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Thursday, August 6, 2015

Da'eef (weak) hadeeths, Dought & clear, - * Refutation of the Ahmadiyyah sect’s quoting the hadeeth “IfIbraaheem had lived he would have been a man of truth, a Prophet”



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How sound is this hadeeth? It was narrated in Sunan Ibn Maajah that the Prophet (blessings and peace of Allah be upon him) said: “If my son Ibraaheem had lived he would have been a man of truth, a Prophet.” The Qadianis and Ahmadis use this hadeeth as evidence that the sharee‘ah ended with Muhammad (blessings and peace of Allah be upon him) but Prophethood did not end with him. What is your view? May Allah reward you with good.
Praise be to Allah.
We can sum up the answer to this specious argument in the following points:
Firstly:
The hadeeth mentioned in the question is not proven from the Prophet (blessings and peace of Allah be upon him). It was narrated in a marfoo‘ report (i.e., attributed to the Prophet (blessings and peace of Allah be upon him) that Ibn ‘Abbaas (may Allah be pleased with him) said:
When Ibraaheem the son of the Messenger of Allah (blessings and peace of Allah be upon him) died, the Messenger of Allah (blessings and peace of Allah be upon him) offered the funeral prayer for him and said: “He has a wet-nurse in Paradise, and if he had lived, he would have been a man of truth, a Prophet. If he had lived, his maternal uncles would have set the Egyptians set free, and no Egyptian would ever be enslaved.”
This was narrated by Ibn Maajah inas-Sunan(1511) via Dawood ibn Shabeeb al-Baahili. He said: Ibraaheem ibn ‘Uthmaan told us: al-Hakam ibn ‘Utaybah told us, from Miqsam, from Ibn ‘Abbaas.
This is a very weak (da‘eef jiddan) isnaad; there are two problems with it:
The first problem is Ibraaheem ibn ‘Uthmaan, Abu Shaybah al-Kufi. The critics are unanimously agreed that he is da‘eef. He was classed as da‘eef by Ahmad and Ibn Ma‘een, and Ibn al-Mubaarak said concerning him: Cast him aside. At-Tirmidhi said: His hadeeth is odd. An-Nasaa’i said: His hadeeth is to be ignored. See:Tahdheeb at-Tahdheeb, 1/145.
The second problem is the break in the isnaad. They said in the biography of Ibraaheem ibn ‘Uthmaan that he did not hear anything from al-Hakam except one hadeeth, but they did not mention this hadeeth. And they said in the biography of al-Hakam ibn ‘Utaybah that he did not hear anything from Miqsam except five hadeeths, of which this is not one; in addition to that, he was well known for tadlees (using vague words to give a wrong impression). See:Tahdheeb at-Tahdheeb, 2/434
Hence Ibn ‘Adiyy classed this hadeeth as da‘eef inal-Kaamil(8/507), as did Ibn Hajar inal-Isaabah(1/94), Ibn Katheer inal-Bidaayah wa’n-Nihaayah(8/248, Dar Hijr edition), and as-Sakhkhaawi inal-Maqaasid al-Hasanah(p. 406).
Shaykh al-Albaani (may Allah have mercy on him) said:
This is a very weak isnaad (da‘eef jiddan). The hadeeth of this Ibraaheem is to be rejected. It was narrated by Ibn ‘Asaakir via Muhammad ibn Yoonus: Sa‘d ibn Aws Abu Zayd al-Ansaari told us: Baqiyyah told us, from him... This Baqiyah is mudallis (i.e., he used vague words to give a wrong impression, in this case narrating by saying ‘from’ instead of ‘I heard’ or the like). It is possible that he took it from this Ibraaheem or someone else who is dubious or not reliable, then he used vague words to give a false impression.
Moreover, this isnaad also includes Muhammad ibn Yoonus – al-Kudaymi – who is a fabricator.
End quote fromas-Silsilah ad-Da‘eefah(no. 3202; See also no. 220).
