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  1. Fidak (Fadak or Fedak) Ka Bagh ka Istamal Khalifa Waqt ki Marzi par munhasir tha is mazmoon ko mulahza farmaiay shia kutab kay hawalay kay saath mudallal bayan hai.
  2. AhleSunnat

    The Sunni Definition of Bid`a

    This article is in two parts: I. Al-Shâfi`î's definition of bid`a as either good or bad; II. The division of bid`a into good and bad among Ahl al-Sunna and others. I. Al-Shâfi`î's Definition of bid`a as Either “Good” or “Bad” A major contribution of Imâm al-Shâfi`î in the Foundations of Jurisprudence (us.ûl al-fiqh) is his division of innovation (al-bid`a) and innovated matters (al-muh.dathât) into “good” and “bad” depending on their conformity or non-conformity to the guidelines of the Religion. This is authentically narrated from al-Shâfi`î from two of his most prestigious students in the latter period of his life, the Egyptian h.adîth Masters H.armala ibn Yah.yâ al-Tujaybî and al-Rabî` ibn Sulaymân al-Murâdî: H.armala said, “I heard al-Shâfi`î say: 'Innovation is two types (al-bid`atu bid`atân): approved innovation (bid`a mah.mûda) and disapproved innovation (bid`a madhmûma). Whatever conforms to the Sunna is approved (mah.mûd) and whatever opposes it is abominable (madhmûm).' He used as his proof the statement of `Umar ibn al-Khat.t.âb about the [congregational] supererogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!”[1] This shows that al-Shâfi`î never interpreted `Umar's words figuratively the way the "Salafi" over-interpreters (mu`attila) do. Al-Rabî` said, “Al-Shâfi`î said to us: 'Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân): one is an innovation that contravenes (mâ uh.ditha yukhâlifu) something in the Qur'ân or the Sunna or a Companion-report (athar) or the Consensus (ijmâ`): that innovation is misguidance (fahâdhihi al-bid`atu d.alâla). The other kind is the innovation of any and all good things (mâ uh.ditha min al-khayr) contravening none of the above, and this is a blameless innovation (wahâdhihi muh.dathatun ghayru madhmûma). `Umar said, concerning the prayers of Ramad.ân: What a fine bid`a this is! meaning that it was innovated without having existed before and, even so, there was nothing in it that contradicted the above.'”[2] Thus al-Shâfi`î set forth the essential, indispensable criterion for the determination of true bid`a, as defined, among others, by Imâm al-Haytamî, Qâd.î Abû Bakr Ibn al-`Arabî, and Imâm al-Lacknawî respectively: “Bid`a in terms of the Law is everything innovated in contravention of the Lawgiver's command and the latter's specific and general proof.”[3] “Only the bid`a that contradicts the Sunna is blameworthy.”[4] “Bid`a is all that did not exist in the first three centuries and for which there is no basis among the four sources of Islâm” i.e. Qur'ân, Sunna, Ijmâ`, and Qiyâs.[5] Consequently, it is not enough for something merely to be novel to be a bid`a; it must also contradict the Religion. Al-Bayhaqî commented on al-Rabî`s report thus: “Similarly, debating with the people of innovations - when they make public their innovations or bring up their insinuations - to refute them and expose their fallacies: even if this is an innovation, nevertheless, it is a praiseworthy one because it consists in refuting what we just mentioned. The Prophet was asked about Divine foreordainment (al-qadar) and so were some of the Companions, and they replied with the answers that were narrated to us from them. At that time, they contented themselves with the words of the Prophet and, thereafter, with the reports to that effect. However, in our time, the innovators do not content themselves with such reports nor do they accept them. Therefore, it is necessary to refute their insinuations - when they make them public - with what they themselves consider proofs. And success is through Allâh.”[6] This is a clear-cut defense of the necessity and Sunna character of kalâm in the defense against innovators on the part of Imâm al-Bayhaqî. Something similar is reported from Ibn `Asâkir, Ibn al-S.alâh., al-Nawawî, Ibn al-Subkî, Ibn `âbidîn, and others of the great Imâms we cited [hier 3a 3b] II. Division of Bid`a into Good and Bad among Ahl al-Sunna and Others Al-Ghazzâlî's Identical Definition H.ujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur'anic script: “The fact that this is innovated (muh.dath) forms no impediment to this. How many innovated matters are excellent! As it was said concerning the establishing of congregations in Tarâwîh. that it was among the innovations of `Umar and that it was an excellent innovation (bid`a h.asana). The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.”[7] Ibn al-`Arabî al-Mâlikî's Identical Definition The Qâd.î Abû Bakr Ibn al-`Arabî said in his discussion of bid`a: “Know - May Allâh grant you knowledge! - that innovated matters are two kinds (al-muh.dathâtu d.arbân). 1.) An innovated matter that has no basis other than lust and arbitrary practice. Such is categorically invalid. And 2.) An innovated matter understood to correspond to something [established]. Such is the Sunna of the Caliphs and that of the eminent Imâms. Innovated matters and innovations are not blameworthy merely for being called muh.dath and bid`a nor because of their meaning! Allâh Most High has said, { Never comes there unto them a new (muh.dath) reminder from their Lord }(21:2) and `Umar said: “What a fine bid`a this is!” Rather, only the bid`a that contradicts the Sunna is blameworthy and only the innovated matters that invite to misguidance are blameworthy.”[8] Ibn H.azm and Ibn al-Jawzî's Identical Definition Ibn H.azm al-Z.âhirî said: “Bid`a in the Religion is everything that did not come to us in the Qur'ân nor from the Messenger of Allâh , except that one is rewarded for some of it and those who do this are excused if they have good intentions. Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (mâ kâna as.luhu al-ibâh.a) as was narrated from `Umar : “What a fine bid`a this is!” Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blameworthy for which there is no excuse such as what has proofs against its invalidity.”[9] Ibn al-Jawzî speaks in similar terms in the beginning of his Talbîs Iblîs: “Certain innovated matters (muh.dathât) have taken place which do not oppose the Sacred Law nor contradict it, so they [the Salaf] saw no harm in practicing them, such as the convening of the people by `Umar for the night prayer in Ramad.ân, after which he saw them and said: 'What a fine bid`a this is!'” [hier 4] Ibn al-Athîr al-Jazarî's Identical Definition The lexicographer Ibn al-Athîr said in his masterpiece, al-Nihâya fî Gharîb al-H.