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Daughters in Islam

 
Following are some of my random posts regarding the daughters.
 
Contents

a) What if the guardian is preventing the woman to marry the suitor of her choice who is suitable for her, and forcing her to marry the man of his interest?

b) An interesting narration about a marriage where a girl was not willing to Marry Ibn Umar ra.
c) How do we know about a consent of girl when she remain silent regarding her marriage? Better inform her about this.
d) Imam Ahmad's reaction on the birth of the daughters.
e) The advice of a Tabiyee to his daughter.

f) Why Allah mentioned daughters before Sons?
g) So if a woman ask, what will she get in paradise?
 

a) What if the guardian is preventing the woman to marry the suitor of her choice who is suitable for her, and forcing her to marry the man of his interest?
 
Shaykh al Islam Ibn Taymiyah said:
وإذا رضيت رجلا وكان كفؤا لها وجب على وليها كالأخ ثم العم أن يزوجها به فإن عضلها وامتنع من تزويجها زوجها الولي الأبعد منه أو الحاكم بغير إذنه باتفاق العلماء فليس للولي أن يجبرها على نكاح من لا ترضاه ولا يعضلها عن نكاح من ترضاه إذا كان كفؤا باتفاق الأئمة وإنما يجبرها ويعضلها أهل الجاهلية والظلمة الذين يزوجون نساءهم لمن يختارونه لغرض لا لمصلحة المرأة ويكرهونها على ذلك أو يخجلونها حتى تفعل ويعضلونها عن نكاح من يكون كفؤا لها لعداوة
أو غرض وهذا كله من عمل الجاهلية والظلم والعدوان وهو مما حرمه الله ورسوله واتفق المسلمون على تحريمه وأوجب الله على أولياء النساء أن ينظروا في مصلحة المرأة لا في أهواءهم كسائر الأولياء والوكلاء ممن تصرف لغيره فإنه يقصد مصلحة من تصرف له لا يقصد هواه فإن هذا من الأمانة التي أمر الله أن تؤدي إلى أهلها فقال إن الله يأمركم أن تؤدوا الأمانات إلى أهلها وإذا حكمتم بين الناس أن تحكموا بالعدل وهذا من النصيحة الواجبة وقد قال النبي الدين النصيحة الدين النصيحة الدين النصيحة قالوا لمن يا رسول الله قال لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم والله أعلم 
And when she is willing to marry a man and he is also suitable for her, then it is obligation on her guardian that he should marry her with him, and if he (the guardian) stops her from getting married or refrain from it, then according to the agreement of the scholars the next closest relative or the Haakim will make her nikah without the permission of first guardian. Those who prevent her (from getting married where she is willing) and forcing her (to marry other person) are on the way of oppressors at the time of ignorance, who in their guardianship wants the women to marry those people who are not accepted by women rather they are accepted by themselves. Then they force her and make her ashamed until she marries a person of their choice, and they stop her from marrying a suitable person for her due to their enmity or any other purpose. All of this is the practice of the days of al Jaahiliyah and oppression and enmity, which is prohibited according to Allah and his Messenger (peace be upon him), and It is prohibited according to the consensus of the scholars. Allah obligates the guardians of women to see the interest of women rather than following their desires... This is the same amanah which Allah mentioned that it is obligatory to fulfill.
"Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice." [4:58]
This well wishing (Sincerity) is obligation as the Messenger of Allah said:
"Religion is sincerity, religion is sincerity (Al-Nasihah), religion is sincerity." They said; "To whom, O Messenger of Allah?" He said: "To Allah, to His Book, to His Messenger, to the imams of the Muslims and to their common folk." [Sunan an-Nasa'i 4199] and Allah knows best.[Majmu al Fatawa (32/52-53)]
 
b) An interesting narration about a marriage where a girl was not willing to Marry Ibn Umar ra.
 
It is for those who say, we want good for our daughter who can not take decesion, that is why her consent is not that important.
Ibn Umar ra said:
توفي عثمان بن مظعون وترك ابنة له من خويلة بنت حكيم بن أمية بن حارثة بن الأوقص قال وأوصى إلى أخيه قدامة بن مظعون قال عبد الله وهما خالاي قال فمضيت إلى قدامة بن مظعون أخطب ابنة عثمان بن مظعون فزوجنيها ودخل المغيرة بن شعبة يعني إلى أمها فأرغبها في المال فحطت إليه وحطت الجارية إلى هوى أمها فأبيا حتى ارتفع أمرهما إلى رسول الله صلى الله عليه وسلم فقال قدامة بن مظعون يا رسول الله ابنة أخي أوصى بها إلي فزوجتها ابن عمتها عبد الله بن عمر فلم أقصر بها في الصلاح ولا في الكفاءة ولكنها امرأة وإنما حطت إلى هوى أمها قال فقال رسول الله صلى الله عليه وسلم هي يتيمة ولا تنكح إلا بإذنها قال فانتزعت والله مني بعد أن ملكتها فزوجوها المغيرة بن شعبة
When Uthman bin Maz`oon ra died, he left a daughter from Khuwayla bint Hakeem. Uthman had a wasiyah that his brother Qudama bin Maz`oon will be wali of his daughter after his death.
Ibn Umar ra said: Uthman and Qudama are my maternal uncles, I asked from Qudama bin Maz`oon the hand of his niece, and Qudama did her nikah with me.
Her mother wanted to marry her daughter with Mugheera bin Sho`ba because he was rich, and her daughter was also in agreement with her mother.
When the matter came to the Prophet peace be upon him, Qudama bin Maz`oon said:
O Prophet of Allah (peace be upon him) she is the daughter of my brother who advised that I am her guardian after him, so i did her nikah with the son of her paternal aunt, Ibn Umar. I have not left anything to find a good suitor for her. She is a girl and following her mother (who wanted to marry her with Mugheera bin Sho`ba).
The Prophet peace be upon him said: She is an orphan, do not marry her without her consent.
Ibn Umar ra said: She was taken from me even though we had a nikah, and then they did her nikah with Mugheera bin Sho`bah. [Musnad Ahmad 17/181, Shuaib al Arna`oot said: The chain is Hasan, Ahmad Shakir authenticated, al Haythamee said: Narrated by Ahmad and Its narrators are trustworthy"]
 