The hadeeth has a corroborating report that was narrated by Ibn ‘Asaakir inTareekh Dimashq(3/138) from Jaabir ibn ‘Abdullah (may Allah be pleased with him), a marfoo‘ report (i.e., attributed to the Prophet (blessings and peace of Allah be upon him)): “If Ibraaheem had lived, he would have been a Prophet.” However this report is also very weak (da‘eef jiddan). Its isnaad includes Thaabit ibn Abi Safiyyah, Abu Hamzah al-Thamaali, of whom Imam Ahmad said: He is da‘eef; he is nothing. Abu Haatim and Abu Zar‘ah said: He is layyin al-hadeeth (a kind of weak narrator). An-Nasaa’i said: He is not trustworthy. Ibn ‘Adiyy said: His weakness is clear from his reports, and he is more likely to be weak. Ibn Hibbaan said: He often confused in his narration, to such an extent that he cannot be quoted as evidence if he is the only narrator of a report, in addition to the fact that he was extreme in his Shi‘ism. See:Tahdheeb at-Tahdheeb(2/7-8).
Secondly:
A meaning similar to that of the hadeeth quoted above was narrated in the words of some of the Sahaabah (may Allah be pleased with them). There follows a discussion on the strength of the reports that were narrated:
~1~
Al-Bukhaari narrated in hisSaheeh(6194) via Ismaa‘eel ibn Abi Khaalid, who said: I said to Ibn Abi Awfa: Did you see Ibraaheem, the son of the Prophet (blessings and peace of Allah be upon him)? He said: He died in infancy; if it had been decreed that there should be any Prophet after Muhammad (blessings and peace of Allah be upon him), his son would have lived, but there is no Prophet after him.
~2~
It was narrated that Ismaa‘eel ibn ‘Abd ar-Rahmaan as-Suddi said: I heard Anas ibn Maalik (may Allah be pleased with him) say: If Ibraaheem, the son of the Prophet (blessings and peace of Allah be upon him), had lived, he would have been a man of truth, a Prophet.
Narrated by Ahmad inal-Musnad(19/359, 21/402, and elsewhere). The commentators onal-Musnadsaid: Its isnaad is hasan because of as-Suddi. End quote.
To sum up, the meaning of the hadeeth is sound and is narrated in mawqoof reports from Anas and Ibn Abi Awfa; it is not the words of the Prophet (blessings and peace of Allah be upon him).
Thirdly:
The scholars differed concerning these reports that were narrated from the Sahaabah; there are two views:
The first view:
Some of the scholars rejected this idea and refuted what may be understood from them of Prophethood being inheritable.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said, commenting on the words of Ibn Abi Awfa:
I do not know what this is. Nooh (peace be upon him) fathered sons who did not become Prophets, and those who were not Prophets did father Prophets; hence it is possible that a Prophet may father one who is not a Prophet. And Allah knows best. If a Prophet could only father a Prophet, then everyone would have been a Prophet, because everyone is descended from Nooh (peace be upon him). Adam was a Prophet to whom Allah spoke directly, and I do not know of any Prophet among those who were born from his loins except Sheeth (Seth).
End quote fromal-Istee‘aab(1/60).
Imam an-Nawawi (may Allah have mercy on him) said:
With regard to what is narrated from some of the earlier generations, “If Ibraaheem had lived he would have been a Prophet,” it is false and is speaking of unseen matters in an outrageous and audacious manner, rushing headlong into error. And Allah is the One Whose help we seek.
End quote fromTahdheeb al-Asma’ wa’l-Lughaat(1/103).
The second view:
Some other scholars accepted the reports mentioned above, but they said that the conditional clause in them is not binding and does not indicate that that could happen.
Al-Haafiz ibn Hajar (may Allah have mercy on him) said, commenting on the words of Ibn Abi Awfa (may Allah be pleased with him):
Such a thing cannot be said on the basis of personal opinion. There were many scholars who narrated that – he mentioned the hadeeth of Ibn ‘Abbaas and the hadeeth of Anas, both of which are quoted above, then he said: There are a number of saheeh hadeeths from these Sahaabah, saying that they stated that. I do not know what made an-Nawawi object to that so emphatically. It may be that the reports from the Sahaabah mentioned above did not reach him, and what did reach him was from people other than the Sahaabah, who came after them, and that is why he said that.
