khilafat: history of restoration:
short story of sunnah-khilafat,
from this book, you will understand the practical islam,
there are muslim who fought for the restoration of sunah-khilafat, with there knowledge and belonging,
oh Allaah make us to walk on the path of sahabah ameen ameen ameen
below i have mention the muslim who have fought for restoration of khilafat-sunnah with their knowledge, and inshallaah soon you will get the muslim who have fought with their belongings
(1) khilafat in quraan and sahih hadith
(2) khilafat in sahabah,
(3) sahabah fought for restoration of khilafat,
(4)
(5)the understand the practical ISLAM
(6) understand who really hate islam and why
(7)understand how munafeeq wearing the dress of islam, will be keeping us away from islam
(9) how sunni and shia been put against each other to avoid sunnah-khilafat.
(10) how munafequn ruling the muslim world since the fall of khilafat.............
(11) khilafat in hadith and quraan
(12)
(13)
===========================================================
Sahih International
And
We had already destroyed generations before you when they
wronged, and their messengers had come to them with clear
proofs, but they were not to believe. Thus do We recompense
the criminal people
Sahih International
Then We made you successors in the land after them so that We may observe how you will do.
Sahih International
And
when Our verses are recited to them as clear evidences,
those who do not expect the meeting with Us say, "Bring us a
Qur'an other than this or change it." Say, [O Muhammad], "It
is not for me to change it on my own accord. I only follow
what is revealed to me. Indeed I fear, if I should disobey
my Lord, the punishment of a tremendous Day."
Sahih International
Say,
"If Allah had willed, I would not have recited it to you,
nor would He have made it known to you, for I had remained
among you a lifetime before it. Then will you not reason?"
Sahih International
So
who is more unjust than he who invents a lie about Allah or
denies His signs? Indeed, the criminals will not succeed
Sahih International
And
they worship other than Allah that which neither harms them
nor benefits them, and they say, "These are our intercessors
with Allah " Say, "Do you inform Allah of something He does not
know in the heavens or on the earth?" Exalted is He and high
above what they associate with Him
Sahih International
And
mankind was not but one community [united in religion], but
[then] they differed. And if not for a word that preceded from
your Lord, it would have been judged between them
[immediately] concerning that over which they differ.
=============================================================
40 hadith on ruling of sunnah khilafat
(1)The Khulafaa are the rulers of the Muslim Ummah
Hadith 1, "The tribes of Israa'il were ruled by the Prophets, every
time a Prophet deceased he was followed by another Prophet, and there
will be no Prophets after me, and there will be Khulafaa (successors)
and they will be many." The companions then asked "What do you order
us?" To which the Prophet replied "Fulfil your pledge of allegiance to
them one after another, and give them their rights, and truly Allah will
ask them about their responsibilities" (Bukhari / Muslim)
Commentary:
A: The verb " تسو سهم " - to manage the affairs - indicates that the
Prophets before the Messenger of Allah also used to rule their
followers, managing their affairs according to whatever had been
revealed to them by Allah
B: Khulafaa is the plural of Khalifah, and the hadith indicates from
the use of the verb " يكثر ون " (they will be many) that there will be
several after the Prophet , contradicting the claim that the Khilafah
was only in existence during the period of the first 4 righteous
leaders.
C: There is a narration which mentions the Khilafah remaining for 30
years, and as mentioned by Sheikh ibn Taymiyya this is considered to be
the complete example of Khilafah upon the Sunnah and way of the Prophet ,
and not a restriction to say that the Khilafah was only for 30 years.
And in this way the this narration and the hadith of this section are
understood together.
D: As mentioned by Imam Nawawi, the phrase "fulfil your pledge of
allegaince to them one after another" indicates that it is only
permitted to have one Khalifah at a time, and any other pledge given
during a time when there is a Khalifah in existence is considered
invalid.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
Next: Prophecy of the return of the Khilafah upon the Prophetic example »================
(2) Prophecy of the return of the Khilafah upon the Prophetic example
Hadith 2, "There will be Prophethood for as long as Allah wills it to
be, then He will remove it when He wills, then there will be Khilafah
on the Prophetic method and it will be for as long as Allah wills, then
He will remove it when He wills, then there will be biting Kingship for
as long as Allah Wills, then He will remove it when He wills, then there
will be oppressive kingship for as long as Allah wills, then he will
remove it when He wills, and then there will be Khilafah upon the
Prophetic method" and then he remained silent (Ahmed)
Commentary:
A: The hadith indicates that there will be no difference in the rule
after the Prophet , in the sense that the Khilafah after him will be
based upon his methodology, and follow his example. So there is unity
between the Prophetic methodology and the methodology of the successors
in applying the rule of Islam, with the only difference being the end of
the revelation which was completed before the passing of the Prophet.
B: The "biting Kingship" refers to the misapplication of the taking
of the pledge of allegiance, which was taken by force and then
subsequently handed down by hereditary rule rather than by consent as
exemplified to us by the example of the Prophet and the first four
Khulafaa.
C: The "oppressive Kingship" is the period of time when the Muslims
were ruled by those whose rule was based upon Islam but were oppressive
upon the people, as indicated by the Prophet in other narrations that
the Muslims should obey their leader even if he whips their backs as
long as he does not order them to commit sin.
D: The last part of the hadith is a glad tiding for the Muslim Ummah,
a prophecy that there will again be Khilafah established, with the Will
of Allah, based upon the Prophetic methodology.
==================
Obligation of the Khilafah
Hadith 3, Whoever removes his hand from obedience (to the ruler) will
meet Allah with no proof for himself, and whoever dies without the
pledge of allegiance (to the ruler) upon his neck dies a death of
jahiliyya (Muslim).
Hadith 4, Whoever removes himself from the
Jama'at (the unified Muslim Ummah) by a handspan then he has taken Islam
from his neck until he returns, Whoever dies and does not have a leader
of the Jama'at over him then his death is a death of jahiliyya (Hakim)
Commentary:
A: These ahadith show the obligatory nature of unity upon the Truth,
with the expression "by a handspan" indicating that any disunity however
small is forbidden.
B: Islam obligates obedience to the consented ruler, which should be
considered alongside other ahadith explaining the specific circumstance
when dissension and even rebellion is permitted (such as when the ruler
rules by other than Islam).
C: The pledge of allegiance referred to in the hadith is the pledge
taken between the ruled and ruler, as exemplified by the Prophet and the
companions after him, to rule the people by the Quran and Sunnah and in
return to be obeyed.
D: The "death of jahiliyya" is an indication in the narration that to
die without having the pledge of allegiance upon one's neck is
prohibited, and therefore the existence of the pledge of allegiance is
obligatory, which in turn necessitates the existence of the Khalifah
with whom that pledge is made as mentioned by scholars such as Imam
Taftazani, and also Shah Waliullah Dahlawi (in his book originally
written in Persian izalatul khafa an khilafatul Khulafaa).
E: In the second of the narrations this point is made explicit, with
the wording of the hadith being "does not have leader of the group (of
Muslims) over him" explaining what is meant in the first narration by
the metaphor "without the pledge of allegiance upon his neck".
F: To establish the Khilafah is in turn obligatory from the principle
"whatever leads to a wajib is wajib", and this is an obligation which
encompasses all of the people due to the generality indicated in the use
" من " (whoever).
===================
Obligation of a single ruler
Hadith 5, If the pledge of allegiance is given to 2 rulers (Khalifatain), kill the latter of them. (Muslim)
Commentary:
A: Additional proof used by the consensus that it is not permitted
for the Muslims to have more than one Khalifah at any given time, as
explained by Imam Nawawi as a proof for the ijma'a on the issue, and
indicated by previous ahadith as well.
B: The order in the hadith to kill the latter of the two presupposes
that all other ways to remove the second of the claimed Khalifahs have
been exhausted.
C: Since it is known that the blood of a Muslim is sanctified, the
order to kill the second of the two is another strong indication of the
obligation of unitary rule, and raises the importance attached to the
issue to one of life and death.
===================
The Islamic Aqeedah is the basis for the State and its expansion
Hadith 6, It has been narrated on the authority of Junida bin Abu
Umayya who said: We called upon 'Ubada bin as-Samit who was ill and said
to him: May God give you health - narrate to us a tradition which God
may prove beneficial (to us) and which you have heard from the Messenger
of Allah . He said: The Messenger of Allah called us and we took the
oath of allegiance to him. Among the injunctions he made binding upon us
was: Listening and obedience (to the Amir) in our pleasure and
displeasure, in our adversity and prosperity, even when somebody is
given preference over us, and without disputing the delegation of powers
to a man duly invested with them (Obedience shall be accorded to him in
all circumstances) He said: except when you see clear kufr/ disbelief
which you have proof from Allah (Muslim).
Hadith 7, I have been
ordered to fight the people until they bear witness that there is no God
except Allah and that I am the Messenger of Allah and they establish
the prayer and give the Zakat. (Muslim/ Bukhari)
Commentary:
A: It is not permitted for anything within the basis of the State to
be derived from other than the Islamic Aqeedah. So its constitution and
its laws must be taken from the Shari'ah.
B: The first narration is evidence of this point since it makes
deviation from the Islamic Aqeedah the basis for rebelling against the
rule, in other words the rule becomes illegitimate when it begins to
implement anything which has not been derived from the Islamic Aqeedah
in terms of legislation.
C: Other similar narrations mention not to raise the sword against
the rulers as long as they establish prayer, or as long as they do not
commit flagrant kufr, or they do not commit open sins against Allah
(SWT). All of these indicate that it is the implementation and adherence
to Islam that legitimizes their rule.
D: As Imam Nawawi mentioned, what is meant by open disbelief is open
sin, which is clearly established by the proofs of Islam and is
confirmed.
E: There are different positions amongst the scholars regarding when
it becomes obligatory to actively remove the ruler, and Qadi Iyyad is
narrated as holding that if there is clear evidence of disbelief and
change to the Shari'ah and appearance of innovation then it becomes
obligatory for the Muslims to work to remove him and replace him with a
just ruler.
F: It should be noted that these narrations are all in respect to the
tyrant ruler who in origin was legitimate and then his rule became
corrupt, or within a system that is Islamic and it is only the ruler who
needed correcting. In other words they are related to the correction of
the ruler within the Islamic State if he went astray rather than these
rulers today who never ruled according to any Islamic basis and their
systems are un-Islamic in origin.
G: The second narration indicates that not only is the Islamic
Aqeedah the basis of the authority and government but that the Messenger
of Allah did not stop at that, rather he also legislated for Jihad and
made it an obligation upon the Muslims in order to carry this Aqeedah to
all people.
====================
Principles of Sources of Law
Hadith 8, "How will you judge if a case is brought to you?" Mu'ath
replied "I would judge by the Book of Allah" to which the Prophet (SAW)
asked "And if you do not find (an answer) in the book of Allah?" Mu'ath
said "Then by the sunnah of the Messenger of Allah." The Prophet (SAW)
then asked "and if you do not find (an answer) in the Sunnah or the Book
of Allah" to which Mu'ath replied he would exert his own opinion
(meaning ijtihaad based upon the Qur'an and Sunnah) (Abu Dawud/ Ahmed)
Commentary:
A: Confirmation that the two principle sources of guidance and legislation for Muslims is the Quran and the authentic Sunnah.
B: If there is no clear direct text in the Quran and Sunnah for a
specific issue - then the process of ijtihaad is for a scholar/ judge to
exert the utmost effort to find the hukm shari' (rule of the Shari'ah)
for what is confronting them.
C: The four agreed usool (basis) for rules according to the ahlul
Sunnah are Quran, Sunnah, Ijma'a (consensus) and Qiyas (analogy/
reasoning).
===================
Islam defines the rule, not the technicalities (difference between hukm and usloob)
Hadith 9, Musa bin Talha reported from his father: I and Allah's
Messenger happened to pass by people near the date-palm trees. He (the
Holy Prophet) said: What are these people doing? They said: They are
grafting (they combine the male with the female (tree) and thus they
yield more fruit). Thereupon the Messenger of Allah said: I do not find
it to be of any use. The people were informed about it and they
abandoned this practice. The Messenger of Allah (was later on) informed
(that the yield had dwindled), whereupon he said: If there is any use of
it, then they should do it, for it was just a personal opinion of mine,
and do not go after my personal opinion; but when I say to you anything
on behalf of Allah, then accept it, for I do not attribute lie to
Allah, the Exalted and Glorious. (Muslim)
Hadith 10, Anas reported
that the Messenger of Allah happened to pass by the people who had been
busy in grafting the trees. Thereupon he said: If you were not to do it,
it might be good for you. (So they abandoned this practice) and there
was a decline in the yield. He (the Holy Prophet) happened to pass by
them (and said): What has gone wrong with your trees? They said: You
said so and so. Thereupon he said: You have better knowledge (of a
technical skill) in the affairs of the world. (Muslim)
Commentary:
A: Some modernists use these and similar narrations to claim that
Islam did not come to legislate how life affairs should be run. This is a
complete distortion of these narrations, as Imam Nawawi wrote in his
explanation of Sahih Muslim, "The ulama have said that the words of the
Prophet "from my opinion" means in the issue of the dunya and livelihood
in it, and not regarding tashree' (legislation). Rather in issues of
legislation and what he has said from his ijtihaad and his shar'i
opinion, it is obligatory to take from him, and pollination of date
trees is not from this category."
B: The Shari'ah did not come to teach us the details and styles of
carrying out actions, rather the Shari'ah came to explain the rules from
the permitted and prohibited, the valid and invalid. The style to
implement normally takes the ruling of the action itself, so while
something may be explained as permissible such as the issues of general
agriculture, the manner of undertaking the action will differ according
to the relevant technologies at disposal and the specific requirements
of the time, such as the style of irrigation used or the rotation of
crops to best utilize the fertility of the land.
C: These narrations were regarding pollination of date trees, and are
therefore applied in those situations which are similar from matters of
agriculture and industry.
D: In the first narration of the incident the Prophet mentioned it
was merely a thought that he had - indicating further that this was not
an issue of legislation but rather an opinion of the Prophet on a
technical issue. This is similar to the issue after deciding where to
pitch the army on the day of Badr, Hubab bin Mudhir (ra) asked the
Prophet whether his decision was from himself or from revelation - in
other words if it was revealed to him then there would be no discussion
over it but if it was his own opinion on a technical matter then there
could be alternative places which would be more strategic from a
military perspective.
====================
The Imam is Responsible for the Ummah
Hadith 11, Each of you is a guardian and each of you is questioned
over his subjects, the Imam who is responsible over the people and he is
questioned over his responsibility, and the man is responsible over the
people of his household and he is questioned over them, and the woman
is responsible over her husbands house and his children and she is
questioned over them, and the slave is a guardian over the wealth of his
master and he is questioned over it, each of you is a guardian and each
of you is questioned over their responsibility. (Muslim/ Bukhari)
Commentary:
A: Every person will be questioned regarding their responsibility,
according to the scope of the responsibility they have been given in the
position they have taken upon themselves.
B: According to the scholars the guardian is the one who is
protecting, trustworthy, adherent, and righteous over everything that
falls under his eye.
C: The leader/ Imam is responsible for the people generally, and is
in charge of protecting the rights that the Shari'ah has laid down for
them, and implementing upon the people what has been legislated by Allah
(SWT) in terms of rules, laws and punishments.
D: The word used for people is general and so indicates that the
ruler is responsible for each and every one of his subjects, including
the people of dhimma (non-Muslim citizens of the state)
E: The use of the word " راع " can mean a shepherd, which indicates
the characteristics of the one in position of responsibility and
authority above others - as the one who is able to organise and manage
his flock, ensuring they do not stray onto the edge such that they fall
off the cliff, keeping them together in one direction. He cares for the
flock, worrying over them, guiding them and directing them.
F: The fact that each person will be questioned by Allah (SWT)
regarding their position and responsibility engenders a sense of
accountability that is not found in non-Islamic systems, where the
politician may not feel any accountability except for that which is
openly known to the people.
===================
Positions of Ruling are not to be chased
Hadith 12, Abu Musa narrated - I entered upon the Messenger of Allah
(SAW) with two men from the bani umaay,so one of the two men said - O
Messenger of Allah appoint me over some of that which Allah (SWT) made
you responsible for, and the other man also said something similar So
the Prophet (SAW) replied "I swear by Allah I would not appoint over
this work anyone who asked for it nor anyone who covets it" (Muslim)
Commentary:
A: To seek positions of ruling for the authority they bestow is not
the characteristic of a leader, and hence anyone who has such
aspirations is not suitable for the position.
B: These principles are in contrast to the non-Islamic political
bodies where politics is seen as a profession and a way to make money
and garner power, and hence becomes coveted and competed over amongst
anyone irrespective of their capabilities.
====================
The Weighty Burden of Responsibility
Hadith 13, You are eager for leadership and it is truly a regret and a
sorrow on the Day of Judgement, what a good wet nurse and what an evil
weaner (Ibn Hibban)
Hadith 14, O Abu Dharr, you are weak, and it is
an 'Amanah (trust), and on the Day of Judgement it will be a disgrace
and a regret except (for those) who take it by its right and perform its
duties correctly (Muslim)
Commentary:
A: Imam Nawawi mentioned in relation to these and similar narrations -
"This is a great reason to avoid positions of authority especially
those who are weak - and this refers to those who are not suitable and
those who do not act justly in the position - then he will regret his
negligence when he is humiliated on the Day of Resurrection. However one
who is suitable for the position and behaves justly in it - then there
is a great reward as shown in a number of reports. However entering into
it carries a great danger therefore the great scholars avoided it. His
saying, "What a good wet-nurse" (that is - the one who feeds the baby at
breast) meaning in this world, and "What an evil weaner" meaning after
death - since he will be taken to account for it. So he is like one who
is weaned away from breast milk before he can manage without it - so
this causes his destruction. And it is said, "What a good wet nurse" due
to the status, wealth, authority, attainment of physical and imagined
enjoyment which it produces whilst one has it, but "What an evil
weaner", meaning when one is removed from it by death or other causes -
due to the even consequences one faces in the Hereafter."
B: Leadership is a position of trust and great responsibility, and
should only be given to those who are capable of carrying that
responsibility and fulfilling that trust, and not to those who even if
they are sincere may not have the strong personality traits necessary
for a person to be a successful and just leader.
===================
Leadership is based upon the policy, not personality or race politics
Hadith 15, And even if a black slave was appointed over you and leads
you by the Book of Allah then listen to him and obey (An-Nisaa'i, ibn
Maja, Tirmidhi)
Commentary:
A: This narration is a proof for those who deny that Qurashi lineage
is a condition of leadership, but is rather a recommended attribute.
B: Leadership in Islam is not based upon the personality of the leader, but upon the sources of their rule.
C: Obedience is conditional upon being ruled by the Quran and Sunnah.
D: The narration is also found in Sahih Muslim without the mention of
the word " حبشي ", and several other similar narrations are reported
since the report was part of the final khutbah in the last pilgrimage of
the Prophet.
E: All the similar narrations highlight the importance attached to
obedience, such that even if the one considered as the least advantaged
in society is put into a position of leadership then they have to be
obeyed so long as they rule by Islam.
F: It should also be highlighted that the nature of the Islamic rule
is non-racial, as opposed to the Western politics where it is until
today considered a great achievement if a man of different ethnic
origins manages to reach an advanced position in their career.
====================
Prohibition of Nepotism
Hadith 16, Whoever is responsible for anything from the Muslims'
issues, and then appoints over them a person due to his love of them,
then the curse of Allah is upon him, Allah will not accept from him
aversion nor correction until He enters him into the Hellfire (Hakim/
Ahmed)
Hadith 17, There is no governor/ wali who takes charge of
governing the Muslims, and then dies, and he had been cheating them,
except that Allah prohibits him from Paradise (Bukhari/ Muslim)
Commentary:
A: The complete prohibition of any form of nepotism or favoritism in
appointing people to positions of responsibility, as indicated by the
Prophet (SAW) that such actions lead to having the curse of Allah (SWT)
upon one, as well as then being entered into the hellfire.
B: Giving positions to less able people out of love of others or
family ties is a treachery to the people since they will be managed by
other than the best of them, and is a treachery to the deen since it
goes against the order of Allah (SWT) and His Messenger (SAW).
C: There is a narration from Umar (ra) that the one who does so has
betrayed Allah (SWT) , and betrayed the Messenger (SAW), and all of the
believers.
D: In the narration agreed upon by Bukhari and Muslim, it is
mentioned that the one who dies having cheated the people with respect
to his undertaking, then he is prohibited paradise. Therefore it is
clear that cheating is a grave sin particularly for those in positions
of responsibility, and to appoint people out of love and family ties
rather than ability to leadership roles is a specific type of cheating.
===================
The Ruler who does not rule justly will be in chains on the Day of Judgement
Hadith 19, No one who is placed in leadership over 10 or more, then
does not act justly between them, except that on the Day of Judgement he
is brought in shackles and chains (Hakim)
Commentary:
A: The hadith is general for anyone in a position of leadership,
whether someone appointed as a leader with limited responsibility, or a
governor, or the Imam of all the Muslims.
B: To be brought forward on the Day of Judgement in chains and
shackles is to be brought forward in the same position as the
disbelievers and hypocrites who are likewise chained and shackled on the
Day that each will be accounted for their actions.
C: The meaning to act justly is to act according to the Quran and
Sunnah, and correlates to the various verses in the Quran in Surah
al-Maida where those who do not rule by what Allah (SWT) has revealed
are described as sinful, oppressors or disbelievers, and the explanation
of those verses is famous and can be found in the books of tafseer.
====================
Hudood are applied even if there are those who accuse it
Hadith 20, Establish the limits/ Hudood of Allah near and far, and do
not let the blame of the blamers affect you (Ibn Maja, Hakim)
Commentary:
A: The application of the Hudood is a severe punishment, intended
only to be used in those circumstances which have been legislated by
Allah (SWT) and have been proven beyond a shadow of doubt. This is to
protect the most closely held and critical values of the society, such
as security and well being. As such when the conditions are met the
Hudood should be applied irrespective of those who would blame and
accuse those carrying out the punishment with their subjective (and
currently failing) views of how the society should be protected.