The narration of Ibn Maja which is short states

It was narrated from Ibn Umar that:
. أَنَّهُ حِينَ هَلَكَ عُثْمَانُ بْنُ مَظْعُونٍ تَرَكَ ابْنَةً لَهُ . قَالَ ابْنُ عُمَرَ فَزَوَّجَنِيهَا خَالِي قُدَامَةُ وَهُوَ عَمُّهَا وَلَمْ يُشَاوِرْهَا وَذَلِكَ بَعْدَ مَا هَلَكَ أَبُوهَا فَكَرِهَتْ نِكَاحَهُ وَأَحَبَّتِ الْجَارِيَةُ أَنْ يُزَوِّجَهَا الْمُغِيرَةَ بْنَ شُعْبَةَ فَزَوَّجَهَا إِيَّاهُ .
when Uthman bin Mazun died, he left behind a daughter. Ibn Umar said: “My maternal uncle Qudamah, who was her paternal uncle, married me to her, but he did not consult her. That was after her father had died. She did not like this marriage, and the girl wanted to marry Mughirah bin Shubah, so she married him.”[Ibn Maja Hadith 1878]
 
When the nikah was invalidated from one of the best man Ibn Umar ra because there was no consent of the girl. Then think about the nikah done with other people without the consent?
 
c) How do we know about a consent of girl when she remain silent regarding her marriage? Better inform her about this.
 
1. Abul Abbas Qurtubi said:
وقد استحب علماؤنا أن تعرّف البكر أنّ سكوتها محمول منها على الإذن، ليكون ذلك زيادة في تعريفها، وتنبيهاً لها على ما يخاف ان تجهله
It is good according to our scholars that the virgin should be informed that her silence will be considered her consent.. and to alert her so that there will be no fear of ignorance. [al Mufhim 4/118]
 
2. Ibn Hibban said:
ذِكْرُ الإِخْبَارِ عَمَّا يَجِبُ عَلَى الأَوْلِيَاءِ مِنَ اسْتِئْمَارِ النِّسَاءِ أَنْفُسِهِنَّ إِذَا أَرَادُوا عَقْدَ النِّكَاحِ عَلَيْهِنَّ
أَخْبَرَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الأَزْدِيُّ، حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا مُصْعَبُ بْنُ الْمِقْدَامِ، حَدَّثَنَا زَائِدَةُ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: تُسْتَأْمَرُ الْيَتِيمَةُ فِي نَفْسِهَا، فَإِنْ سَكَتَتْ فَهُوَ رِضَاهَا، وَإِنَّ أَبَتْ فَلاَ جَوَازَ عَلَيْهَا.
The hadith regarding obligation of taking consent from women by their Auliya when they want them to get married.
It was narrated that Abu Hurairah said:
"The Messenger of Allah said: 'An orphan girl should be consulted with regard to marriage, and if she remains silent, that is her permission. If she refuses then she is not to be forced.'" [Saheeh Ibn Hibban no. 4079]

3. Imam al Bukhari said:
لاَ يُنْكِحُ الأَبُ وَغَيْرُهُ الْبِكْرَ وَالثَّيِّبَ إِلاَّ بِرِضَاهَا
The father or the guardian cannot give a virgin or matron in marriage without her consent.
 
Narrated `Aisha:

I said, "O Allah's Messenger (Peace be upon him)! A virgin feels shy." He said, "Her consent is (expressed by) her silence." [Sahih al-Bukhari 5137]

d) Imam Ahmad's reaction on the birth of the daughters.
 
Ibn al Qayyim said:
وقال صالح بن أحمد : كان أبي إذا ولد له ابنة يقول : الأنبياء كانوا آباء بنات . ويقول : قد جاء في البنات ما قد علمت .
وقال يعقوب بن بختان : ولد لي سبع بنات ، فكنت كلما ولد لي ابنة دخلت على أحمد بن حنبل فيقول لي : يا أبا يوسف ، الأنبياء آباء بنات ؛ فكان يذهب قوله همي
Saaleh bin Ahmad said: Whenever a daughter would born to my father (Ahmad bin Hanbal), He would say: The Prophets were the fathers of the daughters, and You know what is mentioned regarding them (in Quran and sunnah).
Yaqub bin Bakhtan said: I had 7 daughters and Imam Ahmad would come to me and say: O Abu Yusaf: The Prophets were fathers of the daughters, His saying would relief my sorrow. [Tuhfa tul Mawdood page 26]

e) The advice of a Tabiyee to his daughter.

Asma bin Kharija al Fazari (one of the tabiyee and poet) said to his daughter while advising her regarding her marriage life that I said to your mother:
خُذِي العَفْوَ منّى تستديمي مودّتي ... ولا تنطقي في سوْرَتِي حينَ أغضبُ
ولا تَنْقٌرِيني نَقْرَةَ الدُّفِّ مَرَّةً ... فإنّك لا تدرِين كيفَ الْمُغَيّبُ
فإنّي رأيتُ الحبّ في القلب والأذى ... إذا اجتمعا لم يَلْبث الحبُّ يذهبُ
When I do a mistake Forgive me, you will get my eternal love, Do not argue with me when I am in extreme anger, Do not hurt me like beating the duff, because you don't know (how bad) is separation (of husband and wife). I have seen that when hate and love gather together in the heart then the love fades away.
[النَّفَقَةُ عَلَى الْعَيِالِ by Ibn Abi Duniya no. 133, بهجة المجالس وأنس المجالس by Ibn Abdul Barr (1/185)]
 
f) Why Allah mentioned daughters before Sons?
 
Interesting commentary of Ibn al Qayyim on Surah ash-Shura verse 49.

Allah says
"For Allah is the Kingdom of the heavens and the earth, He creates whatever He likes. He bestows daughters onwhomsoever He likes and He bestows sons on whomsoever He likes." [ash-Shura verse 49]

Ibn al Qayyim commented:
وعندي وجه آخر : وهو أنه سبحانه قدم ما كانت تؤخره الجاهلية من أمر البنات حتى كانوا يئدوهن أي هذا النوع المؤخر عندكم مقدم عندي في الذكر 
According to me there is another reason of this (i.e. mentioning of daughters before sons): Allah gives priority to daughters who were forsaken by the people of ignorance, The reason was to tell the people that this worthless type according to you should be forsaken, but according to me they have a priority to (even) mention them first. [Tuhfatul Mawdood bi Ahkam al Mawlood by Ibn al Qayyim page 20]
 
Even though there is nothing like Men vs Women in Islam, but see how Allah taught the people at the time when they used to bury them alive, and considered them worthless.
 
g) So if a woman ask, what will she get in paradise?
 
