A great wonder that any researcher of so-called Sunni Islam comes across is how they maintain that none of the companions were innovators despite all their innovations, that all of them were righteous guides and that all of them will enter Paradise. It is simply impossible to link their conclusions with the facts. Worse still, there are specific multiple hadeeth in their most authentic books, which absolutely prove that most of the companions will enter the Hellfire for their innovations! In this article, we shall examine the hadeeth of the Lake-Fount. We will be analysing each of their reports of this decisive word of Allah (swt) and His Messenger.
NARRATOR ONE: ABD ALLAH IBN ABBAS
Al-Bukhari:
Narrated ibn Abbas: The Prophet (saw) said, "You will be gathered (on the Day of Qiyamah), bare-footed, naked and not circumcised." He then recited: "As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it." {21.104} He added, "The first to be dressed on the Day of Qiyamah, will be Ibraheem (a.s), and some of MY COMPANIONS will be taken towards the left side (i.e. to the Fire), and I will say: 'MY COMPANIONS! MY COMPANIONS!' It will be said: 'They renegade from Islam AFTER YOU LEFT THEM.' Then I will say as the pious slave (i.e. Isa (a.s)) said. 'And I was a witness over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise.'" {5.120-121).
Source: Saheeh Al-Bukhari. Pg. # 20, H. # 3349.
Al-Bukhari:
Narrated Abdullah ibn Mas'ud: The Prophet (saw) said, "I am your predecessor at the Lake-Fount (Kauthar) and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'"
Source: Saheeh Al-Bukhari. Pg. # 1747, H. # 7049.
The Messenger of Allah (saw) was addressing his companions and informing them that these hellbound innovators would be from amongst them. Moreover, we find no dismissal from Allah (swt) towards the Prophet (saw) calling them his companions, thereby affirming them as such. In fact, the crimes committed are actually the innovations they introduced after the demise of the Prophet (saw).
NARRATOR THREE: ABOO BAKRAH
Ahmad ibn Hanbal:
Narrated Aboo Bakrah: The Messenger of Allah (saw) said, "Some persons from amongst THOSE WHO ACCOMPANIED AND SAW ME will meet me at the Lake-Fount. They will be presented to me. But then, they will be blocked away from me. I will say, 'O my Lord! My Companions! My Companions!' It will be said, 'You do not know what INNOVATIONS they introduced after your death.'"
Shuaib Al-Arna'ut: Its chain is Saheeh (Authentic) due to corroborating evidence, but this specific chain is weak.
Source: Musnad Ahmad ibn Hanbal. Vol. 23, Pg. # 133, H. # 20494.
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This confirms our contention: these people accompanied the Prophet (saw) and saw him. This refutes whosoever claims that the companions in the hadeeth are the entire Ummah!
Al-Bukhari:
Narrated Al-Ala b. Al-Musayyab, from his father: I met Al-Bara ibn Azib, may Allah be pleased with them both, and I said, "Congratulations to you! You ACCOMPANIED the Prophet, peace be upon him, and gave him Ba'yah under the Tree." As a result of this, he replied, "O son of my nephew, you do not know what WE HAVE INNOVATED (in the religion) after him (i.e. the Prophet (saw))."
Source: Saheeh Al-Bukhari. Pg. # 1025, H. # 4170.
This leaves no doubt that the hadeeth of Aboo Bakrah refers to those very people that the so-called 'Ahl ul Sunnah' follow and adhere to in their religion.
The following specific hadeeth is about those personally familiar to the Messenger of Allah (saw). Most of them will be in Hellfire for apostasy due to their blasphemous innovations after him.
NARRATOR FOUR: ABOO HURAYRAH
Al-Bukhari:
Narrated Aboo Hurayrah: While I am standing, a group of persons came (to me). AND ONCE I WILL RECOGNISE THEM, a man will come between me and them, saying (to them), "Let's go." I will say, "To where?" He will say, "To Hellfire, I swear by Allah (swt)!" I will say, "What is their offence?" He will say, "They apostated after your death!" Then, another group will come, and when I RECOGNISE THEM, a man will come between me and them, saying (to them), "Let's go." I will say, "To where?" He will say, "To Hellfire, I swear by Allah (swt)!" I will say, "What is their offence?" He will say, "They apostated after your death." I do not see any of them escaping except very few.
Source: Saheeh Al-Bukhari. Pg. # 1633, H. # 6587.
The Messenger of the Lord of the worlds will testify on behalf of his companions, but Allah (swt) will inform him that those people changed to evil after his death, thereby nullifying the testimony. The Prophet (saw) will give testimony upon what he saw about them during his lifetime, thinking that they maintained the same course after his death. Our Lord will reveal to him the bitter truth.
NARRATOR FIVE: A'ISHA BINT ABI BAKR
Muslim ibn Hajjaj:
Narrated A'isha: I heard the Messenger of Allah, peace be upon him, saying WHILE HE WAS IN FRONT OF HIS COMPANIONS: "I will be YOUR predecessor at the Lake-Fount, expecting whosoever FROM AMONGST YOU will meet me. By Allah (swt)! Some persons will be cut away from me, and I will, as a result say 'O my Lord! They are from me, and from my Ummah.' Allah (swt) will say, 'Verily, you do not know what they did after your death. They did not cease to turn back upon their heels.'"
Source: Saheeh Muslim. Pg. # 1087, H. # 2294 / 28.
Muslim ibn Hajajj:
Narrated Anas b. Malik: The Prophet, peace be upon him, said, "Some persons from amongst THOSE WHO ACCOMPANIED ME will meet me at the Lake-Fount. I will see them, and they will be presented to me. Then, they will be blocked away from me. I will say: 'O my Lord, THEY ARE MY COMPANIONS! THEY ARE MY COMPANIONS.' It will be said to me: 'You do not know what INNOVATIONS they introduced after your death.'"
Source: Saheeh Muslim. Pg. # 1090, H. # 2304 / 40.
Thus it is clear that these individuals were from amongst those who accompanied the Prophet (saw) during his lifetime. This hadeeth from Al-Bukhari illustrates that it is but only the companions whom match the description. It shows how they possessed good qualities of a Muslim prior to the Prophet (saw) death, which is why Allah (swt) will deem them punishable for what they did after him (saw). They, without a shadow of doubt are most certainly his companions. If this were not so, Allah (swt) would have corrected his Prophet, as He did with Nuh (a.s).
The Messenger testifies for them, that they used to be his good followers. He is then asked, "Do you know what these people did after your death?" This proves that the Prophet of Allah (saw) only testified for what he knew about them before his death! Moreover, these people will be charged with turning back (i.e. becoming heretics) after the Prophet's (saw) death, meaning that they indeed were good during his lifetime! This is strengthened by his words "from amongst you" while addressing his Sahabah. Ibn Abi Mulaykah, a companion, understood the Prophet's (saw) words in this manner, and would pray to Allah (swt) that he be protected from being amongst those who would turn back after the Messenger's (saw) death.
NARRATOR SEVEN: ASMA BINT ABI BAKR
Al-Bukhari:
Narrated Asma bint Abi Bakr: The Prophet, peace be upon him, said: "I will be at the Lake-Fount expecting whoever will meet me FROM AMONGST YOU. Some people will be taken away from me. So, I will say, 'They are from me, and from my Ummah.' It will be said, 'Do you know what they did after your death? By Allah (swt)! They did not cease to turn back upon their heels.' As a result (of this hadeeth) ibn Abi Mulaykah (a companion) used to say: 'O Allah (swt)! We seek refuge with You from turning back on our heels or facing trials in our religion.'"
Source: Saheeh Al-Bukhari. Pg. # 1634, H. # 6593.
NARRATOR EIGHT: HUDHAYFAH B. AL-YAMAN
Ahmad ibn Hanbal:
Narrated Hudhayfah: The Messenger of Allah (saw) said, "I will be your predecessor at the Lake-Fount, waiting for you. Verily, SOME OF YOU will be brought to me, and I WILL RECOGNISE THEM. Then, they will be blocked away from me. I will say, 'O my Lord! THEY ARE MY SAHABAH! THEY ARE MY SAHABAH!' It will be said, 'You do not know what INNOVATIONS they introduced after your death.'"
Shuaib Al-Arna'ut: Its chain is Saheeh (Authentic) it has two chains. The first chain is Saheeh (Authentic), and the narrators of the second chain are trustworthy narrators of the Saheeh (Bukhari and Muslim).
Source: Musnad Ahmad ibn Hanbal. Vol. 38, Pg. # 363, H. # 23337.
Therefore, it is evident that there is absolutely no doubt in regards to the authenticity of the hadeeth. We shall now highlight three very clear noteworthy points, which are that:
- These people were from the companions of the Prophet (saw). He said "some of you" while addressing them.
- The Prophet (saw) recognises them. This evidences the fact they that they were his close companions, since these people were very familiar to him.
- He called them his companions, confirming that indeed they were.
NARRATOR NINE: JABIR IBN ABD ALLAH AL-ANSARI
Ahmad ibn Hanbal:
Narrated Jabir ibn. Abd Allah: The Messenger of Allah, peace be upon him, said: "I will be at the Lake-Fount, waiting for those who will meet me (there). Then some people will be taken away from me. So, I will say, 'O my Lord! They are from me, and from my Ummah!' It will be said, 'You do not know how they turned back after your death. They turned back upon their heels.'"
Shuaib Al-Arna'ut: Its chain is Saheeh (Authentic).
Source: Musnad Ahmad ibn Hanbal. Vol. 23, Pg. # 322 - 323, H. # 15121.
The phrases underlined above are very fundamental to the research. These people were once good followers of the Prophet (saw) during his lifetime. Hence his (saw) statement, "They are from me." We can see, that this is in line with this verse:
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
"O my Lord! they have indeed led astray many among mankind; He then who follows my (ways) is of me, and he that disobeys me,- but Thou art indeed Oft- forgiving, Most Merciful.
Holy Qur'aan {14:36}
Holy Qur'aan {14:36}
By saying, "they are from me" the Messenger of Allah (saw) was testifying that they were once good followers of him. The response was that these people turned back (i.e. left their good ways) after his (saw) death. One can only turn back after initially being on the correct path which once again, undoubtedly proves that those being addressed were his (saw) companions. It is only they who could have been righteous followers during his lifetime and betrayers after his death. This is also confirmed by the other Hadeeth which specifically identify these people as, "My Companions! My Companions!" It is they who accompanied and saw the Prophet (saw), and whom he recognised well at anytime!
NARRATOR TEN: SAHL IBN SA’D
Muslim ibn Hajajj:
Narrated Aboo Hazim from Sahl b. Sa'd: The Prophet, peace be upon him, said, "I will be your predecessor at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me SOME PEOPLE WHOM I WILL RECOGNISE, AND THEY WILL RECOGNISE ME, but a barrier will be placed between me and them." Aboo Hazim added: Al-Nu'man b. Abi Ayyash, on hearing me, said, "Did you hear this from Sahl?" I said, "Yes." He said, "I bear witness that I heard Aboo Sa'eed Al-Khudri saying the same, adding that the Prophet (saw) said: I will say: "They are of me." It will be said, "You do not know what they CHANGED (in the religion) after your death." I will say, "Woe (suhqa) to those who changed (in the religion) after my death."
Source: Saheeh Muslim. Pg. # 1082, H. # 2290 / 26.
