Dought & clear, - Ruling on celebrating ‘Aashooraa’ or taking it as a day of mourning

What is the ruling on what people do on the day of 'Aashooraa', such
as wearing kohl, taking a bath (ghusl), using henna, shaking hands
with one another, cooking grains (huboob), showing their happiness and
so on…? Has any saheeh hadeeth to that effect been narrated from the
Prophet peace and blessings of Allaah be upon him) or not? If there is
no saheeh hadeeth to that effect, does doing these things constitute
bid'ah, or not? What about the things that the other people do, such
as mourning, grieving, going without anything to drink, eulogizing,
wailing, rending their garments, etc.? Is there any basis for that or
not?
Praise be to Allah
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
this question and he replied as follows:
'Praise be to Allaah, the Lord of the Worlds. Nothing to that effect
has been reported in any saheeh hadeeth from the Prophet(peace and
blessings of Allaah be upon him) or from his Companions. None of the
imaams of the Muslims encouraged or recommended such things, neither
the four imaams, nor any others. No reliable scholars have narrated
anything like this, neither from the Prophet(peace and blessings of
Allaah be upon him), nor from the Sahaabah, nor from the Taabi'een;
neither in any saheeh report or in a da'eef (weak) report; neither in
the books ofSaheeh, nor inal-Sunan, nor in theMusnads. No hadeeth of
this nature was known during the best centuries, but some of the later
narrators reported ahaadeeth like the one which says "Whoever puts
kohl in his eyes on the day of 'Aashooraa' will not suffer from eye
disease in that year, and whoever takes a bath (does ghusl) on the day
of 'Aashooraa' will not get sick in that year, etc." They also
narrated reports concerning the supposed virtues of praying on the day
of 'Aashooraa', and other reports saying that on the day of
'Aashooraa' Adam repented, the Ark settled on Mount Joodi, Yoosuf
returned to Ya'qoob, Ibraaheem was saved from the fire, the ram was
provided for sacrifice instead of Ismaa'eel, and so on. They also
reported a fabricated hadeeth that is falsely attributed to the
Prophet(peace and blessings of Allaah be upon him), which says,
"Whoever is generous to his family on the day of 'Aashooraa', Allaah
will be generous to him for the rest of the year."
(Then Ibn Taymiyah discussed the two misguided groups who were in
Koofah, Iraq, both of whom took 'Aashooraa' as a festival because of
their bid'ah). The Raafidi group made an outward show of allegiance to
the Ahl al-Bayt although inwardly they were either heretics and
disbelievers or ignorant and bound by whims and desires. The Naasibi
group hated 'Ali and his companions, because of the troubles and
killings that had occurred. It is reported inSaheeh Muslimthat the
Prophet(peace and blessings of Allaah be upon him) said: "In (the
tribe of) Thaqeef there will be a liar and an oppressor [???]." The
liar was al-Mukhtaar ibn Abi 'Ubayd al-Thaqafi, who made an outward
show of allegiance to and support of the Ahl al-Bayt, and killed
'Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the
party that killed al-Husayn ibn 'Ali (may Allaah be pleased with them
both); then he (al-Mukhtaar) made it clear that he was a liar, by
claiming to be a prophet and that Jibreel (peace be upon him) brought
revelation to him. People told Ibn 'Umar and Ibn 'Abbaas about this,
and said to one of them, "al-Mukhtaar ibn Abi 'Ubayd is claiming to
receive revelation [annahu yanzilu 'alayhi]." He said, "He is telling
the truth, for Allaah says (interpretation of the meaning):'Shall I
inform you (O people) upon whom the shayaateen (devils) descend
[tanazzalu]? They descend upon every lying, sinful person.'
[al-Shu'ara' 26:221]."[Translator's note: the words translated as
"receive revelation" and "descend" both come from the same root in
Arabic]. They said to the other: "Al-Mukhtaar is claiming that he
receives inspiration." He said, "he is telling the truth.'… And
certainly, the Shayaateen (devils) do inspire their friends (from
mankind) to dispute with you…' [al-An'aam 6:121 – interpretation of
the meaning]." As for the oppressor , this was al-Hajjaaj ibn Yoosuf
al-Thaqafi, who was opposed to 'Ali and his companions. Al-Hajjaaj was
a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a
greater liar and more guilty of fabrication and heresy, because he
claimed to be a prophet…
There was much trouble and fighting between these two groups in Kufa.