B: According to Imam Suyuti the phrase "near and far" can intend
closeness in terms of relationship - so that personal relationship
should not influence the application of Hudood, or can mean closeness to
the rule (the powerful and the weak) - so that Hudood is applied
equally on all stratus of society irrespective of their social position
or closeness to the ruling power. And this second meaning is confirmed
by the next narration mentioned.
===================
Rule of Law is equally applied
Hadith 21, The Quraish became very worried about the Makhzumiya lady
who had committed theft. They said, "Nobody can speak (in favor of the
lady) to the Messenger of Allah (SAW) and nobody dares do that except
Usama who is the favourite of the Messenger of Allah (SAW)." When Usama
spoke to the Messenger of Allah (SAW) about that matter, the Messenger
of Allah (SAW) said, "Do you intercede (with me) to violate one of the
legal punishments of Allah?" Then he got up and addressed the people,
saying, "O people! The nations before were destroyed because if a noble
person committed theft, they used to leave him, but if a weak person
among them committed theft, they used to inflict the legal punishment on
him. By Allah, if Fatima, the daughter of Muhammad committed theft,
Muhammad will cut off her hand!" (Bukhari/ Muslim)
Commentary:
A: No one is above the law, and punishments are carried out equally irrespective of social standing or influence.
B: The narration makes it clear that the application of Hudood is
obligatory upon those who infringe upon the limits laid down by Allah in
the Quran and Sunnah, and that no attention should be paid to any
attempts of intercession no matter the blame of the blamers.
C: There is no intercession with respect to the Rights of Allah (SWT)
, unlike the rights of man upon each such as in qisaas where it is
permitted to accept blood money as an alternative to application of the
punishment.
D: Deviation from applying the law equally upon the people is a reason for their decline and destruction.
E: The oath of the Prophet (SAW) stating that he would apply the
Hudood on his own daughter if the situation arose is a strong rhetoric
emphasising that even the most closest ties of kinship can have no
influence in the application of the law.
F: The universal application of the law is in contrast to many of the
contemporary systems which boast such qualities and yet in reality the
weight of the law and punishments falls disproportionately on the
disadvantaged/ poorer elements of society who cannot afford the best
legal representation or have the political connections to intervene.
====================
Any accused is innocent until proven guilty
Hadith 22, The burden of proof is upon the plaintiff, and the oath is upon the one who is accused (Tirmidhi)
Hadith 23, If I were going to stone anyone without proof, I would have stoned her (Muslim)
Commentary:
A: In the first narration, the Messenger of Allah (SAW) explained
that the proof should be provided by the person making the claim. If he
has no proof but makes an accusation then the defendant can make an oath
upon his position and in that manner the accusation is rejected by the
Judge. This serves as evidence that the defendant is innocent until
proven guilty.
B: In the second narration, the conjunction " لو " (if) in the Arabic
language denotes abstention due to the absence of something, so in this
case it means that the stoning was not carried out due to the absence
of evidence.
C: This confirms that the Prophet (SAW) did not stone the woman
mentioned due to the absence of evidence even though there was strong
suspicion of adultery.
D: In a narration ibn Abbas (ra) explains that the woman in question
was someone who publicised evil after she had become Muslim. Imam ibn
Hajr said the indication is that there was doubt upon her due to her
environment and the people who used to visit her. Imam Nawawi mentioned
that the meaning that she displayed evil is that she was known for it
and that this was famous, however there was no clear evidence and
neither did she confess (the evidence required to prove fornication is
four direct witnesses or confession). Therefore the hadith is evidence
that Hudood is not established by news even if it well known unless it
is proven by Shari'ah evidence.
E: Therefore the ruler is forbidden from imposing a penalty on
anyone, unless they perpetrate a crime which Shari'ah considers to be a
crime, and the perpetration of the crime has been proven before a
competent judge in a judiciary court, because the evidence could not be
admissible unless it is established before a competent judge and in a
judiciary court.
===================
Dealing with non-Muslims justly
Hadith 24, He who kills a covenanted person enjoying the oath of
Allah and the oath of His Messenger, then he has betrayed the oath of
Allah so he shall not smell the scent of Heaven; its scent is found the
distance of a seventy year march (Tirmidhi)
Hadith 25, The
Messenger of Allah (SAW) made peace with the people of Najran on
condition that they hand over to the Muslims 2000 garments....upon that
their churches would not be destroyed, and that no priest of theirs is
banished, and that they would also not be coerced away from their faith
provided they did not innovate any matter and they did not deal in usury
(Abu Dawud)
Commentary:
A: In essence every one who is a citizen of the Islamic state,
whether a Muslim who chose to make hijra there or a non-Muslim who took
an oath from the Muslims (and is therefore mentioned from the people of
dhimma), is treated equally and fairly by the ruler as mentioned in the
generality of the verses of Quran such as "And if you judge between
people that you judge with justice; truly how excellent is the teaching
Allah (SWT) gives you, for Allah (SWT) is He Who hears and sees
everything." (TMQ 4:58)
B: In the same way that the ahl-dhimma are protected and treated
equally under the law, the same public rules that the Muslims have to
abide by apply to all people (except for those actions which make Islam a
condition for their acceptance such as prayer and Zakat). This is
derived from the words and example of the Prophet (SAW) who used to
exact the same punishment upon the disbelievers and the Muslims, for
example when he (SAW) punished a Jew by killing him for killing a woman.
C: The narration makes it clear that the Muslims are obliged to give the ahl-dhimma the same protection as given to each other.
D: It is narrated that Umar bin al-Khattab (ra) said while giving
advice for whoever would be the next Khalifah at his death regarding the
ahldhimma "And direct him that by the oath of Allah (SWT) and the oath
of His Messenger (SAW), he should fulfil their oath towards them, to
fight on their behalf and not to burden them with more than they could
bear."
E: The agreement with the people of Najran makes it clear that the
rituals and places of worship of the non-Muslims can be left as long as
they fulfil their obligation to abide by what is upon them from the
rules and laws of the Islamic state. This is a practical manifestation
of the Quranic words that there is no compulsion in religion. There is
difference in the schools of thought as to the necessity of leaving
their places of worship to them, with the majority considering that it
is permitted for the Imam to decide either way according to the
situation and benefit to the Muslims.
====================
Oil, Water and Pastures are the whole Ummah's resources
Hadith 26, The Muslims are partners in three, water, pastures and fire (Ahmed, ibn Maja)
Hadith 27, Three are not prevented - water, pastures and fire (ibn Maja)
Commentary:
A: According to the Shafi, Maliki and Hanbali schools what is
intended by water that the people share and therefore cannot buy and
sell is the rain water, river water and the like, and not water from
private sources such as a private well. The pastures are the open areas
of land which are not owned by anyone, or land which is not being used
for agriculture and has the normal vegetation for grazing cattle. Fire
indicates any natural resources which are used to produce heat and
energy, such as wood, coal and oil.
B: Other narrations also indicate that people can possess and sell water as long as the community was not in dire need of it.
C: It can be derived from these narrations that whatever the
community is in need of must be provided and cannot be withheld
privately to the disadvantage of the people. So the state is responsible
to provide the people with access to water and energy as required to
fulfill their needs, and all public utilities as necessitated by the
time and place.
D: It is therefore not permissible to adopt the model of liberal
privatization whereby even the essential public utilities are sold to
private companies and are therefore not available except to those who
pay for them, leading to a society where only those with material wealth
can access vital services.
===================
Prohibition of using others wealth
Hadith 28, Men who spend out the property of Allah without due right will go to the Fire on the Day of Judgement (Bukhari)
Commentary:
A: This narration is often used regarding those who have been made
responsible over the wealth of others, and the weight of that trust upon
them which means that they should not spend from that except what is
required and necessary.
B: As mentioned by Imam Al-'Ayni, the word " يتخو ضون " indicates
their plunging into the spending of the wealth, taking from it what is
beyond their need in administering the trust, and this is what is
blameworthy for those who have been made responsible over the wealth of
others, either as guardians of the private wealth of orphans/ other
needy people, or as rulers responsible for the public wealth.
C: It is this sense of accountability which led to leaders such as
Umar bin al-Khattab (ra) being fearful over even the personal use of a
candle purchased with the money of the state, as compared to the
contemporary rulers all over the World who subjugate the resources of
the people for their own personal benefit and pleasure while depriving
the nation at large of basic services.
====================
Prohibition of dealing with land unjustly
Hadith 29, If anyone oppresses someone else even to the extent of a
piece of land measuring a hand's width, his neck will be encircled with
it from the seven earths (Bukhari/ Muslim)
Hadith 30, Whoever takes
anything from land without right, will be sunk with it until the seven
earths on the Day of Judgement (Bukhari)
Commentary:
A: To usurp someone’s land by force and without right is not permitted in origin.
B: The second narration explains what is meant by “oppression” in the
first narration as taking land or anything from the land by force or
without right.
C: Aisha (ra) mentioned these words of the Prophet when she heard
that there was a dispute over land between Abu Salama and some of his
people.
D: It is not permitted to surrender even a hand-span of the land of
the Muslim people to foreign aggressors since this would come under the
indication of these narrations.
===================
Ruling - the knot upon which Islam rests
Hadith 31, The knots of Islam will be undone one by one, each time a
knot is undone the next one will be grasped, the first to be undone will
be the Ruling and the last will be Prayer (Hakim/ Ahmed)
Commentary:
A: It was the Prophet (SAW) who tied together the knots of Islam,
including the uppermost knot of ruling after he established the Islamic
state between the Ansar,the Muhajiroon, and the non-Muslims in and
around Yathrib (Medina) after Hijra from his own people of Mecca.
B: As mentioned by Imam Mawardi the leadership has been proscribed as
the succession of the Prophet (SAW) in protecting the deen and
governing the societal affairs. In this respect - Imam Baidawi mentioned
that the Imama/ Khalifah is the succession from the Prophet in the
establishment of the laws of the Shari'ah and the protection of the
territory. So without the Imam the laws lie unapplied and the territory
is not protected effectively.
C: The hadith indicates that it is the uppermost knot that keeps the
subsequent knots safe from being untied. This is since it is the ruler
that is responsible to apply Islam in its entirity, to implement the
limits proscribed by Allah (SWT) and to protect the society.
D: Imam Ahmed mentioned without an Imam (for the Muslims as their
leader) there would be fitna , and the destruction of the symbols of
Islam ending with the Prayer is a great fitna.
====================
Living under a just Imam is better than 60 years of worship
Hadith 32, A day under a just leader is better than sixty years of
worship, while the hadd (proscribed punishment) established on the earth
according to its right is better than forty days of rain (Bayhaqi/
Tabarani)
Hadith 33, Three that Allah will not look at on the Day of
Judgement – The Imam who is a liar, the old man who commits fornication
and the haughty poor person (ibn Hibban)
Commentary:
A: There are several other narrations which indicate the great reward
for the just ruler, from what he achieves from the Pleasure of Allah
(SWT) in implementing His law upon the society fairly and resolving the
differences between the people accordingly.
B: In contrast, while the just leader will be one of those shaded by
the Shade of Allah (SWT) on the day when there is no shade except for
whom He pleases, the unjust leader who is a liar is mentioned by the
Prophet (SAW) as being amongst those whom Allah (SWT) will not look at
on the day of reckoning when everyone will be in need of the Mercy of
Allah (SWT).
C: If the Imam who lies to his people will not be looked at on the
Day of Judgement, then by greater reasoning the one who oppresses his
people will be in an even worse position, and the greatest oppression is
to rule them by other than Islam.
D: The implementation of the punishments ordained by Allah (SWT) -
when all of the conditions are met for the implementation - is compared
to forty days of rain which is considered a great blessing in an arid,
desert environment. So it can never be accepted for them to be accused
as being barbaric while their implementation is praised by Allah (SWT),
and due to what it brings in terms of security and safety in the society
as a result of its deterrent value.
===================
The Imam is a Shield
Hadith 34, Only the Imam is a shield, behind whom you fight and you
protect yourself with, so if he orders by taqwa and is just then he has
reward for that, and if he orders by other than that then it is against
himself (Muslim)
Commentary:
A: Imam Nawawi explained the shield as being a cover for those behind
him, since the Imam is the cover which prevents the enemy from harming
the Muslims. This is by leading the army, protecting the borders and
organizing the Jihad.
B: Imam Ibn Hajr mentions that the Imam is also like a shield in that
he prevents the Muslims from harming each other - and this would be by
resolving the disputes through his order, appointing the judges and
implementing the Shari'ah.
C: The word " إنما " is from the linguistic style of restriction, so
the hadith negates that anyone other than the Imam can be the shield for
the Muslims.
D: When looking at the abuse of the Muslims, it can be quickly
realized that the major factor behind the continued and open attacks is
because it is considered that the Muslims have no one to represent them,
and this is true since the current rulers do not represent their people
nor do they represent Islam. In contrast, in Islamic history the
presence of the Khilafah meant that other nations were much more
cautious in infringing the sanctity of Muslim blood, and when necessary
recourse was taken.
E: The Imam is not perfect, and may do righteous acts for which he is
rewarded and may also act otherwise and that will be against him with
his account. So the Imam is not protected from sin, and not free from
blame and accounting.
====================
Sanctity of Muslim Blood
Hadith 35, The wiping away of the World means less to Allah than a Believer to be killed unjustly (Ibn Maja)
Hadith
36, Abdulla bin Umar said - I saw the Prophet (SAW) doing tawwaf around
the Ka'aba saying "How sweet/ good are you and how sweet is your scent.
How great are you and how great is your sanctity. By the One who the
soul of Mohammad is in His Hand the sanctity of a believer is greater
with Allah than your sanctity" (Ibn Maja)
Commentary:
A: Though the Ka'aba is considered the greatest Islamic symbol
present, with the Muslims all over the world turning their faces toward
it five times daily, and with the prayer inside it has more reward than
anywhere else, the sanctity of the blood of a single believer is worth
more to Allah (SWT) than the sanctity of this first house built to
worship Allah (SWT).
B: Since the blood of a single believer is worth more to Allah (SWT)
than the Ka'aba, and in fact more than the whole Earth and what is in
it, then it is upon the Muslims to place the same priority upon the
blood of their brothers and sister, and treat the violation of that
sanctity as worse than open aggression against the Ka'aba.
C: Accordingly, the most pressing issue for the Muslim today is to
protect this sanctity, and as mentioned in the previous section only the
Imam is a shield whom they are protected by.
===================
One Muslim's pain afflicts all the Ummah
Hadith 37, The Muslims are like one man, if his eyes complains then
the whole of him complains, and if his head complains then the whole of
him complains (Muslim)
Hadith 38, The example of the believer is like the body, if part of it hurts the rest of it is summoned (Ahmed)
Commentary:
A: The simile of a single body conveys the feeling of the closeness
of the Muslims to each other, such that each ones pain is shared by
another since they are from the same body no matter their location,
language or ethnicity.
B:These narrations are further explanation of the part of verses in
the Quran which state that only the believers are brothers
(al-hujaraat), and that the believers are merciful amongst each other
(al-fath).
C: Imam Abdul Raof al-Munawi said regarding the first narration that
is emphasizing the rights the Muslims have over one another, and
encourages them to be merciful to each other and to support one another
in other than sin.
D: It can be understood that the safety and security of the Muslims is one.
====================
Prohibition of factionalism, nationalism and wanton killing
Hadith 39, Whoever separates from the Jama'at and leaves obedience
(to the leader of the Muslims) and dies then he dies the death of one of
jahiliyya, and whoever sets out against my Ummah with his sword, and
strikes the good of them and the evil of them, not keeping away from a
believer due to his iman, and does not fulfil the covenant with the one
who took it, then he is not from my Ummah and whoever is killed while
under a flag of ignorance, getting angry for the sake of tribalism or
fighting for the sake of tribalism or calling to tribalism then his
death is that of jahiliyya (Ahmed)
Commentary:
A: Sheikh Ibn Taymiyya said regarding this narration "(The Prophet
SAW) mentioned the rebels who revolted against obediance to the
authority and the group of Muslims, and mentioned that if anyone of them
dies then he has died the death of jahiliyya, since the people of
jahiliyya did not use to appoint leaders over themselves rather each
group struggled with the other. Then he mentioned the people who fought
for factionalism like those who fought for tribal relations such as Qays
and Yumanni, and he mentioned that whoever its killed under these flags
then they are not from his Ummah"
B: There is also prohibition and condemnation of indiscriminate
killing, and whosoever does that is not considered to be from the Ummah
of Muhammad (SAW).
C: The nation state is essentially a larger version of a tribal
structure, and the pride over the nation, its flags and its heritage is
parallel to the tribalism of jahiliyya. To get angry, fight and die for
the sake of these flags and nations is therefore as reprehensible as
those mentioned in the narration.
===================
Corrupt rulers are the biggest problem
Hadith 40, The only fear I have for my Ummah are astray leaders (who will lead them astray) (Ahmed/ Tirmidhi)
Commentary:
A: Imam Al-'Ayni explained the astray leaders as those who call to
innovation, sin and immorality. They are also explained as those who
follow their desires, and therefore are astray and lead others astray.
B: It is attributed to Umar bin al-Khattab (ra) that Islam will be
destroyed by the lapses of the scholar, the hypocrite who argues using
the Quran, and the rule of astray leaders.
C: The position of the ruler is such that with their corruption
unless they are corrupted they will corrupt the society, since they are
the ones responsible for maintaining the law, establishing the limits
and protecting the people.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
====================
Cronyism corrupts
Hadith 41, Whoever comes to the gate of the Sultan will face fitna
(by being corrupted) and never does a Slave (of Allah) increase in
closeness to the ruler except that he increases in distance from Allah
(Ahmed/ Tirmidhi)
Commentary:
A: In order to maintain a strong Islamic rule, those in authority
must be held to account by the Ummah. This accounting cannot take place
unless the people hold themselves as independent from the ruler, and
therefore free from being influenced by any favors or disposition
towards them that would occur if they ingratiated themselves with those
in authority.
B: This hadith has a warning of the corrupting nature of power, that
it is not only a huge responsibility for those undertaking such
positions, but those who try to seek closeness with the ruler in order
to take some personal benefits will be corrupted, and this can be seen
by the many who have begun their journeys with the intention of
accounting those in rule and ended up cementing their position.
C: The Ummah of Muhammad (SAW) has a tradition of scholars who kept
away from the authority in order to remain free from their influence and
maintain their ability to account them freely and independently, such
as Imam Abu Hanifa, Imam Ahmad bin Hanbal, Imam Nawawi and Sheikh ibn
Taymiyya.
D: The closeness in the hadith does not refer simply to physical
distance, but rather is an indication that someone who is close to the
authority and therefore does not account it but rather supports it even
in its wrong will be far from Allah (SWT). So great scholars have in the
past taken positions within the courts of the rulers, but have
maintained distance in the sense that they would account any wrongdoing
and not be influenced by the trappings of authority.
===================
Condemnation of those who support leadership for personal gain
Hadith 42, Allah will not talk to three on the Day of Judgement, and
nor will He purify them, and they will have a severe punishment - a man
who has spare water with him in the desert and prevents it from a
traveller, and a man who pledges allegiance to an Imam for no reason
other than his worldly purpose, and if he gains what he wants from him
then he is loyal otherwise he is not, and a man who sells a man
something after the 'asr prayer and swears by Allah (SWT) that he had
paid such and such for it, so the man believes him (and pays him
accordingly) even though it was not true (Bukhari/ Muslim)
Commentary:
A: The leadership is bestowed amongst the Muslims to those who will
implement the laws of Allah (SWT) for the sake of Allah (SWT) upon those
who will listen and obey for the sake of Allah (SWT).
B: The mentioning of the one who gives his pledge of allegiance to
the Imam of the Muslims for the sake of personal gain is not just
someone who will miss on the reward for what is mentioned in the
previous point, but will be severely punished, withheld from being
purified by Allah (SWT) on the day that no one can escape from His wrath
and enter His paradise without His mercy.
C: All three actions which are condemned are to do with transactions
between people, and seeking worldly gain ahead of sincerity for the sake
of Allah (SWT).
====================
Weekly Sultaniyya Hadith Source Week No: 33
No obedience to a leader in sin
Hadith 43, "The best of your leaders are those whom you love and who
love you, who pray for you and you pray for them. The worst of your
leaders are those whom you hate and who hate you, and you send curses on
them and they send curses on you."
He was asked, "“O Messenger of
Allah (SWT) should we not fight them by the sword?" He said, "Not as
long as they are establishing prayer amongst you. And if you see from
those in authority over you something that you hate then hate his action
and do not remove your hand from obedience" (Muslim)
Hadith 44,
Listen and Obey in difficulty and ease and in what you dislike and
selfishness over you and if your wealth is eaten and your backs are
beaten, except in a clear sin against Allah (Ibn Hibban)
Commentary:
A: These and similar narrations establish that the Ummah is duty
bound to obey the leader, even if he is harsh and oppressive towards
them, as long as the Islamic rule is maintained.
B: According to Imam ibn Hajr, there is a consensus of the scholars
that if the ruler displays clear disbelief (such as by insisting on
implementing other than the Islamic law due to his belief it is not
suitable for all times) then he has broken the contract between him and
the Ummah and it is obligatory for every Muslim to work to remove him
from his position.
C: The second narration makes it clear that the believer is not
permitted to listen and obey in anything which is a clear sin, so there
is no justification for supporting or following the ruler in their
wrongdoing, rather the narrations only commissions the Muslims to be
patience of the oppression of their rulers as long as they remain being
ruled by Islam and do not participate in the oppression themselves.