By using the word 'Suhqan' (woe), the Prophet (saw) sentences them to Hellfire. The Holy Qur'aan states:
وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
And we have, (from of old), adorned the lowest heaven with Lamps, and We have made such (Lamps) (as) missiles to drive away the Evil Ones, and have prepared for them the Penalty of the Blazing Fire.
Holy Qur'aan {67:5}
Holy Qur'aan {67:5}
These people recognise the Messenger of Allah (saw), and he recognises them and it is only his Sahabah whom match this description. Moreover, they were once good followers of the Prophet (saw) during his lifetime which he will testify to by saying, "they are of me." The Prophet (saw) will then be informed that these people changed things in the religion after his death. As a result, the Messenger (saw) will curse them and banish them to the blazing fire. One must note of course, that they could not have changed after his (saw) death unless they were righteous during his lifetime!
The above Hadeeth are mutawatir, having been narrated by ten companions, and several more. It therefore cancels out any Hadeeth, fatwa or opinions on the companions. No other hadeeth concerning them is mutawatir. As such, the correct Islamic position about the companions is that most of them changed to something other than was expected by the majority of Muslims even at present after the Prophet's (saw) death. They introduced several blasphemous innovations in to the religion whereby some of these innovations were tantamount to apostasy. It is not us who are condemning these companions to the Hellfire but the Prophet (saw) himself for their Bid'ahs. Since they were once good believers during the Prophet's (saw) lifetime, the Prophet (saw) will initially testify for them, but it shall avail them naught.
وَمَن يَعْصِ اللّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ
And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.
Holy Qur'aan {4:14}
Introduction Of Bid'ahs
DISTRIBUTION OF KHUMS
Jubayr ibn Mu'tim narrated that he and Uthman ibn Affan went to the Messenger of Allah (saw) to complain about his method of distributing Khums, only between Banu Hashim and Banu Abdul Mutalib. I (Jubayr) said: "O Messenger of Allah (saw)! Why do you give from the Khums to Banu Hashim and Banu Abdul Mutalib and you give us nothing while we are equal with them in being related to you?" The Messenger of Allah (saw) replied, "Only the Banu Hashim and Banu Abdul Mutalib are equal in relationship with me!" Jubayr said: He never gave any share of the Khums to Banu Abd Shams and Banu Nawfil as he did to Banu Hashim and Banu Abdul Mutalib. Aboo bakr used to distribute Khums in this manner too, except that he did not give the close relatives of the Messenger of Allah (saw) what the Messenger of Allah (saw) used to give to them. Umar and Uthman used to give him some of it however.
Footnote: Al-Albani has attested the narration as Saheeh (Authentic).
Source: Saheeh Sunan Aboo Dawood. Vol. 2, Pg. # 576.
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Innovations Of Umar ibn Al-Khattab
TARAWEEH
Muslim ibn Hajjaj:
Zaid b. Thabit reported: The Messenger of Allah (saw) made an apartment with the help of the leaves of date trees or of mats. The Messenger of Allah (saw) went out to pray in it. People followed him and came to pray with him. Then they again came one night and waited (for him), but the Messenger of Allah (saw) delayed in coming out to them. And when he did not come out, they cried aloud and threw pebbles at the door. The Messenger of Allah (saw) came out in anger and said to them: "By what you have been constantly doing, I was inclined to think that it (prayer) might not become obligatory for you. So you must observe prayer (optional) in your houses, for the prayer observed by a man in the house is better except an obligatory prayer!" Zaid b. Thabit reported that the Apostle of Allah (saw) made an apartment in the mosque of mats, and he observed in it prayers for many nights till people began to gather around him, and the rest of the hadeeth is the same but with this addition: "Had this (Nafl) prayer become obligatory for you, you would not be able to observe it."
Source: Saheeh Muslim. Pg. # 353, H. # 213 - 214.
The above hadeeth clearly displays how Prophet (saw) came out in a state of anger and stopped those who desired to attend optional prayers in congregation. Prophet (saw) stated that optional prayer must be prayed at home and not in congregation whilst it was highly recommended to do so with obligatory prayer. Prophet (saw) did not want any hardship for his ummah and thus was afraid people would make it obligatory and hence stopped it there and then. The sad thing to note is what then happened after his (saw) demise? Umar ibn Khattab voices his opinion and introduces the congregational prayer although the Prophet (saw) forbade it. The question to ask is, are we supposed to be following Prophet (saw) instructions, or others who directly oppose a matter which the Prophet (saw) dealt with during his lifetime?
Muhammad ibn Ismail:
Abdur Rahman ibn Abdul Qari said, "I went out in the company of Umar ibn Khattab one night in Ramadan to the mosque and found the people praying in different groups (performing night prayers), a man praying alone or a man praying with a little group behind him. So Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)' So he made up his mind to congregate them behind Ubai ibn Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, Umar remarked, 'What an excellent Bid'ah (i.e. innovation in religion) this is, but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
Abdur Rahman ibn Abdul Qari said, "I went out in the company of Umar ibn Khattab one night in Ramadan to the mosque and found the people praying in different groups (performing night prayers), a man praying alone or a man praying with a little group behind him. So Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)' So he made up his mind to congregate them behind Ubai ibn Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, Umar remarked, 'What an excellent Bid'ah (i.e. innovation in religion) this is, but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
Source: Saheeh Al-Bukhari. Pg. # 482, H. # 2010.
PROHIBITION OF TAMATTU
Al-Albani:
It was narrated that ibn Abbas said: "I heard Umar say, "By Allah, (swt)! I forbid you to perform Tamattu, even though Allah (swt) has revealed it in his book and the Messenger of Allah (saw) have performed it!" i.e. forbid from performing the Umrah with Hajj.
Footnote: Al-Albani: Its chain is Saheeh (Authentic).
Source: Saheeh Sunan Al-Nasa'i. Vol. 2, Pg. # 268, H. # 2735.
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Al-Albani:
Salim ibn Abdullah narrated that he had heard a man from Ash-Sham asking Abdullah Ibn Umar about Tamattu after Umrah until Hajj, so Abdullah ibn Umar (son of Umar ibn Khattab) said: "It is lawful." The man from Ash-Sham said: "But your father prohibited it." So Abdullah ibn Umar said: "Is the order to follow my father or is the order (to follow) the Messenger of Allah (saw)?" The man said: "Rather it is for the Messenger of Allah (saw)." So he said: "Indeed the Messenger of Allah (saw) did it."
Footnote: Al-Albani: Narration is Saheeh (Authentic).
Source: Saheeh Al-Tirmidhi. Pg. # 201, H. # 824.
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Al-Albani:
Salim ibn Abdullah narrated that he had heard a man from Ash-Sham asking Abdullah Ibn Umar about Tamattu after Umrah until Hajj, so Abdullah ibn Umar (son of Umar ibn Khattab) said: "It is lawful." The man from Ash-Sham said: "But your father prohibited it." So Abdullah ibn Umar said: "Is the order to follow my father or is the order (to follow) the Messenger of Allah (saw)?" The man said: "Rather it is for the Messenger of Allah (saw)." So he said: "Indeed the Messenger of Allah (saw) did it."
Footnote: Al-Albani: Narration is Saheeh (Authentic).
Source: Saheeh Al-Tirmidhi. Pg. # 201, H. # 824.
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INNOVATION IN PROHIBITION TO PERFORM TAYAMMUM FOR JANABAH
Umar ibn Al-Khattab issued a fatwa forbidding the men in a state of Janabah from performing prayers. Janabah could be the result of sexual intercourse, wet dreams or some other involuntary seminal discharge. When the notable companion, Ammar ibn Yassir (r.a) reminded Umar of the Prophet's (saw) instruction, Umar warned him to fear Allah (swt). This bid'ah of Umar caused controversy among the companions with some of them following it whilst others rejecting. Umar was either ignorant of the Prophetic teachings or he purposely opposed the divine words of Allah (swt)!
وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مِّنكُم مِّن الْغَآئِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا
And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in sexual intercourse with women (i.e. in Janabah) and you find no water, perform tayammum with clean earth and rub therewith your faces and hands. Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.
Holy Qur'aan {4:43}
Holy Qur'aan {4:43}
Muslim ibn Hajjaj:
Shaqiq reported: I was sitting in the company of Abdullah and Aboo Moosa when Aboo Moosa said: "Abd Al-Rahman (kunya of Abdullah b. Mas'ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month?" Abdullah said: "He should not perform tayammum even if he does not find water for a month." Aboo Musa said: "Then what about the verse in Surah Ma'ida: 'If you do not find water, betake yourself to clean dust?'" Abdullah said: "If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves." Aboo Moosa said to Abdullah: "You have not heard the words of Ammar: 'The Messenger of Allah (saw) sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah (saw) then and made a mention of that to him and he (the Holy Prophet (saw)) said: It would have been enough for you to do this. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face.'" Abdullah said: "Didn't you see that Umar was not fully satisfied with the words of Ammar's statement?"
Narrated Abd Al-Rahman ibn Abza from his father: A man came to Umar and said: "I am in a state of Janabah but find no water." He (Umar) said, "Do not perform Salaah." Ammar then said, "Do you remember, Commander of the faithful, when I and you were in a military detachment and we were in a state of Janabah and did not find water and you did not perform Salaah. But as for myself, I rolled in dust and performed Salaah, and the Prophet (saw) said, 'It was enough for you to strike the ground with your hands and then blow and then wipe your face and palms.'" Umar said: "O Ammar! Fear Allah (swt)!" He (Ammar) said: "If you so like, I would not narrate it."
Source: Saheeh Muslim. Pg. # 173, H. # 110 - 112.
INNOVATION IN DIVORCE WITH NO WAITING PERIOD
وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ
And when you have divorced women AND THEY HAVE FULFILLED THE TERM OF THEIR PRESCRIBED PERIOD, either take them back on reasonable basis or set them free on reasonable basis.
Holy Qur'aan { 2:231}
Holy Qur'aan { 2:231}
The man may still re-divorce her, but obviously the same rule applies. She must observe another waiting period before they can re-marry, but there is a limit:
الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ
The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your mahr which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah. Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them in what she gives back. These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimun. And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge”
Holy Qur'aan {2:229}
Holy Qur'aan {2:229}
If a man divorces his wife a third time, he can no longer re-marry her until after she has married and divorced another man. If she decides never to re-marry, or her new husband never divorces her, then she remains permanently forbidden to her ex-husband. During the lifetime of the Messenger of Allah (saw), some of his companions wanted to divorce without completing the prescribed waiting period. In a rage against their wives, they would say, "I divorce you" three times at once, and then treat that as three separate divorces. In addition, waiting period requirements were dumped whilst the Messenger of Allah (saw) rejected this and enforced the Law of Allah (swt). Aboo Bakr did the same until once again, Umar ibn Al-Khattab came along and changed the rules.
Ibn Umar reported that he divorced his wife while she was menstruating during the lifetime of Allah's Messenger (saw). Umar b. Khattab asked Allah's Messenger (saw) about it, whereupon Allah's Messenger (saw) said: Command him (Abdullah b. Umar) to take her back (and keep her) and pronounce divorce when she is purified and she again enters the period of menstruation and she is again purified (after passing the period of menses), and then if he so desires he may keep her and if he desires divorce her (finally) before touching her (without having an intercourse with her), for that is the period of waiting (ldda) which God, the Exalted and Glorious, has commanded for the divorce of women.