When al-Husayn ibn 'Ali (may Allaah be pleased with them both) was
killed on the day of 'Aashooraa', he was killed by the sinful,
wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He
honoured other members of his family, and raised his status, as He
honoured Hamzah, Ja'far, his father 'Ali and others. Al-Husayn and his
brother al-Hasan are the leaders of the youth of Paradise. High status
can only be attained through suffering, as the Prophet(peace and
blessings of Allaah be upon him said, when he was asked which people
suffer the most. He said, "The Prophets, then righteous people, then
the next best and the next best. A man will suffer according to his
level of faith. If his faith is solid, he will suffer more, but if his
faith is shaky, he will suffer less. The believer will keep on
suffering until he walks on the earth with no sin."(reported by
al-Tirmidhi and others).Al-Hasan and al-Husayn achieved what they
achieved and reached the high status they reached by the help and
decree of Allaah. They did not suffer as much as their forefathers
had, for they were born and raised during the glory days of Islam, and
the Muslims respected and honoured them. The Prophet(peace and
blessings of Allaah be upon him) died when they were still young, and
Allaah blessed them by testing them in such a manner that they would
be able to catch up with the rest of their family members, as those
who were of a higher status than them were also tested. 'Ali ibn Abi
Taalib was better than them, and he was killed as a shaheed (martyr).
The killing of al-Husayn was one of the things that caused fitnah
(tribulation) among the people, as was the killing of 'Uthmaan, which
was one of the greatest causes of fitnah, because of which the ummah
is still split today. Thus the Prophet(peace and blessings of Allaah
be upon him) said: "There are three things, whoever is saved from them
is truly saved: my death, the killing of a patient khaleefah, and the
Dajjaal ('antichrist')."
Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little
about the biography of al-Hasan and his just character, then he said:
"Then he died, and Allaah was pleased with him and honoured him. Some
groups wrote to al-Husayn and promised to support and help him if he
went ahead and declared himself khaleefah, but they were not sincere.
When al-Husayn sent his cousin [son of his paternal uncle] to them,
they broke their word and gave help to the one they had promised to
defend him against, and fought with him against [al-Husayn's cousin].
Those who were wise and who loved al-Husayn, such as Ibn 'Abbaas and
Ibn 'Umar and others, advised him not to go to them, and not to accept
any promises from them. They thought that his going to them served no
useful interest and that the consequences would not be good. Things
turned out just as they said, and this is how Allaah decreed it would
happen. When al-Husayn (may Allaah be pleased with him) went out and
saw that things were not as he had expected, he asked them to let him
go back, or to let him join the army that was defending the borders of
Islam, or join his cousin Yazeed, but they would not let him do any of
these things unless he gave himself up to them as a prisoner. So he
fought with them, and they killed him and some of those who were with
him, and he was wrongfully slain so he died as a shaheed whose
martyrdom brought him honour from Allaah, and so he was reunited with
the good and pure members of his family. His murder brought shame on
those who had wrongfully killed him, and caused much mischief among
the people. An ignorant, wrongful group – who were either heretics and
hypocrites, or misguided and misled – made a show of allegiance to him
and the members of his household, so they took the day of 'Aashooraa'
as a day of mourning and wailing, in which they openly displayed the
rituals of jaahiliyyah such as slapping their cheeks and rending their
garments, grieving in the manner of the jaahiliyyah. But what Allaah
has commanded us to do when disaster strikes – when the disaster is
fresh – is to bear it with patience and fortitude, and to seek reward,
and to remember that all things come from Allaah and we must return to
Him, as He says (interpretation of the meaning):"… but give glad
tidings to al-saabiroon (the patient ones), who, when afflicted with
calamity, say: 'Truly, to Allaah we belong and turly, to Him we shall
return.' They are those on whom are al-salawaat (the blessings) (i.e.,
who are blessed and will be forgiven) from their Lord, and (they are
those who) receive His Mercy, and it is they who are the guided ones."
[al-Baqarah 2:155-157].
