Tuesday 6 March 2012

Alayhis Salam For The Ahlulbayt (a.s)

The Verse Of Salawat

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

"Verily Allah and His angels shower blessings on the Prophet (saw). O ye who believe! Ask blessings on him and salute him with a worthy salutation."


Holy Qur'aan 

It is mandatory for every believer to send his blessings upon the Prophet (peace and blessings be upon him and his family) based on the above Qur'anic commandment. Per the Ahlulbayt (a.s) after each 'Salawat' and 'Salam,' both Allah (swt) and his Angels (a.s) become pleased with the believer. Hence, those who say Salawat when they hear the name of our Prophet (saw) or his family members will receive good reward in doing so. Such is the importance of Salawat that all Muslims agree that if one does not recite it in their daily prayers then their prayer becomes invalid.

There are numerous kinds of Salawat. The most famous among them are “Allahumma salli ala Muhammadin wa ala Muhammad” or “Sallallahoo alayhi Wa'lwasallam.” That is "May the mercy of our Lord, the asking forgiveness of the angels and our greetings be upon the Prophet Muhammad and his family."

Due to the Nawas'aab roots in the so called 'Ahl Sunnah' they intentionally exclude the family members from this supplication. The video above has highlighted this issue but more importantly pointed out how companions such as Umar ibn Khataab would be called 'Radi Allahu anhu' in clear concise manner while Allah (swt) would not even called 'Azawajal' [Mighty and Majestic} properly!

Abdul-Aziz ibn Baaz:

And it is not allowed for anybobdy to permit a saying or act of worship unless its proven from the mighty book (Qur'aan) or the correct sunnah or what all scholars agree on. Just like many proofs show that we should forbid the innovations, and we should warn about them.

Source. Majmu' Al-Fataawa. Vol. 21, Pg. # 23. 

Saleh ibn Abdul-Aziz Al-Sheikh:

And 'taradi' (saying may Allah be pleased) on the companions and the wives of the Prophet (saw) was added and did not exist in his time (saw), neither in the era of Aboo Bakr, Umar and Uthman. And it was not even in the time of the Imams of the Tabi'in, but after them they did add this 'taradi' & have made it a slogan. For it became a slogan of Ahl ul Sunnah against those who are others than themselves such as Al-Rawafid, Al-Khawarij, Al-Nawasi

b etc.

Source: Al-La'aali Al-Ba'iya Fi Sharh Al-Aqeeda Al-Wasetiyya. Vol.2, Pg. # 410.


Narrated Adam from Sho’ba from Al-Hakam who said: I heard Abdul Rahman ibn Abi Laila said: Ka‘b ibn Ujra met me and said: "Shall I give you a present? Once the Prophet (saw) came to us and we said: "O Allah's Apostle! We know how to greet you, but how should we (ask Allah to) send blessings on you?" He said: 'Say: O Allah (swt)! Send Your Mercy on Muhammad (saw) and on the family of Muhammad (a.s), as You sent Your Mercy on Ibraheem (a.s) and on the family of Ibraheem (a.s), for You are the Most Praise-worthy, the Most Glorious. O Allah (swt)! Send Your Blessings on Muhammad (saw) and the family of Muhammad (a.s), as You sent your Blessings on Ibraheem (a.s) and on the family of Ibraheem (a.s), for You are the Most Praise-worthy, the Most Glorious."

Source: Saheeh Al-Bukhari. Pg. # 1584. H. # 6357.


Narrated Abdullah ibn Yusuf from Al-Laith from ibn Al-Haad from Abdullah ibn Khabbab from Abi Sa’eed Al-Khudri who said: We said: "O Allah's Apostle! (We know) this greeting (to you) but how should we (ask Allah to) send blessings on you? He said: "Say: O Allah (swt)! Send Your Mercy on Muhammad (saw) and on the family of Muhammad, (a.s) as You sent Your Mercy on Ibraheem (a.s) and on the family of Ibraheem (a.s), for You are the Most Praise-worthy, the Most Glorious. O Allah (swt)! Send Your Blessings on Muhammad (saw) and the family of Muhammad (a.s) as You sent your Blessings on Ibraheem and on the family of Ibraheem (a.s), for You are the Most Praise-worthy, the Most Glorious."

Source: Saheeh Al-Bukhari. Pg. # 1206. H. # 4798.

Muslim ibn Hajjaj:

Narrated Yahya ibn Yahya Al-Tamimi narrated Malik from No’aim ibn Abdullah Al-Mojmar from Muhammad ibn Abdullah ibn Zaid Al-Ansari {and Abdullah ibn Zaid-he who was shown the call (for prayer in a dream)} narrated from Abi Masoud Al-Ansari who said: "We were sitting in the company of Sa'ad ibn Ubada when the Messenger of Allah (saw) came to us. Bashir ibn Sa‘d said: "Allah has commanded us to bless you, O Messenger of Allah! But how should we bless you?" He (the narrator) said: 'The Messenger of Allah (saw) kept quiet (and we were so much perturbed over his silence) that we wished we had not asked him. The Messenger of Allah (saw) then said: (For blessing me) say: "O Allah, bless Muhammad and the members of his household as Thou didst bless the members of Ibrahim's household. Grant favours to Muhammad and the members of his household as Thou didst grant favours to the members of the household of Ibraheem in the world. Thou art indeed Praiseworthy and Glorious; and salutation as you know."