Source: Saheeh Muslim. Pg. # 674, H. # 1.
Muslim ibn Hajjaj:
Narrated Ibn Abbas: The pronouncement of three divorces at once during the lifetime of Allah's Messenger (saw), and that of Aboo Bakr and two years of the leadership of Umar was treated as only one divorce. But Umar ibn Al-Khattab said: "Verily, the people have began to hasten in the matter in which they are required to observe respite. So, perhaps, we should impose this upon them." Therefore, he imposed it upon them.
Narrated Ibn Abbas: The pronouncement of three divorces at once during the lifetime of Allah's Messenger (saw), and that of Aboo Bakr and two years of the leadership of Umar was treated as only one divorce. But Umar ibn Al-Khattab said: "Verily, the people have began to hasten in the matter in which they are required to observe respite. So, perhaps, we should impose this upon them." Therefore, he imposed it upon them.
Narrated ibn Tawus from his father: Aboo Sahba said to ibn Abbas: "Did you know that three divorces pronounced at once were treated as one during the lifetime of Allah's Apostle, peace be upon him, and that of Aboo Bakr, and during (the first) three years of the leadership of Umar?" Ibn Abbas said: "Yes."
Source: Saheeh Muslim. Pg. # 677, H. # 15 - 16.
INNOVATION IN NAWAFIL (VOLUNTARY PRAYERS) AFTER ASR (AFTERNOON)
Muslim ibn Hajjaj:
Mukhtar b. Fulful said: I asked Anas ibn Malik about the voluntary prayers after the afternoon prayer, and he replied: "Umar struck hit hands on prayer observed after the Asr prayer and we used to observe two Rak'ahs after the sun set before the evening prayer during the time of the Messenger of Allah (saw)." I said to him: "Did the Messenger of Allah (saw) observe them?" He said: "He saw us observing them, but he neither commanded us nor forbade us to do so."
Source: Saheeh Muslim. Pg. # 375, H. # 302.
Al-Tabarani:
Narrated Urwah ibn Al-Zubayr: Umar came out upon the people and beat them for praying two Rak'ahs AFTER Asr, until he got to Tamim Al-Dari who said to him, "I will never abandon the two Rak'ahs. I prayed them with the one who is better than you: The Messenger of Allah (saw)."
Al-Tabarani recorded it and its chain is that of the Saheeh (Authentic).
Narrated Zayd ibn Khalid Al-Juhani: Umar while he was the caliph, saw me performing two Rak'ahs after Asr. He as a result walked up to me and beat me while I was still praying. When I finished the prayer, I said, "O Ameer Al-Mo'mineen! I swear by Allah (swt)! I will never abandon it after seeing the Messenger of Allah (saw) performing them." So, Umar sat with me and said, "O Zayd b. Khalid! If not that I fear that the people will perform the prayer till the night, I would not have beaten them over it."
Narrated by Ahmad and by Al-Tabarani in 'Al-Kabeer,' and it's chain is Hasan (Reliable).
Source: Majma Al-Zawa'id. Vol. 2, Pg. # 390, H. # 3336 / 3338.
Umar was fully aware that it was the Sunnah of the Messenger of Allah (saw). Yet, he continued to beat people so they would eventually abandon the Sunnah of the Prophet (saw). It is unfortunate that due to Umar's efforts, we find the so-called 'Ahl Al-Sunnah Wa Al-Jama'ah' at present abandoning this Sunnah completely!
Al-Bukhari:
Narrated A'isha: Allah's Messenger (saw) never missed two Rak'ah before the Fajr prayer and after the Asr prayer openly and secretly.
Narrated A'isha: The Messenger of Allah (saw) did not abandon at all observing two Rak'ah's after the Asr in my house.
Source: Saheeh Al-Bukhari. Pg. # 150, H. # 591 - 592.
Muslim ibn Hajjaj:
Narrated A'isha: The Messenger of Allah (saw) did not abandon at all observing two Rak'ahs after the Asr in my house.
Source: Saheeh Muslim. Pg. # 373, H. # 299.
Al-Albani:
Narrated Al-Miqdsm b. Shurayh, from his father: I asked A'isha about the prayer of the Messenger of Allah (saw), saying "How did he pray?" She said, "He used to pray Dhuhr, then offered two Rak'ahs after it. Then he would offer Asr, and then offered two Rak'ahs after it." So, I said, "But Umar beat the people over them both (i.e. the two Rak'ahs AFTER Asr) and FORBADE them?" She replied, "Actually Umar used to pray them both. He knew that the Messenger of Allah (saw) used to offer it. However, your people are religious, and are stubborn. They would pray Dhuhr, and would then pray throughout the period between it and Asr. They would also offer Asr and would then pray throughout the period between it and Maghrib. As a result Umar beat them, and he did well."
Aboo Al-Abbas Al-Siraj recorded it in his Musnad (1/132). I say: It's chain is Saheeh (Authentic)...and it is an explicit proof that Umar, did not forbid the two Rak'ahs themselves, as many people claim...Rather, he only forbade them due to fear that people might continue to pray long after it, or to delay them until the forbidden times, that is when the sun is red. It was actually this time that Umar intended while forbidding the prayer after Asr.
Source: Al-Silsila Al-Saheeha Al-Hadeeth. Vol. 6, Pg. # 1013.
Al-Albani makes a blind attempt to defend Umar. His opinion is that the two Rak'ahs after Asr are a Sunnah if they are prayed after Asr, before the sun becomes red. Apart from A'isha's mere assertion, there is no evidence that the companions and those who followed them were offering or delaying these two Rak'ahs till sunset. As Anas ibn Malik, Zayd ibn Khalid Al-Juhani, and Urwah ibn Al-Zubayr testified, those people were beaten by Umar while offering the two Rak'ahs after Asr (not at sunset) exactly as the Prophet (saw) did! Moreover, Umar himself said to Zayd ibn Khalid Al-Juhani: "O Zayd ibn Khalid! If not that I fear that the people will perform the prayer till the night, I would not have beaten them over it." Therefore, no one was praying it at sunset. Umar only feared that people may abuse the two Rak'ahs after Asr by extending or delaying it till sunset. It was only a fear of it's occurrence.
Ibn Hajar:
Abd Al-Razzaq recorded in the hadeeth of Zayd ibn Khalid why Umar beat the people over it. He said: Narrated Zayd ibn Khalid that Umar, while he was a caliph, saw him praying Rak'ahs after Asr and beat him. Then he mentioned the hadeeth, and in it is, "And Umar said, 'O Zayd! If not that I fear that the people will perform the prayer till the night, I would not have beaten them over it.'"
Source: Fath Ul-Bari Fi Sharh Saheeh Al-Bukhari. Vol. 2, Pg. # 374 - 375.
Perhaps Umar only thought that prohibiting the prayer after Asr was only out of fear that it might be prolonged till sunset. This agrees with the aforementioned statement of Umar, and what we have cited from ibn Al-Mundhir and others. Moreover, Yahya ibn Bukayr also narrated from Al-Layth, from Aboo Al-Aswad, from Urwah, from Tamim Al-Dari something like the report of Zayd ibn Khalid, as well as the reply of Umar to him, which includes these words, "I only fear that there may be a group AFTER YOU PEOPLE who may be praying throughout the period between Asr and Maghrib, including even the time in which the Messenger of Allah (saw), prohibited Salaah (i.e. during sunset)." This is further proof of what we have stated, and Allah (swt) knows best.
In other words, no one was actually praying the two Rak'ahs during sunset throughout Umar's lifetime. Yet, even if it is assumed that he only wished to prevent people from praying until sunset in the future, he was nonetheless completely wrong and had no right to ban all those who were following the Sunnah during his caliphate. Or was his excuse only a cover?
Al-Albani:
Abd Al-Razzaq recorded from him (2/433) with a Saheeh (Authentic) chain, from ibn Tawus, from his father, who said: Verily, Aboo Ayub Al-Ansari used to pray two Rak'ahs AFTER Asr before the caliphate of Umar. When Umar became the caliph, he abandoned it. When Umar died, he resumed the two Rak'ahs. It was therefore said to him, "What is this?" He replied, "Umar beat the people over the two Rak'ahs." Ibn Tawus said, "My father (Tawus) did not abandon them."
Source: Al-Silsila Al-Saheeha Al-Hadeeth. Vol. 6, Pg. # 1014.
Under whatever pretext one would assume this to be, is it not a Bid'ah to beat people for praying the two Rak'ahs after Asr and to forbid them? Quite shockingly, almost all of the so-called 'Ahl ul Sunnah Wa Al-Jammah' scholars have declared the two Rak'ahs after Asr to be a Bid'ah! For instance, the Permanent Committee for Scientific Research and Ifta in Saudi Arabia, the highest-ranking official scholarly body in the kingdom, states:
Umar was fully aware that it was the Sunnah of the Messenger of Allah (saw). Yet, he continued to beat people so they would eventually abandon the Sunnah of the Prophet (saw). It is unfortunate that due to Umar's efforts, we find the so-called 'Ahl Al-Sunnah Wa Al-Jama'ah' at present abandoning this Sunnah completely!
Al-Bukhari:
Narrated A'isha: Allah's Messenger (saw) never missed two Rak'ah before the Fajr prayer and after the Asr prayer openly and secretly.
Narrated A'isha: The Messenger of Allah (saw) did not abandon at all observing two Rak'ah's after the Asr in my house.
Source: Saheeh Al-Bukhari. Pg. # 150, H. # 591 - 592.
Muslim ibn Hajjaj:
Narrated A'isha: The Messenger of Allah (saw) did not abandon at all observing two Rak'ahs after the Asr in my house.
Source: Saheeh Muslim. Pg. # 373, H. # 299.
Al-Albani:
Narrated Al-Miqdsm b. Shurayh, from his father: I asked A'isha about the prayer of the Messenger of Allah (saw), saying "How did he pray?" She said, "He used to pray Dhuhr, then offered two Rak'ahs after it. Then he would offer Asr, and then offered two Rak'ahs after it." So, I said, "But Umar beat the people over them both (i.e. the two Rak'ahs AFTER Asr) and FORBADE them?" She replied, "Actually Umar used to pray them both. He knew that the Messenger of Allah (saw) used to offer it. However, your people are religious, and are stubborn. They would pray Dhuhr, and would then pray throughout the period between it and Asr. They would also offer Asr and would then pray throughout the period between it and Maghrib. As a result Umar beat them, and he did well."
Aboo Al-Abbas Al-Siraj recorded it in his Musnad (1/132). I say: It's chain is Saheeh (Authentic)...and it is an explicit proof that Umar, did not forbid the two Rak'ahs themselves, as many people claim...Rather, he only forbade them due to fear that people might continue to pray long after it, or to delay them until the forbidden times, that is when the sun is red. It was actually this time that Umar intended while forbidding the prayer after Asr.
Source: Al-Silsila Al-Saheeha Al-Hadeeth. Vol. 6, Pg. # 1013.