Before him, this idea was rejected by Ibn ‘Abd al-Barr, even though those who narrated the reports from the Sahaabah mentioned it with the conditional phrase.
End quote fromFath al-Baari(10/578).
Mullah ‘Ali al-Qaari (may Allah have mercy on him) said:
It is not necessarily the case that what is mentioned in the conditional clause could have happened, so this does not contradict the fact that he (blessings and peace of Allah be upon him) was the Seal of the Prophets. That is similar to what he (blessings and peace of Allah be upon him) said according to the marfoo‘ report narrated by Ahmad, at-Tirmidhi and al-Haakim, from ‘Uqbah ibn ‘Aamir: “If there were to be any Prophet after me, it would be ‘Umar ibn al-Khattaab.” Allah, may He be glorified, knows best what happened, what is happening, and what will not happen, and if it is to happen, He knows best how it will happen.
End quote fromMirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh(9/3721 and 9/3932). See also an important footnote inal-Asraar al-Marfoo‘ah fi’l-Akhbaar al-Mawdoo‘ah(p. 290); andal-Haawiby as-Suyooti (2/119).
Fourthly:
In fact we are astounded by the use of this hadeeth – assuming that it is saheeh – to support the argument that it is possible for someone to have been a prophet after the death of the Prophet (blessings and peace of Allah be upon him). The context of the hadeeth points to the exact opposite of that. It seems that what is intended by this hadeeth is to announce the end of Prophethood with the death of the Prophet (blessings and peace of Allah be upon him), and that that status will never be attained by any human after him; if that were possible, the most deserving of it would be Ibraaheem, the son of the Prophet (blessings and peace of Allah be upon him). But Allah, may He be glorified and exalted, caused him to die for great reasons known to Him only, so he was not a prophet and no one else will ever be a prophet either. What clearer explanation can there be for one who seeks guidance? But the whims and desires of the heart and its blindness to the truth cause people to distort the words and misinterpret the text. Allah, may He be glorified and exalted, says (interpretation of the meaning):“So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places…” [al-Maa’idah 5:13].
Fifthly:
It is well known to the linguists that the wordlaw(if) does not indicate the possibility of a thing happening. The grammarians say that it is a word used to indicate that a thing cannot happen because another thing cannot happen. This occurs frequently in the Qur’an, as in the verses (interpretation of the meaning):“Say (O Muhammad SAW to these polytheists, pagans, etc.): ‘If there had been other aliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him)’” [al-Isra’ 17:42]and“Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined” [al-Anbiya’ 21:22]. Would any wise person say that these verses indicate that it is possible for there be to other gods besides Allah?
Similarly, the context of the hadeeth clearly indicates that what is meant here is hypothetical. A hypothesis does not mean that something could happen; rather it may indicate that a thing is impossible according to the shar‘i text, but it is mentioned in order to convey an idea.
Sixthly:
By quoting the reports of the Sahaabah we find proof of the opposite of their argument. That is to be found in the words of Ibn Abi Awfa, quoted above from the report of al-Bukhaari: “but there is no Prophet after him”. This is a clear statement that no one who comes after the Prophet (blessings and peace of Allah be upon him) will be a Prophet.
Shaykh al-Albaani (may Allah have mercy on him) said:
Once this is understood, it will be clear to you that the Qadianis are mistaken in quoting the phrase, “If Ibraaheem had lived, he would have been a Prophet”, to support their false claim that Prophethood continued after the death of the Prophet (blessings and peace of Allah be upon him), because this hadeeth is not proven to be soundly narrated from him (blessings and peace of Allah be upon him). If they try to strengthen their argument by quoting the reports mentioned above, as we have done, that will refute their argument, as they indicate the opposite. These reports clearly state that the reason why Ibraaheem died in infancy was that there was to be no Prophet after him (blessings and peace of Allah be upon him). Perhaps they may argue about that – as they always do – and try to undermine the proof indicated by the reports by saying that they are not narrated from the Prophet (blessings and peace of Allah be upon him); but they can never escape what we have proven beyond any doubt, which is that their evidence is weak, even with regard to the first report, because it was never attributed soundly to the Prophet (blessings and peace of Allah be upon him).