===================
The Believer is Politically Astute
Hadith 45, A believer is not bitten from the same hole twice (Bukhari/ Muslim)
Commentary:
A: The narration is from the famous story of the poet Abu Ghurra who
was captured by the Muslims at the battle of Badr, and was released
after promising the Prophet (SAW) that he would not return to the
battlefield against the Muslims again. When he then returned on the day
of Uhud and was subsequently captured, he tried to appeal to the Prophet
(SAW) for mercy once again with a similar promise, to which the Prophet
(SAW) replied that the believer is not bitten from the same hole twice.
B: It is understood that it is important to be aware, and not to
repeat the same mistake. In other words - it is a necessary to learn
from experience in order not to fall into similar error.
C: The linking of the characteristic of awareness (not being bitten
from the same hole twice) to the believer indicated that it is a
praiseworthy and necessary characteristic for a Muslim, since they are
supposed to be leaders and witnesses over mankind.
D: Though some scholars have limited this hadith to issues of
personal rituals such as not repeating the same mistakes in prayer (such
as the person who finds that if he sleeps late he cannot awake for fajr
then must either refrain from sleeping late or stay awake until
completing the fajr prayer), the circumstances that led the Prophet
(SAW) to utter the words indicate that it encompasses political issues.
E: The story of Abu Ghurra also teaches us that compassion is not
appropriate in every situation, since then you will be open to being
taken advantage of.
====================
Forbiddance of being content with un-Islamic rule
Hadith 46, There will be after me Khulafaa who act according to what
they know (from Islam) and do what they were ordered and there will be
after them Khulafaa who will act according to what they do not know and
do what they were not ordered (with), so whoever rejects them is
innocent from them, and whoever holds themselves (from following them)
is safe, but the one who is pleased with them and follows them (is
blameworthy)
(Ibn Hibban)
Commentary:
A: Whoever witnesses the corruption of the implementation Islam by
the rulers and condemns it, either by trying to change it with their
hand or speaking against it with their tongue, is free from the sin of
the ruler.
B: The same is applied to the one who is unable to condemn the
wrongdoing, due to fear or lack of ability, as long as they do not
participate or support in it.
C: The phrase "ولكن من ر ضي و تا بع" (but the one who is pleased and
follows) indicates as explained by Imam Nawawi that the sin falls upon
the person who is content with the corruption.
D: In the narration in Muslim the question is asked whether they
should be fought against, and the reply of the Prophet (SAW) was "no, as
long as they prayed", and this has been discussed in other sections.
E: It can thus be derived that the sin which fell upon the people who
were content, were those people who were content with and followed a
ruler who was still implementing Islam but was corrupted, so what of the
sin of being content with and following the rulers who have nothing to
do with Islam and Islamic rule, whether in the Muslim countries or
elsewhere?
===================
Treachery
Hadith 47, Every traitor will have a flag on the Day of Judgement to
identify them according to the amount of their treachery; there is no
traitor of greater treachery than the leader of the people (Muslim/
Bukhari)
Commentary:
A: In the Arabic "لو أ" is a large flag which only the head of the
army would have, which the army would then follow behind. In other words
it is a symbol by which the people will identify clearly. The meaning
in this narration then is that every traitor will be publicly known (and
humiliated) on the Day of Judgement
B: The words used in the narration are general so can mean any kind
of treachery, whether between individuals to between nations.
C: The greatest treachery is that of the ruler, since he is
responsible for managing the affairs of the people justly, so any
betrayal is a betrayal of the whole people. The Muslim ruler who is a
traitor is not simply a traitor to his people, but also to Allah (SWT)
and His messenger (SAW). In fact, he is also a traitor to the
non-Muslims since he is responsible for the correct implementation of
Islam and to arrange carrying the call of Islam to the rest of the
world, so his treachery affects them as well.
D: Qadi Iyyad noted that an interpretation is that the Imam is
condemned for treachery in reneging in his contract with his subjects,
or with the disbelievers, or with a trust that he has, or in treating
his people with gentleness and ease.
====================
Prohibition of spying and oppressing your Muslim brother
Hadith 48, Stay away from doubt, since doubt is the most dishonest
word, and do not spy and do not probe (into others affairs) and do not
hate each other, and be brothers to each other (Bukhari/ Muslim)
Commentary:
A: The doubt intended in the narration is negative doubt, and ibn
al-teen stated that it is a warning to stay away from doubt since trying
to confirm what was doubtful could lead someone into sin (through
spying and so on).
B: This is a clear prohibition of spying and looking into the private
affairs of the individuals, and seeking to create conflict between the
people, and rather is an encouragement for the Muslims to be brothers to
one another.
C: As an example, when in situations where incidents can occur that
are not clear as to who instigated them, such as in anarchic war torn
countries, the implementation and adherence to this and similar
narrations would make it much more difficult for the Muslims to be
manipulate by black operations. If on the other hand each one is
suspicious of the other, they can be easily directed and made to fall
into hatred of each other based upon negative doubt which was in fact a
lie, all planted by the enemies of Islam to begin with.
===================
Prohibition of Torture
Hadith 49, Allah tortures those who torture the people in this life (Muslim)
Commentary:
A: Imam Nawawi mentioned that this is narrated in respect to the
harming of people without right, such as torture, and is not meant
generally such as the implementation of qisaas and Hudood and so on.
B: It is prohibited in all the schools of thought to torture people
on the basis of suspicion for the sake of information, and the
attribution of such an opinion to Imam Malik is a false one and the
details can be found in the relevant books which include detailed
discussions regarding regarding maslaha. Rather when suspicious of
someone they should be left until clear evidence is provided (see hadith 23 where the woman under suspicion was left alone and not coerced to admit to what she was well known for).
C: However, the ruler is permitted to jail someone for a limited
period of time, but this is only for a chance to investigate the
accusations brought against them and should not be used to put pressure
upon them or keep them held indefinitely, in accordance with the sound
narration found in Tirmidhi that the Prophet (SAW) jailed someone for a
day due to an accusation, and then freed him.
D: There is no difference in the hadith regarding whether the
torturer is a disbeliever or not, the words used are general and so fall
upon anyone who carries out torture whatever their personal belief.
====================
Better to die alone than co-operate with corruption
Hadith 50, The people used to ask the Messenger of Allah (SAW) about
the good but I used to ask him about the evil lest I should be overtaken
by them. So I said, "O Messenger of Allah (SAW) We were living in
ignorance and evil, then Allah brought to us this good (i.e., Islam);
will there be any evil after this good?" He said, "Yes." I said, 'Will
there be any good after that evil?" He replied, "Yes, but it will be
tainted (not pure.)'' I asked, "What will be its taint?" He replied,
"(There will be) some people who will guide others not according to my
tradition? You will approve of some of their deeds and disapprove of
some others." I asked, "Will there be any evil after that good?" He
replied, "Yes, (there will be) some people calling at the gates of the
(Hell) Fire, and whoever will respond to their call, will be thrown by
them into the (Hell) Fire." I said, "O Messenger of Allah! Will you
describe them to us?" He said, "They will be from our own people and
will speak our language." I said, "What do you order me to do if such a
state should take place in my life?" He said, "Stick to the group of
Muslims and their Imam (ruler)." I said, "If there is neither a group of
Muslims nor an Imam (ruler)?" He said "Then turn away from all those
sects even if you were to bite (eat) the roots of a tree till death
overtakes you while you are in that state." (Bukhari/ Muslim)
Commentary:
A: The narration clearly indicates that it is imperative that the
Muslims to stick closely to the Muslim community and to their Imam, if
the Khilafah and Khalifah is present.
B: There is also an explicit order in the hadith to avoid all the
corruption, with the use of the metaphor that one should "bite on the
roots of a tree" emphasising the importance of not aiding or
participating in the evil.
C: This hadith has been misinterpreted by some to suggest that in
today's situation of turmoil everyone should isolate themselves from the
reality and not work to change it with the various movements and people
who are calling for the re-establishment of Islam. They have taken the
order to "turn away from all those sects" to mean to sit down from the
work to establish Islam, whereas it is clear from the narration that the
Messenger of Allah (SAW) was ordering the avoidance of the groups he
mentioned previously with the description that they were "some groups
calling at the gates of the (Hell) fire". He (SAW) did not order to stay
away or not work for the establishment of the deen, nor did he (SAW)
order to stay away from the Muslims overall, but rather to keep away
from those groups calling to sin, and the meaning of that is to hold
tight to the deen and away from the propaganda and call of evil.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
===================
The tongue must be used to speak the truth if the hand cannot enforce it
Hadith 51, Whoever from amongst you sees an evil should change it by
his hand, if he is unable to do so then he should change it by his
tongue (by speaking against it), and if he is unable to do so then he
should reject it in his heart - and this is the weakest of Iman (Muslim)
Commentary:
A: The order mentioned in the hadith - to change - is a binding order
considered an obligation according to ijma'a, and is part of enjoining
the good and forbidding the evil which is obligated in the Quran, Sunnah
and consensus of the companions, as mentioned by Imam Nawawi.
B: Enjoining the good and forbidding the evil is a collective duty,
if some of the people carry it out then the intent is met and the
obligation is lifted, but if it is neglected then everyone is
responsible and sinful.
C: According to Imam Nawawi it is not a condition that the person who
is enjoining the good or forbidding the evil is completely free from
the issue themselves, they may not be fulfilling the whole good
themselves or keeping away from the whole evil completely, but this does
not mean he cannot enjoin it, knowing it applies to himself first and
on others as well.
D: The order is not restricting to particular people such as people
in authority such as the ruler or judges, or people of particular
qualifications such as the scholars, but rather is general to all people
as understood by the generality of " من راي منكم "
E: The evil mentioned must be an agreed upon munkar, and there is no
inkaar (preventing/ condemning others) on issues of differences between
scholars.
F: Sheikh ibn Taymiyya mentioned 3 conditions for the issue of
enjoining the good and forbidding the evil - knowledge prior to the
action (and this will be in accordance to the issue, so an open clear
issue well known to the Muslims such as abandoning the prayer or ruling
by other than the Shari'ah does not require for example someone to be
scholar to enjoin or forbid), reason and forbearance while carrying out
the action (in order to deliver the message in the most effective way
and to be free from blame and accusation), and patience after the action
(since whoever does this action will be afflicted with trials and
tribulations by those they face).
G: The narration explains that if it is not possible to change the
evil through force or authority, then it is necessary to speak against
it.
H: It is narrated that 'Isa bin Dinar, one of the famous tabi'
taabieen said "There is no backbiting in three – the tyrant ruler, a
faasiq who is openly sinful, and someone only of pure innovation"
====================
Society has a collective responsibility to prevent wrongdoing
Hadith 52, The example of the one who stands for the Hudood of Allah
and the one who compromises the Hudood of Allah are like the people in a
boat, some of whom occupy the upper deck and some occupy the lower
deck. Whenever those in the lower deck need water, they have to go to
the upper deck to retrieve it. So some of them said, ‘why don't we make a
hole in our deck so we do not harm the people of the upper deck?' If
the people do not stop them, they will all fall and be failures, but if
they stop them they will all be saved (Bukhari)
Commentary:
A: The description of the Messenger of Allah (SAW) of the Muslim
society being like a community of people on a ship, whose actions each
can affect the other, explains that the Islamic view that society must
be maintained by its members each of whom is responsible for maintaining
the public good, thereby explaining the true relationship between the
individual and the society. This is in contrast to the individualistic
outlook which dominates in contemporary times, and the philosophy that
states that the society is solely made up of individuals so each is free
to act as they please, where each person's concern is for themselves
without any or little regard for others. This is reflected in the
endemic corruption, crime rates, and neglect of both the younger and
elder generations.
B: If the government and the people allow the prohibited issues to be infringed, then the whole of society becomes damaged.
C: The hadith explains through the metaphor that if the Hudood are
established in the society, then the society will be protected, and if
the Hudood are left, then the infringements will end up engulfing
everyone (as can be seen for example in the rising crime rates).
D: Imam al-Siddiqi al-Shafi said that the hadith indicates that the
one who infringes the prohibitions is destroyed by his sin, and the one
who remains silent is destroyed due to his contentment.
E: Imam al-'Ayni mentioned that when the action of preventing the
infringements is carried out, all of the people are saved, and not just
those on the upper deck. And therefore the implementation of Islam and
the enjoining of the good and forbidding of the evil is the way the
whole of the society is protected and served.
===================
Accounting the Ruler
Hadith 53, The best Jihad is the word of Justice in front of the oppressive Sultan (Abu Dawud, Tirmidhi, ibn Maja)
Hadith
54, The master of the martyrs is Hamza ibn Abdul Mattalib, and a man
who stands (in front of) an oppressive ruler and enjoins the good and
forbids the evil and so is killed for it (Hakim)
Commentary:
A: Imam al-Munawi mentions that the word Jihad is intended in its linguistic meaning which is a general meaning.
B: The second narration indicates that the reward of the one who
carried out the act of enjoining the good upon and forbidding the evil
of the ruler and is killed for it, then he is alongside Hamza at the
head of the ranks of the martyrs - which confirms that it is the best
jihad which includes the specific Shari'ah meaning as well as the
general.
C: Imam Aabadi states in his commentary that the scholars have said
that a person is not exempted from ordering the good and forbidding the
evil even if he thought it would not bring any benefit, rather it
remains obligatory upon him.
D: Imam al-Siddiqi said it is the best jihad, because it indicates
the complete certainty of the one carrying it out, and the strength of
his iman, and the steadfastness of his certitude when saying that word
to the tyrant destructive ruler whose tyranny and oppression is known,
and he is not afraid of him, nor of his tyranny and power. Rather he has
sold himself to Allah (SWT), and has put the order and right of Allah
(SWT) before his own right, and this is different than the mujahid in
comparison, since he is not in the same danger as the danger of the one
who speaks the word of truth to the tyrant ruler.
E: To account the rulers is the most difficult task, and the highest
form of enjoining the good and forbidding the evil, since as mentioned
by Sheikh ibn Taymiyya if the ruler is righteous then the people will be
righteous, and if he is corrupt then the people will be corrupt. So the
correction of the rule and the ruler will lead to the correction of the
society, and if corruption of the rule and the ruler remains then the
society will remain corrupted.
====================
Not preventing the oppressors is a cause for collective punishment from Allah
Hadith 55, If the people witness an oppressor and they do not take
him by his hands (to prevent him) then they are close to Allah covering
them all with punishment (Abu Dawud, Tirmidhi, ibn Maja)
Commentary:
A: Abu Bakr as-Siddiq (ra) said "O people, you read this verse of the
Book of Allah and you apply it in a way Allah did not intend it, "O you
who believe, take care of your ownselves. If you follow the right
guidance no harm can come to you from those who are in error" (TMQ
5:105) and I heard the Messenger of Allah (SAW) say if some amongst a
people act upon sins or without right, and the people do not change it,
then they are close to Allah covering them all with punishment"
B: These narrations indicate the consequences of neglecting
preventing the oppressor from their oppression, since oppression
ultimately will affect the whole society as detailed in the narration of
the ship.
C: Imam Ibn Qayyim said "The Shaitan has misled most people by
beautifying for them the performance of certain voluntary acts of
worship such as voluntary prayers and voluntary fasting while neglecting
other obligatory acts of worship such as enjoining the good and
eradicating the evil, to the extent that they do not even make the
intention of performing them….For the essence of our religion is to
perform what Allah (SWT) ordered us to do. The one who does not perform
his obligations is actually worse than the one who performs sins. Anyone
having some knowledge about the revelation of Allah, the guidance of
the Prophet (SAW) and the life of the companions would see that those
who are pointed at today as the most pious people are in fact the least
pious… Indeed, what deen and what good is there in a person who
witnesses the sanctities of Allah (SAW) being violated, His Hudood not
applied, His religion abandoned, the Sunnah of His Messenger (SAW)
shunned, and yet remains still with a cold heart and a silent tongue - a
dumb Shaitan. In the same way the one who talks falsehood is a speaking
Shaitan. Isn''t the misfortune of Islam due only to those who whenever
their food and positions are secure, would not care about what happens
to the religion? The best among them would offer a sorry face. But if
there was a shortcoming in one of the things their heart is attached to
like their rank or money, they would sacrifice and strive and strain and
struggle and use the three levels of prevention (their hands, tongues
and hearts, as mentioned in hadith 49) according to their capability.
These people, besides deserving the anger of Allah, are afflicted with
the greatest calamity without even knowing it: They have a dead heart.
Indeed the more alive a person''s heart is, the stronger its anger for
the sake of Allah and the more complete his support to Islam and
Muslims"
===================
Neglect of accounting results in the worst rulers and the harshest enemies, and the rejection of du'a
Hadith 56, By the One who my soul is in His Hand, the Hour will not
be established until Allah sends rulers who are liars, and ministers who
are immoral, and supporters who are traitors, and knowledgeable people
who are oppressors, and readers (of Quran) who are sinful, their
appearance is like the appearance of holy people, and their hearts are
more rotten than dead meat, their desires are different and so Allah
will send upon them fitna which will cover them in darkness and so they
will be destroyed therein. By the One who the soul of Mohammad biyadihi,
Islam will be taken away part by part, until it is not even said Allah
Allah, You will (must) enjoin the good, and you will (must) forbid the
evil, or Allah will make sovereign over you the worst of you, who will
afflict you with the worst of punishment, then the best of you will make
Du'a and it will not be answered. You will (must) enjoin the good, and
you will (must) forbid the evil, or Allah will send against you those
who will have no mercy to your young and no respect for your elderly.
(Ibn Qayyim)
Commentary:
A: The Prophet (SAW) used both the "laam" and "nuun" of emphasis in
the words "لتا مرن" and "لتنهرن", stressing that "you must/ will enjoin"
the good, and "you must/ will forbid" the evil, to show the importance
of the actions and the definiteness of the conditions mentioned.
B: The hadith is a rejection for those who claim that today the only
action possible is to make Du'a for the victory and the change of the
situation of the Muslim Ummah without any other actions being taken,
since the Prophet (SAW) explained clearly that the leaving behind of
enjoining the good and forbidding the evil is a condition for Du'a being
accepted from even the best of the Muslims.
====================
Seeking the Acceptance of the People by displeasing Allah results in humiliation in this life and the next
Hadith 57, Whoever sought the pleasure of Allah though it was
displeasing to the people then Allah becomes pleased with him, and will
make the people please with him, and whoever sought the pleasure of the
people though it was displeasing to Allah then Allah becomes displeased
with him and will make the people displeased with him (Ibn Hibban/
Tirmidhi)
Commentary:
A: In the narration of Tirmidhi the narrator relates that Mu'awiya
sent a letter to 'Aisha asking her to advise him, and she wrote back
saying she had heard the Prophet saying this.
B: The results of someone's actions are in the Hands of Allah (SWT),
who can bring the people against him or to him irrespective. So there is
no use in seeking to please the people by going against Islam, or
compromising, since in doing so will not ultimately please the people,
and furthermore will earn the displeasure of Allah (SWT).
C: This narration also is reflected in the sunnah of all the
Prophets, in when they called to their people, they were rejected. And
through the seeking of the pleasure of Allah (SWT), then Allah (SWT)
brought about the victory to those of them He chose.
D: The Islamic personality is a very distinct and straightforward
one, because it has one basis for its viewpoint in life. Any decision,
judgement or action will be based upon that viewpoint, which is the
referring to the Quran and sunnah in seeking the pleasure of Allah (SWT)
In doing so, the believer will not pay any attention to the blame of
the blamers, confident in that what he is calling to is the Truth, and
patient upon what befalls him from the people, expectant of the victory
of Allah (SWT).
===================
No Du'a answered and no Victory from Allah unless the people account according to Islam
Hadith 58, O people, Truly Allah says enjoin the good and forbid the
evil before you call upon me which means that I don't answer you and you
ask me and I don't give to you and you seek Victory from me and I do
not give you that Victory (because you did not enjoin the good and
forbid the evil first) (Ahmed, ibn Hibban, Bayhaqi)
Hadith 59, A
people do not leave behind enjoining the good and forbidding the evil
except that their actions are not raised and their Du'a is not listened
to. (Ibn Qayyim)
Commentary:
A: These and similar narrations are a proof against those who claim
that use verses such as "Allah does not change the condition of a people
until they change themselves" (TMQ 13:11) mean that the Muslims should
turn inwards and work on personal morals and by doing so they will gain
the victory of Allah (SWT), since the conditions for victory as
mentioned are to call to Islam and forbid the evil, and the biggest evil
today is the implementation of other than the laws revealed by Allah
upon His slaves, and the biggest order that has been neglected is the
order to establish the deen of Allah (SWT) upon the earth, to establish
His Hudood and establish the Jihad to spread the Justice of Islam to the
oppressed and overthrow those who prefer to live in darkness.
B: This is reflected in the example of our Prophet (SAW) who called
against the manners and practises of the jahiliyya society in Mecca for
years, and carried the Dawa to the tribes around the Arabian Peninsula,
while turning to Allah (SWT) to bring about the Victory. So the action
is carried out, and Allah (SWT) is relied upon.
====================
Neglect of Dawa and Jihad is the cause of humiliation
Hadith 60, If people withhold (hoard) dinars and dirham and trade
according to al-eena (a type of trade which is similar to riba) and they
follow the tails of the cows and leave the Jihad in the Path of Allah,
Allah places upon them humiliation which will not be raised from them
until they return to their deen (Ahmed)
Commentary:
A: The phrase to “follow the tails of cows” indicates the increase in
the agriculture, and the narration is talking about the seeking wealth
or in other words to become engrossed in increase of material things of
this world.
B: Jihad is to carry the call of Islam to the rest of the world, in
order to make the Word of Allah (SWT) most High. To leave the call to
Islam, and neglect the Jihad, means a weakening of the Aqeedah in the
Ummah since the role of this Ummah on the Earth is to call to the deen
of Allah (SWT) and establish it among the people. And so to leave the
Jihad is to leave a fundamental reason for our Ummah, and to dilute our
Aqeedah which is the source of our strength since it is the basis for
our actions, and with this weakening comes the humiliation which will
not be raised until the Ummah returns to the deen - which is to return
to its implementation, and to the calling of the rest of the World to
come under the banner of la ilaha illa Allah.