Al-Albani makes a blind attempt to defend Umar. His opinion is that the two Rak'ahs after Asr are a Sunnah if they are prayed after Asr, before the sun becomes red. Apart from A'isha's mere assertion, there is no evidence that the companions and those who followed them were offering or delaying these two Rak'ahs till sunset. As Anas ibn Malik, Zayd ibn Khalid Al-Juhani, and Urwah ibn Al-Zubayr testified, those people were beaten by Umar while offering the two Rak'ahs after Asr (not at sunset) exactly as the Prophet (saw) did! Moreover, Umar himself said to Zayd ibn Khalid Al-Juhani: "O Zayd ibn Khalid! If not that I fear that the people will perform the prayer till the night, I would not have beaten them over it." Therefore, no one was praying it at sunset. Umar only feared that people may abuse the two Rak'ahs after Asr by extending or delaying it till sunset. It was only a fear of it's occurrence.
Ibn Hajar:
Abd Al-Razzaq recorded in the hadeeth of Zayd ibn Khalid why Umar beat the people over it. He said: Narrated Zayd ibn Khalid that Umar, while he was a caliph, saw him praying Rak'ahs after Asr and beat him. Then he mentioned the hadeeth, and in it is, "And Umar said, 'O Zayd! If not that I fear that the people will perform the prayer till the night, I would not have beaten them over it.'"
Source: Fath Ul-Bari Fi Sharh Saheeh Al-Bukhari. Vol. 2, Pg. # 374 - 375.
Perhaps Umar only thought that prohibiting the prayer after Asr was only out of fear that it might be prolonged till sunset. This agrees with the aforementioned statement of Umar, and what we have cited from ibn Al-Mundhir and others. Moreover, Yahya ibn Bukayr also narrated from Al-Layth, from Aboo Al-Aswad, from Urwah, from Tamim Al-Dari something like the report of Zayd ibn Khalid, as well as the reply of Umar to him, which includes these words, "I only fear that there may be a group AFTER YOU PEOPLE who may be praying throughout the period between Asr and Maghrib, including even the time in which the Messenger of Allah (saw), prohibited Salaah (i.e. during sunset)." This is further proof of what we have stated, and Allah (swt) knows best.
In other words, no one was actually praying the two Rak'ahs during sunset throughout Umar's lifetime. Yet, even if it is assumed that he only wished to prevent people from praying until sunset in the future, he was nonetheless completely wrong and had no right to ban all those who were following the Sunnah during his caliphate. Or was his excuse only a cover?
Al-Albani:
Abd Al-Razzaq recorded from him (2/433) with a Saheeh (Authentic) chain, from ibn Tawus, from his father, who said: Verily, Aboo Ayub Al-Ansari used to pray two Rak'ahs AFTER Asr before the caliphate of Umar. When Umar became the caliph, he abandoned it. When Umar died, he resumed the two Rak'ahs. It was therefore said to him, "What is this?" He replied, "Umar beat the people over the two Rak'ahs." Ibn Tawus said, "My father (Tawus) did not abandon them."
Source: Al-Silsila Al-Saheeha Al-Hadeeth. Vol. 6, Pg. # 1014.
Under whatever pretext one would assume this to be, is it not a Bid'ah to beat people for praying the two Rak'ahs after Asr and to forbid them? Quite shockingly, almost all of the so-called 'Ahl ul Sunnah Wa Al-Jammah' scholars have declared the two Rak'ahs after Asr to be a Bid'ah! For instance, the Permanent Committee for Scientific Research and Ifta in Saudi Arabia, the highest-ranking official scholarly body in the kingdom, states:
لا تجوز صلاة النافلة بعد العصر
Voluntary prayer after Asr is not permissible!
http://www.alifta.net/Fatawa/fatawaChapters.aspx?View=Page&PageID=12380&PageNo=1&BookID=3&languagename=
This is despite that the Prophet (saw) and his companions used to offer it!
Innovation Of Uthman ibn Affan
INNOVATION IN JOURNEY PRAYER
Narrated Abd Al-Rahman b. Zaid: Uthman prayed four Rak'ahs at Mina. Abd Allah (b. Mas'ud) said: "I prayed two Rak'ahs along with the Prophet (saw) and two Rak'ahs along with Umar." The version of Hafs added: And along with Uthman during the early period of his caliphate. He (Uthman) began to offer complete prayer (i.e. four Rak'ahs) later on. The version of Aboo Mu'awiyah added: Then your modes of action varied. I would like to pray two Rak'ahs acceptable to Allah (swt) instead of four Rak'ahs. Al-A'mash said: Mu'awiyah b. Qurrah reported to me from his teachers: Abd Allah (b. Mas'ud) once prayed four Rak'ahs. He was told: "You criticized Uthman but you yourself prayed four?" He replied: "Dissension is evil."
Source: Saheeh Sunan Abi Dawood. Vol. 1, Pg. # 550, H. # 1960.
Muhammad ibn Ismail:
Narrated Abdur Rahman ibn Yazid: We offered a four Rak'ah prayer at Mina behind ibn Affan. Abdullah ibn Mas'ud was informed about it. He said sadly, "Truly to Allah (swt) we belong and truly to Him we shall return." And added, "I prayed two Rak'ah with Allah's Apostle (saw) at Mina and similarly with Aboo Bakr and with Umar (during their caliphates)." He further said, "May I be lucky enough to have two of the four Rak'ah accepted (by Allah (swt))."
Source: Saheeh Al-Bukhari. Vol. 2, Pg. # 264, H. # 1084.
Muhammad ibn Ismail:
Narrated A'isha: "When the prayers were first enjoined, they were of two Rak'ah each. Later the prayer in a journey was kept as it was but the prayers for non-travellers were completed." Az-Zuhri said, "I asked Urwa what made A'isha pray the full prayers (in journey)." He replied, "She did the same as Uthman did."
Source: Saheeh Al-Bukhari. Pg. # 266, H. # 1090.
Muslim ibn Hajjaj:
A'isha reported: The prayer was prescribed as consisting of two Rak'ahs, the prayer in travelling remained the same, but the prayer at the place of residence was completed. Zuhri said he asked Urwa why A'isha said prayer in the complete form during journey, and he replied that she interpreted the matter herself as Uthman did.
Source: Saheeh Muslim. Pg. # 310, H. # 3.
Ibn Taymiyyah:
When Uthman got ill at Mina, Alee (a.s) was asked to do the Imamate (i.e lead the Prayers) to which he replied: "If you people deem it appropriate then shall I lead two Rak'ah prayer as per Holy Prophet (saw)?" To which people the replied: "No, rather offer four Rak'ah prayer just like commander of the faithful (Uthman)." Thus Alee (a.s) refused.
Source: Majmu' Al-Fatawa. Vol. 22, Pg. # 56.
Jassas Al-Razi:
Abdullah ibn Mas'ud said: "I prayed two Rak'ah with Allah's Apostle (saw) at Mina and similarly with Aboo Bakr and with Umar (during their caliphates)." Ibn Umar was asked as to how prayers during travel shall be offered to which he replied: "Two Rak'ahs each and whoever opposed Sunnah (of Prophet) has committed Kufr. And this is Mutawaatir.
Source: Ahkam Al-Qur'aan. Vol. 3, Pg. # 233.
INNOVATION ON NUMBER OF ADHAAN'S FOR FRIDAY PRAYERS
Narrated Al-Saib ibn Yazid: Verily, the Adhaan (call of prayer) used to be made for the first time when the Imam sat on the pulpit on Friday during the lifetime of Allah's Apostle (saw), Aboo Bakr and Umar. During the caliphate of Uthman, when the population grew, Uthman ordered a third Adhaan. So, the Adhaan was made at Al-Zawra (the market), and the practice became the law.
Source: Saheeh Al-Bukhari. Pg. # 221, H. # 916.
Al-Bukhari:
Narrated As-Saib bin Yazid: The person who increased the number of Adhaans for the Jumu'ah prayers to three was Uthman bin Affan and it was when the number of the (Muslim) people of Madinah had increased. In the lifetime of the Prophet (saw) there was only one Mu'adh-dhin and the Adhaan used to be pronounced only after the Imam had taken his seat (i.e. on the pulpit).
Source: Saheeh Al-Bukhari. Pg. # 220, H. # 913.
Within a few decades after the departure of the messenger of Allah (saw), the Islam that had been followed during his life, vanished. The usurpers had introduced numerous innovations into the religion in order to destroy the Sunnah of the Prophet (saw). Even the companions themselves knew these new practises were contrary to the teachings of the Prophet (saw).
Muhammad ibn Ismail:
Narrated Al-Zuhri: I entered upon Anas ibn Malik in Damascus and found him weeping. So, I said, "Why are you weeping?" He replied, "I do not recognise anything from what I used to know except this Salaah, and even the Salaah has been changed!"
Source: Saheeh Al-Bukhari. Pg. # 139, H. # 530.
Muhammad ibn Ismail:
Narrated Umm Al-Darda: I entered upon Aboo Al-Darda and found him angry. I said, "What made you angry?" He replied, "By Allah (swt)! I do not recognise anything from the Ummah of Muhammad (saw) except that they pray Salaah in Jammah."
Source: Saheeh Al-Bukhari. Pg. # 163, H. # 650.
Ahmad ibn Hanbal:
Narrated Umm Al-Darda: I entered upon Aboo Al-Darda and found him angry. I said, "What made you angry?" He replied, "By Allah (swt)! I do not recognise anything among them from the affairs of Muhammad (saw), except that they pray Salaah in Jamaah."
Source: Musnad Ahmad ibn Hanbal. Vol. 45, Pg. # 491, H. # 27500.
Ibn Khalaf:
Narrated Umm Al-Darda: I entered upon Aboo Al-Darda and found him angry. I said, "What made you angry?" He replied, "By Allah (swt)! I do not recognise anything from the Ummah of Muhammad (saw), except that they pray Salaah in Jammah."
Footnote: The commentator Alee ibn Khalaf ibn Battal, says: (I do not recognise) means I do not recognise anything from the Shari'ah that was not changed from what he (i.e. the Prophet (saw)) was upon.
Source: Sharh ibn Battal of Saheeh Al-Bukhari. Vol. 2, Pg. # 279.
Muhammad ibn Ismail:
Narrated Matraf ibn Abd Allah: I offered Salaah behind Alee ibn Abi Talib (a.s), together with Imran ibn Hassan. Whenever he prostrated, he did Takbeer. Whenever he raised his head, he did Takbeer. Whenever he rose from Ruku, he did Takbeer. When he finished the Salaah, Imran ibn Hassan held my hand and said, "This man reminded me of the Salaah of Muhammad (saw). He has led us in the Salaah of Muhammad (saw)."
Source: Saheeh Al-Bukhari. Pg. # 193, H. # 786.
Muslim ibn Hajjaj:
Narrated Matraf ibn Abd Allah: I offered Salaah behind Alee ibn Abi Talib (a.s), together with Imran Ibn Hassan. Whenever he prostrated, he did Takbeer. Whenever he raised his head, he did Takbeer. Whenever he rose from Ruku, he did Takbeer. When he finished the Salaah, Imran ibn Hassan held my hand and said, "This man reminded me of the Salaah of Muhammad (saw). He has led us in the Salaah of Muhammad (saw)."
Source: Saheeh Muslim. Pg. # 184, H. # 33.
Ahmad ibn Hanbal:
It is narrated that Aboo Moosa said: "Alee (a.s) reminded us the prayer we used to pray with the Prophet (saw), which we either forgot or abandoned deliberately, as he used to say the Takbeer whenever he did the Ruku and the Sujood."