Answer.

"And therein is whatever the souls desire and [what] delights the eyes." (43:71)

“Therein you shall have (all) that your inner-selves desire” (Surah Fussilat:31-32)

There is no injustice for women.

“If any do deeds of righteousness, be they male or female, and have faith, they will enter Jannah, and not the least injustice will be done to them.” (Surah an-Nisa:124)
 
Narrated Abu Huraira:
The Prophet, said, "Allah said, 'I have prepared for My pious worshipers such things as no eye has ever seen, no ear has ever heard of, and nobody has ever thought of. All that is reserved, besides which, all that you have seen, is nothing." Then he recited:-- 'No soul knows what is kept hidden (in reserve) for them of joy as a reward for what they used to do.' (32.17)
Sahih al Bukhari , Hadith 4780

Prophet peace be upon him said: "'If Allah admits you into Paradise, you will have in it whatever is desired by your soul and pleasing to your eye.'" [Silsilah as-Saheeha hadeeth no. 3001]

In simple words, Whatever you want and have not even imagined yet, you will get it. Your destination should be jannah.

Note: In Paradise, there will be no evil looks or sickness of the heart.

 

Initiating the salam to the people of the book and responding to their salam?

 
 
Initiating the salam to the people of the book and responding to their salam?
 
Ibn al Qayyim said:
وقد اختلف السلف والخلف في ذلك ، فقال أكثرهم : لا يبدءون بالسلام ، وذهب آخرون إلى جواز ابتدائهم كما يرد عليهم ، روي ذلك عن ابن عباس ، وأبي أمامة ، وابن محيريز ، وهو وجه في مذهب الشافعي رحمه الله لكن صاحب هذا الوجه قال : يقال له : السلام عليك فقط بدون ذكر الرحمة ، وبلفظ الإفراد ، وقالت طائفة : يجوز الابتداء لمصلحة راجحة من حاجة تكون له إليه ، أو خوف من أذاه ، أو لقرابة بينهما ، أو لسبب يقتضي ذلك ، يروى ذلك عن إبراهيم النخعي ، وعلقمة . 
 
وقال الأوزاعي : إن سلمت فقد سلم الصالحون ، وإن تركت فقد ترك الصالحون . 
 
 واختلفوا في وجوب الرد عليهم ، فالجمهور على وجوبه ، وهو الصواب ، وقالت طائفة : لا يجب الرد عليهم ، كما لا يجب على أهل البدع وأولى ، والصواب الأول ، والفرق أنا مأمورون بهجر أهل البدع تعزيرا لهم وتحذيرا منهم ، بخلاف أهل الذمة . 
 
وثبت عنه صلى الله عليه وسلم أنه ( مر على مجلس فيه أخلاط من المسلمين ، والمشركين عبدة الأوثان ، واليهود ، فسلم عليهم ) . 
 
وصح عنه أنه كتب إلى هرقل وغيره ( السلام على من اتبع الهدى ) 
 
The salaf and khalaf differed in this case, many of them said, Do not initiate salam and others say it is allowed to initiate the salam for kind. This is narrated from Ibn Abbas, Abi Amama, Ibn Muhayreez and this is one of the opinion in the madhab of ash-Shafiee May Allah have mercy on him, but the one who have this opinion said: Say to him May peace be upon you rather than saying (Peace be upon you) and mercy.
 
And A group (of scholars) said: it is allowed to initiate the salam due to some purpose, like due to some interest that one intends to achieve, or because one fears the harm, or because they are relatives, or due to some other reasons like this, this is narrated from Ibraheem an-Nakh`ee and Alqama.
 
al Awzaai said: If you greet then the righteous have greeted, and if you left then the righteous have left. 
 
And they (the scholars) differed as to whether it is obligatory to return the greeting. The majority said that it is obligatory and this is the correct view. A group of scholars said that it is not obligatory to return their greeting just as it is not obligatory to return the greeting of those who follow bid’ah. But the correct view is the first one. The difference is that we are commanded to forsake the followers of bid’ah by way of rebuke and to warn others about them, which is not the case with the Ahl al-Dhimmah (Jews and Christians).  (Ibn al Qayyim said: "he should say in return ‘wa ‘alayka al-salaam’, because this is more just, and Allaah commands us to be just and to treat others well" see his book Ahkaam Ahl al-Dhimmah, 1/425, Islamqa)
 
And it is proven from the Prophet peace be upon him: He passed by a group where Muslims, Mushriq, Idol worshipers, Jews were sitting, and He peace be upon him said salam to them.
 
And it is authentically proven from him (peace be upon him) that when he wrote a letter to Hiraql (chief of Byzantines) and others (starting with) "Peace be to those who follow the guidance."
 
(Zaad al-Ma’aad, 2/425, 426)

Prophet peace be upon him is not omnipresent (hazir nazir) according to Quran and Classical Mufassireen.

 
Omnipresence (Haazir Naazir) of Prophet peace be upon him according to Quran and Classical Mufassireen.
 
The commentaries of the classical Mufassireen over three verses of the Quran will clear this issue inshaAllah.
 
Verse no. 1
 
Allah says in Surah Yusuf verse 102.
 
“That is of thenews of the Ghayb (Unseen) which We reveal to you. You were not (present) withthem when they arranged their plan together, and (while) they were plotting.)”
 
Verse no. 2
 
Allah says in Aal e Imran verse 44.
 
"That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed."
 
Verse no. 3
 
Allah says in Surah al Qasas verse 44.
 
And you, [O Muhammad], were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the witnesses [to that].