âdîth wal-Athar: “Bid`a is two kinds: the bid`a of guidance and the bid`a of misguidance (bid`atu hudâ wa-bid`atu d.alâla). Whatever contravenes the command of Allâh and His Messenger : that is within the sphere of blame and condemnation. And whatever enters into the generality of what Allâh or His Prophet commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generosity or goodness - such are among the praiseworthy acts. It is impermissible that such be deemed to contravene the Law because the Prophet has stipulated that such would carry reward when he said: “Whoever institutes a good practice in Islâm (man sanna fîl-islâmi sunnatan h.asana) has its reward and the reward of all those who practice it.” And he said, conversely, “whoever institutes a bad practice in Islâm (waman sanna fîl-islâmi sunnatan sayyi'atan) bears its onus and the onus of all those who practice it.” [10] Such is when the act goes against what Allâh and His Messenger commanded.... It is in this sense that the h.adîth “every innovation is misguidance”[11] is understood: he means, whatever contravenes the bases of the Law and does not concur with the Sunna.”[12] Ibn `Abd al-Salâm's Final Fivefold Classification Shaykh al-Islâm, Sult.ân al-`Ulâmâ' Imâm al-`Izz Ibn `Abd al-Salâm similarly said: “There are different types of innovations (bida`). The first type is whatever the Law indicated as praiseworthy or obligatory and the like of which was not done in the first period of Islâm. The second type is whatever the Law indicated as forbidden or disliked, and which was not done in the first period of Islâm. The third type is whatever the Law indicated as indifferently permitted and which was not done in the first period of Islâm.”[13] Elsewhere he states that the categories of bid`a are five, identical to the jurists' classification of deeds: “obligatory” (wâjib), “forbidden” (h.arâm), “recommended” (mandû', “disliked” (makrûh), and “indifferently permitted” (mubâh.).[14] Al-Nawawî's Endorsement of the Fivefold Classification Shaykh al-Islâm, Imâm al-Nawawî said: “Al-Bid`a in the Law is the innovating of what did not exist in the time of the Messenger of Allâh and is divided into “excellent” and “bad” (wahya munqasimatun ilâ h.asana wa qabîh.a). The Shaykh, the Imâm on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Abû Muh.ammad `Abd al-`Azîz ibn `Abd al-Salâm - Allâh have mercy on him and be well-pleased with him! - said toward the end of his book, al-Qawâ`id [al-Kubrâ]: “Innovation is divided into 'obligatory' (wâjiba), 'forbidden's (muh.arrama), 'recommended's (mandû'ba), 'offensive's (makrûha), and 'indifferent's (mubâh.a). The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qawâ`id al-sharî`a). If it falls under the regulations of obligatoriness (îjâ' then it is obligatory; under the regulations of prohibitiveness (tah.rîm) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.”[15] Ibn H.ajar's Endorsement of the Fivefold Classification The H.âfiz. Ibn H.ajar said: “The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (h.asana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbah.a), otherwise it falls in the category of what is permitted indifferently (mubâh.). It can be divided into the known five categories.”[16] Agreement of the Schools over the Fivefold Classification Agreement formed in the Four Schools around the fivefold classification of bid`a as illustrated by the endorsement of the major later authorities in each School. (1) Among the H.anafîs: al-Kirmânî, Ibn `âbidîn, al-Turkmânî, al-`Aynî, and al-Tahânawî.[17] (2) Among the Mâlikîs: al-T.urt.ûshî, Ibn al-H.âjj, al-Qarâfî, and al-Zurqânî, while al-Shât.ibî attempts a refutation and claims that the fivefold classification is “an invented matter without proof in the Law”![18] (3) Consensus among the Shâfi`îs.[19] (4) Reluctant acceptance among later H.anbalîs, who altered al-Shâfi`î and Ibn `Abd al-Salâm's terminology to read “lexical innovation” (bid`a lughawiyya) and “legal innovation” (bid`a shar`iyya), respectively - although inaccurately - matching al-Shâfi`î's “approved” and “abominable.[20] This manner of splitting hairs has become the shibboleth of Wahhâbism in every micro-debate on bid`a although the correct way - as usual - is patently that of the Jumhûr. Shaykh Muh.ammad Bakhît al-Mut.î`î said: “The legal bid`a is the one that is misguidance and condemned; as for the bid`a that the Ulema divided into obligatory and forbidden and so forth, such is the lexical bid`a which is more inclusive than the legal because the legal is only part of it.”[21] Al-Shawkânî concluded in Nayl al-Awt.âr that the foundational division of innovations into “good” and “bad” is the soundest and most correct position.[22] It is enough that a major Mujtahid Imâm of the Salaf said so on the basis of the Qur'ân and Sunna regardless of the argumentations of later centuries - whether from a would-be murajjih. like al-Shawkânî or a would-be censor like al-Shât.ibî - in light of the concurrence of the Jumhûr around al-Shâfi`î's explanation and the Divine and Prophetic injunctions to follow the path of the Believers and to stay with their greatest mass. And Allâh knows best. Notes [1] Narrated from H.armala by Abû Nu`aym with his chain through Abû Bakr al-âjurrî in H.ilyat al-Awliyâ' (9:121 #13315=1985 ed. 9:113) and cited by Abû Shâma in al-Bâ`ith `alâ Inkâr al-Bida` wal-H.awâdith (Ryadh 1990 ed. p. 93), Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52= Arna'ût. ed. 2:131 s.ah.îh.), Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253), al-Turt.ûshî in al-H.awâdith wa al-Bida` (p. 158-159), and al-Shawkânî, al-Qawl al-Mufîd fî Adillat al-Ijtihâd wa al-Taqlîd (1347/1929 ed. p. 36). `Umar's report is narrated by Mâlik in al-Muwat.t.a' and al-Bukhârî in his S.ah.îh.. [2] Narrated from al-Rabî` by al-Bayhaqî in his Madkhal and Manâqib al-Shâfi`î (1:469) with a sound chain as stated by Ibn Taymiyya in his Dâr' Ta`ârud. al-`Aql wa al-Naql (p. 171) and through al-Bayhaqî by Ibn `Asâkir in Tabyîn Kadhib al-Muftarî (Kawtharî ed. p. 97). Cited by al-Dhahabî in the Siyar (8:408), Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52-53=Arna'ût. ed. 2:131 s.ah.îh.), and Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253). [3] Al-Haytamî, al-Tabyîn fî Sharh. al-Arba`în (p. 32). [4] Ibn al-`Arabî, `ârid.at al-Ah.wadhî (10:147). [5] Cf. al-Lacknawî, Iqâmat al-H.ujja (p. 12). [6] Al-Bayhaqî, Manâqib al-Shâfi`î (1:469). [7] Al-Ghazzâlî, Ih.yâ' `Ulûm al-Dîn (1:276). [8] Ibn al-`Arabî, `ârid.at al-Ah.wadhî (10:146-147). [9] Ibn H.azm, al-Ih.kâm fî Us.ûl al-Ah.kâm (1:47). [10] Narrated from Jarîr ibn `Abd Allâh al-Bajalî by Muslim, al-Tirmidhî, al-Nasâ'î, Ibn Mâjah, Ah.mad, and al-Dârimî. Also narrated with a similar wording from Abû Hurayra by Ibn Mâjah and Ah.mad; from Abû Juh.ayfa by Ibn Mâjah; and from Hudhayfa by Ah.mad. [11] Narrated from al-`Irbâd. ibn Sâriya by al-Tirmidhî (h.asan s.ah.îh.), Abû Dâwûd, Ibn Mâjah, Ah.mad, al-Dârimî, Ibn H.ibbân (1:178-179 #5 s.ah.îh.), al-H.âkim (1:95-97=1990 ed. 1:174-177) - declaring it s.ah.