End quote fromas-Silsilah ad-Da‘eefah(1/388).
Finally:
With regard to the Qadiani sect (also known as the Ahmadis), contemporary scholars are unanimously agreed that they are outside the pale of Islam, because their beliefs include things that constitute kufr and are contrary to the fundamental teachings of Islam. There have been dozens of fatwas and statements from fiqh councils, among the most significant of which is the statement of the Islamic Fiqh Council belonging to the Organization of the Islamic Conference (no. 4 (4/3)). This sect has gone against the definitive consensus of the Muslims that there is no Prophet after our Prophet Muhammad (blessings and peace of Allah be upon him).
And Allah knows best.









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Thursday - Aug - 6 - 2015
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Da'eef (weak) hadeeths, Dought & clear, - * The hadith narrated from Abu Hurayrah about the black banners is not saheeh













How sound is the hadith that was narrated by Abu Hurayrah (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said: “There will emerge from Khurasan black banners which nothing will repel until they are set up in Aelia”? Narrated by at-Tirmidhi. If this hadith is saheeh, where is Khurasan? May Allah reward you with good.
Praise be to Allah.
The hadith mentioned in the question was narrated by the great Sahaabi Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) who said:
“There will emerge from Khurasan black banners which nothing will repel until they are set up in Aelia.”
Narrated by Nu‘aym ibn Hammaad inal-Fitan(1/213); Ahmad inal-Musnad(14/383); at-Tirmidhi inas-Sunan(2269); at-Tabaraani inal-Mu‘jam al-Awsat(4/31); al-Bayhaqi inDalaa’il an-Nubuwwah(6/516); and Ibn ‘Asaakir inTareekh Dimashq(32/281)
All of them narrated it via Rishdeen ibn Sa‘d, from Yoonus, from Ibn Shihaab az-Zuhri, from Qubaysah ibn Dhu’ayb, from Abu Hurayrah and attributed to the Prophet (blessings and peace of Allah be upon him).
At-Tabaraani (may Allah have mercy on him) said:
No one narrated this hadith from az-Zuhri except Yoonus, and only Rishdeen narrated it from him. End quote.
Al-Bayhaqi (may Allah have mercy on him) said:
It was narrated only by Rishdeen ibn Sa‘d from Yoonus ibn Yazeed. End quote.
This Rishdeen is the reason why this hadith is regarded as da‘eef (weak) and munkar (odd). He was classed as da‘eef by Ahmad ibn Hanbal, and Yahya ibn Ma‘een said concerning him: His hadith is not to be written down. Abu Zar‘ah said: His hadith is da‘eef. Abu Haatim said: His hadith is munkar (odd), he is negligent, he narrated odd reports from trustworthy narrators, and his hadith is da‘eef. An-Nasaa’i said: His hadith is to be rejected. Abu Dawood said: His hadith is da‘eef. Ibn Hibbaan said: His reports are mostly odd.
See:Tahdheeb at-Tahdheeb(3/278)
To sum up: the hadith is da‘eef jiddan (very weak) and is not saheeh, because Rishdeen ibn Sa‘d was the only one who narrated it; hence the scholars did not accept it.
At-Tirmidhi said: It is ghareeb. End quote. This means that he regarded the hadith as da‘eef.
Al-Bayhaqi said:
A similarly-worded report was narrated from Ka‘b al-Ahbaar. End quote.