It is reported inal-Saheehthat the Prophet(peace and blessings of
Allaah be upon him) said: "he is not one of us who strikes his cheeks,
rends his garments and prays with the prayer of Jaahiliyyah." And he
said: "I have nothing to do with those who strike [their cheeks],
shave [their heads] and rend [their garments]." And he said: "If the
woman who wails does not repent before she dies, she will be raised up
on the Day of Resurrection wearing trousers made of tar and a shirt of
scabs." Inal-Musnad, it is reported from Faatimah bint al-Husayn, from
her father al-Husayn, that the Prophet(peace and blessings of Allaah
be upon him) said: "There is no man who suffers a calamity, and when
he remembers it, even if it is old, he says 'Innaa Lillaahi wa innaa
ilayhi raaji'oon(Truly, to Allaah we belong and truly, to Him we shall
return),' but Allaah will give a reward equal to the reward He gave
him on the day he suffered the calamity." This is how Allaah honours
the Believers. If the disaster suffered by al-Husayn, and other
disasters, are mentioned after all this time, we should say "Innaa
Lillaahi wa innaa ilayhi raaji'oon(Truly, to Allaah we belong and
truly, to Him we shall return)," as Allaah and His Messenger
commanded, so as to be given the reward like that earned on the day of
the disaster itself. If Allaah commanded us to be patient and
steadfast and to seek reward at the time of the disaster, then how
about after the passing of time? The Shaytaan made this attractive to
those who are misled, so they took the day of 'Aashooraa' as an
occasion of mourning, when they grieve and wail, recite poems of grief
and tell stories filled with lies. Whatever truth there may be in
these stories serves no purpose other than the renewal of their grief
and sectarian feeling, and the stirring up of hatred and hostility
among the Muslims, which they do by cursing those who came before
them, and telling many lies, and causing much trouble in the world.
The various sects of Islam have never known any group tell more lies
or cause more trouble or help the kuffaar against the Muslims more
than this misguided and evil group. They are even worse than the
Khawaarij who went beyond the pale of Islam. They are the ones of whom
the Prophet(peace and blessings of Allaah be upon him) said: "They
will kill the people of Islam and will leave alone the people who
worship idols." This group cooperated with the Jews, Christians and
mushrikeen against the members of the Prophet's household and his
believing ummah, and also helped the mushrik Turks and Tatars to do
what they did in Baghdaad and elsewhere to the descendents of the
Prophet(peace and blessings of Allaah be upon him), i.e., the
'Abbaasid rulers and others, and the believers; the Turks and Tatars
killed them, enslaved their women and destroyed their homes. The evil
and harm that they do to the Muslims cannot be enumerated by any man,
no matter how eloquent he is. Some others – either Naasibis who oppose
and have enmity towards al-Husayn and his family or ignorant people
who try to fight evil with evil, corruption with corruption, lies with
lies and bid'ah with bid'ah – opposed them by fabricating reports in
favour of making the day of 'Aashooraa' a day of celebration, by
wearing kohl and henna, spending money on one's children, cooking
special dishes and other things that are done on Eids and special
occasions. These people took the day of 'Aashooraa' as a festival like
Eid, whereas the others took it as a day of mourning. Both are wrong,
and both go against the Sunnah, even though the other group (the
Rafidis) are worse in intention and more ignorant and more plainly
wrong… But Allaah commands us to be just and to treat others well. The
Prophet(peace and blessings of Allaah be upon him) said: "Those of you
who live after my death will see many disputes. I urge you to adhere
to my Sunnah and the sunnah of my rightly-guided successors
(al-khulafa' al-raashidoon) who come after me. Hold onto it as if
biting it with your eyeteeth. Beware of newly-innovated matters, for
every innovation is a going astray." Neither the Prophet(peace and
blessings of Allaah be upon him) nor his rightly-guided successors
(the khulafa' al-raashidoon) did any of these things on the day of
'Aashooraa', they neither made it a day of mourning nor a day of
celebration.
But "when the Prophet(peace and blessings of Allaah be upon him) came
to Madeenah, he saw the Jews fasting on the day of 'Aashooraa'. He
said, 'What is this?' They said, 'This is the day when Allaah saved
Moosa from drowning, so we fast on this day.' He said, 'We have more
right to Moosa than you,' so he fasted on that day and commanded [the
Muslims] to fast on that day."
Quraysh also used to venerate this day during the Jaahiliyyah. The day
on which people were ordered to fast was just one day. When the
Prophet(peace and blessings of Allaah be upon him) came to Madeenah it
was Rabee' al-Awwal, and the following year he fasted 'Aashooraa' and
commanded the people to fast. Then in that year fasting in Ramadaan
was made obligatory and fasting on 'Aashooraa' was abrogated. The
scholars disputed as to whether fasting on that day ('Aashooraa') was
waajib (obligatory) or mustahabb (encouraged). Of the two best known
opinions, the more correct view is that it was waajib, then after that
whoever fasted it did it because it was mustahabb. The Prophet(peace
and blessings of Allaah be upon him) did not tell ordinary Muslims to
fast on 'Aashooraa', but he used to say, "This is the day of
'Aashooraa'; I am fasting on this day and whoever wishes to fast on
this day may fast." And he said: "Fasting on 'Aashooraa' expiates for
the sins of one year and fasting on the day of 'Arafaah expiates for
the sins of two years." When, towards the end of his life, the
Prophet(peace and blessings of Allaah be upon him) heard that the Jews
took the day of 'Aashooraa' as a festival, he said, "If I live until
next year, I will certainly fast on the ninth" – to be different from
the Jews, and not to resemble them in taking the day as a festival.