C: "al-eena" - is to agree to sell something at a particular price
and to buy it back at an agreed time for a fixed price. In other words
it is similar to an interest based transaction but with a nominal good
involved.
D: There can be no victory, and no 'izza for the Muslims except
through the return to Islam, and not simply by the increase in economic
development and so on since this narration explained that all the other
solutions and proposals being presented cannot raise the humiliation
place upon them by Allah (SWT).
===================
Patience and Sacrifice are Reasons for Victory
Hadith 61, We complained to the Messenger of Allah (about our state)
while he was leaning against his sheet cloak in the shade of the Ka'ba.
We said, "Will you ask Allah to help us? Will you invoke Allah for us?"
He
said, "Among those who were before you a (believer) used to be seized
and, a pit used to be dug for him and then he used to be placed in it.
Then a saw used to be brought and put on his head which would be split
into two halves. His flesh might be combed with iron combs and removed
from his bones, yet, all that did not cause him to revert from his
religion. By Allah! This religion (Islam) will be completed (and
triumph) till a rider (traveler) goes from San'a' (the capital of Yemen)
to Hadramout fearing nobody except Allah and the wolf lest it should
trouble his sheep, but you are impatient." (Bukhari)
Commentary:
A: As mentioned in the Quran - "Do people think that they will be
left alone because they say “We believe”, and will not be tested. And we
indeed tested those who were before them. And Allah (SWT) will
certainly make it known those who are true, and will certainly make it
known those who are liars" (TMQ 29:2)
B: Imam al-'Ayni that the overall meaning is not to be impatient, and
to let the companions know that the people who came before them were
also treated harshly as mentioned, and Allah (SWT) mentioned that to
them in order to give them patience on any harm that comes to them.
====================
Without the collective readiness to sacrifice, the Ummah will be humiliated
Hadith 62, "The People will soon summon one another to attack you
from every place in the same way that a pack calls around its prey"
Someone asked, "Will that be because of our small numbers at that time?"
He replied, "No, you will be numerous at that time: but you will be
froth and scum like that carried down by a torrent (of water), and Allah
will take the fear of you from the breasts (hearts) of your enemy and
cast al-wahn into your hearts." Someone asked, "O Messenger of Allah ,
what is al-wahn?" He replied, "Love of the world and dislike of death."
(Ahmed)
Commentary:
A: Just as a previously mentioned narration clarified that seeking
material gain is not a reason for success, rather it would be a reason
for failure when it comes ahead of Jihad and adhering to the deen, the
number of Muslims is also not a factor for success if they are not
united together and ready to sacrifice but rather like the froth on the
sea.
B: From the point of the dissolution of the Uthmani Khilafah, and the
competition between the Europeans and Russia over the spoils and lands
outside of the core territory of Turkey, the disbelievers have colonised
and competed over the Muslim lands, inviting each other in their
military and cultural invasions such as the UN involvement in the first
gulf war, the NATO involvement in Afghanistan and the cooperation
between different forces in Somalia. And it is in this manner that the
enemies of the Ummah summon one another to attack in the same way as a
pack of wolves around its prey.
===================
=====================================================================
this are the mujahideen who fought for the restoration of khilafat-sunnah with their knowledge
By
Al-sheikh
hussain makki
Al-Salamu `Alaykum Wa Rahmatullahi Wa Barakatuhu,
this book is
about the history of collection of hadith, till 400 hijri, there are only two
sect in islam, one is followers of hadith, another is followers of non-hadith.
Surat Saba' (Sheba) - سورة سبإ
بسم الله الرحمن الرحيم
[All]
praise is [due] to Allah , to whom belongs whatever is in
the heavens and whatever is in the earth, and to Him belongs
[all] praise in the Hereafter. And He is the Wise, the
Acquainted.
Sahih International
He
knows what penetrates into the earth and what emerges from
it and what descends from the heaven and what ascends therein.
And He is the Merciful, the Forgiving.
But
those who disbelieve say, "The Hour will not come to us."
Say, "Yes, by my Lord, it will surely come to you. [ Allah is]
the Knower of the unseen." Not absent from Him is an atom's
weight within the heavens or within the earth or [what is]
smaller than that or greater, except that it is in a clear
register -
That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.
But
those who strive against Our verses [seeking] to cause
failure - for them will be a painful punishment of foul
nature.
And
those who have been given knowledge see that what is
revealed to you from your Lord is the truth, and it guides to
the path of the Exalted in Might, the Praiseworthy.
But
those who disbelieve say, "Shall we direct you to a man who
will inform you [that] when you have disintegrated in complete
disintegration, you will [then] be [recreated] in a new
creation?
Has
he invented about Allah a lie or is there in him madness?"
Rather, they who do not believe in the Hereafter will be in
the punishment and [are in] extreme error.
============================
each and
every sahabah work on sunnah of conveying hadith to muslim, if they know single
hadith also.
but few sahabah hadith got success in reaching us,
because munafequn want to destroy the hadith, so that munafequn can rule the muslim.
because munafequn want to destroy the hadith, so that munafequn can rule the muslim.
a great work done by sahabah, and tabyeeen, and
tab-tabyeen, to safeguard the hadith, and hadith authencity,
because
Munafeeq want to take the control of ummah by destroing hadith,
but
but
it is the
sahabah and tabyeen(auliyah) and tab-tabyeen(imam and auliya and mujahideen)
who safeguard the hadith and its tradition.
oh Allaah pls
pour your mercy and blessing on sahabah, and auliayah and imam and
mujahideen...................
============================
there are
numbers of false claim about hadith collection, and they are all false claims,
to make the person not to follow hadith,
there are
muslim in theory they love hadith, but in practical they do not follow hadith,
the religion of islam means the revelation of word of Allaah, which is
in two form, one is quran and other is sahi
hadith,
because
of this the shaitan always try to attack on sahi hadith, shaitan can easily
capture the person, soul and mind and body,
so here i
would like to elaborate overview of collection of hadith, how it happen and why
it happen,
brother
and sister as you both know, there are two major sect of ISLAM
(1)- mumin
(2)-
munafeeq
what is
practise of mumin,
- always
obey to quran and sahi hadith
what is
practise of munafeeq
-
always disobey to quran and sahi hadith.
so you
all aware,
at the
time of Muhammad(saas) itself,
munafeeq started to form a separate group to disobey quran and sahi hadith, and they started calling other muslim to join them,
munafeeq started to form a separate group to disobey quran and sahi hadith, and they started calling other muslim to join them,
and
secrectly they started conspiracy to disobey quran and sahi hadith,
at the
period of osman last days, they got success, and their infuence was appearable
in media,
so
sahabah understood their tricks of making muslim to obey them,
at the
last time of khalifah osman (rz), before his shahada, two years before, khalifah
osman(rz) said, i m going to be shaheed soon,
because
they understood the conspiracy of munafeeq was engulfing them,
there are
many factors, but we will discuss few major factors,
as all
the sahabah was waging liberation in border area, and they are attaching new
land to khilafat system,
but
inside the town, the munafeeq are not going in border, and they want to capture
the post of incharge,
so they
got sucess of murdering osman(rz) (shahadat),
but the
sahabah most intelligence and courageous of all conspiracy,
they
choose the most intelligent person Ali(rz) to the khilafat,
Allaah has
preserve the intelligent and strenght of Ali(rz) for Islam, to utilize in this crucial
time,
so Khalifah Ali(rz) is the person, who made
munafequn-richer-community conspiracy failed,
the
munafeeq as usual, try to overthrough the system of prophet Muhammad, and they
want to put their own system, which is based on richer-community
Allaah
choosen the Khalifah Ali(rz) and the family of Prophet Muhammad (saas): to
tackle this munafeeq richer community, so mother Aisha(rz) is the one choosen
one, from which we got lake of hadith.
So Allaah
said prophet Muhammad (saas) to marry mother Aisha(rz),
What a
great planner Allaah is......(ameen)
Oh Allaah
you are great, you protect your deen.
=======================================================================
sahi
muslim:
"Never
a Prophet had been sent before me by Allah towards his nation who had not among
his people (his) disciples and companions who followed his ways and obeyed his
command. Then there came after them their successors who said whatever they did
not practice, and practiced whatever they were not commanded to do. He who
strove against them with his hand was a believer: he who strove against them
with his tongue was a believer, and he who strove against them with his heart
was a believer and beyond that there is no faith even to the extent of a
mustard seed".
========================================================
so
as said by prophet Muhammad(saas), it occurs after prophet Muhammad(saas) here
again with sahabah,
a group
of richer community, started practising what ever not prescribe by
Muhammad(saas),
but the
clever sahabah and tabyeen(auliya) and tab-tabyeen(imam and mujahideen):
defended
this munafequn-richer-community, and safeguard the islam (quran+sahi hadith)
all the
sahabha are very much clever to handle this situation,
this
situation still you can find in books, how munafequn-richer-community, write
the books of islam, without the proof of quran and sahi hadith, and whenever a
proof is shown to them, how they get frustrated, and disturb,
you can
see live right now in your surrounding, this munafequn-richer-community is
everywhere in muslim land around 56 nation.
there are
many type of situation arisen at the time of khalifah Ali(rz), but we will
discuss the major situation,
(a)
maximum sahabah is on border for liberation of humanity,
(b) in
town only munafequn richer community is available,
(c) the
hadith is with men sahabah, who are fighting in border and women sahabah who
are assisting the military, or few are staying in their house,
(d) so at
the time of khalifah Ali(rz), all the sahabah, are busy in tackling
munafequn-richer-community,
and they
are busy in restoring the law of sharia(hadith),
(e) khalifah Ali(rz) got the shahadat,
and
khalifah ali(rz) know that, he would be murder by
munafequn-richer-community,
so khalifah
Ali (rz) said do not try to killed munafequn who are involved in my murder,
just murder the person, who has killed me, because khalifah Ali(rz) did not
divide the ummah in two group, so our sahabah, tactically destroyed the
conspiracy of munafequn (who want to divide the ummah in two sect)
surprisingly
all the sahabah done the same thing,
like
khalifah omar (rz), khalifah osman(rz), khalifah Ali(rz), khalifah Hassan (rz),
khalifah hussain (rz),
what a
greatness of sahabah, having all the power of world, never use for their own
use, what a great ness, instead they foiled the conspiracy of
munafequn-richer-community, of dividing the ummah.
They have
saved the sahi hadith, with their own life.
the
munafequn-richer-community are gaining control because of two reason
(a) the
majority of muslim are uneducated about Islam and their principle
(b) they
just newly converted, so they do not have knowledge of Islam, and in maximum governing position,
munafequn-ricehr-community has capture the post,
the
sahabah know very well about the situation,
and
sahabah know very well that munafequn-richer-community is taking the advantage
of newly converted muslim,
they know
very well, that newly converted muslim do not have knowledge of quran and sahi
hadith, and they have been misguided,
so in year 61 hijri, family of prophet Muhammad(saas) got shahadah, for upholding the sunnah of khilafat.
from the
period of 61 hijri to 150 hijri,
is the
period of fighting with munafequn-richer-community,
munafequn-richer-community
took the control of muslim ummah after murdering many women sahabiyah and men
sahabah, and family member of prophet Muhammad(saas), Hassan(rz) and
hussain(rz) and the family of prophet muhmmad (saas) in the year 61 hijri
so 61
hijri to 150 hijri is the period of taking control of hadith
jurisdiction,
because
munafequn-richer-community legislature is destroying the law of Allaah that is
sahi hadith.
all the
mumin muslim around the world struggle to establish the khilafat system, and
they are busy in upliftment of khilafat system,
mean time
they supported the family of abbasiya-richer community to establish khilafat
system, but after overthrowing the ummayya-richer-community by muslim
masses,
and after
holding the military power of muslim ummah, abbasiya-richer-community betrayed
the mujahideen,
so there
are many mujahideen involve in upliftment of khilafat system, in that all, abu
hanifa is the one,
who
liberated muslim ummah from munafequn-richer-community with his hadith
knowledge and supporting the mujahideen,
abu
hanifa struggle 50 years of his life for the education of hadith to the ummah.
Imam abu
hanifah struggle 45 years against the
munafequn-ummayan-richer-community, and got success in overthrowing the kingdom
of non-hadither.
so Iman
abu hanifah got shahadah through the wounds of munafequn-ummayya-richer-community
and then poison by munafequn-abbasiya-richer-community,
so his
shahadah year, is the liberation year of muslim ummah from munafequn-ummayya-richer-community,
the book
of shahabah and their khutab and story is available,
few of
the muslim, understand that, the munafequn-richer-community is destroying the
hadith, because they cannot rule on muslim, if hadith is available, so they
started killing the people of hadith, and who preach hadith,
but they
have not succeded, because of the great mujahideen still fighting them with
hadith and sword,
like
150 hijri
Imam abu hanifah, supported the jihad against this munafequn, and spread the
message of hadith in muslim ummah, but munafequn succeded in destroying many
books of Imam abu hanifah,
then came
the munafequn-abbasiya-richer-community,
they
establish the
sunnah of
bayt
sunnah of
emaarat ( law through hadith)
but they
betrayed mujahideen of sunnah of khilafat
but any
how they supported the emaarat based on sunnah of prophet Muhammad(saas):
so this
year, people started the collection of hadith openly,
179 hijri
-mujahid name Imam malik, who supported the law of hadith,
204
hijri-mujahid name Imam shafee, who supported the law of hadith,
241 hijri-mujahid
name Imam ahmed, who supported the law of hadith,
then came
a mujahid who supported the law of hadith, name bukhari,
and
bukhari put the parameter and benchmarking of authenticating hadith,
and
bukhari started collection of hadith one more time, with the parameter and
benchmarking
the basic
parameter as follows :
(a) the
chain which include human being, they should in reality meet each other or not
(b) if
they met, then in what state of their iman
(c) if
they said hadith, they usually practise honesty(islam) in their life or not
(d) have
they indulge themselves in haram eating and earning
(e) have
they spoken lie in their life,
so this
is the basic parameter and benchmark, and their are many perfect and bonding
parameter, which bukhari put, and afterward, all the mujahid of islam, followed
this parameter,
so in
this way, our hadith is been tighting with honesty, for the future
generation,
so in
latest,
you all
have heard the name of mujahid
naseeruddin
albani,
ibn baz
saleh-al-uthemaeen,
they
tighting the rope of honesty more powerful, to safeguard the hadith,
so the
fuel of Islam, is brought to us by our beloved sahabah, who has given their
life, their family, their mother and their father and their wife, there
children to safeguard this hadith from munafequn-richer-community,
this
munafequn-richer-community has murder all the their belonging in this world.
oh Allaah
pour your mercy and blessing to all sahabah, shuhadah, and put them in high status in
jannah,
and make
them our leader in jannah, ameen, ameen, ameen,
============================
There is long list of mujahideen who collected and compiled ahadith and preserved them in written form and in books.
sahabah period
Following are few sahaaba (companions) who compiled ahadith during the life time of the last Prophet Muhammad (saas).
1. Abdullaah Ibn Amr al-Aas (rz). ( d.42 H)
2. Ibn Abdullaah Ibn Mas’ood (rz) (d. 63 H )
3. Abu Hurairah (rz). (d. 57 H)
4. Alee Ibn Talib (rz). ( d. 40 H)
5. Abu Shah Yamanee (rz)
6. Aa’ishah Siddeeqa (rz) ( d. 58 H)
7. Abdullah Ibn Abbaas (rz) ( d. 68 H)
8. Sa’eed Ibn Jubair (rz). (d. 95 H)
9. Anas Ibn Maalik (rz) ( d. 93 H)
10. Saeed ibn Musaib (d.94 H)
11. Amr Ibn Hazm (rz) ( d. 51 H)
12. Samrah Ibn Jundub (rz) (d. 60 H)
13. Sa’ad Ibn Ubaadah (rz) (died during the Khilafat of Abu Bakr)
14. Naaf’i (rz)
The seven sahaaba with most narrations of ahadeeth
They are in order of number of narrations:
i) Abu Hurayrah, the most of them in Hadeeth, he narrated 5374 Ahaadith.
ii) Abdullaah ibn ‘Umar, he narrated 2630 Ahaadith.
iii) Anas ibn Maalik, he narrated 2286 Ahaadith.
iv) Aa-isha, the mother of the believers, she narrated 2210 Ahaadith.
v) Abdullaah ibn ‘Abbaas, he narrated 1660 Ahaadith.
vi) Jaabir ibn ‘Abdullaah, he narrated 1540 Ahaadith.
vii) Abu Sa’eed al Khudree [who is Sa’d ibn Maalik], who narrated 1170 Ahaadith.
Other hadith compilers:
Humaam Ibn Munabbeh (d.101H).
Muhammad Ibn Shihaab Al Zuhri ( Born in Makka, lived in Damuscus. d. 124 H)
Abdul Malik ibn Juraij (A Makki scholar d. 150 H)
Muhammad Ibn Yasir Ibn Khayyar ( A Makki scholar. d. 151 H)
Mu’ammar Ibn Rashid ( A Yemni scholar, d. 153 H)
Saeed Ibn Royyeah (A Madni scholar, d. 156 H)
Imam al Awza’ee ( A Syrian scholar, d. 157 H)
Rabee’a Ibn Sabeeh (d.160 H)
Sha’bah Ibn Hahhaj (d. 160 H)
Imam Sufyaan ath Thawree ( d. 161 H in Koofa)
Imam Hammad Ibn Salamah ( d. 167 H, in Basra)
Maalik Ibn Anas ( d. 179)
Abdullah Ibn al Mubaarek ( d. 181 H, in Khurassan)
Jareer Ibn Abdul Hameed (d. 188 H)
Suffyya Ibn Unainah (d. 198 H)
Abu Dawood Tayalsee ( d. 204)
Abdur Razzaq Ibn Hammam (d. 211 H)
Asad Ibn Musa ( d. 212 H)
Ubaidullah Ibn Musa ( d. 213 H)
Abdullah Ibn Zubair Hameedee ( d. 219 H)
Saeed Ibn Mansoor ( d. 227 H)
Yahya Ibn Abdul Hameed Hamani (d. 228 H)
Naeem Ibn Hammad ( d. 228 H)
Ishaq Ibn Rahuyya ( d. 228H)
Abu Bakr Ibn abi Shaibah ( d. 235 H)
Ahmad Ibn Hanbal ( d. 241 H)
Abd Ibn Hameed ( d. 249 H)
Ishaq Ibn Bahlul ( d. 252 H)
Abdullah Ibn Abdur Raman Du’armi ( d. 255 H)
Muhammad Ibn Ismail Bukhari ( d. 256 H)
Abu Masud Razi ( d. 258 H)
Muslim Ibn Hajjaj ( d. 261 H)
Muhammad Ibn Yazid Ibn Majah ( d. 273 H)
Abu Dawood Sajastanee ( d. 275 H)
Baqi Ibn Mukhlid Qartabi ( d. 276 H)
Muhammah Ibn Esa Tirmizi ( d. 279 H)
Ahmad Ibn Abi Asim ( d. 287 H)
Abu Bakr Bazzar ( d. 292 H)
Abu Muslam Kashee ( d. 292 H)
Muhammad Ibn Nasr Maruzee ( d. 294 H)
Ahmad Ibn Shoib Nisaee ( d. 303 H)
Abu Ya’lla Muslee ( d. 307 H)
Muhammad ibn Ibrahim al-Janadi(d.308 AH)
Ibn Khuzaima ( d. 311 H)
Abul Awana al Safrainee ( d. 316 H)
Ibn Jarud ( d. 317 H)
Ibn Habban ( d. 354 H)
Abul Qasim Tabranee ( d. 360 H)
Abul Hasan Daru Qatnee ( d. 385 H)
Muhammad Ibn Ibrahim Ibn Khattab ( d. 388H)
Abu Abdullah Hakim ( d. 405 H)
Abu Na’eem Isphani ( d. 430 H)
Ahmad Ibn Husain Baiqahee ( d. 458 H)
Hafiz Ibn Abdur Barr Qartabi ( d. 463 H)
Abu Bakr Khateeb Baghdadi ( d. 463 H)
Abu Nasr Muhammad Ibn Fatuh Hamidee ( d. 488 H)
Hussain Ibn Masud Baghvee ( d. 519 H)
Abu Bkar Muhammad Ibn Abdullah Ibn al-Arabi ( d. 543 H)
Qazi Ayyaz Maleki ( d. 544 H)
Mujaddid ad Deen Ibn Aseer Jazree ( d. 606 H)
Abus Salam Ibn Taimiyyah ( d. 652)
Zaki uddin Abdul Azeem Munzaree ( d. 656 H)
Yahya Ibn Sharf Nauwee ( d. 676 H)
Wali uddin Khateeb Tabrazee ( d. 737 H)
Hafiz Ibn Qayyam al Ja’uzee ( d. 751 H)
Jamal iddin Zaila’ee ( d. 762 H)
Hafiz Emad uddin Abu Fad’a Ibn Kathir ( d. 774 H)
Hafiz Ahmad Ibn Hajr Asqalanee ( d. 852 H)
Hafiz Suyuti (d. 902 H)
Hafiz Jalal uddin Sautti ( d. 911 H)
Shaikh Abdul Haq Muhaddith Dehalvi (d. 1052 H)
Shah Waliullah Muhaddith Dehalvi (d. 1176 H)
Muhammad Ibn Ali al Shaukani ( d. 1250 H)
Ehsaan Ilahi Zaheer (d. 1407 H)
Muhammad Nasiruddin Albani (d. 1420 )
==========================
great mujahideen who stood agains taghowt (munafequn) and establish the ruling of hadith
1-Shaheed Imam Abu Hanifah(80 – 150 H)
Nuʿmān
ibn Thābit ibn Zūṭā ibn Marzubān(persian), better known as Shaheed Imām Abū
Ḥanīfah, (699 — 767ce / 80 — 150ah)
was the leader of mujahideen who are fighting against the ummayya-munafequn-richer-community.
shaheed
Imām Abū Ḥanīfah is tabieen, the generation after the sahabah, because he saw
the Sahabi anas ibn malik (rz), and nearly dozans sahabhi.