In fact, when al-Haafiz Ibn Katheer narrated a number of hadiths that mentioned the black banners, he said: All of this leads one to doubt the soundness of these hadiths, as none of their isnaads is free of problems.
End quote fromal-Bidaayah wa’n-Nihaayah(6/248).
The hadith was classed as da‘eef by al-Haafiz Ibn Hajar inal-Qawl al-Musaddad(42); Shaykh al-Albaani inas-Silsilah ad-Da‘eefah(no. 4825); Shaykh Ahmad Shaakir in his commentary onMusnad Ahmad(16/316). The commentators onMusnad Ahmad(Mu’sasat ar-Risaalah edn.) said:
Its isnaad is da‘eef jiddan (very weak). End quote.
In fact they also said:
There is no saheeh report about this matter; there are only da‘eef (weak) and mawqoof (i.e., the isnaad does not go back to the Prophet (blessings and peace of Allah be upon him)) reports. End quote.
Similarly, Shaykh Dr Haatim ash-Shareef said:
There is no saheeh, marfoo‘ hadith about the black banners, and there is no hadith that has an isnaad going back to the Sahaabah (may Allah be pleased with them).
End quote from a study on hadith published for the first time on the Islam today website, then published inMultaqa Ahl al-Hadith
Anyone wanting to know more detail on the evaluation of the hadiths that speak of this topic may refer to the study mentioned above.
Whatever the case, al-Haafiz Ibn Katheer (may Allah be pleased with him) said that, even if we assume that the hadith is sound,
These black banners are not those with which Abu Muslim al-Khurasaani came and overthrew the Umayyad state in 132 AH; rather it refers to other black banners with which the Mahdi will come. End quote fromal-Bidaayah wa’n-Nihaayah(19/62)
It should also be noted that Khurasan is a large territory that includes the north-east of Iran; it extends from Jarjaan and Tabaristan on one side, to Transoxiana on the other side. From a political point of view it includes Transoxiana and Sijistan (now Afghanistan). The region that is now known as Khurasan encompasses less than half of historical Khurasan; the rest of that region now belongs to Afghanistan.
End quote fromTa‘reef bi’l-A‘laam al-Waaridah fi’l-Bidaayah wa’n-Nihaayah li Ibn Katheer(1/471)
And Allah knows best.




















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Tuesday, August 4, 2015

Saheeh (sound) hadeeths, Dought & Clear, - * Confusion about the hadeeth of the blind man who killed his slave woman who reviled the Prophet (peaceand blessings of Allaah be upon him)



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Could you please explain the background and justification in the hadith Abu Dawud book 38 # 4348, where a slave who insults the prophet is killed by her master and is not punished. Is it because blood wit could not go to the disbelievers family who may harm the muslims?.
Praise be to Allaah.
The story referred to in the question was narrated by Ibn ‘Abbaas (may Allaah be pleased with him) who said:
A blind man had a female slave who had borne him a child (umm walad) who reviled the Prophet (peace and blessings of Allaah be upon him) and disparaged him, and he told her not to do that but she did not stop, and he rebuked her but she paid no heed.
One night she started to disparage and revile the Prophet (peace and blessings of Allaah be upon him), so he took a dagger and put it in her stomach and pressed on it and killed her. There fell between her legs a child who was smeared with the blood that was there.
The next morning mention of that was made to the Prophet (peace and blessings of Allaah be upon him) and he assembled the people and said: “I adjure by Allaah the man who did this to stand up.”
The blind man stood up and came through the people, trembling, and he came and sat before the Prophet (peace and blessings of Allaah be upon him). He said: O Messenger of Allaah, I am the one who did it. She used to revile you and disparage you, and I told her not to do it but she did not stop, and I rebuked her but she paid no heed. I have two sons from her who are like two pearls, and she was good to me. Last night she started to revile you and disparage you, and I took a dagger and placed it on her stomach and I pressed on it until I killed her.
The Prophet (peace and blessings of Allaah be upon him) said: “Bear witness that no retaliation is due for her blood.”