îh. while al-Dhahabî confirmed it - and in al-Madkhal ilâ al-S.ah.îh. (p. 80-81), al-âjurrî in al-Sharî`a (p. 54-55 #79-82=p. 46 s.ah.îh.), Ibn Abî `âs.im in al-Sunna (p. 29 #54 s.ah.îh.), al-T.ah.âwî in Mushkil al-âthâr (2:69=3:221-224 #1185-1187 s.ah.îh.), Muh.ammad ibn Nas.r al-Marwazî in al-Sunna (p. 26-27 #69-72 s.ah.îh.), al-H.ârith ibn Abî Usâma in his Musnad (1:197-198), al-Rûyânî in his Musnad (1:439), Abû Nu`aym in H.ilyat al-Awliyâ' (1985 ed. 5:220-221, 10:115), al-T.abarânî in Musnad al-Shâmiyyîn (1:254, 1:402, 1:446, 2:197, 2:298) and al-Kabîr (18:245-257), al-Bayhaqî in al-Sunan al-Kubrâ (10:114), al-Madkhal (p. 115-116), al-I`tiqâd (p. 229), and Shu`ab al-‘mân (6:67), al-Baghawî who declared it h.asan in Sharh. al-Sunna (1:205 #102 isnâd s.ah.îh.), Ibn al-Athîr in Jâmi` al-Us.ûl (1:187, 1:279), Ibn `Asâkir in al-Arba`în al-Buldâniyya (p. 121), Ibn `Abd al-Barr in al-Tamhîd (21:278-279) and Jâmi` Bayân al-`Ilm (2:924 #1758) where he declared it s.ah.îh., and others. [12] Ibn al-Athîr, al-Nihâya (1:79 entry b-d-`). [13] Ibn `Abd al-Salâm, al-Fatâwâ al-Maws.iliyya (p. 129). [14] Ibn `Abd al-Salâm, al-Qawâ`id al-Kubrâ (2:337-339) cf. al-Nawawî in al-Adhkâr (Thaqâfiyya ed. p. 237) and Tahdhîb al-Asma' wal-Lughât (3:20-22), al-Shât.ibî in al-I`tis.âm (Beirut ed. 1:188), al-Kirmânî in al-Kawâkib al-Darârî (9:54), Ibn H.ajar in Fath. al-Bârî (13:253-254), al-Suyût.î, introduction to H.usn al-Maqs.id in al-H.âwî lil-Fatâwâ; al-Haytamî, Fatâwâ H.adîthiyya (p. 150), Ibn `âbidîn, Radd al-Muh.târ (1:376) etc. [15] Al-Nawawî, Tahdhîb al-Asmâ' wal-Lughât (3:20-22). [16] Ibn Hajar, Fath. al-Bârî (1959 ed. 5:156-157=1989 ed. 4:318). [17] Al-Kirmânî, al-Kawâkib al-Darârî Sharh. S.ah.îh. al-Bukhârî (9:54), Ibn `âbidîn, H.âshiya (1:376, 1:560); al-Turkmânî, al-Luma` fîl-H.awâdith wal-Bida` (Stuttgart, 1986, 1:37); al-Tahânawî, Kashshâf Ist.ilâh.at al-Funûn (Beirut, 1966, 1:133-135); al-`Aynî, `Umdat al-Qârî in al-H.imyarî, al-Bid`at al-H.asana (p. 152-153). [18] Al-T.urt.ûshî, Kitâb al-H.awâdith wa al-Bida` (p. 15, p. 158-159); Ibn al-H.ajj, Madkhal al-Shar` al-Sharîf (Cairo, 1336/1918 2:115); al-Qarâfî, al-Furûq (4:219) cf. al-Shât.ibî, al-I`tis.âm (1:188-191); al-Zurqânî, Sharh. al-Muwat.t.a' (1:238). Al-Shât.ibî's I`tis.âm was recirculated by two Wahhâbîs: Rashîd Rid.â then Salîm Hilâlî. A third Wahhâbî, Muh.ammad `Abd al-Salâm Khad.ir al-Shuqayrî - Rid.â's student - authored al-Sunan wal-Mubtada`ât al-Muta`alliqa bil-Adhkâr wal-S.alawât which he filled with unverifiable tales which he proceeds to denounce with much ado. [19] Abû Shâma, al-Bâ`ith `alâ Inkâr al-Bida` wa al-H.awâdith (Riyad: Dâr al-Raya, 1990 p. 93, Cairo ed. p. 12-13) as well as those already mentioned. Note: “consensus” (ijmâ`) is more inclusive than “agreement” (ittifâq), and binding. [20] Ibn Rajab, al-Jâmi` fîl-`Ulûm wal-H.ikam (2:50-53), and Ibn Taymiyya's section on bid`a in his Iqtid.â' al-S.irât. al-Mustaqîm Mukhâlafat As.h.âb al-Jah.îm. This is also the position of Ibn Kathîr: see his commentary of the verse: (The Originator of the heavens and the earth!) (2:117) in his Tafsîr. He followed in this his teacher Ibn Taymiyya. [21] Bakhît, Fatâwâ H.adîthiyya (p. 205). [22] Al-Shawkânî, Nayl al-Awt.âr (4:60).
  3. The Marriage of `Umar ibn al-Khattab with Umm Kulthum bint `Ali (Allah be well-pleased with them) Bismillah al-Rahman al-Rahim Excerpts of an article by Sh. GF Haddad - Muharram 1425 The marriage of `Umar with Umm Kulthum al-Hashimiyya (6 - 49) the daughter of `Ali and Fatima took place on the year 17 of the Hijra. `Ali gave her away to `Umar upon his request although he was afraid at first that `Umar might not accept her due to her youth and because he wished her to marry one of her cousins among the sons of Ja`far ibn Abi Talib. But `Umar said, “Marry her to me for I swear I have toward her more dedication to excellent companionship than any man on the face of the earth.” `Umar gave her a dowry of 40,000 dirhams in honor of her lineage to the Messenger of Allah, upon him blessings and peace. He came to the Muhajirun among the Companions as they sat between the Grave and the Pulpit – their usual place for meeting `Umar to discuss news: “Felicitate this newlywed!” Then he told them he had married `Ali's daughter Umm Kulthum and said: 'I heard the Messenger of Allah say upon him blessings and peace: “Every lineage and means will be severed on the Day of Judgment except my lineage and my means.” I have kept company with him and wished to add this also.' Later he again said, on the pulpit: 'Do not disparage me [for marrying a young girl], for I heard the Prophet say upon him blessings and peace: “On the Judgment Day every means will be cut off and every lineage severed except my lineage.” It is well-known that our liege-lord `Umar ibn al-Khattab Allah be well-pleased with him, had a particular veneration for the Prophetic Household (Ahl al-Bayt) as illustrated by the following additional reports: (a) Ibn Sa`d narrated from al-Sha`bi and al-Hasan that al- `Abbas had some need of `Umar one day and said to him: "Commander of the Believers, suppose the uncle of Musa, upon him peace, came to you as a Muslim, how would you treat him?" He replied, "I swear by Allah that I would treat him well!" Al-`Abbas said, "Well, I am the uncle of Muhammad the Prophet - upon him and his House blessings and peace!" `Umar said, "Abu al-Fadl, and what do you suppose? By Allah, your father [`Abd al-Muttalib] is certainly dearer to me than my own father!" He said, "By Allah?" `Umar said, "By Allah, yes! Because I know that he [`Abd al-Muttalib] is dearer to the Messenger of Allah than my own father, therefore I prefer the love of the Messenger of Allah to my love." b.) A man disparaged `Ali ibn Abi Talib in the presence of `Umar whereupon the latter said: "Do you know the dweller of this grave? He is Muhammad ibn `Abd Allah ibn `Abd al-Muttalib. And `Ali is the son of Abu Talib ibn `Abd al-Muttalib. Therefore, do not mention `Ali except in a good way for if you dislike him you will harm this one in his grave." Narrated by Ahmad with a good chain in Fada'il al-Sahaba (2:641 #1089). c) After `Umar saw al-Husayn ibn `Ali ibn Abi Talib waiting at his door he said to him: "You are more deserving of permission to enter than [my son] `Abd Allah ibn `Umar! You see the goodness that was placed on our head; [therefore] first Allah then you [the Prophetic Household]" and he placed his hand on his head as he spoke. Narrated by Ibn Sa`d, Ibn Rahuyah, and al-Khatib. (d) `Umar distributed garments to the Companions but found nothing appropriate for al-Hasan and al-Husayn so he sent a message to Yemen and had a kiswa sent, which he offered them. Then he said, “Now I am content.” Narrated by Ibn al-Jawzi in Manaqib `Umar (p. 97). Umm Kulthum bore `Umar Zayd al-Akbar, known as Ibn al-Khalifatayn (= 'Son