Abbasiyah-munafequn-richer-community al-mansur offered the chief judge
of the state, Shaheed Imam Abu Hanifa refuse the post because munafequn-abbasiyah
has betrayed mujahideen on the establishment of sunnah of khilafat.
Imam
Abū Ḥanīfah issued a legal opinion(supporting mujahideen who are fighting
against munafeequn-abbasiyah-richer-community) for bearing arms against
Al-mansoor for establishment of khilafat system in governance, and the latter
had him poisoned to death. It was said that so many people attended his funeral
that the funeral service was repeated six times for more than 50,000 people who
had amassed before he was actually buried.
his books
- Kitaab-ul-Aathaar narrated by Imaam muhammad al-shaybani – compiled from a total of 70,000 hadith
- Kitabul Aathaar narrated by Imaam abu yusuf
- Aalim wa'l-muta‘allim
- Fiqh al-Akbar
- Musnad Imaam ul A'zam
- Kitaabul Rad alal Qaadiriyah
=================================
2-Imam Malik Ibn Anas (93 – 179 H)
Mālik ibn
Anas ibn Mālik ibn Abī 'Āmir al-Asbahī (مالك بن أنس)
(c. 711 – 795) (93 ah– 179 AH ) is known as "Imam Malik," the sheikh
of hadith ,Imam shafi who was one of Malik's students for nine years and a
scholarly giant in his own right, stated, "when scholars are mentioned, Imam
Malik is the star".
Living in
Medina gave Imam Malik access to some of the most learned minds of early hadith.
one of his teacher is Imam Abu Hanifa, and under the household of the prophets
lineage, Imam Jafar al-sadiq,
Golden Chain of Narration
Imam
Malik's chain of narrators was considered the most authentic and called Silsilat
ul-Zhahab or "The Golden Chain of Narrators" by notable hadith
scholars including Imam bukhari, The 'Golden Chain' of narration (i.e.,
that considered by the scholars of Hadith to be the most authentic) consists of
Malik, who narrated from nafi, who narrated from ibn umar, who narrated from
Muhammad(saas).
Opposition to bid'ah or
innovation in beliefs and practised of governing.
Malik was vehemently opposed to bid'ah and even directed others not to
extend the Islamic greeting of salaam to the people of bidah, stating,
"how evil are the People of Innovation, we do not give them felicitations."
Malik explained that "he who establishes an innovation in Islam
regarding it as something good, has claimed that Muhammad has betrayed his
trust to deliver the message as
God says, 'this
day have I perfected for you your religion'. And whatsoever was not part of the
religion then, is not part of the religion today."
hadith books
hadith books
(1) Al-Muwatta,
"The Approved," which was said to have been regarded by Imam
Shafi to be the soundest book on earth after the quran.
(2) al -
mudawwana al-kubra
Imam maliki said "The reform
of the later generations of this ummah will take place in the same way as
reformed its earlier generations." taken from Islahi Khutbat (Discourse on
Islamic Way of Life)
Name Malik, kunniyah (agnomen)
Abu Abdullah, father’ name Anas, grand father’s name Malik, who was an elevated
‘tabi’ee’ (successor). His great grand father – Abu Amir a resident of Yemen,
converted to Islam and migrated to Madina.
Teachers of Imam Malik:
Imam Malik memorized the Qur’an from Imam Nafa’e Ibn Abdur Rahman. He also studied from Hisham Ibn Urwah, Ibn Shihab al-Zuhri, Imam Abu Hanifa and Imam Jafar al Sadiq.
Imam Malik used to learn from Imam Nafa’e for 12 long years for 12 long years and became his successor after Nafa’e death.
Students of Imam Malik:
It is said that the number of students of Imam Malik is countless as he taught for 62 long years in Madina. The most renowned students of Imam Malik are Imam Shafa’i and Imam Abu Yousuf.
Imam Malik’s fiqh (jurisprudence):
The fiqh of Imam Malik is based upon the comprehensions of Abdullah Ibn Umr and Ummul momineen Aisha bint Abu Bakr and the knowledge of ‘tabi’een’ viz; Saeed Ibn Musaib, Salim Ibn Abdullah, Abu Bakr Ibn Abdur Rahman Ibn al Harith, Ubaidullah Ibn A’ataba Ibn Masud, Qasim Ibn Abi Bakr, Suleman Ibn Yasar, Khareja Ibn Zaid and Abu Zuhri.
Hardships and persecutions in life:
Imam Malik was treated severely when he issued opinionn against being forced to pledge allegiance to the Munafequn-King Al-Mansur. He was to forced to ride on a donkey and also flogged 70 times when he also issued a opinion that talaq (divorce) under coercion is not valid.
Academic work and books autherted:
Imam Malik has 11 publications to his credit.
Teachers of Imam Malik:
Imam Malik memorized the Qur’an from Imam Nafa’e Ibn Abdur Rahman. He also studied from Hisham Ibn Urwah, Ibn Shihab al-Zuhri, Imam Abu Hanifa and Imam Jafar al Sadiq.
Imam Malik used to learn from Imam Nafa’e for 12 long years for 12 long years and became his successor after Nafa’e death.
Students of Imam Malik:
It is said that the number of students of Imam Malik is countless as he taught for 62 long years in Madina. The most renowned students of Imam Malik are Imam Shafa’i and Imam Abu Yousuf.
Imam Malik’s fiqh (jurisprudence):
The fiqh of Imam Malik is based upon the comprehensions of Abdullah Ibn Umr and Ummul momineen Aisha bint Abu Bakr and the knowledge of ‘tabi’een’ viz; Saeed Ibn Musaib, Salim Ibn Abdullah, Abu Bakr Ibn Abdur Rahman Ibn al Harith, Ubaidullah Ibn A’ataba Ibn Masud, Qasim Ibn Abi Bakr, Suleman Ibn Yasar, Khareja Ibn Zaid and Abu Zuhri.
Hardships and persecutions in life:
Imam Malik was treated severely when he issued opinionn against being forced to pledge allegiance to the Munafequn-King Al-Mansur. He was to forced to ride on a donkey and also flogged 70 times when he also issued a opinion that talaq (divorce) under coercion is not valid.
Academic work and books autherted:
Imam Malik has 11 publications to his credit.
(i)
al Mawatta
(ii)
Risalatal Malik ila al Rasheed.
(iii)
Ahkam al Qura’n
(iv)
al Muddawwana al Kubra
(v)
Risalatal Malik ila Ibn Mutref
(vi)
Risalatal Malik ila Ibn Wahb
(vii)
Kitab al Qazzia
(viii)
Kitab al Manasik
(ix)
Tafseer Gharib al Qur’an
(x)
Kitab al Majalisat en Malik and
(xi)
Tafseer al Qur’an.
Al Mawatta
The scholars of ahadith have included al Mawatta amongst the top most authentic books on ahadith. Imam Shafa’I (d. 204 H) who was a student of Imam Malik says: “ after Qura’n, on the surface of the earth, there is no other book on earth more authentic and trustworthy than Imam Malik’s al Mawatta”.
Death:
He died on Rabi al awwal 11, 179 H, after an illness of 3 weeks, at the age of 86. A mammoth of humanity was gathered at the funeral procession. Imam Malik was buried in the grave yard ‘ the janna al baqi’i.
Al Mawatta
The scholars of ahadith have included al Mawatta amongst the top most authentic books on ahadith. Imam Shafa’I (d. 204 H) who was a student of Imam Malik says: “ after Qura’n, on the surface of the earth, there is no other book on earth more authentic and trustworthy than Imam Malik’s al Mawatta”.
Death:
He died on Rabi al awwal 11, 179 H, after an illness of 3 weeks, at the age of 86. A mammoth of humanity was gathered at the funeral procession. Imam Malik was buried in the grave yard ‘ the janna al baqi’i.
===========================
3-Imam Shafi (135 – 188 H)
Abū ʿAbdullāh Muhammad ibn Idrīs al-Shafiʿī ( ابو عبدالله محمد بن إدريس الشافعيّ)
was a
supporter of hadith and hadith followers, He was active in hadith juridical
matters.
studies with Imam Malik
He was
born in gaza and moved to mecca, when he was about two years old. He is reported
to have studied with the "School of Mecca". Then he moved to Madinah
to teach others of the message of hadith and be taught by malik ibn anas.
books
(1) Umdat
as Salik(reliance of the traveller) and al maqasid.
He
authored more than 100 books.
- Al-Risala— The best known book by al-Shafi'i in which he examined usul al-figh (sources of jurisprudence): the quran, the hadith, sahabah, and (scholarly consensus). There is a good modern translation.
- kitab al-umm- his main surviving text on shafi fiqh
- Musnad ash-Shafi'i (on hadith) - it is available with arrangement, Arabic 'Tartib', by Ahmad ibn Abd ar-Rahman al-Banna
4-Imam Ahmed (164 – 241 H)
Name Ahmad, kunniyah, Abu Abdullah, father’s name Muhammad Ibn Hanbal. Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu Shayban tribe. His father was an officer in the Abbasid army in Khorasan and later settled with his family in Baghdad, where Ahmad ibn Hanbal was born. The Hanbali madhab, named after him, is one of the four schools of jurisprudence that are followed by Muslims to this day.
Imam Ahmad traveled for 40 long years, through Iraq, Syria and Arabia, for Islamic learning and collecting ahadith from different sources.
Teachers of Imam Ahmad:
Imam Abu Yousuf, Imam Haithem ibn Bashir ibn Abu Hazim al Wasti, Imam Yahya ibn Saeed Qattan and Sufyan ibn Aaiena were Imam Ahmad’s teachers in Baghdad. From Basra Abdur Rahman ibn Mehdi and from Koofa Wakey ibn Jarrah were his teachers.
In 187 H, he
met Imam Shafai and became his disciple. “ I have not seen a man like (Imam)
Ahmad” says Imam Ahmad for Imam Shafai. On the othe side Imam Shafai says, ”I
am leaving Baghdad in such a state that there is not a person who has more
knowledge, greater jurisprudent or having greater taqwa (piety) than Ahmad Ibn
Hanbal”.
Students of Imam Ahmad:
Hafiz Zahabi in his book writes that apart from thousands of his students the distinguished were; Bukhar, Muslim, Abu Dawood, Abu Zar’a, Abdullah ibn Ahmad, Ibn Taimyiah, Ishaq ibn Mansoor, Abu Bakr al Asram, Hanbal ibn Ishaq, Abu Dawood al Sajistai, Harab ibn al Kirmani, Ibrahim ibn Ishaq Harabi etc.
Hardships and persecutions in life:
During the period of munafequn-Abbasid-richer-community munafequn-Mamun ur Rasheed the ideology of Mutallazide was in practice, and according to that ideology Qura’n was a creation of Allah like other creations. Imam Hanbal refused to accept this ideology for which he was persecuted and got shahadah.
Academic work and books authored:
The following is the list of his contributions;
Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
Kitab al-Manasik: "The Book of the Rites of Hajj"
Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
Kitab al-Iman: "The Book of Faith"
Kitab al-Masa'il "Issues in Fiqh"
Kitab al-Ashribah: "The Book of Drinks"
Kitab al-Fada'il Sahaba: "Virtues of the Companions"
Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
Kitab Mansukh: "The Book of Abrogation"
Kitab al-Fara'id: "The Book of Obligatory Duties"
Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
Tafsir : "Exegesis"
the Musnad
Musnad Ahmad ibn Hanbal:
It is said that Ibn Hanbal made a comment in regards to his book which read as follows: "There is not a hadith that I have included in this book except that it was used as evidence by some of the scholars."
Students of Imam Ahmad:
Hafiz Zahabi in his book writes that apart from thousands of his students the distinguished were; Bukhar, Muslim, Abu Dawood, Abu Zar’a, Abdullah ibn Ahmad, Ibn Taimyiah, Ishaq ibn Mansoor, Abu Bakr al Asram, Hanbal ibn Ishaq, Abu Dawood al Sajistai, Harab ibn al Kirmani, Ibrahim ibn Ishaq Harabi etc.
Hardships and persecutions in life:
During the period of munafequn-Abbasid-richer-community munafequn-Mamun ur Rasheed the ideology of Mutallazide was in practice, and according to that ideology Qura’n was a creation of Allah like other creations. Imam Hanbal refused to accept this ideology for which he was persecuted and got shahadah.
Academic work and books authored:
The following is the list of his contributions;
Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
Kitab al-Manasik: "The Book of the Rites of Hajj"
Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
Kitab al-Iman: "The Book of Faith"
Kitab al-Masa'il "Issues in Fiqh"
Kitab al-Ashribah: "The Book of Drinks"
Kitab al-Fada'il Sahaba: "Virtues of the Companions"
Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
Kitab Mansukh: "The Book of Abrogation"
Kitab al-Fara'id: "The Book of Obligatory Duties"
Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
Tafsir : "Exegesis"
the Musnad
Musnad Ahmad ibn Hanbal:
It is said that Ibn Hanbal made a comment in regards to his book which read as follows: "There is not a hadith that I have included in this book except that it was used as evidence by some of the scholars."
shaheed
in jail
On Friday, the 12 of Rabi' al-Awwal 241 AH, the legendary Imam breathed his last in jail . The news of his death quickly spread far and wide in the city and the people flooded the streets to attend Ahmad’s funeral. When he died, he was accompanied to his resting place by a funeral procession of eight hundred thousand men (800,000) to One million and three hundred thousands men (1,300,000) or around two million people (2,000,000) as was estimated by few scholars attending the funeral [16] and sixty thousand women (60,000),
On Friday, the 12 of Rabi' al-Awwal 241 AH, the legendary Imam breathed his last in jail . The news of his death quickly spread far and wide in the city and the people flooded the streets to attend Ahmad’s funeral. When he died, he was accompanied to his resting place by a funeral procession of eight hundred thousand men (800,000) to One million and three hundred thousands men (1,300,000) or around two million people (2,000,000) as was estimated by few scholars attending the funeral [16] and sixty thousand women (60,000),
===============================
5 Imam Daarmi (181 – 255 H)
Imam Abu
Muhammad ibn Abdur Rahman Daarmi is included amongst the renowned ‘muhaddathin’
(compilers of hadith). He was born in Samarqand and belonged to to branch –
daarem- a one of the tribes of ‘tameem’, and for that reason he is called
‘daarmi’. Imam Daarmi traveled through Syria, Baghdad, Egypt, Iraq, Khurasaan,
Mecca and Madina to acquire knowledge and collect ahadith.
Teacher
of Imam Daarmi:
Amongst
his teachers were ibn Maja, Habban ibn Hilal, Nazar ibn Shameil, Yazid ibn
Haroon and Hayota ibn Shareeh.
Students
of Imam Daarmi:
Imam
Daarmi had a vast circle of students, including the great Imam Bukhari, Imam
Muslim, Imam Tirmizi, Imam abu Dawood and Imam Nisaii. Apart from thes, Imam
Abu Zar’a and Abu Hatim are also amongst his students.
Academic
work and publications:
These
include; (i) Kitab al Tafseer, (ii) Kitab al Jamae, (iii) Sunan al Daarmi
Sunan al
Daarmi:
It
includes 1508 sections and ahadith. Hafiz ibn Hajar Isqalaani graraded Sunan al
Daarmi over Sunan ibn Maaja.
Death:
At the
age of 75 years Imam Daarmi died on 8 Dhul Hajja 255 H. Imam Bukhari along with
others was deeply aggrieved over his demise.
================================
6 Imam
Bukhari (194 – 256 H)
(810-870
A.D. 256 A.H.) made a collection of about 7,275 hadiths (3,000 to
4,000 independent sayings) (out of around 300,000 he knew of) that is
almost universally recognized as "next only to the Qur’an in
authority". Bukhari was nicknamed after the town of Bukhara in central
Asia. All of this collection gives the ultimate claimed source of the hadith.
Name
Muhammad, kunniyah Abu Abdullah, father’s name Ismail, grand father’s name
Ibrahim, Imam’s great grand father Mugheera embraced Islam. Imam Bukhari was
born on 13 Shawwal 194 H in Bukhara.
Imam
Bukari’s teachers:
Imam
Bukhari got his early education by the Bukhara scholars viz; Muhamman ibn Salam
Bekandi, Muhammad ibn Yousuf Bekandi, Abdullah ibn Muhammad Masnadi and Ibrahim
ibn al Asa’as. Amongst his teachers at later stage Ishaq ibn Rahuyia and Ali
ibn Madini had great influence on Imam’s thoughts. Other teachers include Abu
Aasim, Qutaiba ibn Saeed, Ahmad ibn Hanbal and Yahya ibn Moin.
At age of
sixteen, he, together with his brother and widowed mother made the pilgrimage
to Makkah. From there he made a series of travels in order to increase his
knowledge of hadith. He went through all the important centres of Islamic
learning of his time, talked to scholars and exchanged information on hadith.
It is said that he heard from over 1,000 men, and learned over 700,000
traditions.
After
sixteen years' absence he returned to Bukhara, and there drew up his al-Jami'
as-Sahih, a collection of 7,275 tested traditions, arranged in chapters so as
to afford bases for a complete system of jurisprudence without the use of
speculative law.
Imam
Bukhari’s students:
He had
thousands of pupil who were benefited by Imam’s teaching. The most prominents
of his pupil include; Imam Muslim, Imam Tirmizi, Imam Shoib Nisaii. Apart from
the Imam Zara’a, Abu Hatim, Ibn Khuzema and Muhammad ibn Nasr Maruzi are also
included in Imam’s students.
Imam
Muslim said for Imam Bukhari that;” I declare that there is no other person is
born like you”.
Imam ibn
Khuzaima says; “Under the sky I have not seen such a learned person greater
than Imam Bukhari
Imam Ibn
Hajar says; “If all the comments of kudos are to be write down, it will require
a sea of ink”.
Academic
work and publications:
About two
dozen books are on the credit of Imam Bukhari. These include; Al Tarikh al
Kabeer, Al Tarikh al Sagheer, Al Tarikh al Wast, Al Tafseer al Kabeer, Al Jamae
al Kabeer and the esteemed Al Jamae al Saheeh al Bukhari.
Saheeh
Bukhari:
The
actual title of this book is; ‘Al Jamae al Masnad al Saheeh al Mukhtaser min
Rasulallah sallal laho elaihe wassalum wa sunnah wa ayyama’. It is also called
al Jamae for the reason it includes ahadith regarding almost every thing, viz,
aqeeda (belif), ehkaam (commandments), adaab (regard), tafseer, history,
shimail (good qualities), fitn (sedition), signs of the last day etc,etc.
Imam’s
‘mazhab’ (School of thought):
According
to ibn Hajar Imam Bukhai was great mujahid, Hafiz ibn Qayyam says, he is great
mujahid. According to Allama Tahir al Jazairi and Anwar Shah Kashmiri, Imam
Bukhari was a ‘great mujahid.
Ibn
Taymiyyah was asked whether Bukhari was great mujahid Bukhari was "an imam
in jurisprudence.
The ruler
of Bukhara Khalid ibn Ahmad Zahlee asked Imam Bukhari to teach his children at
his palace. On his refusal, Imam was exiled from Bukhara on flase charges, so
he shifted to Samarkand.
Death:Imam
Bukhari died on Shawwal 1, 256 H at the age of 62 and is buried in Samarkand.
=================================
7- Imam Muslim
(204 – 261 H)
(817-875
A.D. 261 A.H.) is the second most authoritative collection, with 7,190
hadiths (4,000 independent sayings). He had a little different approach
than Bukhari. He might repeat the same tradition 6, 10, or more times, one
after another, many times with slightly different wording, based on the
different sources claimed for the saying.
Name
Muslim, kunniyah Abul Husain, nickname
Asakar uddin, Father’s name Hujaj. Imam Muslim was born in the city Nishapur of
Khurasan (present day north eastern Iran)in 204 H. Imam got his early education
in Nishapur from Imam Iahaq ibn Rahuyia.
Imam
Muslim’s teachers:
Imam’s
mentors include; Imam Bukhari, Muhammad ibn Yahya Zuhali, Saeed ibn Mansoor,
Ahmad ibn Hanbal, Ishaq ibn Rahuyia, Abdullah ibn Muslema Qa’nabee, Ismail ibn
Abi Idrees, Amr ibn Sawar etc.
Imam’s
students:
Imam had
hundereds of students but the most prominent were; Imam Tirmizi, Imam ibn
Khuzaima and Imam Abu Hatim Razi.
Imam’s
‘mazhab’ (school of thought):
According
to Shaikh Tahir al Jazairee, Imam Muslim was not a follower of any Imam,
however his tilt was towards Imam Shafaii.
Imam
Muslim’s academic work and publications:
Imam has
got more than one dozen publications to his credit. The outstanding one is the’
al Jamae al Saheeh al Muslim, the rest includes; i) al Musnad al Kabeer ii)
Kitab ul Illal iii) Kitab al Jamae illal albab iv) Kitab al Wahdan v) Kitab al
efrad vi) Kitab Mashaikh al Malik vi) Kitab Sawalat Ahmad ibn Hanbal vii) kitab
Hadith amr ibn Shoib viii) Kitab auwlad al Sahaaba ix) Kitab Mashaikh al Thora
x) Kitab Mashaikh al Shaaba xi) Kitab Auham al Muhaddathin xii) Kitab al
Mukhdarmin and so many others.
Saheeh
Muslim.
Imam
Muslim’s ‘al Jamae al Shahheh’ is the second most authentic book of hadith,
besides Saheeh Bukhari. This book was compiled in 15 years of rigorous mental
and physical labour. Imam collected in all 300,000 ahadith out of which 4000
ahadith are included in his al Saheeh after non-inclusion of repeated ahadith.