There were some of the Sahaabah and scholars who did not fast on this
day and did not regard it as mustahabb, but thought it makrooh to
single out this day for fasting. This was reported from a group of the
Koofiyeen (scholars of Kufa). Some other scholars said that it was
mustahabb to fast on this day. The correct view is that it is
mustahabb for the one who fasts on 'Aashooraa' to fast on the ninth
day [of Muharram] too, because this was the ultimate command of the
Prophet(peace and blessings of Allaah be upon him), as he said: "If I
live until next year, I will certainly fast on the ninth as well as
the tenth." This was reported with a variety of isnaads. This is what
is prescribed in the Sunnah of the Prophet(peace and blessings of
Allaah be upon him).
As for the other things, such as cooking special dishes with or
without grains, or wearing new clothes, or spending money on one's
family, or buying the year's supplies on that day, or doing special
acts of worship such as special prayers or deliberately slaughtering
an animal on that day, or saving some of the meat of the sacrifice to
cook with grains, or wearing kohl and henna, or taking a bath (ghusl),
or shaking hands with one another, or visiting one another, or
visiting the mosques and mashhads (shrines) and so on… all of this is
reprehensible bid'ah and is wrong. None of it has anything to do with
the Sunnah of the Messenger of Allaah(peace and blessings of Allaah be
upon him) or the way of the Khulafa' al-Raashidoon. It was not
approved of by any of the imaams of the Muslims, not Maalik, not
al-Thawri, not al-Layth ibn Sa'd, not Abu Haneefah, not al-Oozaa'i,
not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not
any of the imaams and scholars of the Muslims.
The religion of Islam is based on two principles: that we should
worship nothing besides Allaah Alone, and that we should worship Him
in the manner that He has prescribed, not by means of bid'ah or
reprehensible innovations. Allaah says (interpretation of the
meaning):"… 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 18:110].
Righteous deeds are those which are loved by Allaah and His Messenger,
those which are prescribed in Islam and in the Sunnah. Thus 'Umar ibn
al-Khattaab (may Allaah be pleased with him) used to say in his
du'aa': "O Allaah, make all of my deeds righteous and make them purely
for Your sake, and do not let there be any share for anyone or
anything else in them."
(The above is summarized from the words of Shaykh al-Islam Ibn
Taymiyah – may Allaah have mercy on him.Al-Fataawa al-Kubra, part 5).
And Allaah is the Guide to the Straight Path.

For children, - Spiritual Stories for Children: Wife's CatWhat Goes Around Comes Around, Backfires

A man who absolutely hated his wife's Cat. One day decided to get rid
of him by driving him 20 blocks from his home and leaving him at the
park.
As he was nearing home, the Cat was walking up the driveway.
The next day, he decided to drive the Cat 40 blocks away and try the same thing.
As he was driving back into his driveway, there was the Cat! He kept
taking the Cat farther and farther away, but the darn Cat would always
beat him Home.
At last, he decided to drive a few miles away, turn right, then left,
past the bridge, then right again and another right and so on until he
reached what he thought was a safe distance from his home and he left
the Cat there.
Hours later, the man calls home to his wife: "Jen, is the Cat there?"
"Yes," the wife answers. "Why do you ask?"
Frustrated, the man answers: "Put that damn Cat on the phone. I'm lost
and I need directions!"

For children, - Spiritual Stories for Children: Don't be SelfishWhat Goes Around Comes Around

A couple, whom we shall call John and Mary, had a nice home and two
lovely children, a boy and a girl. John had a good job and had just
been asked to go on a business trip to another city and would be gone
for several days. It was decided that Mary needed an outing and would
go along too. They hired a reliable woman to care for the children and
made the trip, returning home a little earlier than they had planned.
As they drove into their home town feeling glad to be back, they
noticed smoke, and they went off their usual route to see what it was.
They found a home in flames. Mary said, "Oh well it isn't our fire,
let's go home."