Verse no. 4
 
Allah says:
 
"That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous." [11:49]
 
The commentaries.
 
a) al Qurtubi said
وما كنت يا محمد لديهم، أي بحضرتهم وعندهم.
 You O Muhammad (peace be upon him) were not with them, meaning you were not present with them. [Tafsir al Qurtubi under 3:44]
 
He also said:
{ وَمَا كنتَ مِنَ ٱلشَّاهِدِينَ } أي من الحاضرين.
"you were not among the witnesses" meaning you were not among those who were present. [Tafsir al Qurtubi under Surah al Qasas verse 44]
 
Then he said:
{ وَلَكِنَّا كُنَّا مُرْسِلِينَ } أي أرسلناك في أهل مكة، وآتيناك كتاباً فيه هذه الأخبار: ولولا ذلك لما علمتها.
"but it is We Who send messengers" meaning we have sent you to the people of Makkah, and revealed this book in which these stories are mentioned, IF IT WAS NOT REVEALED, YOU WOULD NOT KNOW ABOUT THIS. [Tafsir al Qurtubi under Surah al Qasas verse 45]
 
Then he said:
 النحاس: أي لم تشهد قصص الأنبياء، ولا تليت عليك، ولكنا بعثناك وأوحيناها إليك للرحمة.
An-Nahhas said: You were NOT WITNESS OVER THESE STORIES OF THE PROPHETS, Neither anyone told you about this, rather WE have sent you as a messenger and sent a wahyy as a mercy. [Tafsir al Qurtubi under Surah al Qasas verse 46]
 
then he said:
أي لم تشاهد تلك الأخبار، ولكن أوحيناها إليك رحمة بمن أرسلت إليهم لتنذرهم بها
Meaning you WERE NOT WITNESS OVER THESE NEWS, rather WE have sent wahyy as a mercy to them, so that you may warn them through these verses. [Tafsir al Qurtubi under Surah al Qasas verse 46]
 
He also said
يا محمد من أمر يوسف من أخبار الغيب «نُوحِيهِ إِلَيْكَ» أي نعلمك بوحي هذا إليك. { وَمَا كُنتَ لَدَيْهِمْ } أي مع إخوة يوسف { إِذْ أَجْمَعُوۤاْ أَمْرَهُمْ } في إلقاء يوسف في الجبّ. { وَهُمْ يَمْكُرُونَ } أي بيوسف في إلقائه في الجبّ. وقيل: «يَمْكُرُونَ» بيعقوب حين جاؤوه بالقميص مُلطَّخاً بالدم؛ أي ما شاهدت تلك الأحوال، ولكن الله أطلعك عليها.
O Muhammad (peace be upon him) the news of unseen regarding Yusuf (peace be upon him) "which We reveal to you" we have let you know about this through the wahyy, "You were not with them" with the brothers of Yusuf "when they arranged their plan together"  when they agreed to throw Yusuf into the well. "and (while) they were plotting" i.e. when they were plotting to throw Yusuf into the well, it is also said: "they were plotting" means they were plotting that they will show Yaqoob (peace be upon him) the shirt filled with blood, YOU WERE NOT WITNESSING THESE THINGS, RATHER WE HAVE REVEALED THIS TO YOU. [Tafsir al Qurtubi under Surah al Yusuf verse 102]
 
b) al Baydawi said:
 أن هذا النبأ غيب لم تعرفه إلا بالوحي لأنك لم تحضر إخوة يوسف 
These are news of unseen which you were not aware of untill we have revealed wahyy, you were NOT HAAZIR (Present) with the brothers of Yusuf.  [Tafsir al Baydawi under Surah al Yusuf verse 102]
 
He also said:
 والخطاب لرسول الله صلى الله عليه وسلم أي ما كنت حاضراً.
The khitab is for Prophet peace be upon him that YOU WERE NOT PRESENT. [Tafsir al Baydawi under 28:44]
 
c) Imam Ibn JareerTabree (224 – 310 AH) said in the commentary of the above verse
 
يقول: وما كنت حاضراًعند إخوة يوسف، إذأجمعوا واتفقت آراؤهم وصحّتعزائمهم علـى أن يُـلقوايوسف فـي غيابة الـجبّ،
Allah says:You were not Present (Haazir) with the brothers of Yusuf Peace be upon him whenthey arranged their plan together, to throw Yusuf into the well..(end quote)

He also said
 يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم : هذه القصة التي أنبأتك بها من قصة نوح وخبره وخبر قومه ( من أنباء الغيب ) ، يقول : هي من أخبار الغيب التي لم تشهدها فتعلمها 
Allah says to his Prophet Muhammad peace be upon him, this story of Nuh (aleh salam) and his nation, which we have informed you is "the news of the unseen"  You were not WITNESS (SHAAHID) of this news so that you may know. [Tafsir at-Tabri under 11:49]
 
d) Ibn Katheer said: 
أي: ما كنت عندهم يا محمد فتخبرهم عنهم معاينة عما جرى، بل أطلعك الله على ذلك كأنك حاضر وشاهد لما كان من أمرهم حين اقترعوا في شأن مريم أيهم يكفلها، وذلك لرغبتهم في الأجر
meaning, "You were not with them, O Muhammad, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.'' [Tafsir Ibn Kathir under 3:44]
 
He also said:
 
{ نُوحِيهِإِلَيْكَ } ونعلمك به يامحمد؛ لما فيه منالعبرة لك، والاتعاظ لمنخالفك { وَمَا كُنتَ لَدَيْهِمْ} حاضراً عندهم، ولامشاهداًلهم
(which We reveal to you.) and inform you of, O Muhammad,because it carries a lesson, for you to draw from and a reminder to those whodefy you.' Allah said next﴾`(You were not with them), you were not Haazir (Present) with them nor saw them. [under Surah al Yusaf verse 102]
 
He again said:
أي وما كنت حاضراً لذلك، ولكن الله أوحاه إليك، وهكذا لما أخبره عن نوح وقومه
 `YOU WERE NOT PRESENT THEN, but Allah has revealed this to you.' Similarly, Allah told him about Nuh and his people, and how He saved Nuh and drowned his people [Tafsir Ibn Kathir under 28:44]
 
Then he said:
أي: ما كنت مشاهداً لشيء من ذلك، ولكن الله تعالى أوحاه إليك، وأخبرك به؛ رحمة منه بك وبالعباد، وبإرسالك إليهم
 `YOU WERE NOT WITNESS to any of those things, but Allah has revealed them to you and told you about them as a mercy from Him to you and to His servants, by sending you to them. [Tafsir Ibn Kathir under 28:44]