Source: Saheeh Muslim. Vol. 1, Pg. # 191. H. # 65.


Narrated Ka‘b ibn Ujra: We said or someone said: "We are ordered to bless you, and to greet you. We know how to greet you, but how should we (ask Allah to) send blessings on you? He said: "Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad (saw), as You sent Your Mercy on Ibraheem (a.s) and on the family of Ibraheem (a.s), for You are the Most Praise-worthy, the Most Glorious. O Allah (swt)! Send Your Blessings on Muhammad (saw) and the family of Muhammad, (a.s) as You sent your Blessings on Abraham and on the family of Ibraheem, for You are the Most Praise-worthy, the Most Glorious!"

Source: Saheeh Sunan Abi Dawood. Vol. 1, Pg. # 272. H. # 976.

Ibn Hajar Al-Haythami:

Narrated Alee ibn Abi Talib (a.s) who said: "Every Du'a will be accepted if you send blessings on Muhammad (saw) and household of Muhammad (saw)."

Al-Haythami: Narrated by Al-Tabarani in Al-Awsat, and it’s narrators are Trustworthy, and it was mentioned before in the beginning of the chapter through ibn Masoud and it is a good Hadeeth, and the Hadeeth of Jabir and Hadeeth of Fudhala ibn Ubaid.

Source: Majma Al-Zawa'id. Vol. 10, Pg. # 180. H. # 17278.


In a Hadeeth it is said that sending blessings on the Prophet (saw) before du'a is the cause of the acceptance of du'a, and Imam Alee (a.s) said: "Every du'a will be accepted if you send blessings on Muhammad (saw) and household of Muhammad (saw)."

Narrated by Al-Tabarani in Al-Awsat, and it’s narrators are trustworthy - as it is recorded in Al-Majma.

Source: Sefatul Salat Al-Nabi. Vol. 3, Pg. # 997.

أُولَـٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـٰئِكَ هُمُ ٱلْمُهْتَدُونَ

"Such are they on whom are blessings (salawat) from their Lord, and mercy. Such are the rightly guided." 


Holy Qur'aan 

The phrase ‘Alayhis Salaam’ comes from the root word ‘Salaam’ (peace) a term which the believers use when greeting one and another. If one wishes to use ‘Alayhis Salaam’ upon the Messengers of Allah (saw) or the Ahlulbayt (a.s), according to the 'Tashayyu' (Those who follow the 12 successors after the Prophet (saw)), it is deemed permissible. This slogan has also been used by the scholars of the opponents and in Hadeeth literature. But we also find in some of the manuscripts the term has been removed but later appears elsewhere in the very same book.

Imam Alee (a.s)

Imam Alee (عليه السلام) said.....

Source: Musnad Ahmad bin Hanbal. Authenticated by Muhammed Atta. Vol. 4, Pg. # 605. H # 9797. 

Imam Alee (عليه السلام)...

Source: Sunan Al-Tirmidhi. Authenticated By Baitul Afkar. Pg. # 17. H # 969.

Imam Alee (عليه السلام)...
Source: Sunan Al-Tirmidhi. Authenticated By Allamah Hafiz Muhammad. Vol. 1, Pg. # 497. H # 969.

Now let us look at two older edition of Saheeh Bukhari in which 'Imam Alee (عليه السلام)' is mentioned in the text:-

Source: Saheeh Al-Bukhari. Authenticated By Aboo Shoaib Al-Karmi. Pg. # 4949. H # 4947. 

'Imam Alee (عليه السلام)' 

Source: Saheeh Al-Bukhari. Authenticated by Muhammad Zuhair bin Nasir. Vol. 4, Pg. # 171. 

'Imam Alee (عليه السلام)' 

Source: Saheeh Al-Bukhari. Dar Ibn Kathir (Damascus and Beirut) Book of Tafsir. Pg. # 1225, Book 65, H # 51.

'Imam Alee (عليه السلام)' 

Source: Saheeh Sunan Aboo Dawood. Authenticated By Al-Albani. Vol. 1, Pg. # 349, H # 1272.

'Imam Alee (عليه السلام)' 

Source: Sunan Aboo Dawood. Authenticated By Al-Albani. Vol. 2, Pg. # 303, H # 3214. 

Imam Hussain (a.s)

Note: Both editions contain '(عليه السلام)' for Imam Hussain (a.s).

Source: Saheeh Bukhari. Authorised by Aboo Suhaib Al-Karmi. Book 22, Pg. # 715, H # 3748.

Imam Hussain  '(عليه السلام)' 

Source: Saheeh Al-Bukhari. Authorised By Muhammad Zuhair bin Nasir Al-Nasir. Vol. 5, Pg. # 26.

Hussain bin Alee  '(عليه السلام)'  

Source: Saheeh Bukhari. Dar Ibn Kathir (Damascus and Beirut). Pg. # 972 - 973, Book 63, H # 4002.

Hussain bin Alee  '(عليه السلام)'  

Source: Saheeh Al-Bukhari. Dar Ibn Kathir (Damascus and Beirut). Pg. # 1844, Book 97, H # 7465.

Bibi Faatimah '(a.s)'  

Bibi Faatimah 
(عليه السلام)...