But John drove closer and exclaimed, "That home belongs to Fred Jones
who works at the plant. He wouldn't be off work yet, maybe there is
something we could do." "It has nothing to do with us." Protested
Mary. "You have your good clothes on lets not get any closer."
But John drove up and stopped and they were both horror stricken to
see the whole house in flames. A woman on the lawn was in hysterics
screaming, "The children! Get the children!" John grabbed her by the
shoulder saying, "Get a hold of yourself and tell us where the
children are!" "In the basement," sobbed the woman, "down the hall and
to the left."
In spite of Mary's protests John grabbed the water hose and soaked his
clothes, put his wet handkerchief on his head and bolted for the
basement which was full of smoke and scorching hot. He found the door
and grabbed two children, holding one under each arm like the football
player he was. As he left he could hear some more whimpering. He
delivered the two badly frightened and nearly suffocated children into
waiting arms and filled his lungs with fresh air and started back
asking how many more children were down there. They told him two more
and Mary grabbed his arm and screamed, "John! Don't go back! It's
suicide! That house will cave in any second!"
But he shook her off and went back by feeling his way down the smoke
filled hallway and into the room. It seemed an eternity before he
found both children and started back. They were all three coughing and
he stooped low to get what available air he could. As he stumbled up
the endless steps the thought went through his mind that there was
something strangely familiar about the little bodies clinging to him,
and at last when they came out into the sunlight and fresh air, he
found that he had just rescued his own children.
The baby-sitter had left them at this home while she did some shopping.

Imam Abu Hanifa

Imam e Azam Abu Hanifa strange ways. An example is of Ibn Abdul Barr,
who wrote in his book Jaami'al-bayaan, Imam Hummad had once said that
the scholars of Hijaaz have no knowledge. He also said that our
children know more than them. He also said that Imams Ataa ibn Rubaah,
Tawoos, and Mujaahid had no knowledge. Imam Zuhri said, whilst
commenting on the scholars of Makkah, he had never seen anyone break
the walls(i.e the rules) of Islam more than the scholars of Makkah.
Even though great Sahaba and Taabe'een were resident in Makkah.
We know that Shaabee and Ibraheem Nakhee were great scholars but they
used to attack each other. Shaabee said "Look at at Ibraheem Nakh' ee!
He asks me masaa'il by night and preaches to the people in the morning
as though it is his own research!" Ibraheem Nakhee said: "Look at
Shaabee! He is a liar, and narrates Hadith from Masrook, but he has
never met him!" Imam Dahaaq once boasted that he know more than the
companions. Imam Sayyid bin Jubair once said that Shaabee was a liar.
He also said about Imam Ikramah that he is the student of Abdullah bin
Abbas and he attributes false Ahadith to ibn Abbaas.
Imam Malik said about Muhammad bin Is-haaq that he is was one of the
dajjaal. Imam Malik also said about the scholars of Iraq that they
have become like the people of the book, so don't say that they are
speaking the truth or that they are lying. Imam Abdullah bin Mubarak
once said, "I don't consider Imam Malik to be a scholar" Imam Abu
Hanefah said about Imam 'Amash that he has never kept the fast of
Ramadhan nor taken the bath of major impurity. Imam Yahya bin Mu'een
has criticised the high-ranking scholars of Hadith. He has even said
that Imam Shafi' is weak in Hadith. This is the situation of the
scholars of Hadith but the strangest thing is that human weaknesses
even overcame the Sahabah. For this reason the Sahabah used to
critisize each other. An example is Abdullah bin Umar, who when was
told that the Witr Salaah was not compulsory by Abu Hurairah, said
that Abu Hurairah was a liar.
Hadrat A'isha (Radiall hu anha) once said the Anas bin Malik and Abu
Sa'eed Khudree do not know anything
About Hadith as they were children at the time of the Prophet [May
Allah bless him and grant Him peace]. Once Hasan bin Ali (Radiall hu
anhu) interpreted a verse of the Qur'an and someone said that ibn Umar
and Abdullah bin Zubair have given another interpretation. Hasan then
said that they are both liars. Hadrat Ali (Radiall hu anhu) once said
that Mugheerah bin Shubah is a liar. Ubaidah bin Thabit said that
Mas'ood bin Aws Ansaari is a liar, even though he fought in the battle
of Badr.
If one wants to investigate this matter further one can read the
history of jarh-ut-ta'deel. These books have critisised other
scholars. The reason for this is that they were human and had human
weaknesses and so sometimes they would call a weak scholar a good
scholar, and vice versa. It is necessary to refer to these books
carefully before making any presumptions about a particular scholar.