Ibn Kathir also said:
يقول تعالى لنبيه [ ورسوله محمد ] صلى الله عليه وسلم . هذه القصة وأشباهها ( من أنباء الغيب ) يعني : من أخبار الغيوب السالفة نوحيها إليك على وجهها [ وجليتها ] ، كأنك شاهدها ، ( نوحيها إليك ) أي : نعلمك بها وحيا منا إليك ، ( ما كنت تعلمها أنت ولا قومك من قبل هذا ) أي : لم يكن عندك ولا عند أحد من قومك علم بها ، حتى يقول من يكذبك : إنك تعلمتها منه ، بل أخبرك الله بها مطابقة لما كان عليه الأمر الصحيح ، كما تشهد به كتب الأنبياء قبلك ، فاصبر على تكذيب من كذبك من قومك وأذاهم لك ،
Allah, the Exalted, says to His Prophet and Messenger Muhammad peace be upon him concerning these stories and their like, (of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself. (which We reveal unto you;) This means, "We teach it to you (Muhammad) as revelation from Us to you.'' ََََََََََََََُُُِِْْْ(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. [Tafsir Ibn Kathir under 11:59]
 
e) Ibn al Jawzi said:
وفي هذا احتجاج على صحة نبوَّة نبينا صلى الله عليه وسلم، لأنه لم يشاهد تلك القصة، ولا كان يقرأ الكتاب، وقد أخبر عنها بهذا الكلام المعجز.
In it there is evidence of the truthfulness of the Prophet's peace be upon him Prophethood, as HE WAS NOT WITNESS OVER THIS STORY, Nor he read it in any book, rather it was revealed to him which is a Miracle. [Zaad al Maseer li Ibn al Jawzi under Surah al Yusuf verse 102]
 
f) Nasfi said:
والمعنى أن هذا النبأ غيب لم يحصل لك إلا من جهة الوحي لأنك لم تحضر بني يعقوب حين اتفقوا على إلقاء أخيهم في البئر
Meaning these are the news of unseen which can not be acquired without the wahyy, YOU WERE NOT HAAZIR (PRESENT) with the sons of Yaqoob (peace be upon him) when they agreed to throw their brother into the well. [Tafsir al Madarak under Surah al Yusuf verse 102]
 
g) al Baghwi said:
 { وَمَا كنتَ مِنَ ٱلشَّـٰهِدِينَ } ، الحاضرين ذلك المقام فتذكره من ذات نفسك.
"You were not among the witness" among those WHO WERE PRESENT ON THAT PLACE.. [Mu`alim at-Tanzil under 28:44]
 
h) Ibn Atiyah (d 546 h) said:
المعنى ولم تحضر يا محمد هذه الغيوب التي تخبر بها 
Meaning YOU WERE NOT HAAZIR (PRESENT) O Muhammad (peace be upon him), these are the Ghuyub which we have revealed to you. [al Muharrar al Wajeez under 28:44]
 
g) al Khaazin (d 725 h) said:
 وما كنت من الشاهدين } يعني الحاضرين ذلك المقام
"You were not among the witness" among those WHO WERE PRESENT ON THAT PLACE.. [Tafsir al Khaazin under 28:44]
 
h) Abu Hiyan al Andalusi said:
وهو أنه لم يحضر وقت قضاء الله لموسى الأمر، ثم ثنى بكونه لم يكن من الشاهدين. والمعنى، والله أعلم؛ من الشاهدين بجميع ما أعلمناك به، فهو نفي لشهادته جميع ما جرى لموسى،
He (peace be upon him) WAS NOT PRESENT at the time of Judgment of Allah regarding Musa (peace be upon him) [Tafsir al Bhr al Muheet under 28:44]

Smack Down of Fakhr al Din Razi against the Modern day Sufis

 
Smack Down of Fakhr al Din Razi against the Modern day Sufis.
 
Contents
 
1. Knowledge of the Qiyamah is only known to Allah, not the Prophet peace be upon him.
2. Refuting the notion that Sawad al Adam means follow the majority of the people.
3. Refuting the saying, If you ask the idol then it is shirk, if you ask the Prophets then it is not.
4. Refuting Taqleed e Shakhsi
5. al Razi on Asma wal-Siffat of Allah tala.
6. al Razi on the meaning of "Seeking nearness to Allah".
7. Al Razi against grave worship.
8. al Razi on making waasita in dua.
9. al Razi on Mukhtar e Kul.
10. al Razi on dead can hear or not.
11. al Razi only asked help from Allah even on his death bed.
 
 
1. Knowledge of the Qiyamah is only known to Allah, not the Prophet peace be upon him.
 
Imam al Fakhr ud din al-Razi commented:
والمراد أن العلم بالوقوع غير العلم بوقت الوقوع، فالعلم الأول حاصل عندي، وهو كاف في الإنذار والتحذير، أما العلم الثاني فليس إلا لله، ولا حاجة في كوني نذيراً مبيناً إليه.
Meaning the knowledge of that event (Qiyamah) is different from the knowledge of the time of the event (Qiyamah). First one (i.e. Qiyamah is going to happen) is known to me which is enough to alert and warn you. And second knowledge (The time of Qiyamah)  is known to no one except Allah, For me being a clear warner there is no need for it. [Tafsir al Kabeer under 67:26]  
 
2. Refuting the notion that Sawad al Adam means follow the majority of the people.
 
al Razi said:
 وأن ما سواها لا يلتفت إليهم ، وإن امتلأ العالم منهم
No attention should be given to those who follow other than this (Qur`an and Sunnah), even if the world is filled with them. [Tafsir al Kabir al Razi 15/485]
 
3. Refuting the saying, If you ask the idol then it is shirk, if you ask the Prophets then it is not.
 
Fakhr al din alRazi said:
مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى عَائِدٌ عَلَى الْأَشْيَاءِ الَّتِي عُبِدَتْ مِنْ دُونِ اللَّهِ، وَهِيَ قِسْمَانِ الْعُقَلَاءُ وَغَيْرُ الْعُقَلَاءِ، أَمَّا الْعُقَلَاءُ فهو أن قوما عبدوا المسيح وعزيرا وَالْمَلَائِكَةَ، وَكَثِيرٌ مِنَ النَّاسِ يَعْبُدُونَ الشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ وَيَعْتَقِدُونَ فِيهَا أَنَّهَا أَحْيَاءٌ عَاقِلَةٌ نَاطِقَةٌ، وَأَمَّا الْأَشْيَاءُ الَّتِي عُبِدَتْ مَعَ أَنَّهَا لَيْسَتْ مَوْصُوفَةً بِالْحَيَاةِ وَالْعَقْلِ فَهِيَ الْأَصْنَامُ، إِذَا عَرَفْتَ هَذَا فَنَقُولُ الْكَلَامُ الَّذِي ذَكَرَهُ الْكُفَّارُ لَائِقٌ بِالْعُقَلَاءِ، أَمَّا بِغَيْرِ الْعُقَلَاءِ فَلَا يَلِيقُ، وَبَيَانُهُ مِنْ وَجْهَيْنِ الْأَوَّلُ: أَنَّ الضَّمِيرَ فِي قَوْلِهِ: مَا نَعْبُدُهُمْ ضَمِيرٌ لِلْعُقَلَاءِ فَلَا يَلِيقُ بِالْأَصْنَامِ
"We only worship them that they may bring us nearer to Allah in position."... They have two types, those who have aql and those who don't. Those who had aql and who were worshiped were Masih, Uzayr, Angels and Many people worshiped Sun, Moon, stars.. Those who have no aql were idols who were worshiped. And this saying of Kuffar (i.e. "We only worship them that they may bring us nearer to Allah in position.") is regarding those who have aql (i.e. Eesa aleh salam and Uzayr aleh salam)... [Tafsir al Kabeer 26/421]
 