of the Two Caliphs' i.e. `Umar and `Ali) who became renowned for his great beauty, and a daughter, Ruqayya. After `Umar died she remarried, upon `Ali's order, with `Awn ibn Ja`far ibn Abi Talib. When `Awn died `Ali remarried her with `Awn's brother Muhammad ibn Ja`far. Ibn Sa`d and al-Daraqutni claim that when the latter also died young, she remarried with his brother `Abd Allah ibn Ja`far who was widowed of her sister Zaynab bint `Ali – an anachronism since Zaynab outlived Umm Kulthum and was present at Karbala – where her two sons from `Abd Allah, Muhammad and `Awn [both named after their uncles], were killed. Zayd al-Akbar died a young man, childless, from a stone throw in the time of Mu`awiya. Umm Kulthum died at the same time and Sa`id ibn al-`As ibn Sa`id or Ibn `Umar prayed over them, Allah have mercy on them. Sources: Ibn al-Jarud, al-Muntaqa [an entirely sahih book] (p. 142); al-Zubayr ibn Bakkar, al-Muntakhab min Azwaj al-Nabi SallAllahu `alayhi wa-Sallam (p. 30-31); al-Dulabi, al-Dhurriyat al-Tahira (p. 62); Ibn Sa`d, Tabaqat (8:337-340=8:463-464); al-Siyar wal-Maghazi (p. 248); Tarikh al-Ya`qubi (2:260); Ibn Shabba's Tarikh al-Madina (2:654); Nasab Quraysh (p. 352); `Abd al-Razzaq, Musannaf (3:465); al-Nasa'i, Sunan (4:71) and Sunan Kubra (1:641); al-Bukhari, Tarikh al-Saghir (1:102); Ibn Qutayba, Ma`arif (p. 107, 122); al-Tabari, Tarikh (4:199 and 5:335); al-Daraqutni, Sunan (2:79); al-Bayhaqi, Sunan Kubra (4:33); Ibn `Abd al-Barr, Isti`ab (4:490-491); al-Nawawi, Tahdhib al-Asma' wal-Lughat (2:267 #1219); al- Dhahabi, Siyar A`lam al-Nubala' (Dar al-Fikr ed. 5:22-24) and Tarikh al- Islam (4:58-59, 4:137-139, 4:227, 5:21); al-Dimyati, Nisa' al-Rasul (p. 128); Ibn Hajar, Isaba (4:492 #1481); Ibn al-Athir, Usd al-Ghaba (7:387-388) and al-Kamil fi al-Tarikh (3:54, 4:12); al-Suyuti, al-Hawi lil-Fatawa (2:179); etc. The following are some replies to various claims and inaccuracies regarding Syeda Umme Kalthum's Marriage To Syedina Umer In Mishkat Shareef, it is reported that when Abubakr and Umar asked the holy Prophet for his daughter, Lady Fatima[sa]'s hand the Prophet replied she is too young to marry. If this is correct then think rationally over the fact that, Umme Kulthum[sa] whose mother was too young to marry these people, marries these same personalities, does this make sense? Observe in the above lines the jump from the hadith "she is too young to marry" to the spin that she "was too young to marry these people". Rather, as Sharh al-Mishkaat states (Dar al-Fikr ed. 10:476-477), she had been asked at an early time and the Prophet waited, upon him blessings and peace, for specific heavenly revelation concerning Fatima, period. This is confirmed by the other version of the proposal of the Two Shaykhs of Islam - Allah be well-pleased with them - Abu Bakr and `Umar, in which the Prophet replies upon him and his Family and Companions blessings and peace: "The qada' [concerning this decision] has not been revealed yet." Secondly, Umer's daughter, Hafsa was a wife of Prophet Muhammad . This makes Hafsa the Step-mother of Hz Fatima and the Step-Grandmother of UmmeKalthum, the daughter of Ali and Fatima. Do you know what this means? It makes Umer the Step-Great Grandfather of UmmeKalthum. The sunnis claim the daughter of Ali married her Great Grandfather? Is such sort of marriage allowed in Islam, please prove from the Quran. It also makes Hadrat Umar - Allah be well-pleased with him - the step- grandfather of Fatima whom he did ask in marriage and the Prophet upon him blessings and peace, did not reply "This is not allowed in Islam"! The reason is, this sort of marriage is definitely allowed in Islam and this *is* proven from the Qur'an. Read again the verses defining who is mahram from who is not in Surat al-Nisa'! Umm Kulthum was the daughter of Ali Ibne Abi Talib. Sunni Historical evidence shows that the marriage of Umm Kulthum and Umar took place in the year 17 Hijri when Umm Kulthum was 5 or 4 years of age. This would put her date of birth to 12 or 13 Hijri. History of Abul Fida, vol I p 171 - al Farooq by Shibli Numani, vol II p 539 The above is a deceptive way of quoting because the sources only mention the date of the marriage as the year 17. They do not say Umm Kulthum was 5 or 4 that year nor anything about her date of birth. This is your own claim inserted as an historical premise, followed by your own conjecture. Besides, the "History of Abul-Fida" is by the king of Hama, Isma`il ibn `Ali ibn Mahmud (d. 732) and Nu`mani is a contemporary. Surely, they must have an earlier transmitted basis for whatever they supposedly say. However, they did not say anything other than the date of marriage as the year 17. Ibn Kathir's Tarikh states the year 16 for the marriage of `Umar with Umm Kulthum; so she was between 10 and 12 since her date of birth is mentioned by al-Dhahabi in Siyar A`lam al-Nubala' as around the 6th year after the Hijra. Allah knows best from where the claim that she "was 5 or 4" comes from. Among the Shi`i sources that narrate the fact of this marriage from Imam Muhammad al-Baqir with the statement "Umm Kulthum bint `Ali ibn Abi Talib died at the same time as her son Zayd ibn `Umar ibn al-Khattab" and the narration from Muhammad ibn al-Hasan that "`Umar ibn al-Khattab married Umm Kulthum bint `Ali `alayhi al-Salam with a dowry of 40,000 dirhams": 1- Agha Burzug al-Tahrani's al-Dhari`a (5:184). 2- `Ali ibn Muhammad al-`Alawi's al-Mujdi fi Ansab al-Talibiyyin (p. 17). 3- Al-Fadil al-Hindi's Kashf al-Litham (2:312). 4- Al-Hurr al-`Amili's Wasa'il al-Shi`a Al al-Bayt (15:19, 17:594, 21:263, 26:314). 5- Muhammad ibn Habib al-Baghdadi's al-Munammaq fi Akhbar Quraysh (p. 301). 6- Al-Muhaqqiq al-Ardabili's Majma` al-Fa'ida (11:530). 7- Al-Muhaqqiq al-Naraqi's Mustanad al-Shi`a (19:452). 8- Al-Muhaqqiq al-Sabzawari's Kifayat al-Ahkam (p. 307). 9- Al-Sayyid Muhammad Sadiq al-Rawhani's Fiqh al-Sadiq (24:496). 10-Al-Shahid al-Thani's Masalik al-Afham (13:270). 11-Al-Shaykh al-Amini's al-Ghadir (6:136-137). 12&13- Al-Shaykh al-Tusi's al-Mabsut (4:272) and Tahdhib al-Ahkam (9:362-363). 