[Tafheemaat, chapter, maslak-e-it'daal, by Sayyed mawdoodi]
It is proved, from the above, that if a scholar claims something about
another scholar then we cannot say that his claim is always correct.
The only thing that we can conclude is that the claim is only the
scholar's personal view. If we say that the claim is always correct
then we would have to accept every scholar's word, which is
impossible. An example is that of Hadrat Abbas (Radiall hu anhu)
claiming that the Ali (Radiall hu anhu) was a liar, sinner, and
betrayer. We cannot accept that Hadrat Ali (Radiall hu anhu) was
actually that which Abbas (Radiall hu anhu) said. This is because we
know about the greatness of Hadrat Ali (Radiall hu anhu) who was
neither a liar nor betrayer. He was one of the ten who was given glad
tidings of Jannah (Paradise) in their lifetime and the fourth
Khaleefah of Islam. We know also that Imam Malik was a great scholar
so no-one can accept Abdullah bin Mubaarik's claim that Imam Maaik was
not a scholar. We also do not accept Imam Yahya bin Mu'een's claim
that Imam Shaafe'ee was weak in Hadith. In the same way, no-one can
accept the claims made against Imam Abu Hanefah by following what some
scholars say about him. In short, we have to see what the majority of
scholars have said about a particular scholar and then accept or
reject their opinions.
Now let us look into the second person who is often used to justify
attacks against Imam Abu Hanifah Rahmatullah alayh
2) Khatib al Baghdadi:
His correct name was Abu bakr Ahmed Bin Ali Al Khatib Al Baghdadi and
he passed away 463 Hijra. Khatib Baghdadi was a great scholar of
Hadith wrote many books on Usul-al-Hadith (principles of Hadith) but
his most popular book is Tareekh Baghdad, (written in 14 volumes). The
copy that I am using was issued in Al Maktaba Salfia Al Madina Al
Manawara. If we look at volume 13 under the life history of Nauman Bin
Sabit (name of Imam Abu Hanifah Rahmatullah alayh) there are two
chapters on Imam Abu Hanifah Rahmatullah alayh.
In the first chapter he writes how the other scholars have praised
Imam Abu Hanifah Rahmatullah alayh and in the second chapter he talks
about what the enemies of Imam Abu Hanifah Rahmatullah alayh said
about him. Khatib Baghdadi said that I personally recognized the
greatness of Imam Abu Hanifah Rahmatullah alayh and his knowledge. It
is my right that where I have mentioned his excellence I can also
bring forward the opinions of the people who were against him. The
enemies of Imam Abu Hanifahh do not mention those narrations, which
are in praise of Imam Abu Hanifahh. They only mention Khateeb's
narration, which are against him- and imply that al Khateeb too was
against the Imam.
Before we go further, at this point it can be concluded that whatever
has been said against Imam Abu Hanifah Rahmatullah alayh cannot be
accepted as the truth:
Our Shaykh Shah Abu Al Hassan Zaid Farooqi Naqsh Bandi said: "In 1931
I was in Egypt. In that period an article was published in the popular
newspaper Al Ahraam that Khateeb's Tareek has been published and will
be available soon. In his Tareekh there is one chapter against Imam
Abu Hanifah. Al Azhar decided that it was upon themselves to respond
to this chapter written by Khatib Baghdadi. This response was then
printed in the footnote of the book Tareekh Baghdad. Upon reading the
above book and its footnote it is clearly understood that the said
chapter is totally untrue.
Furthermore it is noted that whosoever reported Khateeb's accusations
against Imam Abu Hanifah Rahmatullah alayy. We see that in the same
book he also says that these narrators are not trustworthy. Moreover
Muhadis Al Asar Alama Zahidul Al Kausri (Rahmatullah Alai) wrote a
book called Taneeb Al Khatib in which he clarifies that truly these
accusations are false and notes that all the evidences used were from
the same book Tareekh Baghdad.
Now let us see what Khateeb says about Imam Abu Hanifah Rahmatullah
alayh in Tareekh Baghdad under the biography of Imam Abu Hanifah
Rahmatullah alayh. (a number of examples are taken)
1. Khateeb says Imam Abu Hanifah Rahmatullah alayh was from the Murj'iee
2. He says that Imam Abu Hanifah Rahmatullah alayh confirmed that Riba
(interest) is halal (Permissible)
3. In Imam Abu Hanifah Rahmatullah alayh Halqas (meetings) there was
no salutation
(Salaah/blessings) bestowed on the Prophet [May Allah bless Him and
grant Him peace].