Narrated by Abu Dawood (4361) and others. In the answer to question no. 103739we have explained that the basis of this story is saheeh and that it has been narrated in several versions which, when taken together, indicate that the incident did indeed take place, despite the variations in some reports.
This woman was not killed because she was a dhimmi, rather it was because she reviled the Messenger of Allaah (peace and blessings of Allaah be upon him), so she deserved to be executed for that reason, and if she was a Muslim, she became a kaafir by this action, and deserved to be executed for that reason too.
Al-San’aani (may Allaah have mercy on him) said:
This report indicates that the one who reviles the Prophet (peace and blessings of Allaah be upon him) is to be executed and no blood money is to be paid for him; if he is a Muslim his reviling of him (peace and blessings of Allaah be upon him) is apostasy for which he deserves to be executed. Ibn Battaal said: without being asked to repent.
Subul al-Salaam(3/501).
We have previously quoted the view of Shaykh al-Islam Ibn Taymiyah concerning the confusion about this story in which the blind man killed this woman – who deserved to be killed – without the permission of the ruler. Please see the answer to question no. 103739.
This story is indicative of the justice with which the Muslims dealt with the people of the Book, which was enjoined in the sharee’ah of the Prophet (peace and blessings of Allaah be upon him), who was a mercy to the worlds. The rights of the Jews who are under Muslim rule are guaranteed and protected, and it is not permissible to transgress against them by causing them any annoyance or harm. Hence when the people found a Jewish woman who had been killed they were alarmed and referred the matter to the Prophet (peace and blessings of Allaah be upon him), who had made the covenant with them and guaranteed them security, and who did not take the jizyah from them. He got angry and adjured the Muslims by Allaah to find out who had done this deed, so that he could determine his punishment and judge his case. But when he found out that she had transgressed the covenant several times by reviling the Messenger of Allaah (peace and blessings of Allaah be upon him) and impugning him, she forfeited all her rights and deserved the hadd punishment of execution which is imposed by sharee’ah on everyone who reviles the Prophet (peace and blessings of Allaah be upon him), whether he is a Muslim, a dhimmi or a mu’aahid (non-Muslim living under Muslim rule), because impugning the status of the Prophets is kufr or disbelief in Allaah the Almighty, and a transgression of every sacred limit and right and covenant, and a major betrayal which deserves the greatest punishment.
See:Ahkaam Ahl al-Dhimmah(3/1398); and on our site please see the answer to question no. 22809.
This is the correct understanding of this story. It is not as many of those who hate and revile sharee’ah rule and slander the character of the Prophet (peace and blessings of Allaah be upon him) say. The Prophet (peace and blessings of Allaah be upon him) did not choose to kill her in this manner, but because she deserved to be executed as a hadd punishment for breaking the covenant and reviling the Prophet (peace and blessings of Allaah be upon him), he did not demand qisaas from her killer. She had said to him many things reviling the Prophet (peace and blessings of Allaah be upon him), time after time, and he told her to stop but she did not stop, and he rebuked her but she paid no heed, until he could no longer bear it and he silenced the voice that insulted his religion and his Prophet.
As for killing a dhimmi unlawfully, it is major sin, and the warning concerning that is very stern, as was proven inSaheeh al-Bukhaari(3166) from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever killed a mu’aahid will not smell the fragrance of Paradise, although its fragrance may be detected from a distance of forty years’ travel.” Imam al-Bukhaari included this report in a chapter in hisSaheehentitled “Chapter: the sin of one who kills a mu’aahid unlawfully.”
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: This is how he defined it in the heading. This idea is based on the principles of sharee’ah and it is also stated in the report of Abu Mu’aawiyah which mentions it with the words, “unlawfully”, and in the hadeeth narrated by al-Nasaa’i and Abu Dawood from Abu Bakrah with the words “Whoever kills a mu’aahid soul that is not permissible, Allaah will deprive him of Paradise.”
End quote.
And Allaah knows best.







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