14-Al-Shaykh al-Jawahiri's Jawahir al-Kalam (39:308). Historical evidences show that Hazrat Fatima ( May Allah bless her ) passed away 6 month after the demise of his father, Her father – Allah bless him and greet him. and thus her date of death was in the year 11 Hijri, and that Umm Kulthum, daughter of Ali was born in the year 9 Hijri. Sahih al-Bukhari, Arabic-English Version, Tardition 5.546 - Anwarul Hussania, v3, p39 The above reference to al-Bukhari contains nothing about Umm Kulthum. Rather, al-Bukhari narrates in his Tarikh al-Saghir (1:102) - like everyone else - that Umm Kulthum had married `Umar. As for her date of birth is it is 6 Hijri as cited above. Then how is it possible for Umm Kulthum to be born after the death of Hazrat Fatima if the Sunnis claim that she was married to Omar in the year 17 Hijri at an age of 4 or 5 years, that would put the date of birth as 12 or 13 Hijri, which is long after the death of her mother?! The Sunnis do not claim that she was 4 or 5 in the year 17 but 11 or 12. Sunni historical evidence shows that Umm Kulthum (the so-called wife of Umar) died before 50 Hijri, since Imam Hasan , Abdullah ibn Umar and Sa'ad bin Abi Waqs offered the funeral prayers. Not Sa`d ibn Abi Waqqas but Sa`id ibn al-`As (2-59) and he was the imam as the (universally respected) governor of Madina who had dearly wished to marry Umm Kulthum but desisted when he learnt of al-Husayn?s disapproval. It is also possible that he let Ibn `Umar be the imam. In the congregation there was also Abu Qatada (d. 54). This is agreed upon in BOTH the Sunni sources and the 14 Shi`i sources cited above. Some narrations in Ibn Sa`d, al-Bukhari, and al-Bayhaqi state that al-Hasan (d. 49) was part of the congregation, which brings the terminus ante quem for Umm Kulthum?s death to 49. Also it is worthy to note that Imam Hasan was martyred in the year 50 Hijri. [sources deleted] Or 49. But then other references show that Hazrat Umm Kulthum ( Blessings on her, the daughter of Imam Ali and Fatima Az Zahra ) were present in Kerballa during the year 61 Hijri. ONLY SOME non-Sunni sources that stand out for their unreliability, such as Muruj al-Dahab by the Mu`tazili chronicler (akhbaari) al-Mas`udi (d. 345); Sharh al-Akhbar fi Fada'il al-A'immat al-At-har (3:198) by the ex-Maliki apostate (murtadd cf. Siyar, Fikr ed. 12:284), al-Qadi al-Nu`man ibn Muhammad ibn Mansur al-Maghribi (d. 363); Muthir al-Ahzan by Ibn Nama al-Hilli (d. 645); and Bihar al-Anwar by Muhammad Baqir al-Majlisi (d. 1111) among other similarly unscrupulous sources. However, that claim is not found in the 14 Shi`i sources cited earlier nor in the Sunni sources. The Siyar (Fikr ed. 4:418) among other Sunni sources only name the following Ahl al-Bayt women as present at Karbala' and taken prisoner: - Zaynab and Fatima the daughters of `Ali; - Fatima and Sukayna the daughters of al-Husayn; - al-Rabab al-Kalbiyya the wife of al-Husayn and mother of Sukayna; - Umm Muhammad the daughter of al-Hasan ibn `Ali. Sukayna is the one that spoke the famous words to Yazid, "Have you taken prisoner the daughters of the Messenger of Allah??" which words are spuriously attributed to Umm Kulthum bint `Ali in some of the non-Sunni accounts such as al-Raghib al-Asfahani's Maqatil al-Talibiyyin (p. 79) and the above-cited sources. The only Umm Kulthum present in the whole episode of Karbala' was Yazid's own wife, Umm Kulthum bint `Abd Allah ibn `Amir. Long after the incident of Kerballa Hazrat Zaineb binte Ali ( blessings on her ) died, then it was that Hazrat Abdullah bin Jafer Tayyar were married to Hazrat Umm Kulthum binte Ali (blessings on her ). It is more likely that `Abd Allah ibn Ja`far (d. 80), unlike his two brothers `Awn and Muhammad [he also named his sons thus], was never married to Umm Kulthum (d. <49) at all but only to her sister zaynab (d. 61). There is no contradiction to the fact that before Umm Kulthum binte Ali (blessings on her), Hazrat Zaineb (blessings on her ) were married to Abdullah bin Jafer ( blessings on him ). The marriage of Zaynab to `Abd Allah ibn Ja`far is unquestioned. Also it is true that till the year 61 Hijri (incident of Kerballa ) Hazrat Zaineb were alive, and that Umm Kulthum binte Ali were married after the year 61 Hijri to Hazrat Abdullah bin Jafer. Incorrect: Zaynab was at Karbala' but Umm Kulthum had died before 49. But where does the contradiction lie ? With respect to the first references, the lady married to Omar by the name Umm Kulthum died in the year before 50 Hijri, as Imam Hasan ( as ) had offered her funeral prayers. This leaves us to believe that the Umm Kulthum married to Omar were in fact some other lady and NOT the daughter of Imam Ali . Roza tul Ihbab Volume 3 page 585 - Al Bidayah wa al-Nihayah - Tareekhe Khamees Volume 3 page 318 This nonsense is definitely not in the latter two references nor even in the 14 Shi`i sources other than the few discrepant sources I've identified. The Sunni scholar Ibn Qutaybah in his book "al Maarif " mentioned that all the daughters of Imam Ali(as) were married to the sons of Aqeel and Abbas with a few exceptions, but he did NOT mention the claim that Umm Kulthum (May Allah bless her) were married to Omar. The exceptions were for Ummul Hasan binte Saeed and Fatima. al-Maarif, Ibn Qutaybah, p 80 Wrong. Ibn Qutayba said in al-Ma`arif (Beirut: Dar al-Kutub al-`Ilmiyya, 1987) p. 122: "THE DAUGHTERS OF `ALI IBN ABI TALIB: As for Zaynab the elder the daughter of Fatima, she was [married] with `Abd Allah ibn Ja`far and gave him children whom we already named. As for Umm Kulthum the elder, also the daughter of Fatima, she was [married] with `Umar ibn al-Khattab and gave him children we also already named. When `Umar was killed Muhammad ibn Ja`far ibn Abi Talib married her. He died before her then `Awn ibn Ja`far ibn Abi Talib married her and she died before him. The rest of `Ali's daughters were married off to the sons of `Aqil and the sons of al-`Abbas except Umm al-Hasan -- she was married to Ja`da ibn Hubayra al-Makhzumi -- and except Fatima -- she was married to Sa`id ibn al-Aswad of Banu al-Harith ibn Asad." The same Ibn Qutayba also says in the same book (p. 107): "THE CHILDREN OF `UMAR IBN AL-KHATTAB FROM HIS BLOOD AND THEIR DESCENDENTS: .... also Fatima and Zayd, their mother being Umm Kulthum the daughter of `Ali ibn Abi Talib from his union with Fatima the daughter of the Messenger of Allah upon him blessings and peace. It is also said that Umm Kulthum's daughter from `Umar was named Ruqayya...." For those who claim that such marriage happened; kindly answer the following questions. What was the age for Omar at the time of the marriage ? Approximately forty-seven. Umm Kulthum was between 10 and 12. When Omar died what was the age of Umm Kulthum ? Between 17 and 19. `Umar was fifty-four or five. Could you briefly state the names of the wives of Omar? 1. `Atika bint Zayd ibn `Amr al-`Adawiyya. 2. Fukayha who gave him offspring. [Mulk al-yamin] 3. Luhayya al-Yamaniyya who gave him `Abd al-Rahman al- Asghar or al-Awsat, the latter known as Abu Shahma whom `Umar whipped for drunkenness. [May have been mulk al-yamin] 4. Mulayka bint Abi Umayya al-Khuza`iyya who may have given him `Ubayd Allah. 5. Qariba bint Abi Umayya al-Makhzumiyya [in Jahiliyya]. 6. Subay`a bint al-Harith al-Aslamiyya. 7. Umm `Asim Jamila bint Thabit al-Awsiyya who gave him `Asim. 8. Umm Hakim bint al-Harith al-Makhzumiyya who gave him Fatima. 