Source: Saheeh Al-Bukhari. Dar Ibn Kathir (Damascus and Beirut). Pg. # 132, Book 109, H # 520.

The Opinion Of Contemporary Scholars

Abdullah Al-Shawkani:

One of the beloved scholars of Salafis also used, 'Alayhis Salam'  for Bibi  Faatimah (s.a) & Imam Alee (a.s) respectively:-

إن في لبس الثوب الأحمر سبعة مذاهب : الأول الجواز مطلقا جاء عن علي عليه السلام وطلحة وعبد الله بن جعفر والبراء وغير واحد من الصحابة

There are seven opinions about wearing red cloth: The first (opinion) is that it is absolute lawful and this is the opinion of Alee 'peace be upon him,' Talha, Abdullah bin Ja'far, Al-Bara and other companions.

Source: Nayl Al-Awtar. Maktabat Al-Babi Al-Halab. Vol. 2, Pg. # 109. 

Aboo al-Faraj Ibn al-Jawzi:

وسيأتي حديث فاطمة عليها السلام

"I will soon bring the words of Faatimah (a.s)."

Source: Nayl Al-Awtar. Published Dar Ibn Jau'zi. Vol. 3, Pg. # 570.

Mahmud Al-Alusi:

"Sending blessings on other than the Prophets & Angels. On this matter the views of the Scholars are different. In the view of Qazi Ayad and most of the Scholars, it is lawful. They have permitted this based on the following verse:

نَّ اللَّهَ وَمَلَـئِكَـتَهُ يُصَلُّونَ عَلَى النَّبِىِّ يأَيُّهَا الَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً

Allah sends His blessings on the Prophet (saw), and also His angels (do so). O you who believe! Send your blessings on him, and greet him with Taslim 

Holy Qur'aan {33.56}

Also the Saheeh (Authentic) Hadeeth:

1. The Prophet (saw) said, "O Allah! Send your blessings upon the offspring of Aboo Aufa." 

2.  The Prophet (saw) opened his hands and said: 'O Allah send your blessing & mercies upon the family of Sa'ad ibn Ubadah'

3. Ibn Hibban in a corrected narration that a woman approached the Prophet (saw) and requested, 'O Allah (swt)! Send blessings on me and my husband.' The Prophet (saw) sent blessings in this manner.

4. According to Imam Muslim's report, the Angels recite for every momin 'Sala Allah alayka wa ala jasdhaak.'

Source: Ruh Al-Ma'ani Fi Tafsir Al-Qur'aan. Vol. 22, Pg. # 75. 


شكوى ابنته فاطمة عليها السلام

"The complaint of his daughter Faatima (a.s)...."

Source: Adab Al-Zafaf. Pg. # 279.

Ibn Taymiyyah:

As for sending Salat upon him individually, this is based upon the question: 'Can one send Salat individually upon anyone apart from the Prophet, peace be upon him?' An example is saying, "O Allah! Send your Salat upon 'Umar or Alee.' The Ulema have disagreed on this. Maalik, Al-Shafi and a group of the Hanbalis say that one cannot say Salat individually upon anyone apart from the Prophet, peace be upon him. This has also been narrated from ibn Abbas, that he said: "I do not know Salat as befitting anyone apart from the Prophet, peace be upon him." Imam Ahmad and the majority of his companions said that there is NO problem with it (i.e. sending Salah individually upon anyone other than the Prophet). This is because Alee bin Abi Taalib, may Allah be pleased with him, said to Umar bin Al-Khattab: "May Allaah send Salaah upon you." And this statement is more correct. But to limit the saying Salat to anyone of the Sahabah and the relatives (of the Prophet) like Alee or others, without connecting him with the Prophet (saw), thereby making it a trademark with his name, this is a bid'ah.

Source: Majmu' Al-Fatawa. Vol. 4, Pg. # 303.

A difference in opinion regarding the phrase '(A.S)' exists according to the so-called 'Ahl ul Sunnah.' For the followers of the Ahlul-Bayt (a.s) there is no possibility of dispute. So the question remains on where the evidence lies.

Launch of RevistingTheSalaf Youtube Channel

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Monday 5 March 2012

Sex With Animals

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Tuesday 28 February 2012

A'isha In The Bible

Job 9:9 in the Bible is usually translated as referring to three stars or constellations, but in fact there is not the slightest reference to heavenly bodies in the verse. The place in which God created the three figures of Job 9:9 is not the sky, but the southern reaches, that is, the land south of Palestine, or Arabia.

This place gives us a hint about the identity of these three figures that Job prophesies to be of God’s creation. When we examine the history of Arabia for three such figures, indeed three immediately appear. The first figure in Job 9:9 is named Aiysh, using the Hebrew letters ‘ayin, yod, and shin. These happen to be the three letters that also make up the name in Arabic of A'isha, the daughter of  Aboo Bakar.

The text is careful to identify the first of the three figures by name. It can then use greater liberty in identifying the other two by characteristics rather than name, since it is obvious that the two figures to follow A'isha are the second Khalifah Umar and the third Khalifah Uthman. 

Job 9:9 refers to Umar by the descriptive word k’sîyl, which literally means “fat”, but is used figuratively for stupid, silly, or foolish. This is in reference to Umar’s well-known ignorance of divine law, which contrasts with the epithet given him by his supporters, Al-Farooq, the one who can distinguish between truth and falsehood  as mentioned in our previous article as this term init self was given by none muslims. This is precisely what Umar was unable to do.