Death:
He died
at the age of 57 in 261 H in Nishapur where he is buried.
=================================
8- Imam ibn
Maja ( 209 – 273 H)
(824-886/887
A.D. 273 A.H.) also had
a collection of 4,341 Hadiths, but it is not as authoritative as the first
four.
authoritative:
the Muwatta’ Malik. Hadiths are: Sunan al-Darimi, Musnad
of al-Humaydi, Sunan al-Daraqutni and the Musnad Ahmad ibn Hanbal
Name Muhammad,
kunniyah Abu Abdullah, nick name ibn Maja, father’s name Yazid Ibn Abdullah.
Regarding ‘ Maja’ there is a difference of opinion some say it is the name of
Imam’s grand father, other say it is the name of Imam’s mother. Ibn Maja was
born in 209 H in Iranian city of Qazwin.
Imam’s
teachers:
It is
believed that he got his learning from more than 300 teachers. These include;
Imam Ibrahim ibn Munzar Hizami, Muhammad ibn Abi Khalid, Abu Bakr Qazwinee,
Haroon ibn Musa ibn Hayyan Tamimi, Amr ibn Rafae Abul Hajar, Abu Bakr ibn
Shaiba, Jabbar ibn Mughlis, Sahal ibn Ishaq, Hamdan ibn Ammara, Abdullah ibn
Muawia, Hishham ibn Ammara, Muhammad ibn Saeed, Imam Dawoob ibn Rasheed, etc.
Imam
Maja’s academic work and publications:
Three
major publications are attributed towards Imam Maja. These are; i) al Tafseer
ii) al Tarikh and iii) al Sunnan.
Sunnan
ibn Maja:
This book
is the most distinguished contribution towards hadith compilations. It is
included amongst the six top most authentic books of ahadith. It includes 1500
sections and 4000 ahadith and more importantly there is no repetition of
ahadith.
Death:
Imam Maja
died on 22 Ramdhan, 273 H, at the age of 64 years in Qazwin.
==============================
9- Imam
Abu Dawood Sajastani (206 – 275 H)
Abu
Da’ud/Dawud/Dawood al
Sidjistani (817-888/9 A.D. 275 A.H.) has the third most authoritative
collection of hadiths. He submitted his collection to Ahmad bin Hanbal, who
approved it. He collected 4,800 hadiths out of 500,000. His had the
principle that "transmitters are considered trustworthy provided there is
no formal proof to discredit them."
Name
Suleman, kunniyah Abu Dawood, father’s name Asha’t ibn Ishaq. He was born in
Sajistan in east of Iran. His forefathers belonged to an Yemeni Arab tribe Azd.
Imam’s
teacher:
Amongst
the renowned teachers of Imam are; Ahmad ibn Hanbal, Ishaq ibn Rahuyia, Abu
thor, Yahya ibn Moin, Abu Bakr ibn Abi Shaiba, Muslim ibn Ibrahim, Qutaiba ibn
Saeed.
Students
of Imam Abu Dawood:
Apart
from hundereds of his pupil the most outstanding one are; Abu Abdur Rahman
Ahmad ibn Shoib Nisai, Abu Amr, Abu Saeed, Abu Esa Ishaq, Abu Ubaid Muhammad
ibn Ali, Imam Tirmizi, Imam Nisai, Abu Bakr Muhammad ibn Abdur Razzaq, Abul
Hasan Ali ibn Hasan etc.
Imam’s
academic work and publications:
Imam
spend whole of his life as a student and then as a teacher. However he spared
time to write the following books; i) al Sunnan ii) Kitab al marasil iii) Kitab
al nasikh wa al Mansukh iv) Kitab al Masail v) Kitab al rad ela ahlul Qadar vi)
Kitab Nazam al Qir’an vii) Akhbar al Khawarij viii) Kitab al Fazail al Ansar
ix) Kitab al ba’s wa al Nashoor, x) Kitab Fazail al Qura’n xi) Kitab al Du’a
xii) Kitab al Tafseer
Sunnan
abi Dawood:
This book
is included amongst the top six/seven most authetic books of ahadith. Out of
about 500,000 hadith, he chose 4,800 for inclusion in his work.
Death:
Abu
Dawood spend almost all his life in Baghdad, but he shifted to Basra during his
last days. He died ther in Basra on 12 Shawwal 275 H at the age of 72 years.
===========================
10- Imam
Tirmidhi (209 – 279 H)
Abu’ ‘Isa
Mohammed ibn ‘Isa bin Sawra ut-Tirmidhi (825-892 A.D. 209-279 A.H.) has the
fourth highest hadith collection, called the Jami. It has about 3,956
hadiths. This pupil of Bukhari was called Tirmidhi because he was born near
the village of Tirmidh on the Oxus River. To clear up confusion, there was also
a famous Sufi mystic also nicknamed Tirmidhi, but they are not related.
Name Muhammad,
kunniyah Abu Esa, father’s name Esa. He
was born in 209 H, in a suburb city of Termez, Greater Khorasan (now in
Uzbekistan), to a family of the widespread Banū Sulaym tribe.
Teachers
of Imam Tirmizi:
His
teachers include; Ibrahim ibn Abdullah Harvi, Ismail ibn Musa Asadi, Ali ibn
Hajar, Qutaiba ibn Saeed, Imam Bukhari, Imam Muslim and Imam Abu Dawood.
Imam
Tirmizi’s academic work and publications:
Following
are the books ascribed to Imam; i) al Jamae al Tirmizi ii) Kitab al illal iii)
Kitab al Tarikh iv) Kitab al Zuhad v) Kitab al Sam’a wa al kani vi) Kitab al
Shamail al Nabvua vii) Kitab al Mefrid.
Al Jamae
al Tirmizi:
Undisputedly
this book is included amongst the top six/seven most reliable books of ahadith.
Imam
Tirmizi’s ‘madhab’ (school of thought):
Death:
He died
in Termiz at the age of 70 in 279 H and is also buried there.
=================================
9 - Imam
Nisaii (215 – 303 H)
Sunan
Nasa’i (or Al Nasa) (830-915 A.D. 215-303 A.H.) later than the others, had a
collection of 5,764 hadiths.
Name
Ahmad, kunniyah Abu Abdur Rahman, father’s name Shoaib. As he was born in the
city of Nisa of Khurasan, he is also called Nisaii. He traveled through Iraq,
Hijaz, Egypt and other places to acquire knowledge and settled in Egypt.
Imam’s
teacher:
Imam’s
teachers include; Qutaiba ibn Saeed, Muhammad ibn Beshar, Ishaq ibn Rahuyia,
Esa ibn Hammad, Mehmood ibn Ghailaan, Husain ibn Mansoor, Muhammad ibn Nasr
Maruzi , Imam Bukhari and Imam Abu Dawood.
Imam’s
students:
Amongst
hundereds of students the renowned one are; Abu Bakr Ahmad ibn Ishaq, Hasan ibn
Raseeq, Ibrahim bn Muhammad ibn Saleh, Abul Qasim Tibrani, Muhammad ibn
Muwayia, Muhammad ibn Qasim Undulasi, Abu Jafar Tahavi, Abu A’wana, Abu Ali
Kinani and his own son Abdul Karim.
Imam
Nisaii’s academic work and publications:
Numerous
publications are attributed towards Imam, a few of them are; i) al Sunnan al
Kubra, ii) al Mujtaba also known as Sunnan al Sughra, iii) Khsais Ali, iv)
Munad Ali, v) Musnad Malik, vi) Fazail al Sahaaba, vii) Kitab al Jirah wa al
Ta’adeel etc. Out of these al-Sunnan has outstanding position.
Al-Sunnan
Nisaii:
Al Sunnan
Nisaii is in fact Al Mujtaba (al Sunnan Kubra). This includes only ‘saheeh’ ahadith,
whereas al Sunnan Kubra includes both ‘saheeh’ and ‘hasan’ ahadith.
Death:
Imam
Nisaii spend all his life in Egypt, however in his last days he migrated to
Ramala in Damascu and died there at the age of 88 years in 303 H.
=================================
10- Imam
Tahavi (229 – 321)
Name
Ahmad, kunniyah (agnomen) Abu Jafar, father’s name Muhammad ibn Salama. Born in
321 H in Taha a city of Egypt, hence called Tahavi.
Teachers
of Imam Tahavi:
Imam got
guidance from Imam Bukhari and Imam Muslim. He also got his learning from Yunus
ibn Abdul A’a la, Haroon ibn Saeed Ailee, Muhammad ibn Abdullah ibn Hakeem,
Bahr ibn Nasr, Esa ibn Sharud. He went to Syria to be guided by Abu Hazim Qazi.
Imam’s
‘madhab’ (school of thought):
Initially
he was Shafii but after meeting with Ahmad ibn Abu Imran – the Qazi of Egypt-
he became ‘Hanafi’.
Imam’s
publications:
Apart
from several books credited to his name, following include; i) Ma’ani al
A’asar, ii) Kitab Ehkam al Qur’an iii) Shrah Mushkil al A’sar, iii) Kitab al
Sharut al Kabeer, iv) Kitab al Sharut al Wast, v) Kitab al Sharut al Sagheer,
vi) Tarikh al Kabeer, vii) Sunnan al Shafaii, this is also called Sunnan al
Tahavi, etc.
Ma’ani al
A’asar:
It is
also called Sharahe Ma’ani al A’asar. Allama Ainee said this book can be
preferred above Sunnan Abu Dawood, aj Jamae Trmizi and Sunnan Ibn Maja. Allama
Ibn Hazm equalize this book with Sunnan Abu Dawood and Sunnan an Nisaii.
============================
A very brief history of some other important ‘mujahideen of hadith’ (Compilers of ahadith).
=================================
11 - Abu
Bakr ibn Abi Shaiba (159 – 235 H)
Name
Abdullah, fathers name Muhammad ibn Ibrahim ibn Usman al Abasee. Nick name ibn
Abi Shaiba. He was a great ‘muhaddith’. Imam Bukhari, Imam Muslim Imam Tirmizi
and Imam Abu Dawood listened ahadith from him. His most worth-mentioning book
is ‘ Musannaf ibn Abi Shaiba’.
=================================
12 - Abu
Hatim Razi ( 190 – 277 H)
Name
Muhammad ibn Idrees ibn Munzer ibn Dawood ibn Mehran Abu Hatim Hanzali Razi.
There is a consensus amongst muslim scholar about his authority on science of
hadith. Once he called his son Abdur Rahman and said “ I have traveled more
than three thousand miles on foot in search of saheeh ahadith”.
===========================
13 -
Muhammad ibn Jareer Tibree (244 – 310 H)
Name
Muhammad, kunniyah (agnomen), father’s name Jareer ibn Yazid ibn Kathir ibn
Ghalib Tibree. With his creditability he stands along with Imam Tirmizi and
Imam Nisaii. He acquired knowledge from Imam Bukhari and Muslim. Ibn Jareer is
alco called ‘ imam al mufassareen’. The most distinguished of his publications
is ‘Tarikh al Ummam al Mamluk’, famously known as ‘Tarikh al Tibree’.
================================
14 - Imam
ibn Khuzaima ( 223 – 311 H)
Name
Muhammad, father’s name ibn Ishaq Abu Bakr ibn Khuzaima . He was a great Imam
and ‘muhaddith’.He heard ahadith from greats like Ishaq ibn Rahuyyia, Muhammad
ibn Hameed, Imam Bukhari and Imam Muslim. Ibn Khuzaima has more than 140
publications in his name; it includes ‘al Saheeh’ which was a great
contribution towards hadith compilations.
===============================
15 - Imam
Tibranee (260 – 360 H)
Name
Sulaiman, kunniyah (agnomen) Abu al Qasim, father’s name Ahmad ibn Ayyub
Tibranee. He was born in Akka a city of Syria. During his learning he traveled
through Hijaz, Yemen, Egypt, Baghdad, Kufa, Basra and Isphahan. He learned
ahadith from Ali ibn Abdul Aziz, Baghvi, Basr ibn Musa, Abu Zar’a Damashiqi.
His students include the distinguished Hafiz Abu Naeem Isphahani .
His books on ahadith include; i) al Mu’ajim al Kabeer, ii) al Mu’ajim al
Wast, iii) al Mu’ajim al Sagheer, iv) Kitab al Masalik, v) Kitab ad Du’a, vi)
Dalail al Nabwwah. It was not certain wether he was a Shafaii or a ‘mujtahhid’.
He died on 28 Dhul Qaida, 360 H.
============================
16 - Imam
Ibn Habban ( 275 – 354 H)
Name
Muhammad, father’s name Habban ibn Ahmad ibn Habban Tamimee. He was in a small
town of ‘Bust” of Ghazni Hiraat. He traveled through Iraq, Syria, Hijaz, Khurasan,
Turkistan, Kufa, Mecca and other places to gain knowledge. Hr acquired the
knowledge from Imam Nisaii, Abu Yaala Muslee, Hasan ibn Sufyan and Abu Bakr ibn
Khuzaima and Abu Bakr Muhammad ibn Ishaq. He was also the Chief Justice of
Samarkand. Amongst his students, the most prominent one is Imam Abu Abdullah
Hakim. Some say he was Shafaii and other say he was a non-follower and a
‘mujtahhid’.
His
publications include; Kitab al Sahaaba, Kitab al Tabieen. Saheeh ibn Habban his
most famous book. He died on 24 Shawwal 354 H in his birth place.
================================
17 - Imam
Dar Qatani (306 - 385 H)
Name Ali,
kunniyah ( agnomen) Abul Hasan, father’s name Umar ibn Ahmad ibn Mahdi . He was
born in ‘Dar Qatan’ a place in Baghdad. His students include; Imam Abu Abdullah
Hakim and Imam Abu Naeem Isphahani. He travelled through Kufa, Basra, Syria,
Egypt and other places to gather ahadith.
Amongst
his other publications, a few prominent one are; al Sunnan and Akitab illal al
Hadith. Allama Sayuti is of the opinion that this Sunnan Dar Qatani stands just
after the six/seven most authentic books of ahadith. He died on 8 Dhul Qaida,
385 H.
==============================
18 - Abu
Abdullah Hakim (321 – 405 H)
Name
Muhammad, father’s name Abdullah ibn Muhammad. As he remained ‘Qazi’ (judge) he
is also called as ‘Hakim”. He was born on 3 Rabi al Awwal, 321 H, in the city
of Nishapur of Khurasan. Imam Abul Hasan Dar Qatani was one of his renowned
teacher and Imam Baiqahee as his pupil.
Hafiz
Zuhabi in his book ‘Tazkara al Huffaz’ has written that around 1000 books are
written by Hakim. These include; i) Tafseer al Qur’an, ii) al Mustadark ela al
Sahihain, iii) Tarikh Nishapur, iv) Mu’arafat Uloom al Hadith etc. Mutadark
Kakim is the most distinguished work of Imam Hakim. Hakim died on 3 Safar al
Muharram, 405 H at the age of 84 years in Nishapur.
=================================
19 – Ibn
Hazm (384 – 456 H)
Name Ali,
kunniyah (agnomen) Abu Muhammad, father’s name Ahmad ibn Saeed ibn Hazm
Qartabee. He was born in Qartaba (Cordoba), Undlus (Spain). Ibn Hazm was born
into a notable family. His great-grandfather Hazm was a convert to Islam, his
grandfather Sa'id moved to Córdoba and his father Ahmad both held high advisory
positions in the court of the Umayyad munafequn king Hisham II.[5] The family
claimed to be of Persian descent.
He is reported 400 works of which only 40 still survive, covering a
range of topics such as Islamic jurisprudence, logic, history, ethics,
comparative religion, and theology. The most worth mentioning books are;
Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal, Al-Mujalla, Maratib al Ulum,
Kitab al Nasikh al Mansukh etc. He was very strict in determining the status of
ahadith.
=============================
20 – Imam
Bayhaqi (384 – 458 H)
Name
Ahmad, father’s name Hussain ibn Ali al Bayhaqi was born in Bayhaq in Nishapur,
Khurasan. Al-Bayhaqi was a scholar of fiqh, of the Shafi'i school of thought as
well as hadith. He studied fiqh from Abu al-Fath Nasir ibn al-Husayn ibn
Muhammad al-Naysaburi, among others. He also studied hadith from Hakim
al-Nishaburi and was his foremost pupil, among others in that subject as well.
Imam al
Dhahabi, he authored hundereds of books. Among the most well known books are;
i) Al-Sunan al-Kubra, commonly known as Sunan al-Bayhaqi, ii) Ma`arifa al-Sunan
wa al-Athar, iii) Bayan Khata Man Akhta`a `Ala al-Shafi`i (The Exposition of
the Error of Those who have Attributed Error to al-Shafi`i), iv) Al-Mabsut, a
book on Shafi`i Law, v) Al-Asma' wa al-Sifat (The Divine Names and Attributes),
vi) Al-I`tiqad `ala Madhhab al-Salaf Ahl al-Sunna wa al-Jama`a,Dala'il
al-Nubuwwah (The Signs of Prophethood), vii) Shu`ab al-Iman (The branches of
faith), viii) Al-Da`awat al-Kabir (The Major Book of Supplications), ix)
Al-Zuhd al-Kabir (The Major Book of Asceticism)
Imam died
in Nishapur at the age of 74 years on 10 Jamadi al Awwal, 458 H and was buried
in Bayhaq in his home place.
===============================
21-
Khateeb al Baghdadi ( 392 – 463 H)
Name Abu
Bakr Ahmad, fathe’s name Ali ibn Thabit ibn Muhammad was born on 24 Jamade
al-Thani, 392 H in Darzidjan, a small town south of Baghdad. At the death of
his father, Imam Khateeb at the age of 20 years he went to Basra for the search
of ahadith. In this search he also traveled to Kufa, Nishapur, Isphahan,
Hamdan, Mecca, Madina and Iraq. Imam Abu Ishaq Shirazi was one of his teachers.
He wrote
more than 100 books on science and terminologies of ahadith. He was also called
as ‘ Hafiz Mashriq’. His written work includes; i) Ta'rikh Baghdad: The History
of Baghdad, ii) al-Kifaya fi ma'rifat usul 'ilm al-riwaya: an early work
dealing with Hadith terminology, iii) al-Djami' li-akhlak al-rawi wa-adab
al-sami, iv) Takyid al-'ilm, v) Sharaf ashab al-hadith, vi) al-Sabik wa
'l-lahik: dealing with hadith narrators of a particular type; vii) al-Mu'tanif
fi takmilat al-Mu'talif wa 'l-mukhtalif, viii) al-Muttafik wa 'l-muftarik, ix)
Talkhis al-mutashabih fi 'l-rasm wa-himayat ma ashkala minhu min nawadir
al-tashif wa 'l-wahm, x) al-Asma' al-mubhama fi 'l-anba' al-muhkama:
identifying unnamed individuals mentioned in hadith, xi) al-Rihla fi talab
al-hadith, xii) Iktida' al-'ilm al-'amal.
He died on 7 Dhul Hajja, 463 H at the age of 71.
============================
22 – Imam
Baghawi ( 435 – 516 H)
Abu
Muhammad al-Husayn ibn Mas'ud ibn Muhammad al-Farra' al-Baghawi was born in 433
H in ‘Bugh’ a small village near Herat in Khurasan. It is reported that this
village exists no more.
Imam
Baghawi was a renowned Persian Muslim Mufassir, hadith scholar. He has written
numerous books but the book Masabih al-Sunnah elevated him to the pedestal of
Imam. He also wrote ‘tafseer of Qura’n titled as ‘ Mualim al Tanzil. Other
books include; i) Al-Tahdhīb fī fiqh al-imām al-Shāfiī ḥ al-sunnah, ii) Masabih
al-Sunnah, iii) Al-Anwār fī shamāil al-Nabī al-Mukhtār, iv) Al-Jam bayna
al-Ṣaḥīḥayn, v) Al-Arbīn ḥadīthan, vi) Majmūah min al-fatāwā.
He died
in 516 H
===============================
23 – Imam Nawwi ( 631 – 676 H)
Abu
Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi popularly known as Imam Nawawi .
He was born at Nawa in the south of Damascus, Syria. His position on legal
matters is considered the authoritative one in the Shafi'i Madhhab.
He
studied in Damascus from the age of 18 and after making the pilgrimage he
settled there as a private scholar. His father, a virtuous and pious man,
resolved to arrange for proper and befitting education as he had discovered the
symptoms of heavenly intelligence and wisdom in his promising child at an early
stage.
His
teachers were regarded as authority of their subjects they taught, these
include; Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin
Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin Mudar
Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf
An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani,
Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin
Muhammad Al-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi,
Abul-Fada'il Sallar bin Al-Hasan Al Arbali etc.
There
were hundreds of Imam's students, among them some notables are: Alauddin bin
Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja'fari, Abul-Abbas Ahmad bin
Farah, Rashid Ismail bin Mu'allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas
Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar'i, AbulFaraj Abdur-Rahman bin
Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin
Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah
Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki etc.
During
his short life of only 45 years, he wrote many books on Islamic studies and other
topics. He collected and sourced 40 hadith of the Prophet Mohammed back to one
of his companions. His work include:Al Minhaj bi Sharh Sahih Muslim ,Riyadh
as-Saaliheen , al-Majmu' sharh al-Muhadhdhab ,Minhaj al-Talibin ,Tahdhib
al-Asma wal-,Taqrib al-Taisir.,Forty Hadiths ,Kitab al-Adhkar ,al-Tibyan fi
adab Hamalat al-Quran ,Adab al-fatwa wa al-Mufti wa al-Mustafti ,al-Tarkhis fi
al-Qiyam ,Manasik ,Sharh Sunan Abu Dawood,Sharh Sahih al-Bukhari,Mukhtasar
at-Tirmidhi,Tabaqat ash-Shafi'iyah,Rawdhat al-Talibeen,Bustan al-`arifin.