9. Umm Kulthum bint `Ali al-Hashimiyya who gave him Ruqayya and Zayd al-Akbar but Ibn Qutayba in the Ma`arif names them Fatima and Zayd. 10. Umm Kulthum bint (`Amr ibn) Jarwal al-Khuza`iyya who gave him Zayd al-Asghar and `Ubayd Allah [in Jahiliyya] and whom al-Waqidi also calls Mulayka bint Jarwal, followed in this by Ibn Qutayba, Ibn Kathir, and Ibn al-Athir. 11. Zaynab bint Maz`un al-Jumahi who gave him `Abd Allah, Hafsa, and `Abd al-Rahman al-Akbar [in Jahiliyya and Islam]. Could you assert to the truthfulness of the character of the person who narrated this story ? There are so many that it is mutawatir (mass-transmitted) including from the Imams of Ahl al-Bayt such as Ja`far al-Sadiq, from his father. ( I am talking about Zubair bin Bakar ) ? He is "thiqa thabt" (extremely trustworthy) according to al- Baghawi and al-Khatib while al-Daraqutni, al-Dhahabi, Ibn Hajar and others simply grade him thiqa, which is the highest grade of reliability. Do you know how many children were born of Umm Kulthum with the marriage to Omar ? Two: a boy and a girl. Who was this Umm Kulthum then ? The daughter of `Ali and Fatima, raghima anfuk. It would be appropriate to mention the other wives of Omar at this juncture, not only during his pagan days but also after embracing Islam. His first wife was Zainab sister of Uthman b. Mazun. His second wife was Qariba, daughter of Ibn Umait ul Makzami, and sister of the Holy Prophet's wife Umm Salma ( May Allah be pleased with her ). She was divorced in 6 A.H after the conclusion of the Truce of Hudaibiya. His third wife was Malaika, daughter of Jarul al Khuzai, who was also called Umm Kulthum, also she did not embrace Islam and was divorced in 6 A.H. On arrival at Medinah he married Jamila, daughter of Asim b. Thabit who was high placed Ansari and had fought at Badr. Jamila first name was Asia which the Holy Prophet changed to Jamila on her conversion to Islam. Omar divorced her also for some unknown reason. Omar also had other wives namely, Umm Hakim, daughter of al Harith b. Hisham al Makhzumi, Fukhia Yamania and Atika, daughter of Zaid b. Amr b. Nafil. Al Faruq - Volume II by Shibli Numani English Translation See the list I gave. ... There was another Umm Kulthum who had been his wife but Historians make a clear distinction between the two ... .... Yes, and they assert that he married both.... Now I would like to pose the following questions: Who is this other Umm Kulthum that has been mentioned in the historical references ? Is she the same Umm Kulthum that was divorced ( Malaika the third wife ) in 6 A.H ? According to al-Waqidi, yes. We also know that there were ' two ' Umm Kulthum's as Shibli Numani writes above, correct ? Definitely. Or is she the same Umm Kulthum that is the daughter of Abu Bakr ? If yes then why doesn't the author point out so ? What is the clear distinction then ? The distinction is clear as day, they were two different persons. Move on. There were at least nine Companions named Umm Kulthum. Add the Umm Kulthums of Jahiliyya and those of the Tabi`in. The fact that it was a popular proper noun might be confusing to some. Here is the answer by from the historical documents: After the death of Abu Bakr a daughter was born to him that was named Umm Kulthum. Please refer to the following Sunni references to confirm this fact. [deleted] This fact is undoubted and irrelevant. Please also do bear in mind that Abu Bakr died in the year 13 A.H as mentioned in the following Sunni book of reference. [deleted] Ditto. This would imply that the original claim made by the first references I gave for the age of Umm Kulthum at the time of marriage of 4 or 5 years would stand correct. Actually, you gave no references to that effect but conjectured the age yourself, which we established was completely inaccurate. However, Umm Kulthum bint Abi Bakr al-Siddiq might well have been 3 or 4 at the time. Since for Umm Kulthum binte Abu Bakr to be born in 13 A.H and married in 17 A.H would give her an age of 4 years. Since Aisha was the elder sister of Umm Kulthum binte Abu Bakr, for this reason Omar had sent for Umm Kulthum hand's to Aisha, and Aisha had accepted this. Tareekhe Khamees Volume 2 page 267 - Tareekhe Kamil Volume 3 page 21 - Al Istiab by Ibn Abdul Barr Volume 2 page 795 Except that the same sources state that Umm Kulthum bint Abi Bakr *adamantly rejected* `Umar's proposal, after which `A'isha supposedly consulted `Amr ibn al-`As who supposedly dissuaded `Umar from pursuing the matter and supposedly persuaded him to ask for `Ali's daughter instead. However, the same sources all agree with the remainder of the sources to the fact that `Umar ibn al-Khattab married the daughter of `Ali and Fatima, Allah be well-pleased with all of them, as referenced above. Nor is there any contradiction between the two incidents supposing the proposal to Abu Bakr?s daughter actually took place and fell through. This leaves us no doubt to believe that Umm Kulthum who was the daughter of Abu Bakr was married to Omar and NOT Umm Kulthum the daugher of Imam Ali !!! I have not seen this incoherent claim earlier than in the pages of al-Anwar al-`Alawiyya wal-Asrar al-Murtadawiyya (p. 436) by an ignoramus named al-Shaykh Ja`far al-Naqdi (d. 1370) who had the gall to introduce this fantasy with the words: "I say, I saw in a book whose title I do not remember at the moment, that of the Imams of guidance said, upon them peace....." A lie, no transmission chain, and no source -- Shi`ism in a nutshell. Rather, as all of the above Sunni and Shi`i sources already showed, there is no doubt that the wife of `Umar was Umm Kulthum the daughter of `Ali. In addition: When `Ali was struck down by Ibn Muljam, Umm Kulthum said: "Ma li wali- Salat al-ghadat, qutila zawji Amir al-mu'minin salata al-ghadah, wa-qutila abi Salata al-ghadah! - What does the morning prayer want with me? My husband the Commander of the believers was killed at the morning prayer and my father was killed at the morning prayer!" Narrated from al-Asbagh al-Hanzali by Ibn `Asakir in Tarikh Dimashq (42:555) cf. al-Dhahabi, Tarikh al-Islam (3:648-649) and Ibn Kathir, Bidaya (8:14). Perhaps it was another `Ali, another Ibn Muljam, another Umm Kulthum, another Commander of the believers? Like they come up with another Tabari, another Ibn Qutayba...... Khateeb in his Tar'eekh even mentions that she tells her father that he called me, kissed me and then grabbed my ankle and said, "tell you father that I am pleased! Yes, at the time `Ali himself had sent her to `Umar, and that report does state that he had dressed her up. `Abd al-Razzaq's version of the same report in his Musannaf (6:163 #10353) specifies that `Ali had previously told `Umar: "I shall send her to you and, if you agree, then she is your wife and I have married her to you." Narrated in al-Khatib's Tarikh Baghdad (6:182), entry on Ibrahim ibn Mihran ibn Rustum al-Marwazi, with a fair chain according to Dr. Khaldun al-Ahdab in his book Zawa'id Tarikh Baghdad (5:209-214 #901). Allah knows best.