Footnote: Narration is Saheeh (Authentic).
Source: Musnad Ahmad ibn Hanbal. Vol. 32, Pg. # 244, H. # 19494.
Innovation Of Mu'awiyah
INNOVATION IN CALL FOR PRAYER FOR THE TWO EID's
Narrated Sa'id b. Al-Musayyab: The first person to innovate Adhaan (call of prayer) for both Eids (i.e. the prayers for each of the two Eids) was Mu'awiyah.
Source: Al-Musannaf ibn Abi Shaybah. Vol. 4, Pg. # 203, H. # 5712.
Attesting The Narration
Ibn Abi Shaybah narrated with Saheeh (Authentic) chain from ibn Al-Musayyab who said: "The first to innovate Adhaan in Eid was Mu'awiyah.
Source: Nayl Ul-Awtar. Vol. 7, Pg. # 55.
There is disagreement about the first to innovate the Adhaan (call of prayer) in it (i.e. the Salaah). Ibn Abi Shaybah recorded with a Saheeh (Authentic) chain from Sa'id ibn Al-Musayyab that it was Mu'awiyah.
Source: Fath Ul-Bari Fi Sharh Sahih Al-Bukhari. Vol. 3, Pg. # 279.
Al-Qastalani:
The first to innovate Adhaan in it (i.e. the prayer of two Eids) was Mu'awiyah. Ibn Abi Shaybah recorded it with a Saheeh (Authentic) chain.
Source: Irshad Al-Sari. Vol. 2, Pg. # 211.
Innovation Of A'isha
INNOVATION OF HOSTILITY TOWARDS IMAM ALEE (A.S)
Al-Hakim:
Narrated Qays ibn Abi Hazim: A'isha, while speaking about her burial in her house with the Messenger of Allah (saw) and Aboo Bakr, said: "I invented an INNOVATION after the Messenger of Allah (saw). Bury me with his wives." So, she was buried at Al-Baqi.
Both Al-Hakim and Al-Dhahabi declare the hadeeth to be Saheeh (Authentic) on the conditions of Al-Bukhari and Muslim.
Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 4, Pg. # 7, H. # 2315 / 6717.
The innovation of A'isha was her armed rebellion against the commander of the faithful Alee ibn Abi Talib (a.s). Al-Albani was disturbed by the prospects of A'isha admitting to the fact that that she was an innovator. So, he offered the following excuse;
Al-Albani:
Narrated Qays: A'isha, while speaking about her burial in her house, said: "I invented an INNOVATION after the Messenger of Allah (saw). Bury me with his wives. So, she was buried at Al-Baqi."
I (Al-Albani) say: She was referring to her journey (to war) on the Day of Al-Jamal (against Alee (a.s)). As a result of it, she regretted totally, And repented from it. And she did not do what she did except in tawil (interpretation according to Qur'aan and Hadeeth), intending good, just as Talhah ibn Ubaydallah and Al-Zubayr ibn Al-Awwam too did. They were all from the senior companions.
Source: Al-Silsila Al-Saheeha Al-Hadeeth. Vol. 1, Pg. # 855.
In simple terms, A'isha, Talhah and Al-Zubayr were innovators but, Al-Albani was under the false notion that they will be rewarded by Allah (swt) for their Bid'ahs, one which resulted in the loss of thousands of lives! A'isha was indeed correct that she was the first to invent this specie of Nasibism. She launched her war against Alee (a.s) in 656 A.H, while Mu'awiyah launched his own armed rebellion in 657 A.H. The Khariji rebellion took place much later. She invented armed Nasibism against Alee (a.s). As for non-armed hatred of Alee (a.s), she was only one of its pioneers. However, we see that the Messenger of Allah (saw) clearly rejected Al-Albani's excuse!
Ahmad ibn Hanbal:
The Messenger of Allah (saw) said "Whosoever invents an innovation or helps an innovator, the Curse of Allah (swt) is upon him, and that of all the angels, and all mankind."
Shuaib Al-Arna'ut: Its chain is Saheeh (Authentic) on the conditions of the two Sheikhs (Al-Bukhari and Muslim).
This leaves no exception and hence the curse of Allah (swt) covers Aboo Bakr, Umar, Uthman, Mu'awiyah, A'isha, Talhah and Al-Zubayr and all those who supported them in their various Bid'ahs! There can be no instance where any individual is rewarded for his Bid'ah!
Al-Albani:
Verily, the most truthful Statement is the Book of Allah (swt), and the best guidance is the guidance of Muhammad (saw). The worst of the matters are the innovations (in religion). All innovations (in religion) are Bid'ahs, and all Bid'ahs are misguidance, and all misguidance leads to Hellfire.
Source: Saheeh Sunan Al-Nasa'i. Vol. 1, Pg. # 19, H. # 1077.
It is crystal clear the phrase "All innovations" leaves no exceptions. Every Bid'ah, whatsoever its intention or purpose, attracts nothing but the Hellfire and there lies no exemption from it!
Objection One
Not every Muslim who enters hell shall abide therein forever. Many will enter and be cleansed from the sins they committed and then ascend to heaven with others upon whom Allah (swt) has bestowed His mercy.
The Prophet (saw) said:
يَخرُجُ مِنَ النَّارِ منْ قالَ لا إلهَ إلاَّ اللهُ وفي قَلبِهِ وزْنُ ذَرّةٍ مِنْ إيمانٍ
Those who say: "No God but Allah (swt)!" and in their hearts is a grain of mustard's weight of (pure) faith, they shall (later) exit the hellfire.
Source: Saheeh Bukhari.
Response One
We are in no disagreement with the hadeeth from Saheeh Bukhari since the hadeeth is referring to sinners. Our concern lies with the hypocrites, who outwardly claim to follow our beloved Prophet (saw) but in fact, conceal their true identity and hold Kufr in their hearts. Allah (swt) has made it crystal clear that testimony from such an individual will never be accepted and that they will be thrown in to the deepest pit of Hellfire with no Mercy whatsoever.
Will A Hypocrite (Munafiq) Enter Paradise?
A hypocrite in Islam can be understood to be under two categories of people. The first group are those who accept and embrace its principles and go along with it, but when their life style and preferences are challenged, Islam fails from within themselves. They knowingly do not adhere to the teachings of Islam because it violates their unislamic adopted life style and ego. They lack in faith and consider their worldly activities too sacred to let go of and hence wish not to sacrifice for the sake of Islam.
The difference between a hypocrite and a normal Muslim who is a sinner (Fussaq), is that a hypocrite (Munafiq) adopts an unacceptable life style and insists on following it, whereas a normal Muslim is aware that he is in error and attempts to resist from committing sins.
Major hypocrisy is referred to those who outwardly show themselves as being believers in this world, when in reality are concealing Kufr in their hearts, and it is this sort whom of which will be in a worse position than the Kuffar and Mushrikeen. Hence, their fate will be in the lowest levels of Hell in which they shall abide in till eternity, as Allah (swt), may He be Exalted has clearly stated:
إِنَّ الْمُنَـفِقِينَ فِى الدَّرْكِ الاٌّسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيراً
"The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them."
Holy Qur'aan {4:145}
إِلاَّ بَلاَغاً مِّنَ اللَّهِ وَرِسَـلَـتِهِ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَـلِدِينَ فِيهَآ أَبَداً
But [I have for you] only notification from Allah, and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.
Holy Qur'aan {72:23}
يَأَيُّهَا النَّبِىُّ جَـهِدِ الْكُفَّـرَ وَالْمُنَـفِقِينَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ
"O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell - an evil refuge indeed."
Holy Qur'aan {9:73}
وَيُعَذِّبَ الْمُنَـفِقِينَ وَالْمُنَـفِقَـتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَـتِ الظَّآنِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَآئِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَآءَتْ مَصِيراً
"And that He may punish the Hypocrites, men and women, and the Polytheists men and women, who imagine an evil opinion of God. On them is a round of Evil: the Wrath of God is on them: He has cursed them and got Hell ready for them: and evil is it for a destination."
Holy Qur'aan {48:6}
إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ
When the hypocrites come to you, [O Muhammad], they say, "We testify that you are the Messenger of Allah." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.
Holy Qur'aan {63:1}
هُمُ الَّذِينَ يَقُولُونَ لاَ تُنفِقُواْ عَلَى مَنْ عِندَ رَسُولِ اللَّهِ حَتَّى يَنفَضُّواْ وَلِلَّهِ خَزَآئِنُ السَّمَـوَتِ وَالاٌّرْضِ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَفْقَهُونَ
It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them. Indeed, Allah does not guide the defiantly disobedient people.
Holy Qur'aan {63:6}
Only a small number of these companions will enter hellfire. Aboo Huraira uses the term "Hamal Al-Na'am" which implies that a very large number will not reach the lake fount. However, we also find Aboo Huraira narrates the same tradition but instead, uses the term "Raht." The latter is found to be a stronger narration than the former as Fulayh bin Sulayman has been weaked by most scholars. The term "Raht" in Arabic means "from three to ten" according to linguists. In Saheeh Muslim, we find both Aboo Huraira and Umm Salamah referring to the companions that are taken away from the Hawdh as "Al-Ba'eer Al-Dhaal." The terms translates to: The lost camels, or the ones that have gone astray from the pack, or the majority.
Response Two
Hamal Al-Na'am is a famous classic expression in the Arabic language, so to suggest it originally was "Raht" and not "Hamal Al-Na'am" needs stronger evidence. The narrator did make mistakes, however, both narrations are equally proof, as Bukhari has narrated them as Asl (self sufficient) and not as Mutabi'aat (supportive narrations).
"Hamal Al-Na'am" is an old Arabic expression for showing the rareness of something and so it would have been more likely for the narrators to have done the opposite by changing it from "Hamal Al-Na'am" to "Raht" for ease of understanding.
"Raht" in the Arabic language has numerous meanings. It could either mean a small number or large. The Prophet (saw) himself testifies that only a few of them will escape from deviation.
Al-Bukhari:
Narrated Aboo Huraira: The Prophet (saw) said, "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man came out from amongst (us) me and them, he said (to them), 'Come along.' I asked, 'Where?' He said, 'To the (Hell) Fire, by Allah (swt)!' I asked, 'What is wrong with them?' He said, 'They turned apostate as renegades after you left.' Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them), 'Come along.' I asked, 'Where?' He said, 'To the (Hell) Fire, by Allah (swt)!' I asked, 'What is wrong with them?' He said, 'They turned apostate as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd.'"
Source: Saheeh Bukhari. Pg. # 1633, H. # 6587.
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Badr Al-Din Al-Ayni:
Means none of them will survive from hell fire except few.
Source: Umdat Al-Qari Sharh Saheeh Al-Bukhari. Vol. 23, Pg. # 219.
Ibn Al-Athir:
Means the survivors are few.
Source: Nihayah Fi Gharib Al-Hadeeth Al-Athar. Vol. 5, Pg. # 274.
Ahmad Al-Fayoomi:
Aboo Zaid said (Raht) or (Nafar) is less than ten.
Asm'ai said (Raht) is more than ten and less than forty.
Ibn Sakeet said Raht means clan.
Source: Al-Misbah Al-Munir. Pg. # 92.
Al-Jawahiri:
Raht: The nation or tribe.