3. Imam Abu Hanifah Rahmatullah alayhs and his students were like
Christians. (As'tagfirullah) (Changing Qur'an and Sunnah like the
Christians).
4. Imam Abu Hanifah Rahmatullah alayhs followers said that his
knowledge was greater than that of the Prophets [May Allah bless Him
and grant Him peace]. ('Astagfirullah')
5. Imam Abu Hanifah Rahmatullah alayh used to say that had the Prophet
[May Allah bless Him and grant Him peace] been present at his time he
would have taken his opinion (that is He would have learnt many
things) from me. ('Astagfirullah')
6. When a Hadith would be presented he would reject and say scrap this
with the pig's tale.
[Tareekh Baghdad by Khateeb Al-Baghdadi under Nu'maan Bin Thabit]
We do not need to go any further as you will have already realised
that this is not acceptable by any Muslim. From the above accusations
let us clarify one thing that the other accusations are very similar.
Imam Abu Hanifah Rahmatullah alayh said that if Usman Bathi Al Basri
was present in my time he would have taken many of my opinions but the
above narrator Khateeb al-baghdadi removed Usmans name and replaced it
by the Prophet [May Allah bless Him and grant Him peace].
[Footnote, Tareekh Baghdad chapter Abu Hanifahh]
Khateeb took this information from Yusaf Bin Sabat, Abi Nassar, Azdi,
and Al Wass Wassy, In the same book, Khateeb also wrote about these
narrators, that:
One of them was who used to make fabricated Hadiths. One of them was
weak in the Hadith, the other was a person who did not even believe in
Hadiths. One of them was Qadari (Sect), one of them used to make up
fabricated stories.
To prove that Imam Abu Hanifah Rahmatullah alayh was a Kaffir. From
the writings of Khateeb, we are led to believe that Imam Abu Hanifah
Rahmatullah alayh was an atheist, Jew, innovator, etc., etc., we seek
shelter in Allah, from this!!!
Now we shall review the accusations that were made against Imam Abu
Hanifah Rahmatullah alayh who said that he was a Murji'i. Who were the
Murji'ee? And who called Imam Abu Hanifah Rahmatullah alayh one?
Allama Shahar Sattaani, wrote in his famous book Al Milal, that:
In the early days the Shi'ahs began to propogate stories against Abu
Bakr and Umar Radi Allaho unhooma. During a period where there were
differences amongst the Companions, the Shi'ahs also made strange
stories concerning their differences. It was also the time when the
Khawarij declared the majority of Muslims, as Kafir they believed that
whoever committed a major sin was a Kafir. At this time,the sahiah
sect became famous. They said that differences that the companions of
the Prophet [May Allah bless Him and grant Him peace] had should go
without anything said about them, we should remain silent, and the
matter will be dealt with Allah Sub Hana hu Wataala. They also
believed that those Muslims who commit a great sin (Kabiraa) are not
kafirs. Some of the Murji'e believed that Imaan (Faith) is embedded in
the heart, so that, if someone utters blasphemous remarks, or worships
statues, or has a belief like a Jew or Christian, or worships whatever
he likes, he still is beloved to Allah and a perfect Muslim. They thus
believed that if a Kafir was to perform a good act then he/she would
receive no benefit from it, similarly, if a Muslim was to indulge
himself in blasphemous he/she remarks, or commits any major sin, it
would have no effect on his/her Imaan. In this way, they left all good
actions out and they openly indulged themselves in bad actions.
Imam Abu Hanifah Rahmatullah alayh also said that those who commit a
major sin were not Kafirs. The enemies of Imam Abu Hanifah Rahmatullah
alayh picked upon this point to argue that he was a Murji'e. Imam Abu
Hanifah Rahmatullah alayh openly conducted good acts and never said
not to do good actions. He also never encouraged people that worship
what you like. The Mutazillah called every one who did not agree with
them concerning their belief as Murji'e. The Khawarij, on the other
hand, argued that the one who claimed that to perform a major sin is
not to be a Kafir. In this way, the Khawarij and Mutazillah gave Imam
Abu Hanifah Rahmatullah alayh the title of Murji'ee. These two sects
not only called Imam Abu Hanifah Rahmatullah alayh a Murji'e, but many
other great scholars of Islam, such as: Hassan Bin Muhammad, Sa'eed
Ibn Jubair, Talaq Bin Habib, Umar Bin Murar, Mahaarib Bin Wassaar,
Maqaatil Bin Sulimaan, Hamaad Bin Abi Sulaimaan, called a number of
the scholars as Murji'e.