  4. Pls read all carefully --------------------------------------------------------------------------------------------------------------------------- 1) Muslim, al-Nasa’i and ibn Majah relate from Jarir bin ‘Abdullah al-Bajali who said: the Messenger of Allah said: “Whoever introduces some good practice in Islam will have the reward of it, as well as the reward of those who act on it after him, without their rewards being diminished in any respect. And whoever introduces some evil practice in Islam will bear the burden of it as well as the burden of those who act on it after him, without theirs being diminished in any respect.” al-Nawawi said: In it is encouragement for originating good deeds and enacting good practices and a warning against baseless and repugnant acts. In the hadith is a specification of his saying: “Every new matter is an innovation and every innovation is misguidance.” What is meant by it are new matters which are baseless and innovations which are blameworthy. Sundi said in a commentary on ibn Majah: His saying “a good practice” means an accepted path which people follow. The distinction between a good and bad practice is in its accordance with the foundations of the Law or its failure to do so. 2) ibn Majah relates with a sound chain that Abu Hurairah said: the Messenger of Allah said: “Whoever introduces something good and is followed (by others) will have the reward of it completely. As for the reward of those who follow him, their reward will not be diminished at all. And whoever introduces something evil and is followed (by others) will carry the burden of it completely. As for the burden of those who follow him, their burden will not be diminished at all.” 3) Ahmad, al-Bazzar and al-Tabrani in al-Awsat – with a fair chain – relate that Hudhaifah said: the Messnger of Allah said: “Whoever introduces something good and is followed (by others); he will have the reward of it as well as the reward of those who follow him, without their reward being diminished at all. And whoever introduces something evil and is followed (by others); he will carry the burden of it as well as the burden of those who follow him, without their burden being diminished at all” 4) Tabrani relates – with a fair chain also – from Wathilah bin al-Asqa’ from the Prophet who said: “Whoever introduces a good practice will have reward for it for whoever acts on it during his lifetime and after his death, until it is left off. And whoever introduces an evil practice will bear the sin of it, until it is left off. And whoever dies defending (the land of the Muslims) in the path of Allah, the act of defending continues (to be written) for him, until he is resurrected on the Day of Resurrection.” The muhaddith, the jurist, ‘Abdullah al-Sadiq, after mentioning the preceding ahadith said: So these ahadith speak clearly about the division of innovation into good and bad: the good (innovation) is that which is in conformity with the foundation of the Shari’ah. And this is even if it is a new matter with regard to its form for it is permissible according to its type because of its coming within the rules of the Shari’ah or the generality of ayat or hadith. For this reason it is termed good and the reward of it continues with those who practice it after his death. The bad (innovation) is that which contradicts the rules of the Shari’ah and it is reprehensible and a misguided innovation. al-Ubbiyy said in a commentary on Sahih Muslim: Included in a good practice is an approved innovation such as the standing (for Tarawih) in Ramadan; and being present in the minaret in the time immediately after the adhan and at the central doors and when the Imam enters; and performing subh at the rising of dawn. All of that are things which assist acts of worship which the Shari’ah testifies to. And ‘Ali and ‘Umar used to encourage people to perform Salah of subh after the rising of dawn. And the meaning of establishing a practice is to originate it by means of exertion and derivation from the rules of Shari’ah or the generality of the texts. 5) Bukhari and Muslim relate from ‘A’ishah who said: the Messenger of Allah said: “He who innovates something in this matter of ours that is not of it, will have it rejected.” And in the narration of Muslim: “He who does an act which our matter is not (in agreement) with, will have it rejected.” And in some versions: “He who innovates something in our religion that is not of it, will have it rejected.” ibn Rajab said: This hadith indicates by its wording that every action without a basis in the Shari’ah is rejected. And it indicates by its understanding that every action which does have a basis in the Shari’ah is not rejected. It is said in the Hanafi madhab, which does not accept understanding the opposite of the text: Certainly the text is silent concerning everything besides that which it speaks about. The acceptability of a newly innovated matter which is in conformity with the principles of the religion is (for them) derived from other texts. al-Hafiz says in al-Fath: This hadith is counted as one of the foundations of Islam, and as one of its maxims, for its meaning is: whoever originates something in the religion which does not have any support in the fundamentals (of the religion) then he should not pay any attention to it. Shaikh ‘Abdullah al-Sadiq said: This hadith specifies the hadith, “Every innovation is misguidance” and clarifies what is meant by it as is evident. Because if every innovation is misguidance without exception the hadith would have said: “Whoever innovates anything in this matter of ours, will have it rejected.” However since he said: “Whoever innovates something in this matter of ours that is not of it, will have it rejected” it informs us that innovations are of two kinds: that which is not of the religion because of its conflicting with its rules and evidences so it is rejected and it is a misguided innovation. And that which is of the religion because it has support from the principles (of religion) or is supported by evidence so it is acceptable and correct. And it is a good practice. 6) Ahmad, Abu Dawud and ibn Abi Shaibah relate – with a sound, continuous chain – to Mu’adh ibn Jabal who said: “We were performing Salah when a man arrived who had missed part of the Salah. The person next to him indicated to him: ‘You missed such-and-such’ so he performed it.” He said: “We were between bowing and prostrating and standing and sitting. So I came and had missed part of the Salah. It was indicated to me what I had missed.” I said: “I do not find him in any state except that I am in that state. So I was with them in the state which I found them upon. Then when the Prophet completed, I stood and prayed.” The Messenger of Allah faced the people and said: “Who said such-and-such?” They replied: “Mu’adh ibn Jabal.” So he said: “Mu’adh has initiated a practice for you so follow him in it. If any of you comes and has missed something of the Salah, then let him pray with the Imam. Then when the Imam completes (the Salah) let him perform that which he missed out.” And its chain is authentic. Shaikh ‘Abdullah al-Sadiq said: It is understood from the hadith of Mu’adh that the ma’mums differing with the Imam in the actions of Salah was allowed. Since the man used to pray that which he had missed (of the Salah) and he differed with the Imam in Ruku’ or Sujud or Qiyam. Thereafter he completed (the Salah) with him. Then when Mu’adh did what he did and the Prophet commanded following (the Imam), the permissibility of differing (with the Imam) was abrogated and it became obligatory to follow him in the actions of Salah. And that which is abrogated is not permitted to act upon by consensus of the scholars. From this it is known that the view of ibn Hazm, that the traveler should shorten his Salah when praying behind an Imam who is a resident, is invalid. For if he shortens his Salah then he differs with the Imam, and this has been abrogated and acting on something abrogated is invalid. Therefore his Salah is invalid. Just as if he had faced Bait al-Muqaddas in his Salah, then it would be invalid. And the invalidity of his view is also known from another angle: it is known from necessity that a delegation of Arabs visited the Prophet in Madinah and performed Salah with him. Nobody said: “Shorten the Salah” although the Prophet did say to the people of Makkah during his pilgrimage: “Complete your Salah for we are travelers.” From this we know that the delegation completed the Salah with the Prophet since it is incomprehensible that he ordered them to shorten the Salah and this has not been related to us. Rather this is impossible for the Sahabah, who were eager to relate his sayings and actions, especially those which were connected to Salah, which is one of the most important pillars of religion. And this is an unavoidable proof against the followers of ibn Hazm which they are incapable of getting away from. 7) Ahamd relates – with a chain, the narrators of which are reliable – from Abu Sa’id al-Khudri that he saw a vision: He was writing (Surah) Sad and when he reached the point of prostration he saw the inkpot, the pen and everything in his presence fall down prostrate. He said: ‘I narrated it to the Prophet and he never left off prostrating (at this point).’ The commentator on al-Targhib, Shaikh Mustafa ‘Ammarah said: This was when he arrived at His saying: “He begged forgiveness from his Lord and fell down prone, prostrating, and repented.” 8) ibn Majah relates in his Sunan – with a chain whose narrators are reliable – from Sa’id ibn al-Musayyib, that Bilal came to the Prophet to call him to the Salah of Fajr. It was said to him: “He is sleeping.” He replied: “Salah is better than sleep, Salah is better than sleep.” So it became established as part of the adhan of Fajr and the matter became confirmed upon that. And in the narration of al-Tabrani the Prophet said to Bilal: “How excellent this is! Include it in your adhan.” 9) al-Bukhari relates from Rifa’ah bin Rafi’ that he said: “We were praying one day behind the Prophet .When he raised his head from Ruku’ he said: ‘Allah listens to the one who praises Him.’ So a man behind him said: ‘Our Lord to You is all praise - many, good and blessed praise.’ Then when he completed (the Salah) the Prophet said: “Who is the one who said that?” The man replied: “I.” He said: “I saw more than thirty angels rushing to see which of them would write it down first.” al-Hafiz ibn Hajr said in al-Fath al-Bari: “It is inferred from this the permissibility of originating dhikr in the Salah which is not transmitted, if it does not conflict with those which are transmitted.” 10) The Messenger of Allah grieved over Khubaib bin ‘Adi al-Awsi and the five who were martyred with him in the expedition of al-Raji’, even though Khubaib introduced a Salah which may be rightly termed as the Salah of death. It is mentioned that when he was about to be killed he said to the polytheists: “Allow me to perform two raka’at of Salah.” So they left him and he prayed the Salah. It then became a practice for all those about to be killed to pray two raka’at of Salah. Thereafter Khubaib said: “Were it not that you would have said, ‘He is afraid of death’ I would have increased the Salah. I don’t care about any hardship – my death is for Allah.” Then he recited: “I do not care – when I am being killed as a Muslim - In which way I die for the sake of Allah Because this is for the Essence of God, and if He wishes He will bless my torn limbs and broken joints”
  5. ooper Akhbar ul Akhyar ka Scan title maujood hai isi kitab mai Sheikh Abdul Qadir Jeelani ka Farman page 50 pay likha hai jis mai hai kay ... aur jo kisi sakhti mai maira naam laikar pukaray usay kushadqi haasil hu. Farman Sheikh Abdul Qadir Jeelani ka Musannif Sheikh e Haq Shah Abdul Haq Mohaddis Dahalvi Mutarrjim deobandi Sheikh ul Hadis ...