Source: Al-Sihah. Vol. 3, Pg. # 1128.
Objection Three
Anas ibn Malik refers to these companions as "Usayhabi" instead of "Ashabi." This word was used by ibn Abbas in one of the versions of the narrations in Al-Bukhari. The addition of the letter ي (yaa) in this word is used to refer to something in a small way, such as a small group or small quantity. Ibn Hajar in his Fath, quoted Al-Khattabi who said: This implies that the number of those that this happened to were small (since he used the word Usayhabi).
Response Three
Arab Scholars have disputed regarding this issue; some say "Usayhabi" means few in number, some say it refers to those particular companions who were not so close to the Prophet (saw), or that "Usayhabi" refers to those people who let their partners down and as a result feel disappointed. The diminutive form in the Arabic language has many meanings;
Alee Al-Jarim & Mustafa Amin:
يدل كل منها على شيئ معين توصف بصغر حجم أو قلة عدد أو حقارة شأن
It could refer to the small size or to small quantity or to despicableness.
من أغراض التصغير إيضاً بيان قرب الزمان.. أو بيان قرب المكان
Diminutive even could be used to refer to the nearness of time..or to nearness of place.
وقد يكون التصغير للتهويل
Diminutive could refer to intimidation.
Source: Al-Naho Al-Wadeh. Vol. 3, Pg. # 3 - 4.
So in our case, the diminutive can not refer to small quantity or size, since other versions of the narration tell us that the majority of them are going to hell fire, hence it would be a contradiction. We see that the diminutive in this version may refer to despicableness or intimidation. Now, even if we accept it means they are few in numbers, what do our opponents have to say about the word "Usayhabi" in the following narration:
Abil Fadhl Ubaydallah:
Ahmad bin Abdallah bin Saboor from Muhammad bin Yahya bin Dhurays from Al-Hussain from Za'idah from Al-A'mash from Abi Salih from Abi Huraira, who said: There happened something between Abd Al-Rahman bin Awf and Khalid bin Al-Waleed of that which happens between people, so the Prophet (saw) said: "Leave my (Ashabi/companions) OR (Usayhabi/companion) because if any of you would spend the amount of gold equivalent to Uhud, it would not amount to as much as the mudd of one of them, or half of it."
Footnote: Narration is (Hassan).
Source: Hadithu Al-Zuhdi. Pg. # 315 , H. # 291.
The narrator mentions that the Prophet (saw) either said, 'Ashabi' or 'Usayhabi.' So if the word "Usayhabi" here means they are few in number, does this mean that the Prophet (saw) was referring to only some of his companions and not all of them? The majority of narrations regarding the hadeeth of Al-Hawdh contains the word 'Ashabi' and not 'Usayhabi,' so if our opponents want to stick to the word 'Usayhabi' in regards to the hadeeth of Al-Hawdh, then we will stick to the word "Usayhabi" in the narration of Uhud mountain.
It is clear that the Prophet (saw) shows his affection because they are dragged towards the Hellfire. It does not make any sense that in such a situation the Prophet (saw) would be referring to only a few.
Abdul Qadir ibn Umar Al-Baghdadi:
After mentioning the different forms of diminutives in the Arabic language says:
(And it is used also) to show empathy, like the statement of the Prophet (saw): "Usayhabi! Usayhabi!" (i.e. my companions! my companions!).
Source: Khazatanul Adab. Vol. 1, Pg. # 94.
Objection Four
The Prophet (saw) when advising his companion said not to create deviant sects and join as they cause division.
تلزم جماعة المسلمين و إمامهم
You stick to the majority of Muslims and their leader.
And in another Hadeeth he said that the heart of the Muslim will be pure if it sticks to three:
إخلاص العمل و مناصحة ولاة الأمر و لزوم الجماعة
Being sincere in your actions (for the sake of Allah), advising those in authority from among the Muslims, and remaining with the majority.
Response Four
The Holy Prophet Muhammad (saw) warned the Ummah against Ameer's (leaders) who would rule after him. These leaders would attract others towards them while their hearts would be of the devil. In these narrations, the Muslims are reinstated to adhere to the 'Jama'ah.' But the question arises as to whether the 'Jama'ah' has any connection with having the majority of followers? Is it in actual fact that this bears no significance, for even if a single person on the Earth follows the pure teachings of Islam, then he/she can be called an Ummah (nation).
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ
Surely Ibraheem was an Ummah, obedient to Allah, upright, and he was not of the polytheists.
Holy Qur'aan {16.120}
Holy Qur'aan {16.120}
Prophet Ibraheem (a.s) was a single person, yet he alone, due to his outstanding obedience, was referred to as an 'Ummah.' Hence, the 'Jama'ah' can also include any number of individuals even if it be as little as one, this depending on whether the individual(s) is/are from amongst those who follow nothing but the truth. The majority is never the proof of truth, but the proof of truth is truth itself, and the claim is dependent upon proofs. There exists not a single verse in the Holy Qur'aan which favours the majority.
It is clearly not enough for one to have complete conviction and satisfaction in following the truth by merely adhering to the majority of followers. The believers will always be few in number, and basing ones belief on a person’s claim is insufficient to prove it to be correct. Therefore, every claim needs proof and every proof is subject to a measure of evaluation.
It is only but the Holy Qur'aan and the Ahlulbayt (a.s) who are the scale of distinguishing between truth and falsehood. It is rather interesting to read what Al-Albani had to say about the 'Jama'ah.'
Source: Mishkat Ul-Masabih. Vol. 1, Pg. # 61.
O people! Certainly, what gathers people together (in categories) is (their) agreement (to good or bad) and (their) disagreement, for only one individual killed the camel of Thamud but Allah (swt) held all of them in punishment because all of them joined him by their acquiescing in their consenting to it. Thus, Allah (swt), the Glorified has said: Then they hamstrung her, and turned (themselves) regretful. (Holy Qur'aan, 26:157). Then their land declined by sinking (into the earth) as the spike of a plough pierces unploughed weak land. O people! He who treads the clear path (of guidance) reaches the spring of water, and whoever abandons it strays into waterless desert."
Al-Hakim:
Narrated Awf ibn Malik reported Allah’s Apostle (saw): "My Ummah will divide into a little above 70 sects. Its majority will be a group that do Qiyas (guess work) in the (religious) matters with their personal opinions, and therefore make haraam what is halaal, and make halaal what is haraam."
كَيْفَ وَإِن يَظْهَرُوا عَلَيْكُمْ لاَ يَرْقُبُواْ فِيكُمْ إِلاًّ وَلاَ ذِمَّةً يُرْضُونَكُم بِأَفْوَهِهِمْ وَتَأْبَى قُلُوبُهُمْ وَأَكْثَرُهُمْ فَـسِقُونَ
How (can it be)! While if they prevail against you, they would not pay regard in your case to ties of relationship, nor those of covenant; they please you with their mouths while their hearts do not consent; and most of them are transgressors.
Holy Qur'aan {9.8}
أَلا إِنَّ للَّهِ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ أَلاَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ
Now surely Allah's is what is in the heavens and the earth; now surely Allah's promise is true, but most of them do not know.
Holy Qur'aan {10.55}
وَلَئِن سَأَلْتَهُمْ مَّن نَّزَّلَ مِنَ السَّمَآءِ مَآءً فَأَحْيَا بِهِ الاٌّرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْقِلُونَ
And if you were to ask them: "Who sends down water from the sky, and gives life therewith to the earth after its death'' They will surely reply: "Allah.'' Say: "All the praises and thanks be to Allah!'' Nay, most of them have no sense.
Holy Qur'aan {29:63}
يَعْمَلُونَ لَهُ مَا يَشَآءُ مِن مَّحَـرِيبَ وَتَمَـثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَسِيَـتٍ اعْمَلُواْ ءَالَ دَاوُودَ شُكْراً وَقَلِيلٌ مِّنْ عِبَادِىَ الشَّكُورُ
They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their
place; give thanks, O family of Dawood! And very few of My servants are
grateful.
Holy Qur'aan {34:13}
It is only but the Holy Qur'aan and the Ahlulbayt (a.s) who are the scale of distinguishing between truth and falsehood. It is rather interesting to read what Al-Albani had to say about the 'Jama'ah.'
Al-Albani:
Footnote: This meaning was taken from the statement of ibn Mas'ud: "The Jama'ah is whatever agrees with the truth even if it is only you that follow it." Ibn Asakir recorded it in Tarikh Dimashq (13/322/2) with a Saheeh (Authentic) chain from him.
Footnote: This meaning was taken from the statement of ibn Mas'ud: "The Jama'ah is whatever agrees with the truth even if it is only you that follow it." Ibn Asakir recorded it in Tarikh Dimashq (13/322/2) with a Saheeh (Authentic) chain from him.
Source: Mishkat Ul-Masabih. Vol. 1, Pg. # 61.
Are The Majority Following The Truth?
Imam Alee (a.s) himself testified that those upon truth are not always large in number.
Nahjul Balaghah. Sermon 200:
"One should not be afraid of the scarcity of those who tread on the right path.
O people! Do not wonder at the small number of those who follow the right path, because people throng only round the table (of this world) whose edibles are few but whose hunger is insatiable.
O people! Certainly, what gathers people together (in categories) is (their) agreement (to good or bad) and (their) disagreement, for only one individual killed the camel of Thamud but Allah (swt) held all of them in punishment because all of them joined him by their acquiescing in their consenting to it. Thus, Allah (swt), the Glorified has said: Then they hamstrung her, and turned (themselves) regretful. (Holy Qur'aan, 26:157). Then their land declined by sinking (into the earth) as the spike of a plough pierces unploughed weak land. O people! He who treads the clear path (of guidance) reaches the spring of water, and whoever abandons it strays into waterless desert."
Narrated Awf ibn Malik reported Allah’s Apostle (saw): "My Ummah will divide into a little above 70 sects. Its majority will be a group that do Qiyas (guess work) in the (religious) matters with their personal opinions, and therefore make haraam what is halaal, and make halaal what is haraam."
Footnote: This hadeeth is Saheeh (Authentic) on the conditions of the two Sheikhs although they did not narrate it.
Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 4, Pg. # 134, H. # 222.
Al-Haythami:
Narrated Awf ibn Malik: The Prophet (saw) said: "My Ummah will divide into a little above 70, and its majority will be a fitnah (calamity) over my Ummah. There will be a group doing qiyas (guess work) in the (religious) matters with their personal opinions, and thereby making halaal what is haraam and making haraam what is halaal."
Footnote: Al-Tabarani recorded it in Al-Kabir. Al-Bazaar too recorded it. Its narrators are narrators of the Saheeh (Authentic).
Source: Majma Al-Zawa'id. Vol. 1, Pg. # 243, H. # 841.
Qiyas (conjecture) is one of the sources of Ijtihad according to the so-called 'Ahl ul-Sunnah Wa Al-Jama'ah.' The Khalifah's who are divinely guided (Al-Mahdiyin) and are rightly guided (Al-Rashidin) would lead others to Islam and would never contradict the Sunnah of the Prophet (saw). Hence, their Sunnah is also the Prophets (saw) Sunnah. Since the Ahlulbayt (a.s) have been equated with the Prophet's (saw) Sunnah, meaning that all their actions, omissions, thoughts and sayings are the Sunnah, it makes perfect logical sense to conclude that they understand the Sunnah better then anyone else.