4. Refuting Taqleed e Shakhsi
 
Fakhar ud din al razi said
قال شيخنا ومولانا خاتمة المحققين والمجتهدين رضي الله عنه: قد شاهدت جماعة من مقلدة الفقهاء، قرأت عليهم آيات كثيرة من كتاب الله تعالى في بعض المسائل، وكانت مذاهبهم بخلاف تلك الآيات، فلم يقبلوا تلك الآيات ولم يلتفتوا إليها وبقوا ينظرون إلي كالمتعجب،
 
Our Teacher and Mawlana who is end of Investigators(Muhaqqiqeen) and Jurists(Mujtahideen) may Allah be please withhim said, i have seen Jam'at from Jurists of blind followers (Muqallideen), i read in front of them many verses of Quran on some issues which were against their (taqleedi) madhab, not only they left to accept the verses they didn't even pay attention to it..[in the commentary of Quran under Sura Tauba verse31]
 
5. al Razi on Asma wal-Siffat of Allah tala.
 
According to Imam Ibn Katheer and ad-Dahabi he repented from his old creed as Ibn Kathir said
 وقد ذكرت وصيته عند موته وأنه رجع عن مذهب الكلام فيها إلى طريقة السلف وتسليم ما ورد على وجه المراد اللائق بجلال الله سبحانه.
He returned from the madhab of kalam to the madhab of salaf and this has been recorded in his wasiyyah before his death( البداية و النهاية){68/7}
 
ad-Dahabi said
وَقَدِ اعترَفَ فِي آخِرِ عُمُرِهِ، حَيْثُ يَقُوْلُ (1) :
لقد تَأَمَّلْتُ الطُّرُقَ الكَلاَمِيَّةَ، وَالمنَاهجَ الفلسفِيَّةَ، فَمَا رَأَيَّتُهَا تشفِي عليلاً، وَلاَ تروِي غليلاً، وَرَأَيْتُ أَقْرَبَ الطُّرُقِ طرِيقَةَ القُرْآنِ، أَقرَأُ فِي الإِثْبَاتِ: {الرَّحْمَنُ عَلَى العَرْشِ اسْتوَى (2) } ، {إِلَيْهِ يَصْعَدُ الكَلِمُ (3) ... } ، وَأَقرَأُ فِي النَّفْي: {لَيْسَ كَمِثْلِهِ شَيْءٌ (4) } ، وَمَنْ جَرَّبَ مِثْلَ تَجرِبَتِي عرفَ مِثْلَ مَعْرِفَتِي.
He confessed in the last part of his age he (al Razi) said:
I have seen all the ways of Kalam and Manhaj of Philosophy, I have not seen that it cured the illness of someone or It quenched the thirst of a thirsty, I have seen the ways and the closest way is the way of Quran, I read the affirmation that "The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty)." " To Him ascend (all) the goodly words," and I read in negation that "There is nothing like unto Him". Those who will experience like me, he will have its Muarifah like me. [Seyar Ailaam an-Nubala 21/501]
 
6. al Razi on the meaning of "Seeking nearness to Allah".
 
He went against the meaning taken by sufis, and accepted the meaning taken by Ahlus sunnah.
 
Fakhr ud din al-Razi (d 606 h) said
  قد عرفتم كمال جسارة اليهود على المعاصي والذنوب وبعدهم عن الطاعات التي هي الوسائل للعبد إلى الرب، فكونوا يا أيها المؤمنون بالضد من ذلك، وكونوا متقين عن معاصي الله، متوسلين إلى الله بطاعات الله.
الوجه الثاني في النظم: أنه تعالى حكى عنهم أنهم قالوا
{ نَحْنُ أَبْنَاء ٱللَّهِ وَأَحِبَّاؤُهُ }
[المائدة: 18] أي نحن أبناء أنبياء الله، فكان افتخارهم بأعمال آبائهم، فقال تعالى: يا أيها الذين آمنوا ليكن مفاخرتكم بأعمالكم لا بشرف آبائكم وأسلافكم، فاتقوا وابتغوا إليه الوسيلة، والله أعلم.
(O Muslims) Have you seen how the Jews dare to do disobedience and sins and they were far from obedience which is the means to nearness to Allah. So, Be opposite to them O Mominoon Be cautious about transgressions against Allah, seek nearness to Allah through obedience to Allah...
Allah mentioned the saying of (Jews and Christians) they said: "We are the children of Allah and His beloved." [5:18] Meaning we are children of Prophets of Allah They were Proud on the practice of their forefathers, Then Allah said O you who believe, Do not feel proud on the honor of your fathers and predecessors, fear (Allah) and seek means to him. Allah knows best.[Mafateeh al-Gayb under Surah al-Maida verse 35]
 
7. Al Razi against grave worship.
 
أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم، وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل، فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى، ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر، على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله.
"They built these statues and idols upon the forms of their Prophets and leaders (Akabir), and they believed that when they would worship these idols, then these leaders (Akabir) would become intercessors for them in front of Allah. And what is similar to this in our times is the veneration (ta'zeem) of a lot of people among the creation of the graves of their leaders (Akabir), with the belief that if they venerate their graves, then they (leaders) will be intercessors for them in front of Allah."
 
8. al Razi on making waasita in dua.
 
