| Ahl as Sunnah vs the "Salafi" Movement - Conclusion |  |  |  |
| Radd al Salafiyya - Refutations |
| Written by Al-Shaykh Jamil Effendi al-Siqdi al-Zahawi |
Conclusion
What I intended to elaborate in this hastily thrown together work has now been accomplished. My purpose has been to prevent the spread of the Wahhabi school into Iraq and neighboring areas, to clarify for the individual reader the truth, and unveil for him what is correct. He should no longer be deceived by whatever this subversive sect publishes to infect with its views the ignorant and the simple-minded.
My efforts in this work have been aided by my brother and friend in Islam, the learned Ma`ruf Effendi al-Risafi, may the Creator long sustain him. And praise belongs to God first and last.
The indigent one relying on God the Exalted
Jamil Effendi Zahawi Zadah
Beginning of Ramadan 1322 A.H. (1904 C.E.)
1Vol. I and II, pub. As-Sunnah Foundation of America (1996).
A sound (sahih) hadith related by Tirmidhi, Abu Dawud, and al-Darimi.
2 Sulayman ibn `abd al-Wahhab al-Najdi, al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine Lightnings in Refuting the Wahhabis"], ed. Ibrahim Muhammad al-Batawi (Cairo: dar al-insan, 1987). Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994.
2 These were self-declared prophets in the time of the Prophet and directly after.
2 It is an offense passible of death to disparage the Prophet in all Four Schools according to the ijma`. See the chapters on disparaging the Prophet in Qadi `Iyad's Shifa', Ibn Taymiyya's Al-sarim al-maslul, Ibn Qunfudh's Wasilat al-islam bi al-nabi, etc.
2 This is the father of al-Habib Ahmad Mashhur al-Haddad who died in Mecca in 1995 -- may God have mercy on both of them.
2 E.g. asking Muslims to repeat their shahada, or killing them.
2 Edited by `Abd Allah ibn `Abd al-Rahman Al Bassam, 1st ed. (Cairo: Dar ihya al-kutub al-`arabiyah, 1377 [1957 or 1958]).
2 The mufti of Zabid (Yemen) al-Sayyid Abd al-Rahman al-Ahdal said: "It is enough testimony against Muhammad ibn Abd al-Wahhab that the Prophet (s) said: "Their mark is that they shave," for this was never done by any of the sects of innovators before him." Related by al- Sayyid Ahmad Dahlan in his book Khulasat al-kalam fi bayan umara' al-balad al-haram p. 235.
When Ibn `Abd al-Wahhab had a group of Muslims killed because they did not shave their heads as he required his followers to do, al-Mun`ami wrote a lampoon whose first verse is:
Afi halqi al-ra'si bis sakakina wal haddi
hadithun sahihun bil asanida `an jaddi
[Is there, concerning shaving the head at swordpoint,
an authentic hadith related from my ancestor the Prophet?]
2 Muhammad Siddiq Hasan, Nawab of Bhopal (1832-1890), author of al-Din al-khalis in 4 volumes (Cairo: Maktabat dar al-`urubah, 1956-1960).
2 I.e. composed of both corporeal and spiritual matter.
2 I.e. it lies in graver conclusions yet.
2 An aberrant, anthropomorphizing interpretation of the hadith in Sahih Muslim (English ed. 2:616) whereby at the end of the Farewell Pilgrimage the Prophet pointed his finger in turn at the sky then at the people, saying: "O Allah, be witness, O Allah, be witness, O Allah, be witness."
2 In kalam or theology God's "necessity" (wujub) is a reference to necessary existence and self-sufficiency, which applies to God alone, whereas all other existence possesses only "contingency" (imkan).
2 Or His reward, as Imam Ahmad interpreted it. See Bayhaqi's sound report in Ibn Kathir's al-Bidaya wa al-nihaya 10:327 and Ibn al-Jawzi's Daf` shubah al-tashbih (Saqqaf ed.) p. 13.