The third figure in Job 9:9 is characterized as kîyd, literally a crushing, that is, calamity or destruction. What Umar started by favouring the Umayyads and Ottoman brought to a crushing and destructive conclusion through his nepotism. He set all of the leading families of Mecca, the very ones who persecuted the first Muslims, in all of the ruling positions of the empire. Having done that, he compounded his sins by desecrating the Qur’aan, having dozens of copies of it burned in the sight of the faithful.

It is amazing that the Bible warned us of these people, who needed to be reminded that they were created by God. They usurped God’s privileges for themselves, and this is why Job predicts them with the reminded that they are not what they presume to be, but merely created human beings.

Monday 27 February 2012

Assassination Attempt On The Prophet (saw)

The Secret Of The Twelve Hypocrites

The expedition of Tabuk is indeed a remarkable moment in Islamic history for numerous reasons. It was on this memorable occasion the Prophet (saw) announced the famous Hadeeth Al-Manzila in which He said, "O Alee! Your position unto me is like how Haroon was to Musa, except there is no Prophet after me." 

This was the only campaign in which Imam Alee (a.s) did not participate. This was not because he did not want to participate, rather it was the decision of the Prophet (saw) to leave him behind in Madinah so he could maintain the law and prevent the opportunist 'hypocrites' seizing power while the army was away. Roman leader Heraclius, planned to attack the holy city of Madinah. 

On the basis of these reports, preparations had been made in order to stop the advancing army from entering into the Islamic state. Unlike previous wars that the Muslims fought which were inside the country, this one they faced was from an external opponent. 

When the army had departed Madinah and reached Tabuk, they settled there for numerous nights. After a long wait, there was no trace of an advancing Roman army. When the Prophet (saw) was satisfied that there was no sign of the enemy, he (saw) ordered the men to return to Madinah. When they reached Uqbah they thought that the passage through the hills was tortuous and difficult. If the animals became restless, there was a likelihood of them falling into the ravines. 

The Prophet (saw) announced that no one should take that route until his camel goes. But a group of twelve hypocrites conspired that they will disturb the Prophet’s (saw) camel to cause an accident. 

Hudhayfah ibn Al-Yaman (r.a) was holding the front ropes of the Prophet (saw) camel while Ammar ibn Yasir (r.a) was at the back. All of a sudden they had been confronted with twelve riders, with faces covered, proceeding towards the ravine. Hudhayfah pointed this out to the Prophet (saw), and he reprimanded the group. 

Hudhayfah and Ammar pushed back the masked men. The Prophet (saw) asked Hudhayfah who these persons were. He expressed his ignorance. The Prophet (saw) said that they were the hypocrites and will ever remain so. Then the Prophet (saw) told the names of all the twelve culprits to Hudhayfah and asked him to keep the information a secret. But despite this being a secret, the information was revealed after the martydom of the Prophet (saw) to some people.

 يَحْلِفُونَ بِاللَّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلَـمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ وَمَا نَقَمُواْ إِلاَ أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُواْ يَكُ خَيْراً لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِى الدُّنْيَا وَالاٌّخِرَةِ وَمَا لَهُمْ فِى الاٌّرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

They swear by Allah that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islam, and they resolved that (plot) which they were unable to carry out, and they could not find any cause to do so except that Allah and His Messenger had enriched them of His bounty. If then they repent, it will be better for them, but if they turn away; Allah will punish them with a painful torment in this worldly life and in the Hereafter. And there is none for them on earth as a protector or a helper.


Holy Qur'aan 

Ibn Kathir: 

Narrated Yazid, narrated Al-Walid ibn Abdullah ibn Jumai from Aboo Tufail (r.a) who said: "When the Prophet (saw) set out to go to the battle of Tabuk, he stopped at Uqbah and then commanded his caller to call that no one should take the path leading to Uqbah since the Prophet (saw) was travelling in that path, and then whilst the Prophet (saw) had Ammar bin Yasir (r.a) pulling his camel from the front and Hudhaifah pushing from the back, a group having their faces covered came on a caravan and attacked the Holy Prophet (saw). Ammar (r.a) then came and attacked the masked men (May Allah (swt) Curse be upon them!) The Holy Prophet (saw) then said to Hudhaifah: ‘Quickly pull forward, pull forward.’ Then the Prophet (saw) came off the camel and asked Ammar (r.a) whether he had identified those people, Ammar (r.a) said: ‘No, they were masked.’ The Prophet (saw) asked: ‘Do you know what they wanted?’ Ammar (r.a) said: ‘Allah (swt) and his messenger (saw) know better.’ The Prophet (saw) said: ‘They wanted to throw the Prophet (saw) off from the Uqbah.’ 

After that when Ammar (r.a) had a dispute with one of them (people who tried to kill the Prophet), Ammar (r.a) said to him: ‘I swear to you by Allah (swt), how many people of the Uqbah tried to attack the Prophet (saw)?’ The man said: ‘We think they were about fourteen.’ Ammar (r.a) said: ‘And if you were amongst them it would be fifteen.’ Three of them put forward this excuse to the Prophet(saw): 'We did not hear the caller of the messenger of Allah (saw).' Ammar ibn Yassir (r.a) said: 'I bear testimony that the remaining twelve will fight Allah (swt) and His messenger (saw) in this world and on the day when the witnesses will be resurrected.'