Allama Fakhr al-Din al Razi Rahimullah said:
{ وَإِذَا سَأَلَكَ عِبَادِي عَنّي فَإِنّي قَرِيبٌ } ولم يقل فقل إني قريب فتدل على تعظيم حال الدعاء من وجوه الأول: كأنه سبحانه وتعالى يقول عبدي أنت إنما تحتاج إلى الواسطة في غير وقت الدعاء أما في مقام الدعاء فلا واسطة بيني وبينك الثاني: أن قوله: { وَإِذَا سَأَلَكَ عِبَادِي عَنّي } يدل على أن العبد له وقوله: { فَإِنّي قَرِيبٌ } يدل على أن الرب للعبد وثالثها: لم يقل: فالعبد مني قريب، بل قال: أنا منه قريب،
"And when My servants ask you, [O Muhammad], concerning Me - indeed I am near." HE did not say "Say I am near" following are reasons..
First: It is as if Allah is saying, my slave you are in need of waasitah in other places than dua, but in dua there is NO WAASITAH BETWEEN ME AND YOU.
Second: "And when My servants ask you, [O Muhammad], concerning Me" It is evidence that a Man is for Allah and the saying "I am Near" is evidence that Allah is for Man.
Third: Allah did not say the Man is near me, rather He said "I am near" [Tafsir al Kabeer under 2:186]
 
9. al Razi on Mukhtar e Kul.
 
Imam Razi writes under the verse: “Say, I do not possess for myself harm…” 
 
قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعاً وَلاَ ضَرّاً إِلاَّ مَا شَآءَ ٱللَّهُ
والمراد ان انزال العذاب على الاعدأ واظهارالنصرة للاوليأ لاا يقدر عليه احد الا اللّه سبحانه
 
“And the meaning of this is that the descending of punishment upon the enemies and the appearance of help for the friends, none has the ability for this except Allah.” [translation taken from external link]
 
10. al Razi on dead can hear or not.
 
Fakhr al din al Razi said:
"وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِي ٱلْقُبُورِ" هو ان الغرض من سياق الآية تشبيه الكفرة بالموتى ونحن نعترف بأن الذين فى القبور لا يسمعون حين ما يكون موتى.
"But you cannot make those who are in the graves to hear"[35:22] .The context of this verse shows that Kuffar are likened to the dead And we know that the dead in the graves can not hear.
[Nihaya tul Uqool lil Razi 4/165]
 
11. al Razi only asked help from Allah even on his death bed.
 
al Razi said:
 
إليك إله الخلق وجهي ووجهتي ** وأنت الذي أدعوه في السر والجهر
وأنت غياثي عند كل ملمة ** وأنت ملاذي في حياتي وفي قبري
O ILAH of creation my face and my Tawajjuh is towards you, you are the one to whom I ask silently and loudly.  You are my helper in all of the calamities, In my life and after my death you are my shelter  [al Bidaya wal Nihaya vol 13 page 81]
 

Etiquette of intimate relations

 

Article Contents

1. No shyness in asking the question regarding religion.
-Imam ad-Darami narrated
a) Abdul Mannan Raasikh said, which means:
 
2. Is it permissible for a man to look at other than the face and hands of the woman he wishes to propose to, such as looking at her hair, neck, shins, feet etc.
a) Ibn al Qayyim said:
b) Ibn Qudama al Hanbali said:
c) Shaykh al Albani said
 
3. Intimacy is the right of wife

4. In man's sexual Intercourse with his wife there is a Sadaqa. 
-Abu Dharr reported: That Prophet peace be upon him said
a) Ibn al Qayyim said:
b) Ibn Qudamah said:
c) Imaam al-Nawawi (may Allaah have mercy on him) said:
d) as-Suyuti said:
e) Shaykh al Albani said:

5. How Important is sexual intercourse?
a) Imaam Ibn al-Qayyim said:
 
6. Deliberately stopping yourself from nikah without any reason is not allowed.
a) Ibn al Jawzi on those sufis who stop themselves from getting married.

7. Rahbaniyat is not allowed.
-Prophet peace be upon him said
a) Al-Qaadhi Abu Bakr ibn Al-‘Arabi may Allaah have mercy upon him said: 

8. Make the wife chaste by loving her.
a) al Qurtubi said:
 
9. Giving the Wife her right to intimacy, and not leaving her until her desire has been satisfied. 
a) Imam Ibn Qudaamah (may Allah have mercy on him) said: 
b) Al-Manaawi (may Allah have mercy on him) said: 
 
10. Seeing, touching, (Oral Sex) licking and kissing the private parts of the spouse.
-A'isha reported:
a) Imam Bukhari mentoned the above hadith under the chapter:
b) Ibn Hajr al Asqalani said:
c) Ibn Urwa Hanbali said:
d) Shaykh al Albani said 
e) Ibn ‘Aabideen said: 
f) Ibn Qudamah said
g) al Mardawi said:
h) al Mardawi said that al Qaadhi said:
i) al Qurtubi said:
j) al-Mawsuat al-Fiqhiya al-Kuwaitiya says
k) It says in Muwahib al Jaleel Sharah Mukhtasar al Khaleel

11. Sex Positions
-Narrated Abdullah Ibn Abbas
al Qurtubi commented
Shaykh Mahmood Mehdi Istanbuli said

 
12. A man refusing to have intercourse with his wife.
-"and your wife has a right on you" 
a) Ibn Hajar wrote
b) Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
c) It says in al-Mawsoo‘ah al-Fiqhiyyah (30/127): 

13. Sexual Intercourse in Ramadan
a) Narrated Abu Huraira:
b) Al-Nawawi said 

14. Meaning of the statement of the Prophet peace be upon him "Why didn't you marry a young girl (Virgin) so that you may play with her and she with you?"
a) Ibn Hajr al asqalani commented
b) Imaam An-Nawawi may Allaah have mercy upon him said:
c) Islamweb states:

15. Beautify yourself for your wife, as they do.
-"And live with them honourably."
a) al Qurtubi commented:
b) al Alusi commented
 
16. Be nice, rather than an arrogant.
a) Prophet peace be upon him advised Ali ra.
b) Ibn Hajar al Asqalani said:
c) al Qurtubi said:

17. Rights of husband should be fulfilled.
-Prophet peace be upon him said:
a) Shaykh ‘Atiyyah Muhammad Saalim  may  Allaah  have  mercy  upon  him said 
b) Shaykh Ibn ‘Uthaymeen  may  Allaah  have  mercy  upon  him said:
 
18. A wife should not be a boring kind of a wife, she may wear whatever clothes her husband wishes.
a) Ibn Qudaamah may Allaah have mercy upon him wrote.
 