[Al Milal, By Allama Shahar Sitaani, Madhab Al Islammiya and Hiyaat
Imam Abu Hanifah Rahmatullah alayh, By Allama Abu Zuhraar Misri]
If Imam Abu Hanifah Rahmatullah alayh was a Murji'ee, it would have
become apparent in all the Hanafi books that it is permissible to
worship the cross, idols or you can be a Christian, Jew etc. Why is it
then that in the Hanafi books it is clearly stated that to worship
idols, the cross etc., is Kufr? (See the books of Hanafi Fiqh)
Why is it also, that there is a special book, which explains what
punishments are expected for those who perform bad acts? If you take
any book concerning Hanafi Fiqh, you will see two chapters dedicated
to explaining what things can make you a Kafir. The other chapters
will deal with the punishments' that those people will receive who
indulge themselves. In acts of adultery, stealing and other evil acts.
This is a clear proof that those who claim that Imam Abu Hanifah
Rahmatullah alayh is a Murji'ee, is repeating those accusations made
by the Khawarij and the Mutazalah are wrong.
There is another accusation made by people that Imam Abu Hanifah
Rahmatullah alayh knew only seventeen Hadith. Let's examine what
little truth this bears but before we go further lets see the sources
from which Imam Abu Hanifah Rahmatullah alayh extracted his
information.
Hafidhh Iban Al Qayyim states:
Allah Soob ha Na hu Wat'aala sent the Prophet [May Allah bless Him and
grant Him peace] to teach Islam. During that early period those that
learnt became known as companions which were over hundreds of
thousands, out of which one hundred and thirty (130) gave more Fatwas
than the rest. There were seven amongst the companions that gave the
highest number of Fatwas. Those seven were Umar Bin Khatab, Ali Bin
Abu Talib, Abdullah Bin Masaud, Umul Momineen Aisha, Zaid Bin Sabet,
Abdullah Bin Abbass, Abdullah Bin Umar Radi allahounhoom. Umar sent
Abdullah Bin Masaud to reside at Koofa. This was because Abdullah Bin
Masaud had great knowledge. Prophet [May Allah bless Him and grant Him
peace] said in a statement that he was great scholar.
Once two groups of people came from Syria and Koofa to visit Umar.
Umar gave gifts to both groups and the group from Koofa asked Umar
"why is it that we have received less than the Syrians." Umar replied:
'Did I not give you Abdullah Bin Masaud which is the greatest of all
gifts'. Abdullah Bin Masaud often said that I know about every Surah
in the
Qur'an and further who and what it was revealed for, if I know a
person that knows more than me I must go to him and learn from him.
Ibn Umar used to say Ibne Masaud is filled with knowledge. Imam Ibn
Jareer says that there is no other companion whose students wrote all
his Fatwas and his Fiqh, except Abdullah ibn Masuood. After a short
while hundreds of other companions also went to Koofa to reside there.
Later when Ali became Khaleefah he also moved to Koofa that is how
Koofa became the capital of the Islamic State. This then influenced
further companions to move to Koofa. Koofa became one of the center
points of knowledge of the Companiuns. At that time the most popular
school was of Ali and Abdullah Bin Masaud.
Later on some people started to attribute fabricated narrations linked
to Ali. Which is why the only acceptable narrations of Ali are those
which are through his generation and through students of Abdullah Bin
Masuad. Ali and Abdullah Bin Masaud had many popular students like
Umar Bin Sharjeel, Masrooq, Al Qamma, and others. And then Abraham and
Hammad Bin Suleiman became their students and Imam Abu Hanifah
Rahmatullah alayh became their student.
[Aalam Al Muwaqqaiy-een Chapter Qiyyas by Hafidhh Ibn Al Qayyim]
Imam Ibn Sa'ad says:
One large group of Companions started to reside in Kufa, There were
more than five hundred companions residing in Kufa. That is why Umar
Radi allaho unho said that Kufa is the center of the treasure. (Faith)
Kufa was the center at that time of knowledge.
[Tabaqat Ibn Sa'ad volume 6 chapter Kufa]
In the very same Kufa Imam Abu Hanifah Rahmatullah was born. In the
same place, he acquired his knowledge, he saw and learnt from the
Companions and learnt from the Tabe'een. To learn more knowledge he
often travelled to Makkah, Madina, Syria, Yemen and Basra. How can it
be said that he only knew seventeen Ahadith? It is like saying to a
Hafidhh of the Qur'an that he knows Surah Fat