2 Or His acceptance, as interpreted by Abu Hayyan in Tafsir al-bahr al-muhit (7:303) and Bayhaqi in Ibn Hajar's Fath al-Bari (13:416).
2 Or: His power and His order, as Imam Ahmad interpreted it. See Bayhaqi's sound report in Ibn Kathir's al-Bidaya wa al-nihaya 10:327 and Ibn al-Jawzi's Daf` shubah al-tashbih (Saqqaf ed.) p. 110 and 141.
2 As reported also from some of the Salaf, such as Imam Malik: see Ibn `Abd al-Barr, al-Tamhid (7:143) and Dhahabi, Siyar a`lam al-nubala' (8:105).
2 "Ghazali has pointed out that this hadith is not mutawatir... Having said this, however, al-Ghazali adds [Mustasfa 1:111] that a number of prominent Companions have reported ahadith from the Prophet, which although different on their wording, are all in consonance on the theme of the infallibility of the community and its immunity from error... [Both he and al-Amidi in al-Ihkam 1:220-221] observe that the main purport of these ahadith... convey positive [qat`i] knowledge, and that the infallibility of the ummah is sustained by their collective weight." Mohammad Hashim Kamali, Principles of Islamic Jurisprudence (Cambridge: Islamic Texts Society, 1991) p. 178. See Ibn al-`Arabi al-Maliki's list of the ahadith pertaining to ijma` in his commentary on Tirmidhi's relevant section in Kitab al-fitan: `Aridat al-ahwadhi (Beirut: Dar al-kutub al-`ilmmiyya, n.d.) 9:8-11.
2 Mutawatir (Bukhari and Muslim).
2 Muslim (Imara #55) through Ibn `Abbas. Muslim relates it with slight variations through three more chains. Ibn Abi Shayba also relates it in his Musannaf.
2 Al-zahir la yuqawimu al-qati`: "The external sense does not stand in opposition to what is decisively known.
2 It is reported that the Prophet asked Mu`adh ibn Jabal upon the latter's departure as judge to the Yemen: "How will you apply judgment when the occasion arises?" He said: "I shall judge according to Allah's Book." The Prophet asked: "And if you do not find [an answer]?" He said: "Then by the Sunna of His Messenger." The Prophet said: "And if you do not find [an answer]?" He said: "Then I shall do my best to form an opinion and spare no pain." The prophet slapped his chest and said: "Praise belongs to God Who has blessed the messenger of God's Messenger's with something pleasing to God's Messenger." Related by Abu Dawud (Eng. 3:1019 #3585).
2 Anas and others in Bukhari and Muslim.
2 It is not necessary, according to consensus, that he possess profound erudition in the Arabic language (tabahhur), but it is enough that he have a moderate erudition (tawassut) as described by Zahawi.
2 By this are meant the science of differences of opinions (`ilm al-khilaf), the science of consensus in opinions (`ilm al-ijma`), and the science of analogy and its kinds (`ilm al-qiyas).
2 It is not necessary that he reach the rank of hadith master (hafiz), as Suyuti in al-radd `ala man akhlad points out by listing non-hafiz absolute mujtahids (mujtahid mutlaq) such as Abu Ishaq al-Shirazi, Ibn al-Sabbagh, al-Juwayni, and al-Ghazali.
2 Suyuti has listed among the mujtahids whose mastership is recognized at one and the same time in the three fields of jurisprudence, hadith, and the Arabic language: himself, Ibn al-Salah, Abu Shama, al-Nawawi, Ibn Daqiq al-`Id, and Taqi al-Din al-Subki among others.
2 Al-Sakhawi relates in the introduction to his biography of Ibn Hajar al-`Asqalani entitled al-Jawahir wa al-durar that Ahmad said neither yes nor no to the figure of 300,000, but he gestured with his hand that it was acceptable (Cairo 1986 ed. p. 26). Ibn al-Jawzi relates in al-Hathth `ala hafz al-`ilm (Alexandria ed. 1983 p. 43) that Abu Zur`a said that Imam Ahmad knew no less than 1,000,000 hadiths.