He died
at a young age of 45 years on Rajab 24, 676 H.
=======================
24 – Imam
Taymiyyah ( 654 – 742 H)
Name
Ahmad, alias Taqi ad-Din, Kunniyah (agnomen) Abu al Abbas and nick name ibn
Taymiyyah was born in a religious family, in Harran, located in what is now
Turkey, close to the Syrian border. Initially he adopted the kunniyah (agnomen)
Abu al Abbas, but the family name remained dominant and is known with it.
After the
invasion of Mongols, when ibn Taymiyyah was 7 years old, he and his family
shifted to Damuscus where the Mamluks of Egypt were the rulers.
Ibn
Taymiyyah studied the religion, Arabic literature, calligraphy and mathematics.
He also learned Islamic jurisprudence from his father and become a
distinguished scholar of ‘hanbali ‘madhab’.
Imam
Taymiyyah also studied philosophy and very severly crticised Greek philosophy.
When in 658 H Tataries invaded Damuscus, Syria he faught against them. The
Chtistians, on the other hand, welcomed them and propagated that it is not
obligatory for Christians to have faith on the last Prophet sws and be
converted to Islam. Imam Taymiyyah very vehemently countered this propaganda
and wrote his famous book ‘ Al Jwab al Saheeh lamin Baddal Deen al Maseeh’, in
4 volumes and crtically analysed the Chritianity and refuted the ‘trinity’.
After
Christianity Imam Taymiyyah opposed ‘Shiaism’ and wrote a 4 volume book ‘
Minhaj al Sunnah al Nabwwia fi Kalam al Shiia wa al Qadria’. In that he refuted
Shia scholar ibn al Mutthar al Hilli’s theory that Ali ra and the ‘ahle al
ba’it’ are the only successors of Islamic caliphate.
Imam also
stood against all those unislamic traditions which have intruded into Islamic
society. He also objected and crticised upon asking blessings from the dead
ones in the graves.
Ibn
Taymiyyah was an example of truthfulness and outspokenness and could not
tolerate an iota of wrongness regarding ‘Sharia’. For the reason he faced three
pronged opposition viz, i) Sufies, ii) Shiiats and iii) ahle al bidda. Ibn
Taymiya was imprisoned several times for conflicting with the ijma of jurists
and theologians of his day. He spent his last fifteen years in Damascus. Ibn
Taymiyyah was imprisoned for supporting a doctrine that would curtail the ease
with which a Muslim man could divorce his wife.
When he
was ultimately banned from having any books, papers and pens during the latter
stage of his final imprisonment, Ibn Taymiyyah devoted all of his time to
worship and reciting the Qur'an. Ibn Taymiyyah died in prison on 22 Dhu
al-Qai'dah, 728 H
Ibn
Taymiyyah left a considerable body of work (350 works listed by his student Ibn
Qayyim Al-Jawziyya[25] and 500 by other student al-Dhahabi) that has been
republished extensively in Syria, Egypt, Arabia, and India. His work extended
his religious and political involvements. Extant books and essays written by
ibn Taymiyyah include:
A Great
Compilation of Fatwa—(Majmu al-Fatwa al-Kubra) This was collected centuries
after his death, and contains several of the works mentioned below.
Minhaj
as-Sunnah an-Nabawiyyah—(The Pathway of as-Sunnah an-Nabawiyyah)—Volumes 1–4
Majmoo'
al-Fatawa—(Compilation of Fatawa) Volumes 1–36
al-Aqeedah
Al-Hamawiyyah—(The Creed to the People of Hamawiyyah)
Al-Aqidah
Al-Waasitiyyah—(The Creed to the People of Waasittiyah)
al-Asma
wa's-Sifaat—(Allah's Names and Attributes) Volumes 1–2
'al-Iman—(Faith)
al-Jawab
as Sahih li man Baddala Din al-Masih (Literally, "The Correct Response to
those who have Corrupted the Deen (Religion) of the Messiah"; A Muslim
theologian's response to Christianity)—seven volumes, over a thousand pages.
as-Sarim
al-Maslul ‘ala Shatim ar-Rasul—The Drawn Sword against those who insult the
Messenger. Written in response to an incident in which Ibn Taymiyyah heard a
Christian insulting Muhammad. The book is well-known because he wrote it
entirely by memory, while in jail, and quoting more than hundreds of
references.
Fatawa
al-Kubra
Fatawa
al-Misriyyah
ar-Radd
'ala al-Mantiqiyyin (Refutation of Greek Logicians)
Naqd
at-Ta'sis
al-Uboodiyyah—(Subjection
to God)
Iqtida'
as-Sirat al-Mustaqim'—(Following The Straight Path)
al-Siyasa
al-shar'iyya
at-Tawassul
wal-Waseela
Sharh
Futuh al-Ghayb—(Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)
Some of
his other works have been translated to English. They include:
The
Friends of Allah and the Friends of Shaytan
Kitab al
Iman: The Book of Faith
Diseases
of the Hearts and their Cures
The
Relief from Distress
Fundamentals
of Enjoining Good & Forbidding Evil
The
Concise Legacy
The
Goodly Word
The
Madinan Way
Ibn
Taymiyya against the Greek logicians
=================================
25 - Imam
Khateeb Tabrezi ( - 737 H)
Name
Muhammad, kunniyah (agnomen) Abu Abdullah, nick name Waliuddin, famed as
Khateeb Tabrezi. He was in Tabrez a city of Aazirbaijan. His ancestors were
linked to Umar al Farooq ra for the reason he is also called as’ Umri’.
Allama
Hussain ibn Muhammad ibn Abdullah Tayyabi was one of his teachers and Imamuddin
Ali ibn Mubarek is one of his distinguished pupil.
However
it can be said that he died after 737 H.
Khateeb
Tabrezi wrote a number of books but his most outstanding work is the ‘ Mishkat
al Masabeeh’ that was written on the advice of his teacher Allama Hussain ibn
Muhammad. This book was completed in 737 H.
================================
26- Hafiz
Dhahabi (673 – 748 H)
Name
Shamsuddin, kunniyah (agnomen) Abu Abdullah Muhammad, father’s name Ahmad ibn
Uthman, nick named as Hafiz Dhahabi. He was in Damuscus.
He began
his study of hadith at age eighteen, travelling from Damascus to Baalbek, Homs,
Hama, Aleppo, Nabulus, Cairo, Alexandria, Jerusalem, Hijaz, and elsewhere,
after which he returned to Damascus.
Dhahabi
learned from the following notable teachers that nclude; ibn Taymiyyah, ibn al
Zahiri, Sharaf al Din al Dimyati, ibn Daqiq, Jamal al-Din Abu al-Ma`ali
Muhammad, Al-Abarquhi.
He authored
nearly a hundred works, some of them of considerable size:
Tarikh
al-Islam al-kabir. (Major History of Islam); Ibn Hajar received it from Abu
Hurayra ibn al-Dhahabi.[6]
Siyar
a`lam al-nubala'. (The Lives of Noble Figures), 23 volumes, a unique encyclopedia
of biographical history.
Tadhhib
Tahdhib al-Kamal, an abridgement of al-Mizzi's abridgement of al-Maqdisee's
Al-Kamal fi Asma' al-Rijal, a compendium of historical biographies for hadith
narrators cited in the Six major Hadith collections.
Al-Kashif
fi Ma`rifa Man Lahu Riwaya fi al-Kutub al-Sitta, an abridgment of the Tadhhib.
Al-Mujarrad
fi Asma' Rijal al-Kutub al-Sitta, an abridgment of the Kashif.
Mukhtasar
Kitab al-Wahm wa al-Iham li Ibn al-Qattan.
Mukhtasar
Sunan al-Bayhaqi, an abridgement of Bayhaqi's Sunan al-Kubara.
Mukhtasar
al-Mustadrak li al-Hakim, an abdridgement of Hakim's Al-Mustadrak alaa
al-Sahihain.
Al-Amsar
Dhawat al-Athar (Cities Rich in Historical Relics), which begins with the
description of Madina al-Munawwara.
Al-Tajrid
fi Asma' al-Sahaba, a dictionary of the Companions.
Tadhkirat
al-huffaz. (The Memorial of the Hadith Masters), a chronological history of the
biography of hadith masters. Ibn Hajar received it from Abu Hurayra ibn
al-Dhahabi [7].
Al-Mu`in
fi Tabaqat al-Muhaddithin, a compendium of hadith scholars (Muhaddithin).
Tabaqat
al-Qurra (Biography-Layers of the Qur'anic Scholars).
Duwal
al-Islam, a condensed history with emphasis on political figures and events.
Al-Kaba'ir
(The Enormities)
Manaaqib
Al-imam Abu Hanifa wa saahibayhi Abu Yusuf wa Muhammad Ibn al-Hasan (The
Honoured status of Imam Abu Hanifa and his two companions, Abu Yusuf and
Muhammad ibn Al-Hasan)
===============================
27- Hafiz
ibn Qayyim al Jawziyyah ( 691 – 751 H)
Name
Muhammad, kunniyah Abu Abdullah, alias Shamsuddin, father’s name Abu Bakr ibn
Ayyub. He was born on 7 Safar al Muzzaffar, 691 H in Damuscus. His father was
the attendant (qayyim) of a school in Jawziyyah, for the reason he is known as
ibn Jawziyyah. He is a renowned ‘mufassir, jurist, astronomer, chemist,
philosopher, psychologist, scientist and theologian.
Ibn
Qayyim's teachers included his father, Abu Bakr, Shihaab al-'Abir,
Taqiyyud-Deen Sulaymaan, Safiyyud-Deen al-Hindee, Ismaa'eel Ibn Muhammad
al-Harraanee. However, the most notable of his teachers was Shaykhul-lslaam Ibn
Taymiyyah, whom he accompanied and studied under for sixteen years.
Amongst
his most prominent students were: Ibn Kathir (d. 774 H ), Al-Dhahabi (d. 748H
), Ibn Rajab (d. 795H ) and Ibn Abdul-Haadee (d. 744H ), as well as two of his
sons, Ibraaheem and Sharafud-Deen Abdullaah.
Ibn
Qayyim was a devout student, disciple and the successr of Imam Taimiyyah. He
defended his religious opinions and approaches, and he compiled and edited most
of his works, and taught the same. Ibn Qayyim like his teacher Imam Taimiyyah.
Because
of their views, both the teacher and the student were persecuted, tortured by munafequn
rulers, and humiliated in public by the local authorities, as they were
imprisoned in a single cell in the central prison of Damascus, known today as
al-Qala.
When Ibn
Taymiyyah died, Ibn Qayyim was freed and subsequently furthered his studies,
holding study circles and classes. He taught Islamic Jurisprudence at
al-Sadriyya school in Damascus, before he held the position of the Imam of the
Jawziyyah school. Most of his writings were compilations, although he authored
several books and manuscripts with his own handwriting which are preserved in
the central Library of Damascus.
Ibn
Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and
they particularly deal with the Qur'anic commentaries, and understanding and
analysis of the prophetic traditions (Fiqh-us Sunnah);
Zad al-Ma'ad
(Provision of the hereafter)
Al-Waabil
Sayyib minal kalim tayyib – a commentary on hadith about Prophet Yahya ibn
Zakariyya.
I'laam ul
Muwaqqi'een 'an Rabb il 'Aalameen
Tahthib
Sunan Abi Da'ud
Madaarij
Saalikeen which is a rearrangement of the book by Shaikh Abu Ismail al-Ansari
al-Harawi al-Sufi, Manazil-u Sa'ireen (Stations of the Seekers);
Tafsir
Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
Fawā'id
Ad-Dā'i
wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
Haadi
Arwah ila biladil Afrah
Uddat
as-Sabirin wa Dhakhiratu ash-Shakirin
Ighadatu
lahfan fi masayid shaytan
Rawdhatul
Muhibbīn
Ahkām ahl
al-dhimma"
Tuhfatul
Mawdud bi Ahkam al-Mawlud
Miftah
Dar As-Sa'adah
Jala
al-afham fi fadhl salati ala khayral anam
Al-Manar
al-Munif
Al-Tibb
al-Nabawiya – a book on Prophetic Medicine (available in English as "The
Prophetic Medicine" , printed by Dar al-Fikr in Beirut (Lebanon), or as
"Healing with the Medicine of the Prophet (sal allahu `alayhi wa
salim)" , printed by Darussalam Publications.
Al-Furusiyya
================================
28- Hafiz
ibn Kathir ( 701 – 774 H)
Name
Imaduddin Ismail, father’s name Umar ibn Abu al Fida ibn Abi Hafs Umar. He was
born in Majlal a suburb of Basra, Syria in 701 H. He was great muffasir,
muhaddith, a faqih and a historian.
He was a
disciple of Ibn Taymiyya, Al-Mizzi, Ibn Al Firkah,‘Isa bin Al-Mutim, Ahmed bin
Abi-Talib, Ibn Al-Hajjar, Baha Ad-Din Al-Qasim bin Muzaffar bin ‘Asakir, Ibn
Ash-Shirazi, Ishaq bin Yahya Al-Ammuddi, Zahriyyah Shaykh, and Muhammad bin
Zarrad.
Althouh
he was a great admirer of Imam Taymiyya, ibn Kathir was a follower of Shaafii
‘madhab’.
In later
life, he became blind [1]. He attributes his blindness to working late at night
on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically
rather than by narrator. Ibn Kathir died in 774 H in Damascus.
Ibn
Kathir’s work include; i) Tafsir ibn Kathir,ii) Stories of the Qur'an, iii)Al
Bidayah wa-Nihayah or Tarikh ibn Kathir, iv) Al-Sira Al-Nabawiyya, v)
al-Baa'ith al-Hatheeth, vi) Tabaqaat ah-Shafi'iah, v) Talkhis al-Istighatha,
vi) Signs Before the Day of Judgement, vii) Sins and their Punishments, viii)
Stories of the Prophets
Tafsir
ibn Kathir is the most renowned, trustworthy and reliable tafsir, ever
recognized.
=================================
29- Hafiz
ibn Rajab ( 744 – 795 H)
Name
Zainuddin Abdur Rahman, Kunniyah (agnomen) Abu al Faraj, father’s name Ahmad
ibn Abdur Rahman ibn al Hasan was born in Baghdad. His grand father was born in
the month of Rajab, so he was named ibn Rajab.
He moved
to Damuscus at age 5 with his family. He traveled to Jerusalem, Egypt and
Mecca.
Some of
the scholars he studied under were ibn an-Naqeeb (d. 769H), as-Subki, al-Iraqi
(d. 806H), and Muhammad ibn Ismail al-Khabbaz. He also studied with Ibn Qayyim
al-Jawziyyah up to ibn Qayyim's death. Ibn Rajab's commentary on the forty
hadith of Nawawi (Jami' al-Ulum wa al-Hikam) is the largest as well as
generally being considered the best commentary available. Near the end of his
life, Ibn Rajab began composing a commentary on Sahih Bukhari, but
unfortunately only reached the chapter on the funeral prayers before he died.
He had named his work Fath al-Bari and what he did write has been published by
Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih
Bukhari. Twenty years after Ibn Rajab's death, Ibn Hajar al-Asqalani began his
commentary on Sahih Bukhari and gave his own work the same title in honour of
Ibn Rajab.
Ibn Rajab
died on a Monday night 4th of Ramadhan 795AH (1393), at the age of fifty-nine,
in a garden area he had rented in Damascus. His funeral prayer was performed
the next day and he was buried in the Baab as-Sagheer graveyard.[3]
His
contributions include tafaseer, books on ahadith, fiqh, history and other
subjects;
Tafaseer:
i) Tafsir Surah al-Ikhlaas, ii) Tafsir Surah al-Faatihah, iii) Tafsir Surah
an-NasrI'raab, iv) al-BismillahAl-Istighnaa bil-Qur'an
Ahadith
books: i)SharhJaami' al-Tirmidhi,ii) Sharh 'Ilal at-Tirmidhi , iii) Fath
al-Bari bi Sharh Sahih al-Bukhari, iv) Jami' al-'Uloom wal-Hikam fi Sharh
khamsina Hadithan min Jawami al-Kalim Maa Dhi'bani Ja'iaan ursilaa fi Ghanam,
etc
Books on
Fiqh: i) Al-Istikhraj fi Ahkam al-Kharaj, ii) Al-Qawa'id al-Fiqhiyyah,iii)
Kitab Ahkam al-Khawatim wa ma yat'alaqu biha
=================================
30 –
Hafiz ibn Hajr Asqalaani ( 773 – 852 H)
Name
Ahmad, kunniyah (agnomen) Abul Fazal, alias Shahabuddin, father’s name ibn Ali
ibn Hajr Asqalani. Asqalan was a very beautiful city of Palestine. He was born
in Egypt on 23 Sha’aban 773 H.
His
teachers include; Zainuddin Abdur Rahim Iraqi, Nooruddin Haithami, Sirajuddin
Belqaini, ibn Jama’a, Ibrahim ibn Musa and so many others.
His
disciples include; Hafiz Abdur Rahman Sakhavi, Burhanuddin Ibrahinm ibn Umar
Baqa’ai, Ibn Fahad makki.
He
remained Chief Justice for six times and the total duration of this Chief
justiceship remained for 21 years. He was a follower of Shaafii ‘madhab’.
He died
on 28 Dhul Hajja 852 H in Cairo (Egypt) at the age of 79 years.
Ibn Hajar
authored more than fifty works on hadith, hadith terminology, biographical
evaluation, history, Quranic exegesis , poetry and Shafi'i jurisprudence.
Fath
al-Bari al-Durar al-Kamina – a biographical dictionary of leading figures of
the eighth century.
Tahdhib
al-Tahdhib Taqrib al-Tahdhib – the abridgement of Tahthib al-Tahthib.
Ta'jil
al-Manfa'ah
al-Isaba
fi tamyiz al-Sahaba.
Bulugh
al-Maram min adillat al-ahkam Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar
Lisan
al-Mizan.
Talkhis
al-Habir fi Takhrij al-Rafi`i al-Kabir
al-Diraya
fi Takhrij Ahadith al-Hidaya
Taghliq
al-Ta`liq `ala Sahih al-Bukhari
Risala
Tadhkirat al-Athar
al-Matalib
al-`Aliya bi Zawa'id al-Masanid al-Thamaniya
Nukhbat
al-Fikar
al-Nukat
ala Kitab ibn al-Salah al-Qawl al-Musaddad fi Musnad Ahmad Silsilat al-Dhahab
Ta`rif
Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis
==========================
31 –
Hafiz Sakhavi ( 831 – 902 H)
Name Shamsuddin
Muhammad Ibn Abdu Rahman Sakhavi, a great ‘muhaddith’ was born in 831 H. His
teachers include; Hafiz ibn Hajr Asqalani Allama A’inee. He traveled through
Hijaz, Cairi (Egypt) and then toMadina where he remained busy with teaching
‘deen’ (religion).
He wrote
numerous books. Some of them are; Fatah al Mughees Sharah al fi al Hadith, al
Dhu’ al Kalam la hil Qur’an al Tas’ae, Al e’alan bil tubikh zim al Tarikh etc.
=================================
32- Hafiz
Suyuti ( 849 – 911 H)
Name
Jalauddin, kunniyah (agnomen) Abul Fazal, father’s name Abi Bakr Suyuti Shafii,
was born in Suyut a village at the bank of Nile in Cairo. In his childhood he
was used to go to ibn Hajr Asqalani for education. He remained disciple of;
Jalaluddin ibn Ahmad, Sharfuddin Yahya ibn Muhammad, Taqiuddin Ahmad ibn
Muhammad Shamni, MuhiuddinMuhammad ibn Sulaiman, Saifuddin Muhammad ibn
Muhammad. As-Suyuti traveled to Sham, Hijaz, Yemen, India and Morocco, and
settled down towards the end of his life in his homeland of Egypt. Hafiz Suyuti
has written in his book that he was benefited with 150 teachers and he named
them.
The most
famous of Al-Suyuti's students and it is possible to say the most outstanding
student of As-Suyuti was the Imam, the historian, Al-Dawudi (died 945H) – author
of the book Tabaqaat Al-Mufassireen and other works. Then there was his other
student, the famous historian, Ibn Iyaas, author of the book Badaa'i-uz-Zuhoor
(died 930H).
Some
other of his students were the Imam, the Haafidh Ibn Tuloon Al-Hanafi (died 935H),
author of the three Fahaaris, indexes as well as many other works and the Imam
Al-Shi'raanee, author of the book Al-Tabaqaat (died 973H).
His books
and treatises have been counted to number almost 500 works altogether. Suyuti
listed 283 of his own works in Husn al-Muhađarah. Some of the more famous works
he produced were:
i) Tafsir
al-Jalalayn
ii)
Al-Jaami' al-Kabîr
iii)
Al-Jaami' al-Saghîr
iv) Dur
al-Manthur
v)
Alfiyyah al-Hadith
vi)
Tadrib al-Rawi
vii)
Al-Khulafah Ar-Rashidun
viii)
Tabaqat al-huffaz
ix)
Nuzhat al-julasā fī ashār al-nisā
x)
Khasaais-e-Kubra
===============================
33 –
Shaikh Abdul Haq Muhaddith Dehalvi (958 – 1052 H)
Name
Abdul Haq, father’s name Saifuddin ibn Sa’adullah Taraki. His great grand
father Agha Muhammad Tarak was from Bukhara. After the fall of Baghdad, he
migrated to Delhi along with some other Tarkish groups. Abdul Haq acquired his
early education from his father. After that he went to Mecca and learned hadith
and fiqh there, from great scholars of that time. After returning back to
Delhi, he started teaching the religion. He successfully confronted the
‘Deen-e-Elahi’ established by munafequn-Mughal-king-akbar. He wrote more than
60 books. The books relating to hadith are; Akhbar al Akhiyar, A’sa’h al Mu’at
al Shrah al Mishkat, Muqaddama fi Asul al Hadith, and others.