Narrated ibn Lahima from Abi Aswad from Urwa ibn Zubair: "The messenger of Allah (saw) ordered the people to go by the valley and he went up with Hudhaifah and Ammar (r.a) by the Uqbah, then those wicked with faces covered followed them, and wanted to kill the Prophet (saw), so Allah (swt) revealed their intention to his messenger (saw) and he commanded Hudhaifah. Thus he turned towards them and hit them in their faces, they got scared and went back without any success. The messenger of Allah (saw) revealed their names to Hudhaifah and Ammar (r.a) and told them that they wanted to kill him (saw) and told them to pretend so as if you don't know them.

And Muslim also narrated from Qotada from Abi Nazra from Qais ibn Ebad from Ammar ibn Yasir from Hudhaifah who said: The messenger of Allah (saw) said:

"AMONG MY COMPANIONS ARE TWELVE HYPOCRITES (Munafiqeen) WHO WILL NEVER ENTER PARADISE or find its scent, until the camel enters the thread of the needle. Eight of them will be struck by the Dubaylah, which is a missile made of fire that appears between their shoulders and pierces their chests."

Because of this, Hudhaifah was called the owner of the secret, which nobody knows because he could specify a group of Munafiqeen and they were those people about whom the the messenger of Allah (صلی الله و علیه و آله وسلم) informed him. Allah (swt) knows best.

Source: Tafsir Ibn Kathir. Vol 4, Pg. # 181 - 182.

Who Were The Munafiqeen?

Ibn Hazim:

Hudhaifah's hadeeth is false, because it is narrated through Walid ibn Jumai he is unreliable – it seems he does not know who fabricated the hadeeth, because he narrated many reports in which state that Aboo Bakr, Umar, Uthmaan, Talha and Sa’d ibn Abi Waqas, attempted to murder the Holy Prophet (saw) by pushing him over from Al-Uqbah during Tabuk. This is a fabricated lie!"

Source: Al-Muhalla. Vol. 11, Pg. # 224.

Ibn Hazim explicitly reveals that there are numerous reports through Walid ibn Jumai in which the identities of the Munafiqeen were revealed. The names of those who attempted to kill the Prophet (saw) were Aboo Bakr, Umar, Uthmaan, Talha and Sa'ad ibn Abi Waqas. But these narrations are nowhere to be found in any books of the present day so-called 'Ahl us Sunnah.' Where have these narrations gone? Is there an attempt to cover this plot?

Status Of Bukhari & Muslim

Saheeh Muslim is a collection of hadeeth compiled by Muslim ibn Al-Hajjaj. His collection is considered to be one of the most authentic collections of the Sunnah of the Prophet (saw) according to the so-called 'Ahl us Sunnah,' along with Saheeh Al-Bukhari where both form the "Sahihain," or the "Two Sahihs." 

Muslim Ibn Hajajj:

Introduction: Life Sketch Of Imam Muslim

The Ummah is unanimous over the authenticity of Sahih Bukhari and Sahih Muslim. Anyhow, all this while, scholars have been wrangling which of the twain has precedence over the other. Imam An-Nawawi, the commentator of Muslim, says: Scholars concur that next to Qur’an, the most authentic books are Sahih Bukhari and Sahih Muslim. The Ummah has accepted them as such. Sahih Bukhari is more authentic, more profitable, and better in open and hidden perceptions. It is true that Imam Muslim benefitted by Imam Bukhari and used to say that he was matchless in Hadith sciences. All in all, Sahih Bukhari has precedence over Sahih Muslim. That is the right view and that is the opinion of the majority of the scholars and the experts in the Hadith sciences.

Imam Abi ‘Alee bin Hussain Nishaptri and some scholars of the Maghrib (the Muslim countries of North Africa) give precedence to Saheeh Muslim but the majority of scholars insist that it is Sahih Bukhari which should be given precedence. Abi Bakr Isma‘ili, the great Imam, Hafiz and jurist, has explained it, with arguments, in his book Al-Madkhal

Source: Saheeh Muslim. Pg. # 33. 

Al Nawaw'i:

The scholars are in agreement that the most authentic books after the Holy Qur'aan are the books of Bukhari and Muslim. And the Ummah has accepted these two books.

Source: Sharh Sahih Muslim. Vol 1, Pg. # 21.

Shah Waliullah Al-Dehlawi:

As about the two Saheeh's books (i.e. Al-Bukhari and Muslim), the scholars are in consensus that all of what is in those two books of the connected Marfu (i.e. connected chains up to the Prophet (saw)) is Saheeh (Authentic) with certainty, and the chains of those two books are Mutawatir (mass transmitted) up to their authors AND WHOEVER TRIVIALIZES THOSE TWO BOOKS IS AN INNOVATOR WHO IS FOLLOWING OTHER THAN THE PATH OF A BELIEVER (NOT A MUSLIM).

Source: Hujjatullahil Baligha. Vol. 1, Pg. # 232.

Who Is Walid Ibn Al-Jumai?