Mankind had been warned against leaders who would introduce new innovations in to religion. These individuals were those who hijacked the Islamic leadership, invented and followed bid'ahs and were obviously neither divinely nor rightly guided.
Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 4, Pg. # 134, H. # 222.
Al-Haythami:
Narrated Awf ibn Malik: The Prophet (saw) said: "My Ummah will divide into a little above 70, and its majority will be a fitnah (calamity) over my Ummah. There will be a group doing qiyas (guess work) in the (religious) matters with their personal opinions, and thereby making halaal what is haraam and making haraam what is halaal."
Footnote: Al-Tabarani recorded it in Al-Kabir. Al-Bazaar too recorded it. Its narrators are narrators of the Saheeh (Authentic).
Source: Majma Al-Zawa'id. Vol. 1, Pg. # 243, H. # 841.
Qiyas (conjecture) is one of the sources of Ijtihad according to the so-called 'Ahl ul-Sunnah Wa Al-Jama'ah.' The Khalifah's who are divinely guided (Al-Mahdiyin) and are rightly guided (Al-Rashidin) would lead others to Islam and would never contradict the Sunnah of the Prophet (saw). Hence, their Sunnah is also the Prophets (saw) Sunnah. Since the Ahlulbayt (a.s) have been equated with the Prophet's (saw) Sunnah, meaning that all their actions, omissions, thoughts and sayings are the Sunnah, it makes perfect logical sense to conclude that they understand the Sunnah better then anyone else.
Mankind had been warned against leaders who would introduce new innovations in to religion. These individuals were those who hijacked the Islamic leadership, invented and followed bid'ahs and were obviously neither divinely nor rightly guided.
وَمَن يَعْصِ اللّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ
And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.
Holy Qur'aan {4:14}
Objection Five
A small group will deviate off the correct path, while the majority shall carry-on in unity. Alee ibn abi Talib (a.s) says in Nahj Al-Balaghah:
"With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority of Muslims because Allah's (swt) hand of protection is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf. Beware! Whoever calls to this course [of sectarianism], kill him, even though he may be under this headband of mine."
This sermon of Imam Alee (a.s) was addressed towards the Kharijites. During that time, people who called themselves Muslims were considered to be included in one of three groups dependant on their attitude towards Imam Alee (a.s).
A small group will deviate off the correct path, while the majority shall carry-on in unity. Alee ibn abi Talib (a.s) says in Nahj Al-Balaghah:
"With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority of Muslims because Allah's (swt) hand of protection is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf. Beware! Whoever calls to this course [of sectarianism], kill him, even though he may be under this headband of mine."
Response Five
This sermon of Imam Alee (a.s) was addressed towards the Kharijites. During that time, people who called themselves Muslims were considered to be included in one of three groups dependant on their attitude towards Imam Alee (a.s).
1 - The Nasibis; (haters of Ahlulbayt (a.s)) such as the Kharijites who said that Imam Alee (a.s) was a disbeliever.
2 - The Nusayris; who believed that Imam Alee (a.s) is God in the flesh.
3 - Majority of Muslims; who believed he was a companion of the Prophet (saw) and he was a great leader to Muslims. Some believed he was the Prophet's (saw) rightful successor while others believed he was chosen on the conditions of the previous usurpers.
Any person irrespective of sect or religion, who associates any one with the One Supreme God Allah (swt), is a Mushrik and will be ruined. Likewise, anyone who believes that any one is God, or God in flesh due to their love for that someone is also ruined.
When Imam Alee (a.s) mentions the majority, it would be pernicious to claim that he is referring to the so-called 'Ahl ul Sunnah' because there was no such thing existent at that time. It was only in the medieval period that the numerous Sunni sects through rapid extinction got reduced to four, who then overtime agreed to include one another on a common Sunnah. Here our opponents are committing the same fallacy as Rabbinic Judaism, a 10th century phenomenon that likes to juxtapose itself as somehow being antecedent to Islam and Christianity but can not truly historically claim so. Which majority would Imam Alee (a.s) then be referring to? Here is a thought, given that the ones who followed him were the Shi'a, then does not rather unambiguous reason lead one to believe the very group that followed him is the one he is sermonizing to? As a case in point, the 12er Ithna Ashari are the majority in all of Imamism.
As for heretical groups who fabricate lies upon Imam Alee (a.s) in deference to a supposed "love" for him, there was no shortage of such groups. We had the Ghurabiyya who claimed Jibra'eel was mistaken when passing on the prophecy to Muhammad (saw) instead of Alee (a.s). For them, Imam Alee (a.s) mandated execution. These are the sorts of fanatics these ahadeeth are referring to. If one wants to find parallels to them, then rather than Ithna Ashari Imamism, perhaps our opponents should look to their own compilations which go so far as to insist that if there were a Prophet after Muhammed (saw) it would be Umar! One can go further by pointing our how our opponents even at present try to "rescue" Umar from his embarrassing accounts over the integrity of the Prophet (saw). The difference between our opponents and the Ghurabiyya frankly then is one of mere degree on the chosen figure emphasized.
This love/hate contrast was not something new and oblivious to Imam Alee (a.s). We read in a famous hadeeth that the Prophet (saw) informed Imam Alee (a.s) in regards to those who would love and hate him (a.s) beyond limits.
Ahmad ibn Hanbal:
Imam Alee (a.s) reported the Apostle of Allah (swt) said to me, "In thee is the resemblance of Jesus (a.s). The Jews had enmity with him, so much so they cast slander on his mother, and the Christians loved him till they gave him a rank which was not deserving (Ghulats)." Thereafter he (Alee (a.s)) said, "Two men will be destroyed for my cause - one who loves me so much that he attributes to me what is not in me, and one who hates me (Nasbis) so much he will be implesed by hatred to slander me."
Footnote: Ahmad Muhammad Shakir says chain it's chain is Hasan (Reliable).
Source: Musnad Ahmad ibn Hanbal. Vol. 2, Pg. # 167. H. # 1376.
Loving the Ahlulbayt (a.s) has been made mandatory upon all Muslims. Showing reverence to them is in fact showing reverence to the Prophet (saw). Ironically, the following narration has been reported in the famous work of Muslim ibn Al-Hajjaj in his works 'Saheeh Muslim' in the chapter of faith:
Muslim ibn Hajjaj:
Imam Alee (a.s) said, "By Him who split up the seed and created something living, the Apostle (saw) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me."
Source: Saheeh Muslim. Chapter 'Book of Faith.' H # 131, Pg. # 51.
Murtada Al-Zabidi:
Jalaluddin Al-Suyuti:
"Nawasib is hostility towards Alee (may Allah be pleased with him), preferring the others."
Source: Tadrib Al-Rawi fi Sharh Taqrib Al-Nawawi. Vol. 1, Pg. # 178.
As for heretical groups who fabricate lies upon Imam Alee (a.s) in deference to a supposed "love" for him, there was no shortage of such groups. We had the Ghurabiyya who claimed Jibra'eel was mistaken when passing on the prophecy to Muhammad (saw) instead of Alee (a.s). For them, Imam Alee (a.s) mandated execution. These are the sorts of fanatics these ahadeeth are referring to. If one wants to find parallels to them, then rather than Ithna Ashari Imamism, perhaps our opponents should look to their own compilations which go so far as to insist that if there were a Prophet after Muhammed (saw) it would be Umar! One can go further by pointing our how our opponents even at present try to "rescue" Umar from his embarrassing accounts over the integrity of the Prophet (saw). The difference between our opponents and the Ghurabiyya frankly then is one of mere degree on the chosen figure emphasized.
Ibn Taymiyyah:
The slanderers of Alee (a.s) were several groups and they were better than the slanderers of Aboo Bakr, Umar and Uthman. Moreover, the slanderers of Alee (a.s) were better than the Ghulat (extremists) about him. Verily, the Khawarij were unanimous that Alee (a.s) was a Kafir. However, in the opinion of all Muslims, they were better than the Ghulat who believed that he (Alee (a.s)) was God or a Prophet. Rather, those who fought Alee (a.s) among the Sahabah and Tabi'een are better, in the opinion of the generality of Muslims than the Rafidha Ithna Ashariyyah who believe that he (Alee (a.s)) was an infallible Imam. As for Aboo Bakr, Umar and Uthman, none in the Ummah have been their slanderers except the Rafidha. The Khawarij, who declared Alee (a.s) to be a Kafir, loved Aboo Bakr and Umar and invoked Allah's (swt) pleasure upon them both. The Marwaniyyah who accused Alee (a.s) of injustice and oppression, and who claimed that he was not a Khalifah, also used to love Aboo Bakr and Umar, despite that both were not from their relatives. How then, with this, can it be said that Alee (a.s) was praised by friends and foes as opposed to the three Khalifahs (i.e. Aboo Bakr, Umar and Uthman)?
What is known is that the friends of these people (i.e. Aboo Bakr, Umar and Uthman) were greater, more numerous and better; and that the slanderers of Alee (a.s), including those who accused him of Kufr (disbelief), Fusuq (evil-doing and immorality) and sins, are known groups, and they are more knowledgeable and more religious than the Rafidha. The Rafidha are weak in terms of knowledge or combat against them, and it is not possible for the Rafidha to bring any clear-cut evidence to defeat them in argument, nor ever defeat them in combat.
Those who were slanderers of Alee (a.s), may Allah (swt) be pleased with him, and called him a Kafir and oppressor, there was no group among them that were apostates from Islam, as opposed to those who praised him and were enemies of the three (i.e. Aboo Bakr, Umar and Uthman), like the Ghulat who attribute divinity to him like the Nasiriyyah, and others like Isma'iliyyah the apostates who are worse than Nasiriyyah, and like the Ghaliyyah who called him (i.e. Alee (a.s)) a Prophet. These people were Kuffar and apostates through their disbelief in Allah (swt) and His Messenger (saw).
It is clear and not hidden from any scholar of the religion of Islam that whosoever attributes divinity to a mortal, or believes that there is a Prophet after Muhammad (saw), or that Muhammad (saw) was not a Prophet but rather Alee (a.s) was the (real) Prophet and that Jibra'eel made a mistake, these statements and others like them are clear evidences of the Kufr of those who profess them, (clear) to whoever knows Islam closely, as opposed to those of the Khawarij who declared Alee (a.s) a Kafir and cursed him, and among those who fought and cursed him among the Sahabah of Mu'awiyah and Banu Marwan and others, verily these people were attached to Islam and its Shari'ah! They prayed Salaah, gave Zakat, fasted in Ramadan, do Hajj to the Bayt Al-Atiq (i.e. Ka'bah), and they forbade what Allah (swt) and His Messenger (saw) made haram. There was no apparent Kufr in them. Rather, the symbols of Islam and its Shari'ah were visible in them, treated highly among them. This matter is known to anyone who knows the conditions of Islam. How can it be claimed that the generality of the opponents (of Alee (a.s)) praised him apart from the three?
Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 5, Pg. # 7 - 10.
Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 5, Pg. # 7 - 10.
This love/hate contrast was not something new and oblivious to Imam Alee (a.s). We read in a famous hadeeth that the Prophet (saw) informed Imam Alee (a.s) in regards to those who would love and hate him (a.s) beyond limits.