=================================
34 – Shah
Waliullah Muhaddith Dehalvi ( 1114 – 1176 H)
Name
Ahmad, father’s name Abdur Rahim Umari. He famed by the name Shah Waliullah.
His forefathers were descendants of Umar Farooq ra. That is why he was also
called Umri. His early education was from his father and Shaikh Afzal Sialkoti.
He went to Mecca where he learned from Abu Tahir Madni, Wafadullah Maliki,
Tatuddin Qala’I and Umar ibn Ahmad Makki.After coming back to Delhi he taught
the science of hadith there. He has over 60 books to his credit. The most
famous and distinguished one is ‘Hajja tulllan al Baligha’. Others include; al
Fawz al Kabir fi Usul al Tafsir, Kitam al Arba’in, Trajim al Bukhari, al
Mustafa Sharah al Mawtta, Athar al Muhaddathin and other.
=========================
35
– Imam al Shaukani (1173 – 1250 H)
Name
Muhammad, father’s name Ali ibn Abdullah was born on 28 Dhul Qaida 1173 H in
Shukan a village near Sana’a, Yemen. His father was a great scholar and
remained a jurist for 40 years.
Al
Shukani’s disciple include; Allama Muhammad ibn Nasr al Hazmi (d.1283 H),
Allama Abdur Rahman ibn Sulaiman al Sadidee (d. 1250 H), Allama Abdur Rahman
ibn Ahmad Al Bahkali (d. 1248 H), Allama Ahmad (his own son, d 1281 H).
Imam al
Shukani wrote almost on all the fields of ‘deen’ (religion) including tafsir,
hadith, fiqh, ilm al asnad, history and others. His most popular book is ‘Neel
al A’utar’ , a commentary on the book ‘ Mantaqi al Akhbar’ of Imam Mujaddadin Abdus
Salam ibn Taymiyyah.
===============================
36 -
Muhammad Naasiruddeen al-Albaanee (1332 – 1420 H)
Muhammad
Nasiruddin was born in the city of Ashkodera, then the capital of Albania in
the year1332 H. His father al-Haaj Nooh Najjaatee al-Albaanee had completed
Sharee'ah studies in Istanbul and returned back to Albania. After Albania was
taken over by secularist Ahmet Zogu, his family migrated to Damascus. In
Damascus Albaanee completed his initial education and was then taught the
Qur’an, Tajweed, sciences of Arabic language, fiqh and further branches of the
Deen by various teachers and friends of his father.
He also
learnt from his father the art of clock and watch repair - and became highly
skilled in that and famous for it and derived his earnings through it. He began
to specialise in the field of Hadeeth and its related sciences by the age of 20
- being influenced by articles in 'al-Manaar' magazine.He delved further into
the field of Hadeeth and its various sciences.
Albaanee’s
teachers and mentors include; Bahjatul Bayjaar, Abdul-Fattaah, and Towfeeq
al-Barzah. After a number of his works appeared in print Albaanee was chosen to
teach Hadeeth in the new University in Madeenah, Saudi Arabia, for three years
from 1381 to 1383 H where he was also a member of the University board.
His
students are many and include amongst them: Hamdee 'Abdul-Majeed, Muhammad 'Eed
'Abbaasee, Dr. 'Umar Sulaymaan al-Ashqar, Muhammad lbraheem Shaqrah, Muqbil ibn
Haadee al-Waadi'ee, 'Alee Khushshaan, Muhammad Jameel Zaynoo, 'Abdur-Rahmaan
Abdus-Samad, 'Alee Hasan 'Abdul-Hameed al-Halabee, and Saleem al-Hilaalee.
He
authored more than 30 books, few of them are:
Sahih wa
Da'if Sunan Abu Dawood (Volumes 1–4)
Sahih wa
Da'if Sunan at-Tirmidhi (Volumes 1–4)
Sahih wa
Da'if Sunan ibn Majah (Volumes 1–4)
Silsalat
al-Hadith ad-Da'ifa (Volumes 1–14)
Silsalat
al-Hadith as-Sahiha (Volumes 1–11)
Apart
from his life history, following are his achievements:
1. He was
selected by the Faculty of Sharee’ah in the University of Damascus to make
Takhreej of the Ahaadeeth of transactions that were specifically collected by
the University and published in 1955.
2. He was
selected to be a member of the Committee of Hadeeth that was founded during the
union between Egypt and Syria. It was tasked to oversee the publication and
editing of the books of the Sunnah.
3. In
1388 H. Shaykh Hassan ibn ‘Abdullaah Aal ash Shaykh requested that he assume
the position of supervisor for higher education in the faculty of Islaamic
studies in the University of Makkah, he was unable to take up the position.
5. He was
selected to be a member of the Higher Committee in the Islaamic University of
Madeenah from 1395 – 1398 H. He also lectured at the University.
6. He accepted the request of the noble Shaykh ‘Abdul ‘Azeez ibn Baaz, may Allaah have mercy upon him, to travel to Egypt, Morocco and Britain to call to Tawheed and the adherence to the Qur-aan and Sunnah with the correct Islaamic methodology.
7. He
received the National King Faisal prize for Islaamic Studies in 1419 H. for
‘Efforts on the knowledge of Prophetic Hadeeth’
Albaanee
died at the age of 87 years on 22 Jumaadaa ath-Thaaniyah 1420 H (2 October,
1999)
===============================
37 -
Allama Ehsaan Ilahi Zaheer (1364 - 1407 H)
Ehsaan
Ilahi Zaheer, father’s name Zahur Ilahi ibn Ahmaduddin ibn Nadham was born in
Sialkot a city of Pakistan. According to his brother – Dr. Fazal Ilahi – he was
born in 1940, but Allama while interviewing a magazine, titled ‘ Mujallat ul
Arabiyyah’, said that he was born on 31 May, 1945 (18 Jamadi al Awwal, 1364
H). He
belonged to a cloth trading family. Allama’s father, while knowing the
importance of education and knowledge, spent all his effort and wealth for the
education of his children.
Allama,
after acquiring sufficient knowledge in Pakistan, moved to Saudi Arabia, where
he completed the full length of his studies at the Islamic University of
Madinah. He had the privilege to gain knowledge there from great scholars like;
Shaikh Abdul Azeez bin Baz, Allama Nasiruddin Albani, Muhammad Hammad al
Ansari, Muhammad Ibraim al-Jundalvi, Muhammad al Ameen ash Shinqiti, Abu Bakr
al Jaza’ivi and others. Allama was great scholar of hadith. He established the
editorial ‘Tarjumaam al Hadith’.
Allama
very vehemently confronted ‘Qadianiat’, Shiaism and ‘Brevilism as a result he
was several times threatened to death.
On March
23, 1987 (29 Rajab 1407 H) when Allama was addressing a ‘Seerah Meeting’, a
bomb was blasted at the stage, where he was critically wounded and a number of
his companions were martyred. He was shifted to Ryadh Hospital, Saudi Arabia
for further medical treatment, where he succumbed to his injuries and died on
March 30, 1987. Shaikh Abdul Azeez bin Baz, the grand ‘Mufti’ of Saudi Arabia
led his funeral prayers. He was buried next to the grave of Malik ibn Anas in
the ‘Baqie’ graveyard.
==========================
and there are enormours mujahideen of Islam, who have contributed to safeguard the ruling on hadith and quran,
which i have not mention here, if anybody have this, they can pls they can mail me , i will add here
================================================================
in present days, there are numerious human and human organisation who are struggling for the restoration of sunnah-khilafat
==============================================================
this is still under writing.............................................
Narrated Abu Said Al-Khudri (Radi Allah u Anho):
Rasoolullah (Sall Allah u Alaihi wa Sallam) said, "A time will come upon the
people, when a group of people will wage a holy war and it will be said, 'Is
there amongst you anyone who has accompanied Rasoolullah (Sall Allah u
Alaihi wa Sallam)?' They will say, 'Yes.' And so victory will be bestowed on
them. Then a time will come upon the people when a group of people will wage
a holy war, and it will be said, "Is there amongst you anyone who has
accompanied the companions of Rasoolullah (Sall Allah u Alaihi wa Sallam)?'
They will say, 'Yes.' And so victory will be bestowed on them. Then a time
will come upon the people when a group of people will wage a holy war, and
it will be said, "Is there amongst you anyone who has been in the company of
the companions of the companions of Rasoolullah (Sall Allah u Alaihi wa
Sallam)?' They will say, 'Yes.' And victory will be bestowed on them."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 1)
Narrated Imran Ibn Hussain (Radi Allah u Anho):
Rasoolullah (Sall Allah u Alaihi wa Sallam) said: "The best of my followers
are those living in my generation (i.e. my contemporaries), and then those
who will follow the latter". Imran (Radi Allah u Anho) added, "I do not
remember whether he mentioned two or three generations after his
generation," then the Prophet (Sall Allah u Alaihi wa Sallam) added, 'There
will come after you, people who will bear witness without being asked to do
so, and will be treacherous and untrustworthy, and they will vow and never
fulfill their vows, and fatness will appear among them."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 2 and Saheeh Muslim)
Narrated Abu Huraira (Radi Allah u Anho):
The Prophet (Sall Allah u Alaihi wa Sallam) said, "The Israelis used to be
ruled and guided by prophets (Alaihim us Salaat u was Salaam): Whenever a
prophet died, another would take over his place. There will be no prophet
after me, but there will be Caliphs and they would be numerous." The people
asked, "O Rasoolullah (Sall Allah u Alaihi wa Sallam)! What do you order us
(to do)?" He said, "Obey the one who will be given the pledge of allegiance
first. Fulfill their (i.e. the Caliphs) rights, for Allah will ask them
about (any shortcoming) in ruling those Allah has put under their
guardianship."
(Saheeh Bukhari and Saheeh Muslim)
Narrated Abu Said (Radi Allah u Anho):
The Prophet (Sall Allah u Alaihi wa Sallam) said, "Do not abuse my
companions for if any one of you spent gold equal to (the mountain of) Uhud
(in Allah's Cause) it would not be equal to a Mudd (780 grams) or even a
half Mudd (390 grams) spent by one of them."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 22 and Saheeh Muslim)
Narrated Abu Bakr Siddiq (Radi Allah u Anho):
I said to the Prophet (Sall Allah u Alaihi wa Sallam) while I was in the
Cave. "If any of them should look under his feet, he would see us." He said,
"O Abu Bakr! What do you think of two (persons) the third of whom is Allah?"
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 5)
Narrated Abu Said Al-Khudri (Radi Allah u Anho):
Rasoolullah (Sall Allah u Alaihi wa Sallam) addressed the people saying,
"Allah has offered the choice to a slave to choose this world or what is
with Him. The slave has chosen what is with Allah." Abu Bakr (Radi Allah u
Anho) wept, and we were astonished at his weeping caused by what the Prophet
mentioned as to a Slave (of Allah) who had been offered a choice, (we
learned later on) that Rasoolullah (Sall Allah u Alaihi wa Sallam) himself
was the person who was given the choice, and that Abu Bakr (Radi Allah u
Anho) knew best of all of us. Rasoolullah (Sall Allah u Alaihi wa Sallam)
added, "The person who has favored me most of all both with his company and
wealth, is Abu Bakr. If I were to take a Khalil other than my Lord, I would
have taken Abu Bakr as such, but (what relates us) is the Islamic
brotherhood and friendliness. All the gates of the Masjid (un Nabawi) should
be closed except the gate of Abu Bakr."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 6)
Narrated Abdullah Ibn 'Umar (Radi Allah u Anho):
We used to compare the people as to who was better during the lifetime of
Rasoolullah (Sall Allah u Alaihi wa Sallam). We used to regard Abu Bakr as
the best, then Umar, and then Usman.
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 7)
Narrated Jubair Ibn Mutim (Radi Allah u Anho):
A woman came to the Prophet (Sall Allah u Alaihi wa Sallam). He ordered her
to return to him again. She said, "What if I came and did not find you?" as
if she wanted to say, "If I found you dead?" The Prophet (Sall Allah u
Alaihi wa Sallam) said, "If you should not find me, go to Abu Bakr."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 11)
Narrated Abu Ad-Darda (Radi Allah u Anho):
The Prophet (Sall Allah u Alaihi wa Sallam) said, "Allah sent me (as a
Prophet) to you (people) but you said (to me), 'You are telling a lie,'
while Abu Bakr said, 'He has said the truth,' and consoled me with himself
and his money." He then said twice, "Won't you then give up harming my
companion?" After that nobody ever harmed Abu Bakr (Radi Allah u Anho).
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 13)
Narrated Abu Huraira (Radi Allah u Anho):
Once Rasoolullah (Sall Allah u Alaihi wa Sallam) offered the morning Salaat
and then faced the people and said, "While a man was driving a cow, he
suddenly rode over it and beat it. The cow said, "We have not been created
for this, but we have been created for sloughing." On that the people said
astonishingly, "Subhan Allah! A cow speaks!" Rasoolullah (Sall Allah u
Alaihi wa Sallam) said, "I believe this, and Abu Bakr and Umar too, believe
it, although neither of them was present there. While a person was amongst
his sheep, a wolf attacked and took one of the sheep. The man chased the
wolf till he saved it from the wolf, where upon the wolf said, 'you have
saved it from me; but who will guard it on the day of the wild beasts when
there will be no shepherd to guard them except me (because of riots and
afflictions)? ' The people said surprisingly, "Subhan Allah! A wolf speaks!"
Rasoolullah (Sall Allah u Alaihi wa Sallam) said, "But I believe this, and
Abu Bakr and Umar too, believe this, although neither of them was present
there."
(Saheeh Bukhari Volume 4 Hadeeth Number 677)
Narrated Muhammad Ibn Al-Hanafiya (Rahmatullah
Alaihi):
I asked my father (Ali Ibn Abi Talib Radi Allah u Anho), "Who are the best
people after Rasoolullah (Sall Allah u Alaihi wa Sallam)?" He said, "Abu
Bakr." I asked, "Who then?" He said, "Then 'Umar. " I was afraid he would
say "Usman, so I said, "Then you?" He said, "I am only an ordinary person
from among the Muslimeen."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 20)
Narrated Hudhaifa (Radi Allah u Anho):
Once Umar Ibn Al-Khattab (Radi Allah u Anho) said, "Who amongst you
remembers the statement of Rasoolullah (Sall Allah u Alaihi wa Sallam)
regarding the afflictions?" Hudhaifa replied, "I remember what he said
exactly." Umar (Radi Allah u Anho) said. "Tell (us), you are really a daring
man!'' Hudhaifa said, Rasoolullah (Sall Allah u Alaihi wa Sallam) said, 'A
man's afflictions (i.e. wrong deeds) concerning his relation to his family,
his property and his neighbors are expiated by his Salaat, giving in charity
and enjoining what is good and forbidding what is evil.' " Umar (Radi Allah
u Anho) said, "I don't mean these afflictions but the afflictions that will
be heaving up and down like waves of the sea." Hudhaifa replied, "O Ameer ul
Mumineen! You need not fear those (afflictions) as there is a closed door
between you and them." Umar (Radi Allah u Anho) asked, "Will that door be
opened or broken?" Hudhaifa replied, "No, it will be broken." Umar (Radi
Allah u Anho) said, "Then it is very likely that the door will not be closed
again." Later on the people asked Hudhaifa, "Did Umar (Radi Allah u Anho)
know what that door meant?" He said. "Yes, Umar (Radi Allah u Anho) knew it
as everyone knows that there will be night before the morning. I narrated to
Umar (Radi Allah u Anho) an authentic narration, not lies." We dared not ask
Hudhaifa (Radi Allah u Anho); therefore we requested Masruq who asked him,
"What does the door stand for?" He said, "(The door stands for) Umar (Radi
Allah u Anho)."
(Saheeh Bukhari and Saheeh Muslim)
Narrated Abdullah Ibn Abbas (Radi Allah u Anhuma):
While I was standing amongst the people who were invoking Allah for Umar Ibn
Al-Khattab who was lying (dead) on his bed, a man behind me rested his
elbows on my shoulder and said, "(O Umar!) May Allah bestow His Mercy on
you. I always hoped that Allah will keep you with your two companions, for I
often heard Rasoolullah (Sall Allah u Alaihi wa Sallam) saying, "I, Abu Bakr
and 'Umar were (somewhere). I, Abu Bakr and Umar did (something). I, Abu
Bakr and Umar set out." So I hoped that Allah will keep you with both of
them." I turned back to see that the speaker was Ali Ibn Abi Talib (Radi
Allah u Anho).
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 26)
Narrated Sahl Ibn Saad (Radi Allah u Anho):
Rasoolullah (Sall Allah u Alaihi wa Sallam) said, "Tomorrow I will give the
flag to a man with whose leadership Allah will grant (the Muslims) victory
(at Khaibar)." So the people kept on thinking the whole night as to who
would be given the flag. The next morning the people went to Rasoolullah
(Sall Allah u Alaihi wa Sallam) and every one of them hoped that he would be
given the flag. Rasoolullah (Sall Allah u Alaihi wa Sallam) said, "Where is
Ali Ibn Abi Talib?" The people replied, "He is suffering from eye trouble, O
Allah's Messenger." He said, "Send for him and bring him to me." So when Ali
came, the Prophet spat in his eyes and invoked good on him, and he became
alright as if he had no ailment. The Prophet then gave him the flag. Ali
said, "O Allah's Apostle! Shall I fight them (i.e. enemy) till they become
like us?" Rasoolullah (Sall Allah u Alaihi wa Sallam) said, "Proceed to them
steadily till you approach near to them and then invite them to Islam and
inform them of their duties towards Allah which Islam prescribes for them,
for by Allah, if one man is guided on the right path (i.e. converted to
Islam) through you, it would be better for you than (a great number of) red
camels."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 51 and Saheeh Muslim)
Narrated Abu Hazim:
A man came to Sahl Ibn Saad (Radi Allah u Anho) and said, "This is
so-and-so," meaning the Governor of Medina, "He is calling Ali (Radi Allah u
Anho) bad names near the pulpit." Sahl asked, "What is he saying?" He
replied, "He calls him (i.e. Ali) Abu Turab." Sahl laughed and said, "By
Allah, none but the Prophet (Sall Allah u Alaihi wa Sallam) called him by
this name and no name was dearer to Ali than this." So I asked Sahl to tell
me more, saying, "O Abu Abbas! How (was this name given to Ali)?" Sahl said,
"'Ali went to Fatima (Radi Allah u Anha) and then came out and slept in the
Masjid. The Prophet (Sall Allah u Alaihi wa Sallam) asked Fatima, "Where is
your cousin?" She said, "In the Masjid." The Prophet (Sall Allah u Alaihi wa
Sallam) went to him and found that his (i.e. Ali's) covering sheet had
slipped of his back and dust had soiled his back. The Prophet (Sall Allah u
Alaihi wa Sallam) started wiping the dust off his back and said twice, "Get
up! O Abu Turab (i.e. O. man with the dust)."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 53)
Narrated 'Ali (Radi Allah u Anho):
Fatima complained of the suffering caused to her by the hand mill. Some
captives were brought to the Prophet (Sall Allah u Alaihi wa Sallam). She
came to him but did not find him at home. Aisha (Radi Allah u Anha) was
present there to whom she told (of her desire for a servant). When the
Prophet (Sall Allah u Alaihi wa Sallam) came, Aisha (Radi Allah u Anha)
informed him about Fatima's (Radi Allah u Anha) visit. Ali (Radi Allah u
Anho) added "So the Prophet (Sall Allah u Alaihi wa Sallam) came to us,
while we had gone to our bed I wanted to get up but the Prophet (Sall Allah
u Alaihi wa Sallam) said, "Remain at your place". Then he sat down between
us till I found the coolness of his feet on my chest. Then he said, "Shall I
teach you a thing which is better than what you have asked me? When you go
to bed, say, 'Allahu-Akbar' thirty-four times, and 'Subhan Allah
thirty-three times, and 'Alhamdu-lillah thirty-three times for that is
better for you both than a servant."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 55)
Narrated Ubaida:
Ali (Radi Allah u Anho) said (to the people of 'Iraq), "Judge as you used to
judge, for I hate differences (and I do my best) till the people unite as
one group, or I die as my companions have died." And narrated Saad that the
Prophet (Sall Allah u Alaihi wa Sallam) said to Ali (Radi Allah u Anho),
"Will you not be pleased from this that you are to me like Haroon was to
Musa? But there will not be any prophet after me".
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 56)
Narrated Al-Miswar Ibn Makhrama (Radi Allah u Anho):
Rasoolullah (Sall Allah u Alaihi wa Sallam) said, "Fatima is a part of me,
and he who makes her angry, makes me angry."
(Saheeh Bukhari Volume 5 Book 57 Hadeeth Number 61)
Narrated Uqba Ibn Al-Haris (Radi Allah u Anho):
(Once) Abu Bakr (Radi Allah u Anho) offered the Asr Salaat and then went out
walking and saw Hassan (Radi Allah u Anho) playing with the boys. He lifted
him on to his shoulders and said, "Let my parents be sacrificed for your
sake! (You) resemble Rasoolullah (Sall Allah u Alaihi wa Sallam) and not
(your father) Ali," while Ali (Radi Allah u Anho) was smiling.
(Saheeh Bukhari Volume 4,
Book 56, Hadeeth Number 742)
These are
just a few narrations from among hundreds of authentic ahadeeth and these
need no elaboration. The above quoted ahadeeth prove without a doubt the
integrity, moral greatness, unity, love for one another and exceptional
faith of all the Sahaba (May Allah be pleased with all of them).
Umm Haram daughter of Milhan (Radi Allah u Anha) When she came out of the sea and (was
going to mount a riding animal) she fell down and died.
(Saheeh Bukhari Kitab ul Jihad Book 022, Chapter 62 and 75 & Saheeh Muslim
Kitab ul Imarah Book 020, Chapter 49 Hadeeth Number 4699)
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