Now after establishing the authenticity of Saheeh Muslim, there can be no doubt that all the narrators are reliable according to the standards of both Bukhari and Muslim. Let us analyze a narration taken from Walid ibn Jumai in which he narrates another story of Al-Uqbah in Tabuk from 
Hudhaifah without mentioning the names of those Munafiqeen.

Muslim ibn Hajjaj:

Narrated Zuhair ibn Harb narrated Aboo Ahmad Al-Kufi narrated Al-Walid ibn Jumai from Aboo Tufail (r.a) reported that there was a dispute between Hudhaifah and one from the people of Uqbah as it happens amongst people. He said: I adjure you by Allah (swt) to tell me as to how many people from Uqbah there were. The people said to him (Hudhaifah) to inform him as he had asked. We have been informed that there were fourteen and If you are to be counted amongst them, then there would be fifteen and I state by Allah (swt), that twelve among them were the enemies of Allah (swt) and of His Messenger (saw) in this world and on the day in which witnesses are called out. The rest of the three put forward this excuse: 'We did not hear the announcement of Allah's Messenger (saw) and we were not aware of the intention of the people as he (the Holy Prophet) had been in the hot atmosphere. He (the Holy Prophet) then said: The water is small in quantity (at the next station). So nobody should go ahead of me, but he found people who had gone ahead of him and he cursed them on that day.

Source: Saheeh Muslim. Pg. # 1282, H # 2879.

 Status Of Walid Ibn Jumai

Ibn Daqiq Al Eid:

And the Sheikh of our Shuyukh, Al Hafiz Abul Hassan Al Maqdisi used to say about a narrator that he narrated from in Saheeh (Bukhari & Muslim): he has crossed the bridge. That means: this criticism is not given any regard nor any consideration. And this is what we believe and say.

Source: Al Iqtirah Fi Bayan Al Istilah. Pg. # 428.

 Jamal Al Deen Al Qassimi:

Chapter Heading: Explaining that doing Tajreeh of the Rijal of the Sahihain (Bukhari & Muslim) is not required 

Whose Hadeeth Bukhari and Muslim have used as proof and who are found blameworthy by others, it is considered that the blame has no basis or reason.

Source: Qawa'ed Al Tahdith Min Funun Mostalah Al Hadeeth. Pg. # 312.

 Shuaib Al-Arna'ut:

If some of narrations are through the narrators of Al-Bukhari, and some from the narrators of Muslim, we have said: Its chain is authentic, its narrators are trustworthy, of the narrators of Saheeh's (i.e. Bukhari or Muslim), we have done that to make it clear that this chain is at the highest levels of authenticity, as the Ummah has called these two books as Sahihayn (i.e. the Two Sahih books) and are refering to the judgment of Shaikhayn (i.e. Al-Bukhari and Muslim) about authenticity

And whenever the Shaykhain or one of them (Al-Bukhari & Muslim) have taken hadeeth from a narrator, that narrator is beyond investigation, because when the Shaikhayn (Al-Bukhari & Muslim) or one of them accept narration from a narrator, it is same is deeming those narrator to be trustworthy explicitly.

Source: Musnad Ahmad ibn Hanbal. Vol. 1 , Pg. # 138.



Al-Walid ibn Abdullah ibn Jumai Al-Zuhri Al-Kufi, father of Thabit ibn Walid ibn Abdullah ibn Jumai, he is also called after his grandfather (as Walid ibn Jumai).

Abdullah ibn Ahmad ibn Hanbal narrates from his father and Aboo Dawood: 'There is no discussion about him.'

And Ishaq ibn Mansoor from Yahya ibn Mo'een who said: 'He is Thiqah.'

Al-Ijlli said the same.

Aboo Zar’a: 'No discussion about him.'

Aboo Hayt'aam: 'His narrations are reliable.'

And Amr ibn Alee: Yahya ibn Sa’eed did not narrate from Walid ibn Jumai, but near his death he started to narrate to us from him.

Ibn Hibban mentioned him in his book 'Al-Thuqat.'

Al-Bukhari has narrated from him in his 'Al-Adab' and the others, except Ibn Majah.

Source: Tahdheeb Al-Kamal. Vol. 31, Pg. # 35 - 37.

Ibn Sa'd Attestation Of Walid Ibn Jumai

Ibn Sa'd: 

Al-Walid ibn Abdullah ibn Jumai Al-Khuzahi is one of them (the fourth generation), he is Thiqah (Trustworthy) and he has (many) Hadeeth. 

Source: Al-Tabaqat Ibn Sa'd. Vol. 8, Pg. # 473.

Yahya Ibn Mo'een Attestation Of Walid Ibn Jumai

Yahya ibn Mo'een:

I heard Yahya saying: Walid ibn Jumai is Thiqah and he is Trustworthy and Acceptable. 

Source: Marafatul Rijal. Vol. 1, Pg # 97.


Yahya ibn Mo'een He is Imam, Hafiz, knowledgeable critic, Sheikh of Muhadditheen (Teacher of Hadeeth Narrators and the one who narrates many Hadeeth), Aboo Zakaria, Yahya ibn Mo’een.