2 According to Imam Ahmad's statement reported by Al-Hakim in his Madkhal li `ulum al-hadith (Robson ed. p. 13) there were 7,000,000 sound hadiths known in his time, of which the hafiz Abu Zur`a had memorized 6; and he sat at Bukhari's feet like a young boy learning. All these numbers refer to chains of transmission, not texts.
2 These are the renewers of religion according to Ahl al-Sunna:
1st Century: `Umar ibn `Abd al-Aziz (62-101)
2nd: Abu Hanifa (80-150), Malik (93-179), al-Shafi`i (150-204)
3rd: Ahmad ibn Hanbal (164-241), Abu al-Hasan al-Ash'ari (260-324)
4th: al-Hakim al-Naysaburi (321-405)
5th: al-Bayhaqi (384-458), al-Ghazali (450-505)
6th: Fakhr al-din al-Razi (544-606)
7th: al-Nawawi (631-676), Ibn Daqiq al-`Eid (?-702)
8th: Taqi al-Din al-Subki (683-756), al-Bulqini (724-805)
9th: al-`Asqalani (773-852), al-Suyuti (849-911)
10th: al-Sha`rani (898-973)
11th: al-Faruqi al-Sirhindi (971-1034)
12th: Ibn `Alawi al-Haddad (1046-1132)
13th: Khalid al-Baghdadi (1193-1242)
14th: al-Kawthari (d. 1371)
Ibn Qayyim said: "There is an obligatory (wajib) taqlid, a forbidden taqlid, and a permitted taqlid... The obligatory taqlid is the taqlid of those who know better than us, as when a person has not obtained knowledge of an evidence from the Qur'an or the Sunna concerning something. Such a taqlid has been reported from Imam al-Shafi`i in many places, where he would say: "I said this in taqlid of `Umar" or "I said that in taqlid of `Uthman" or "I said that in taqlid of `Ata'." As Al-Shafi`i said concerning the Companions -- may God be well pleased with all of them: "Their opinion for us is better than our opinion to ourselves."" Ibn Qayyim, A`lam al-muwaqqi`in `an rabb al-`alamin 2:186-187.
2 All three are related by Bukhari and Muslim.
2 Zahawi mentions them often because Salafis consider them their highest scholarly authorities. Yet, as he shows, they contradict them on many foundational issues, such as this one.
2 I.e. he cannot be declared an unbeliever.
2 Bukhari and Muslim have more than one form of this hadith.
2 Sound (sahih) hadith related through various chains by Ibn Majah, Muqaddima 12, and Ahmad 4:355, 382, 5:250, 253, 256, 269.
2 These and many other ahadith have been understood by some scholars to apply to the Wahhabis as well. See above, section following the bibliography.
2 Ibn Majah, Talaq 16. Tabarani also relates it through two good chains. See Haythami, Majma` al-zawa'id.
2 Ahmad 4:267, 271, 276; Tirmidhi, Tafsir of surat 2:16 (#2969) and 40 (#3247, #3372) (hasan sahih); Abu Dawud Witr # 1479 (sahih); Ibn Hibban; Bukhari in al-Adab al-mufrad (sahih); Ibn Majah, Du`a Ch. 1 (#3828), and Bayhaqi in Shu`ab al-iman 2:37 (#1105bis); without "inna": Muslim, Tabarani, al-Hakim, al-Nisa'i, and Ibn Abi Shayba.
2 Suyuti: Miftah al jannah fi al-i`tisam bi al-sunnah.
2 E.g. in the sense of calling someone.
2 al-Zamakhshari's Qur'anic commentary entitled al-Kashshaf `an haqaiq al-tanzil wa-`uyun al-aqawil fi wujuh al-ta'wil.