  6. deobandi peer2009 sahab sheikh e haq Abdul Haq Mohaddis Dahalvi ki kitab hai aur Mutarrjim Molana Subhan Mahmood Sahab , Darululoom Karachi .. Lagiay Fatwa.
  7. jazakAllah Toheedi bhai , deobandi peer2009 apkay leay mazeed aik kitab ka scan araz hai jis mai thanvi sahab nay yei bhe farma dia kay Nabi pak alaihiSlam dil ki baato ko jannay walay hain Hazir hain aur har museebat zada kay dastagir hain, parheay aur sir dhuneay aur yei bataiay dil tham kay kay deobandi hakeem ul ummat mushrik tahray ya nahee aur toheedi bhai ki mudallal posts mai uthaiay gaiay sawalat ka seedha jawab dain
  8. Ghaus e Azam raziAllah hoon ya koi bhee dosra Wali Mujaddid Muhaddis Faqeeh sab kay sab Muqallid guzray hain. Najd kay Qarn e Shaitan ho naam koi bhe rakh lu sulfi ban jao ya ahlehadas sunni aapko achi tarah phaichan lai gain inshaAllah aap sirf Wahabi ho aur apka Salaf Shaitan aur Abdullah ibne Ubai hai ibne Abdul Wahab hai. baki aap nay jo khurafat aur mughallazat baki hain tu yei hota hai aainay mai apni ganji najdi shakal daikh kar aap ko ghussa aagaya Gali aur goli kay siwa koi jawab ho tu bataiay ga..
  9. jis ko Haq sun kar Haq parh kar aur Haq daikh kar hansi aaiy aur jis baat par Musalmano mai fitna phailaya faasad machaya wohi apnay ghar mai daikh kar usay chutkula kah kay aap jan churaiay tu aap say bara baihaya aur deni ghairat say bayparwa shaks koi nahee. Allah azzwajal hamain Deen e islam ki ghairat naseeb farmaiay aur bayhaya baysharam bayhammiyat wahabio kay fitnay say hamain bachaiay aamin.
  10. jazakAllah thanks very much for sharing
  11. Allah azzwajal ki baadshahi aur haakmiyat har jaga hai naiz Bargah e Risalat alaihiSlam kay baray mai zuban kholnay ki tameez seekhain yei wo bargah hai jaha zara si bayahtiyati hatta kay awaz buland karnay par he saray aamal gharat ho jatay hain. Momin ki qabar jannat kay bagho mai say aik bagh ho jati hai . Momin ki Qabar tu Hadd e Nazart tak Wasee ho jati hai us par phir Sab Momino kay Aqa Sab Nabiyo kay Sardar Madinay kay Tajdar alaihiSlato was Slam ki qabr e mubarak ki wus'at ka ham tasawwur bhe nahe kar saktay ... Syedina Musa AlaihiSlam ko shab e mairaj Nabi pak alaihislam nay unki qabar mai daikha kay wo namaz mai mashghool hain phir Baitul Muqaddas mai sab Anbiya kiram ki Imamat farmaiay waha bhe syedina Musa alaihiSlam maujood phir jab Nabi pak alaihislam Aasmano pay tashreef lay gaiay waha bhee Musa alaihiSlam maujood aur unho nay he namaz 50 say 5 karwanay ka bar bar mashwara dia.. qabr o aakhirat kay mamlat ko is dunya kay mamlat pay qayas karna buhat bari nadani hai.
  12. Please download and listen speech by Hazrat Allama Hafiz Ashraf Qadiri Razavi damatbarkatuhum aaliya on the same topic. http://www.islamieducation.com/ur/تقار...hraf-qadri.html
  13. Also listen to this answer by Hazrat Allama Shah Turab ul Haq Qadiri damatbarkatuhum aalia. shia.mp3
  14. دیگر مفیتان اھلسنت کے فتوے بھی موجود ہیں جنہوں نے اس بات پر تفصیلی بحث کی ہے وہ آپ کو نظر نہیں آئیں گے کیونکہ آپ جیسے مفتریوں کا کام فتنہ اور فساد پھیلانا ہے۔ رہی بات آپ کا دعوت اسلامی کے لوگوں کے بارے میں بات کرنے کی تو دعوت اسلامی سے متعلق بھائیوں سے آج تک نہیں سنا گیا کہ خالی سبزعمامہ پہننا جائزہےاور دیگرنہیں۔اور دعوت اسلامی سے وابستہ بہت سے علماء کو سبز عمامہ کے علاوہ دیگر عمامے پہنے آپ نے نہیں دیکھا توکیؤ ٹی وی میں کافی علماء آتے ہیں آپ نظر دوڑا لیجئے گا۔ انا پرستی اور جاھلیت کا شکار اھلسنت والجماعت نہیں یہ آپ کا طرہء امتیاز ہے آپ کو تو کوا بھی سفید نظر آتا ہے۔
  15. Deobandi baicharay kahee kay na rahay jin pay takya tha wohi pattay hawa dainay lagay wahabio aapas mai uljho na tum naam koi bhe rakh lu salafi ahlehadis deobandi jamatulmuslimeen jamaeislami waghaira tum sab ho aaik aur tumhari asal bhee aik Najd.
  16. Ahlehadis us mubarak groh ka naam jinho nay ahadis ki hafazat tadween tarweej mai apni zindagi sarf kar dee. wahabi ghair muqallid najdi us mubarak jamat ka naam apnay ooper chaspa'n kar kay bazaum e khud ahle hadis ban bhaithay. najdiyo tum ahle hadis nahee tum wahabi ho chahay kisi chadar mai chup jao sunni foran phaichan laita hai Alhamdulillah.. ugar tumharay nazdeek ulamae salaf jin ka zikar baray fakhar say kar rahay ho sab ahle hadis thay tu apnay Aqido ko Sheikh Abdul Qadir Jeelani , Imam Ahmed bin Hanbal aur deegar raziallahanhum say muwazana kar lu wahabi najdi jo khud ko ahlehadis sabit karnay mai tulay hain aisa ahlehadis na koi hadis ka imam guzra hai na fiqah ka imam.. Ahlehadis_ya_AhleHawa.mp3 Ahlehadisa.mp3
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