Ibn Abdul Rahman Al-Mari: Ahmad ibn Yahya said: ibn Al-Madini said: The knowledge is ended in Basra to Yahya ibn Kathir and Qutada, and in Kufa to Abi Es’haq and Ahmash, and in Hijaz to ibn Shehab, Amr ibn Dinar, and the knowledge of these six went to twelve men: Ibn Abi Urwa, and Moammar, and Shohbaa, and Hamad ibn Salama, and two Sufyans and Malik (ibn Anas) and Audhahi, and Ibn Ishaq, and Hasheem, and Abi Awana, and Yahya Ibn Saeed, and Ibn Mubarak, and Ibn Mahdi, and Yahya ibn Adam. Then the knowledge of all these went to Yahya ibn Mo'een.

(Dhahabi) I say: Yes, and then to Ahmad ibn Hanbal, and Abi Bakr ibn Shayba, and Alee and some others.

After them to Abi Abdullah Al-Bukhari and Abi Dhar’a, and Abi Hatam, and Aboo Dawood and the rest.

And then to Abi Abdul rahman Al-Nasa'i, and Muhammad ibn Nasr al-Maruzi, and ibn Khozaima and ibn Jarir.

Then the knowledge started to divide slightly slightly into branches, there is no strength except in God.

And by my chain to Al-Khaatib: informed us Muhammad ibn Alee al-Moqri, informed us Aboo Muslim ibn Mehran, informed us Abdul Mo’min ibn Khalaf who said: I heard Sahleh ibn Muhammad, informed us Alee who said: I heard ibn Al-Madini saying: 'The knowledge of Hijaz went to Al-Zuhri, and Amr' until he said: 'Then the knowledge of all of them ended to ibn Mo'een.'

Alee ibn Ahmad ibn al-Nadhr, ibn al-Madini said: 'The knowledge ended to Yahya ibn Adam and then to Yahya ibn Mo’een, Allah bless him.'

Source: Siyar A'lam Al-Nubala. Vol.11. Person. # 28. Pg. #  71, 78 - 79.

With such a prominent scholars praising Walid ibn Jumai they can remain not a shadow of doubt about the authenticity of these narrations. Some might claim these are mere speculations made by the followers of the Ahlulbayt (a.s) and it can not be ascertained for certain who these hypocrites are. It is rather interesting that Umar himself used to ask Hudhaifah: "Am I among the Munafiqeen?"

Ibn Hajar:

Hudhaifah is one of the 14 noble companions of the Messenger of Allah (صلی الله و علیه و آله وسلم). The Messenger of Allah (صلی الله و علیه و آله وسلم) revealed to him the names of Munafiqeen, and protected him from the difficulties of the Hour, and Umar was swearing him by Allah: "Am I among these Munafiqeen?" in which he Hudhaifah replied, "By Allah (swt), no! I will never tell anyone after you."

Musaddad said: Narrated Yahya from Al-A’mash from Zaid ibn Wahab who said: I heard Hudhaifah (may Allah be pleased with him), saying: "Another man of Munafiqeen died, and I will not pray on his funeral, Umar then said: what prevents you to pray on him? I said: Because he was one of them, (Umar) said: By Allah am I also one of them?! I said: 'No.' Then Umar cried. The chain of this hadeeth is Saheeh, and (the other narration via) Ya’qoob ibn Sulaiman from the narration of Zaid ibn Wahab is denounced.

Source: Matalib Al-A'lia. Vol. 14, Pg # 702.


And Hudhaifah, one of the companions of the Nabi (saw), one of the fourteen Nujabah (chosen ones). The Prophet (saw) had entrusted him with the secret of the names of the hypocrites. And he memorized from him about the fitan which will occur in the future. And Umar pleaded with him saying: "Am I one of the Munafiqeen?" Hudhaifa said: Allahumma La (I pray to Allah no) and I will not do Tazkiyyah (absolve of fault) of anyone after you.

Tarikh Al-Islam. Vol. 3, Pg # 494.

Umar was asking a rather foolish question, and unintentionally revealed his true color's by doing so. In response, Hudhaifah said: "No you are not!"Did Umar not know if he was at Uqbah that night? Didn't Umar know If He was a Munafiq or not ? Hudhaifah concealed this fact from him but more importantly why?. The answer is very clear, he was concealing the truth to spare his life. 

Suppose Hudhayfah would have said to Umar "That you are one of the Munafiqs" would Umar had speared his life? The actions of Hudhayfah should not come as a surprise. On another occasion Hudhayfah deny's what he had said before regarding Uthman and swears by Allah (swt). He conceals the truth and says that it is part of the religion to spare other part of it.

Ibn Abi Shaybah:

Narrated Abdullah ibn Nomair from Al-A’mash from Abdul Malik ibn Maysara from Al-Nazzal ibn Sabra who said: Ibn Masoud and Hudhaifa entered upon Uthman, Uthman said to Hudhayfah  I have been informed that you have said such and such? Hudhayfah said: ‘No, by Allah (swt) I haven’t said that’, when they went out Ibn Masoud he said to Hudhaifa: 'What is wrong with you?! Why did you deny what I heard you say (about Uthman) before?' He said: 'I spare parts of my religion with other parts of it, because of the fear to loose it completely'.

Source: Al-Musannaf Ibn Abi Shaybah. Vol. 11, Pg. # 359 - 360. H. # 33595.

