanaahiyah (1/81). He said: This is not
saheeh. As for Haroon ibn 'Antarah, Ibn Hibbaan said: It is not
permissible to quote himas evidence; he narratedsuch odd (munkar)
reports that one cannot help thinking that he is the one who
fabricated them. And Ya'qoob al-Qummi is da'eef.
End quote.
5.
From 'Uqbah ibn 'Aamir (may Allah be pleased with him)
It was narrated by ar-Raafa'i in Tareekh Qizween (3/481). Its isnaad
includes 'Abd al-Malik ibn Maslamah, who narrated odd (munkar)
reports. It also includes 'Abdullah ibn Luhay'ah.
6. From 'Imraan ibn Husayn (may Allah be pleased with him)
It was narrated by al-Marhabi in Fadl al-'Ilm– as was narrated by
as-Suyooti in ad-Durr al-Manthoor (3/423); it isalso narrated in Juz'
Ibn 'Amashleeq (p. 44) with the same isnaad, which includes Ahmad ibn
Muhammad ibn al-Qaasim, the mu'adhdhin of Tarsoos, for whom I could
not find any biography.
7. From Anas ibn Maalik (may Allah be pleased with him)
It was narrated by Ibn an-Najjaar from him, as was mentioned by
as-Suyooti. It is also mentioned in Lisaan al-Mizaan (5/225) via
Jarraab al-Kadhdhaab (the liar).
8. From Ibn 'Abbaas (mayAllah be pleased with him)
It was narrated in Juz' Ibn 'Amashleeq (p. 45) via al-Kalbi from Abu
Saalih from Ibn 'Abbaas; this is a waahin (flimsy) isnaad.
9. From Abu Hurayrah (may Allah be pleased with him)
It was narrated by as-Sam'aani in Adab al-Imla' wa'l-Istimla' (p.
181). Its isnaad includes al-Muzaffar ibn al-Husayn, the shaykh of
as-Sam'aani, for whom I could not find any biography.
To sum up, the hadeeth is not saheeh. Al-Khateebal-Baghdaadi said
concerning it: It is mawdoo' (fabricated). Imam adh-Dhahabi (mayAllah
have mercy on him) said: Its text is fabricated. End quote from Mizaan
al-I'tidaal (3/517). Ash-Shawkaani mentioned it in al-Fawaa'id
al-Majmoo'ah (p. 17), and al-'Aamiri mentioned it in al-Jadd
al-Hatheeth fi Bayaan ma laysa bi Hadeeth (p. 203). Shaykh al-Albaani
said in as-Silsilah ad-Da'eefah (hadeeth no. 4832): This verdict
(i.e., that it is fabricated)is what one feels comfortable with. End
quote. Shaykh Muhammad Rasheed Rida said something similar in Majallat
al-Manaar (3/698).
Secondly:
What appears to be the case is that what is narrated about the virtues
of the blood of the martyr in and of itself has no parallel concerning
the ink of the scholars. Rather we do not know of any saheeh hadeeth
that speaks of the virtue of the ink of the scholars inand of itself,
let alone about it being superior to the blood of the martyr. With
regard to the blood of the martyr, it is proven that it will come on
the Day of Resurrection with its colour the colour of blood and its
fragrance the fragrance of musk, and the martyr is forgiven with the
first drop of his blood that is shed… And other reportsof that nature.
But this isone thing, and the superiority of the martyrhimself over
the scholarsis another matter.
Al-Mannaawi (may Allah have mercy on him) said:
As a matter of fact, what is narrated concerning the martyr and the
special rewards he will attain, and the saheeh reports about the
protection against punishment and forgiveness of shortcomings that he
will be granted, have no parallel concerning the scholar merely for
the knowledge he has. No one can definitively state that the same
ruling applies to the scholar. However it is possible that one who
attains a higher degree will attain a better reward.
With regard to the scholar, what should be taken into considerationis
the scholar's character,the impact of his knowledge and what
responsibilities he had. We should also examine the character of the
martyr, the consequences of his martyrdom and what responsibilities he
had. So the comparison should be made on the basis of the deeds of
each of them and the benefits of his actions. How often a martyr or
scholar warded off or reduced the impact of turmoil and was the cause
of relief at a time of hardship. Therefore it may be that one martyr
is better than a group of scholars, or one scholar is better than a
group of martyrs, each according to his situation and the impact or
legacy of his knowledge and deeds. End quote.
Fayd al-Qadeer, 6/603
Ibn al-Qayyim (may Allah have mercy on him) said:
This issue – the superiority of the ink of the scholars over the blood
of the martyrs, or vice versa – is an issue that was the subject of a
great deal of debate, in which those who favoured each view gave their
evidence.
What may decide the matter and bring about consensus on this issue
isthe following:
· Highlighting the different levels of virtue
· Highlighting which is superior
· Examining which ofthe two is more virtuous than the other (in
the light of the above)
These three principles will explain the matter and help us to reach
the right conclusion.
With regard to the different levels of virtue,there are four:
Prophethood, siddeeqiyyah (see below), martyrdom and wilaayah (being a
righteous close friend of Allah).
Allah, may He be glorified, mentioned them in the verse
(interpretation of the meaning):
"And whoso obeys Allah and the Messenger (Muhammad SAW), then they
will be in the company of those on whom Allah has bestowed His Grace,
of the Prophets, the Siddeeqoon (those followers of the Prophets who
were first and foremost to believe in them, like Abu Bakr As-Siddeeq),
the martyrs,and the righteous. And how excellent these companions are!
Such is the Bounty from Allah, and Allah is Sufficient as All-Knower"
[an-Nisa' 4:69].
The highest of these levels of virtue is Prophethood and
Messengership, followedby siddeeqiyyah. The siddeeqs are the prominent
leaders of thefollowers of the Messengers, and their status is the
highest after Prophethood.
If the pen of the scholar wrote that which is connected to
siddeeqiyyah, , then it is superior to the blood of the martyr who did
not reach the same level.
But if the martyr had attained the level of siddeeqiyyah and the
shedding of his blood was connected to that, then his blood is
superior to the ink of the scholar who fell short of that. The better
of the two is the one who is a siddeeq.
If they were equal in terms of being siddeeq, then they are equal in
terms of status. And Allahknows best.
Siddeeqiyyah is when one attains the level of perfection of faith in
what the Messenger brought in terms of knowledge, belief and
implementation. This level is based on knowledge. Everyone who has
greater knowledge of what the Messenger brought and more complete
faith in itwill be of a higher level of siddeeqiyyah. Siddeeqiyyah is
like a tree: its roots are knowledge, its branches are belief and its
fruits are action.
This is a comprehensive discussion of the issue ofthe scholar and the
martyr, and which of them is superior.
End quote from Miftaah Daar as-Sa'aadah, 1/297-299
This argument presentedby Ibn al-Qayyim is, in our opinion, more
soundand is better than being certain of the difference between the
two as being two completely separate deeds, as it wasdiscussed by many
scholars.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
No comments:
Post a Comment