19. Putting perfume for women after taking a Bath of menses.

20. Too Much Sex VS Playing, Cuddling, kissing etc

21. A weak hadith regarding sexual intercourse.
 
1. No shyness in asking the question regarding religion.
Imam ad-Darami narrated
عن ابن سابط قال سألت حفصة بنت عبد الرحمن هو ابن أبي بكر قلت لها إني أريد أن أسألك عن شيء وأنا أستحيي أن أسألك عنه قالت سل يا ابن أخي عما بدا لك قال أسألك عن إتيان النساء في أدبارهن فقالت حدثتني أم سلمة قالت كانت الأنصار لا تجبي وكانت المهاجرون تجبي فتزوج رجل من المهاجرين امرأة من الأنصار فجباها فأبت الأنصارية فأتت أم سلمة فذكرت ذلك لها فلما أن جاء النبي صلى الله عليه وسلم استحيت الأنصارية وخرجت فذكرت ذلك أم [سلمة للنبي صلى الله عليه وسلم فقال ادعوها لي فدعيت له فقال لها {نساؤكم حرث لكم فأتوا حرثكم أنى شئتم} سماما واحدا والسمام السبيل الواحد
From Ibn Saabit that he said: I asked Hafsa bint Abdul Rahman ibn Abu Bakr that I want to ask you something but i am shy, 
 
Hafsa said: O my nephew, ask anything. He said: I want to ask regarding intercourse with the wife from her back. 
 
She said: Umm Salmah narrated to me that Ansar would not (enjoy) their women by laying them on their faces, but Muhajireen would lay them on their faces, then a Muhajir married with a woman from Ansaar, He wanted her to lay down on her face but she refused. 
 
She came to Umm Salmah and mentioned this. When Prophet peace be upon him entered the Ansaari woman went out due to shyness, Umm Salmah mentioned to the Prophet peace be upon him regarding her case. He peace be upon him said: ask her to come, when she came He recited: "Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish" [2:223] Meaning one valve and valve is one way( i.e. only vagina). [Sunan ad-Darami 1159, Abdul Mannan Raasikh the Muhaqqiq of Sunan ad-Darami said: "Saheeh (see also ) Ahmad 6/305 and Tafseer at-Tabari 2/92"]

Refutation of Usamah Muttakin, Yasir al-Hanafi, and Abu Al-Hasan on the issue of al-Maqam al-Mahmood

 

Following is the response to Usamah Muttakin, Yasir al-Hanafi, and Abu Al-Hasan on the issue of al-Maqam al-Mahmood by our brother "Raza Hasan"

Article Contents

1. Introduction
2. Reply to Abul Hasan’s foreword
3. Reply to Muhammad Yasir’s foreword
4. What was the Discussion all about?
5. Our Aqeedah on the Issue of al-Maqaam al-Mahmood
6. What did Imaam Ibn Taymiyyah really say or believe in this regard?
7. Answer to the Introduction of the Author
8. Reply to Author’s reply of my opening statement
9. Reply to the Accusations and Slanders on Imaam al-Khallaal
10. Analysis of the Narration of Imaam Mujaahid
     a. The status of Layth bin Abu Sulaym according to Ibn Hajar
     b. The Status of Layth according to Al-Haythami
     c. The reality of Layth bin Abi Sulaym’s tadlees
     d. Did Imaam Ibn Abdil Barr weaken the narration of Mujaahid?
     e. The consensus of Ulama in accepting the narration of Mujaahid
11. The saying of Imaam Sa’eed al-Jurayree (Taabi’ee)
12. The stance of Imaam Ahmad bin Hanbal (rahimahullah)
     a. How some of the Major Hanbali Scholars understand the phrase “the story of Arsh”
13. The saying of Imaam ad-Daqeeqi
     a. Who is Haaroon bin al-Abbaas al-Haashmi”?
     b. Abu Bakr al-Khallaal clearly says that he HEARD Haaroon bin al-Abbaas asking Ad-Daqeeqi
14. The stance of Imaam Haaroon bin Ma’roof (157 – 231 AH)
15. The narration of Imaam Abdul Wahhaab al-Warraaq (D. 250 AH)
     a. Is this narration from Mujaahid (!?)
     b. Chain contains a narrator Ibn Abi Zakariyya who is Majhool?
16. The Narration of Imaam Ishaaq bin Rahuwayh (166 – 238 H) and the tajheel of Imaam Ibn al-Mundhir
17. The Narration of Muhammad bin Mus’ab Abu Ja’far Ad-Da’’a rahimahullah (D. 228 H)
18. The narration of Imaam Ibraaheem al-Asbahaani
19. The Narration of Imaam Abu Qilaabah
     a. This is from Mujaahid!!??
     b. Abu Qilaabah would make mistakes in NARRATING!
20. The saying of Imaam Ali bin Sahl al-Bazzaaz
21. The Narration of Imaam Abu Ubayd al-Qaasim bin Sallaam
22. The view of Imaam Abbaas ad-Dauri
23. The view of Imaam Abu Dawood as-Sijistaani rahimahullah
24. The view of Imaam Abu Bakr al-Ajurri
25. Author’s conclusive remarks and his attack on Imaam al-Khallaal once more
     a. Imaam Khallaal brought nothing but “weak and fabricated” narrations to support this “preposterous” belief.
     b. He was so extreme that he accused Al-Tirmidhi of being a Jahmi and Khabeeth
     c. Author indirectly wants to say that Imaam al-Khallaal is not from the Ahl us-Sunnah 
26. The claimed “Contradiction” of mine
27. Conclusion
     a. Some names of the great Scholars and saints who held this belief


 

Introduction


All thanks and praise is due to Allah, we seek His help and forgiveness. We seek refuge in Allah from the evil within ourselves and the consequences of our evil deeds. Whoever Allah guides will never be led astray, and whoever Allah leads astray will never find guidance. I bear witness there is no God but Allah, alone without any partners, and I bear witness that Muhammad (sallallaahu alayhi wasallam) is His servant and His Messenger.

To proceed.

This is a counter reply to the document produced by Muhammad Yasir al-Hanafi and his co-authors which is named, “Al-Qaul al-Mardood fi Tafseer al-Maqaam al-Mahmood” which was a reply to my small article.

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