Ahmad ibn Hanbal:
Imam Alee (a.s) reported the Apostle of Allah (swt) said to me, "In thee is the resemblance of Jesus (a.s). The Jews had enmity with him, so much so they cast slander on his mother, and the Christians loved him till they gave him a rank which was not deserving (Ghulats)." Thereafter he (Alee (a.s)) said, "Two men will be destroyed for my cause - one who loves me so much that he attributes to me what is not in me, and one who hates me (Nasbis) so much he will be implesed by hatred to slander me."
Footnote: Ahmad Muhammad Shakir says chain it's chain is Hasan (Reliable).
Source: Musnad Ahmad ibn Hanbal. Vol. 2, Pg. # 167. H. # 1376.
Loving the Ahlulbayt (a.s) has been made mandatory upon all Muslims. Showing reverence to them is in fact showing reverence to the Prophet (saw). Ironically, the following narration has been reported in the famous work of Muslim ibn Al-Hajjaj in his works 'Saheeh Muslim' in the chapter of faith:
Muslim ibn Hajjaj:
Imam Alee (a.s) said, "By Him who split up the seed and created something living, the Apostle (saw) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me."
Source: Saheeh Muslim. Chapter 'Book of Faith.' H # 131, Pg. # 51.
Defining A Nasibi
Ibn Manzur:
"Nawasib are those who embrace the hate of Alee (a.s) as integral part of their faith."
Source: Lisan Al-Arab. Pg. # 4437.
Murtada Al-Zabidi:
Nawasib: "They are those who hate the chief of believers and the leader of Muslims Aboo Al-Hassan Alee ibn Abi Taalib (may Allah (swt) be pleased with him)!"
Source: Taj Al-Uroos. Vol. 4, Pg. # 277.
Jalaluddin Al-Suyuti:
"Nawasib is hostility towards Alee (may Allah be pleased with him), preferring the others."
Source: Tadrib Al-Rawi fi Sharh Taqrib Al-Nawawi. Vol. 1, Pg. # 178.
Al-Dhahabi:
"From Nasb, comes the term Nasibi and they are hypocrites, they have made the hate of Alee (a.s) as their religion. This name was given to them because they have made the hate of Alee (a.s) their aim of life and had enmity for him (may Allah be pleased with him)."
"Nasb means to have grudge against Alee (may Allah be pleased with him) and love for Mu'awiyah."
Source: Siyar A'lam Al-Nubala. Vol. 4, Pg. # 37 / Vol. 18, Pg. # 201.
"From Nasb, comes the term Nasibi and they are hypocrites, they have made the hate of Alee (a.s) as their religion. This name was given to them because they have made the hate of Alee (a.s) their aim of life and had enmity for him (may Allah be pleased with him)."
"Nasb means to have grudge against Alee (may Allah be pleased with him) and love for Mu'awiyah."
Source: Siyar A'lam Al-Nubala. Vol. 4, Pg. # 37 / Vol. 18, Pg. # 201.
Objection Six
The term "Ahdatha" is derived from "Hadath" this word implies a frowned upon matter that is not common or known in the Sunnah. The first is that one commits a crime or defends a criminal, and the other is about one who commits an innovation or is satisfied with an innovator.
If the term is pronounced as "Muhdithan" then it is speaking about criminals. If it is pronounced as "Muhdathan" then it is talking about innovators. "Ahdatha" can also mean: to fornicate. It is possible to say that the word does refer to crimes in general, but that the crime of fornication is the one that it was associated with most.
If the term is pronounced as "Muhdithan" then it is speaking about criminals. If it is pronounced as "Muhdathan" then it is talking about innovators. "Ahdatha" can also mean: to fornicate. It is possible to say that the word does refer to crimes in general, but that the crime of fornication is the one that it was associated with most.
Response Six
"Madinah is sacred, what is between Air to Thawr (Caves that are the borders of Madinah), so whoever commits in it any 'Hadath' (innovation) or shelters a 'Muhdith' (innovator) then upon him is the curse of Allah (swt)."
Ibn Athir explains "Hadath" or "Muhdath" as having two possible meanings. The first is that one commits a crime or defends a criminal, and the other is about one who commits an innovation or is satisfied with an innovator.
This is basically incorrect because the word ibn Atheer and ibn Manzur used is "Muhdith" and not "Muhdath." "Muhdith" is referring to both a criminal and an innovator, while "Muhdath" is referring to the Innovation itself.
Firstly, 'Criminals' includes the innovators which we will explain further in the second scan. Secondly, the objectors have misinterpreted this part: "Yet, if it is pronounced as "Muhdathan," then it is talking about innovators."
Let us clarify the meaning of some basic Arabic vowel marks which are unknown for the non-Arabic speakers, so they can distinguish between the words referring to a subject and the word referring to an object.
In Arabic we have 3 main vowel marks, here we will discuss only 2 which the objectors have based their objection on.
1 - Fatḥah فَتْحَة is a small diagonal line placed above a letter like this ( َ- ), and represents a short /a/. Example : دَ /da/.
2 - Kasrah كَسْرَة A similar diagonal line below a letter like this ( -ِ ), and designates a short /i/. Example: دِ /di/.
So keep in mind, when you read the quote and see the word "Fathah" then it is referring to the word "Muhdath." And if you see the word "Kasrah" then it is referring to the word "Muhdith."
Now here is the literal translation to the quote:
Ibn Manzur:
"Muhdath/Muhdith: It can be uttered with Kasrah and Fathah, and can refer to a subject and to an object. The meaning of word with Kasrah (Muhdith) is the one who helps a criminal and shelters him from his enemy and saves him from the punishment he deserves. And the meaning of the word with Fathah (Muhdath) is the innovation itself."
Source: Lisan al-Arab, Vol. 2, Pg. # 796.
So it is clear that our opponents have misinterpreted what the word with Fathah (Muhdath) means and made it appear like it is referring to a subject (Innovator) while the fact is, it is referring to an object (Innovation).
Our opponents also interpreted the word with Kasrah (Muhdith) and made it appear as though it is referring to criminals and fornicators only in an attempt to take away the true meaning of the word (shelters a Muhdith), which means (shelters an Innovator). However, in the very same dictionary there is a clear and distinct explanation to the statement (shelters a Muhdith)! We read that on the same page, in an interpretation of the hadeeth:
"And the meaning of (shelters) in the hadeeth is being satisfied and patient, so if he is satisfied with the INNOVATION, and has confirmed the INNOVATOR and has not objected, then he has sheltered him."
Source: Lisan Al-Arab. Vol. 2, Pg. # 796.
We can see that the true interpretation to the hadeeth is in the same dictionary the objectors were seeking help from, yet it has exposed them. It is quite obvious our opponents are intentionally trying to manipulate the hadeeth to suit their own desire by ignoring a clear interpretation which exists on the same page they originally misinterpreted.
Objection Seven
Innovation according to some scholars is a method in religion that is introduced that goes against the Shari'ah with the intention of excessively worshiping Allah (swt). Others have defines it as something introduced that has no basis in the religion, and those things that have a basis in the Shari'ah is not a Bid'ah (innovation), even though it may be a Bid'ah linguistically.
Thus much of what has been mentioned regarding the companions are matters of Ijtihad that has a basis in the religion. A'isha regret on refusal to be buried besides the Prophet (saw) was because she did not innovate, rather she committed a frowned upon act. If the followers of the Ahlulbayt (a.s) would accept these words of A'isha, then we can also say Imam Alee (a.s) has also used similar words wherein he said he innovated at the end of Uthman's rule;
و أنا قد أحدثنا بعدهم أحداثا يقضى الله تعالى فيها ما شاء
Alee (a.s) said, "And we have done Ahdaath (frowned/innovated) after this that only Allah (swt) Most High can judge as He pleases."
Source: Musnad Ahmad ibn Hanbal.
Response Seven
It is crystal clear A'isha intended to mean innovation(s) which she was certainly responsible for. The narration does not single out the battle of Jamal alone. In fact, A'isha innovated on many matters such as allowing men to enter the Prophets (saw) house, though the Holy Qur'aan has strictly forbidden the wives of the Prophet (saw) from doing this. She believed in Adult Fosterage and allowed a young lad to enter upon her while the other wives of the Prophet (saw) disagreed. It is not even important why A'isha said what she did. The fact is, she confessed to performing such an act which led her to believe that she should not be buried next to the Prophet (saw).
"Ahdatha" or "Ahdathtu" or "Ahdathu" can be understood to mean a bad or innocent thing. The bad thing could lead one to becoming an apostate, or it could be less such as disobeying some rulings which would make one a sinner.
The fact is, our oppoents can interpret the words of A'isha as much at they like, however, trying to bring it out of the context of innovation seems absurd. Most are aware of the famous hadeeth of the Prophet (saw) regarding innovation, that "muhditha" is a Bid'ah and every Bid'ah is in the Hellfire. Regardless of the excuses that are made in order to justify the innovations of A'isha or any other companion, the very basis of Ijtihad is to deduce ruling from the Holy Qur'aan and Sunnah and not to oppose it. These justifications given which are in direct opposition to the Prophetic Sunnah have no basis however much they would like it to be.
And finally, in regards to the narration from Musnad of Ahmad ibn Hanbal that Ameer ul-Mo'mineen (a.s) used the same vocabulary, hence he is also an innovator and in hellfire. This just exposes their Nasibi beliefs regarding Imam Alee (a.s). This narration is found in our opponents books and is not hujjah upon the followers of the Ahlulbayt (a.s). If they would like to believe that their fourth righteous Caliph is in hellfire, it would destroy their own innovated religion, not ours.
Did The Companions Exercise Ijtihad?
For any religious position to be correct, it needs to have a basis in the Holy Qur'aan and Sunnah. The core component of Ijtihad is that this is, in effect a last resort when no solution can be found in the Holy Qur'aan or Sunnah. Any act which contradicts these two sources cannot be deemed as Ijtihad since it has gone against Nass (clear text). It is here, that the advocates of the companions who innovated fall flat on their face due to their actions.
Consider the example of A'isha who fought against Imam Alee (a.s) who was the legitimate Khalifah and the Head of the Ummah, and when the Holy Qur'aan makes it clear that obedience to the Ul'il-Amr is unconditional. It is crystal clear from the words of A'isha that she confessed to have innovated things in Islam after the Prophet (saw) and thus did not want to be buried next to him (saw). If her act was "frowned upon" i.e mistakes in Ijtihad that still guarantee Allah (swt)'s pleasure, then why the insistence that she be buried away from her beloved husband, the Prophet (saw)?
Had A'isha exercised Ijtihad, there would have been no need for her to cry or seek repentance for her actions, since it is said that those who exercise Ijtihad but may be incorrect in their judgement, 'are to be rewarded once and their mistake forgiven.' A'isha clearly did not feel that this 'reward' applied to her and her supplication to Allah (swt) for forgiveness is clear proof that she had committed a grave sin and it was not a mistake in Ijtihad or a simple frowned upon act.
Lastly, our opponents have attempted to use a narration from Musnad of Ahmad ibn Hanbal which implies Imam Alee (a.s) used the same vocabulary as A'isha and therefore on the same token we must accept he was also an innovator. Firstly, this narration itself does not concern us since their Hadeeth is not proof upon us, and if our opponents want to believe their fourth righteous Caliph is in hellfire because of innovations, it further exposes their Nasibi roots and their innovated religion.
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