Ibn Qayyim Al-Jawziyya:

Narrated Abdullah Abdul Malik ibn Maysara from Al-Nazzal ibn Sabra who said: 'Hudhaifa swore by Allah (swt) to Uthman that he hasn’t said things that we heard him say. So we said to him: O Aba Abdullah, We heard you swearing by Allah (swt) to Uthman that you haven’t said some things even though we heard you saying those things?!' Whereupon he replied: 'I spare parts of my religion with other parts of it, because of the fear to loose it completely'.

Footnote: Narrated Al-Kashaf in his book ‘Al-Hiyal’ through Mas’har ibn Kodam from Abdul malik ibn Maysara from him. Narrated also Aboo Na’eem in ‘Al-Hilya’ in the biography of Hudhaifa ibn Al-Yaman through Ibraheem ibn Man’waih from Ubaid ibn Asbat from Al-A’mash from Abdul Malik ibn Maysara from Al-Nazzal ibn Sabra from him. And it’s narrators are trustworthy, but I could not find the biography of Ibraheem in my books.

Source: A’laam Al-Mo’waqihin. Vol. 5, Pg. # 119.

Analysis Of The Chain Of Narrators

The status of these three narrators in the books of Rijal 

1- Abdullah ibn Nomair
2- Abdul malik ibn Maysara
3- Al-Nazzal ibn Sabra Al-Hilali

1- Abdullah ibn Nomair 


The Hafiz, the Trustworthy Imam, Aboo Hisham Al-Hamdani Al-Khariqi Al-Kufi.

Source: Tahdheeb Siyar Ahlaam Al-Nobala. Person. # 1403. Vol. 1, Pg. 321.

2- Abdul Malik ibn Maysara

Ibn Hajar:

Abdul Malik ibn Maysara Al-Hilali, Aboo Zaid Al-A’miri, Al-Kufi, Al-Zarrad, he is Trustworthy, from the fourth generation of narrators.  Narrated from him Bukhari, Muslim, Al-Tirmidhi, Aboo Dawood, Al-Nasa'i and ibn Majah. Al-Dhahabi says about him in Al-Kashaf: He has narrated from Zaid ibn Wahab, and Tawoos, and narrated from him: Sho’ba and Mes’ar, he is Trustworthy.

Source: Taqreeb Al-Tahdheeb. Person. # 4221, Pg. # 398.

3- Al-Nazzal ibn Sabra Al-Hilali

Ibn Hajar:

Al-Nazzal ibn Sabra Al-Hilali, Al-Kufi, he is Trustworthy, from the second generation of narrators, it is also said that he was a companion. Narrated from him: Bukhari, Muslim, Aboo Dawood, Al-Nasahi and ibn Majah. Al-Dhahabi says about him in Al-Kashaf: He has narrated from Abi Bakr and Ibn Masoud, and narrated from him: Al-Sha’bi and Abdul Malik ibn Maysara, he is Trustworthy.

Source: Taqreeb Al-Tahdheeb. Person. # 1705. Pg. #  627.

Ibn Qutaybah:

Al-Nazam mentioned Hudhayfah ibn Al-Yaman and said: 'He swore to Uthman by Allah (swt) that he hasn’t said things that he had said and others had heard him saying it'. Then they asked him that why he denied what he had said: 'He said:' I spare some parts of my religion with some other parts of it, because of the fear to loose it completely'. This is narrated through Mis’ar ibn Kodam from Abdulmalik ibn Maysara from Al-Nazzal ibn Sabra.

Footnote: Mis’ar ibn Kodam ibn Dhahir Al-Hilali Al-A’miri Al-Rawasi Aboo Salama is of the Trustworthy narrators from Kufa, he was called Al-Musaraf because of his reliablity in what he used to narrate. He was a Murjihi, he has narrated around one thousand narrations and his narrations are narrated in the six major books of Hadeeth, he died in the year 152 of Hijri in Mecca.

Source: Taweel Mukhtaliful Hadeeth. Pg. #  72.

Hudhaifa Revealed Aboo Moosa Al-Ash’ari Was One Of The Hypocrites!


Narrated Al-A’mash from Shaqiq who said: We were sitting beside Hudhayfah and Abdullah (ibn Mas'ud) and Aboo Moosa (Al-Ash’ari) entered the mosque, Hudhaifa said: 'One of these two is a Munafiq', then he continue to say: 'The most similar people to the Prophet (saw) in his character, his actions and manner is Abdullah. (i.e. Aboo Musa is the Munafiq).

Footnote: the narrators of this narration are trustworthy, and this narration is narrated in 
Al-Ma’rifa wa Al-Tarikh of Al-Fasawi.

Source: Siyar A'lam Al-Nubala.Vol. 2, Pg. # 393 - 394.

In order to justify this narration, Al-Dhahabi has offered the excuse that Al-A’mash is regarded as a weak narrator and that he was accused of being a Shi'ee. Then he later adds extreme Shi'ites do not like Aboo Moosa Al-Ashari because he did not participate in any battles that Imam Alee (a.s) fought in and as a result, disposed Imam Alee (a.s) in the occasion of governorship. Shu'aib al-Arnaut also contributes to the footnote by trying to justify that Hudhayfah was in an angry state hence why he accused Aboo Moosa as being a hypocrite. It is clear from the ample evidence that the defenses offered by the opponents is based on nothing but speculation in order to cover the crimes of the companions!