2 Suyuti: al-Itqan fi `ulum al-Qur'an.
2 Tirmidhi, Tafsir 2:22; Abu Dawud, Manasik 68; Ibn Majah, Manasik 57; Darimi, Manasik 54.
2 This is Sharh tanqih al-fusul fi al-usul by Ahmad ibn Idris al-Qarafi al-Maliki (d. 1285 CE).
2 Imam Ahmad, for example. `Ala' al-Din al-Mardawi said in his book al-insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456): "The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du`a) to use as means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to al-Marwadhi: yatawassalu bi al-nabi fi du`a'ih -- "Let him use the Prophet as a means in his supplication to God.""
2 Al-hafiz Taqi al-Din al-Subki said: "Verily God knows that every goodness in my life which He has bestowed upon me is on account of the Prophet (s), that my recourse is to him, and that my reliance is upon him in seeking a means to God in every matter of mine. Verily he is my means to God in this world and the next." In Fatawa al-Subki, beginning of the article entitled "The Descent of Tranquility and Peace on the Nightlights of Madina" (tanazzul al-sakina `ala qanadil al-madina) 1:274.
2 Imam Shawkani said in his commentary on al-Jazari's (d. 833) `Iddat al-hisn al-hasin entitled Tuhfat al-dhakirin bi `iddat al-hisn al-hasin: "He [al-Jazari] said: Let him make tawassul to God with His Prophets and the salihin or saints (in his du`a). I say: And exemplifying tawassul with the Prophets is the hadith extracted by Tirmidhi et al. (of the blind man saying: O Allah, I ask You and turn to You by means of Muhammad the Prophet of Mercy)... as for tawassul with the saints, among its examples is the hadith, established as sound, of the Companions' tawassul asking God for rain by means of al-`Abbas the Prophet's uncle, and `Umar said: "O Allah, we use as means to You the uncle of our Prophet etc." (Beirut ed. 1970) p. 37.
2 Suyuti, Jami` al-ahadith 496 #2694. Haythami in Majma` al-zawa'id: "Tabarani related it and its men are those of sound hadith except Ibn Luhay`a who is fair (hasan).
2 And: "Those who swear allegiance unto thee swear allegiance only unto God" (48:10).
2 To be wary of God is itself a means to Him, therefore the order that follows it ("Seek a means to Him"), if it refers to actions, is a reiteration of the action already named ("Fear God") for emphasis. This Zahawi calls ta'kid. If it refers to persons, however, it is a definition of a distinct action rather than a reiteration of the action already named. This Zahawi calls ta'sis. In the latter case the strength of the two orders is greater.
2 Al-`Utbi said: As I was sitting by the grave of the Prophet (s), a Beduin Arab came and said: "Peace be upon you, O Messenger of God! I have heard God saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful" (4:64), so I have come to you asking forgiveness (of God) for my sin, seeking your intercession with my Lord." Then he began to recite poetry:
-
O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth and height have become sweet,
May I be the ransom for a grave which thou inhabit,
And in which are found purity and bounty and munificence!
Then he left, and I dozed and saw the Prophet (s) in my sleep. He said to me: "O `Utbi, run after the Beduin and give him glad tidings that God has forgiven him."
Related in: Nawawi, Adhkar, Mecca ed. p. 253-254, and al-Idah fi manasik al-hajj, chapter on visiting the Prophet; Ibn Hajar al-Haythami, al-Jawhar al-munazzam [commentary on Nawawi's Idah]; al-Qurtubi, commentary on 4:64 in Ahkam al-Qur'an 5:265; Samhudi, Khulasat al-Wafa p. 121 (from Nawawi); Dahlan, Khulasat al-Kalam 2:247; Ibn Kathir, Tafsir 4:64 and al-Bidayat wa al-nihayat 1:180; Abu Muhammad ibn Qudama, al-Mughni 3:556; Abu al-Faraj ibn Qudama, al-Sharh al-kabir 3:495; al-Bahooti al-Hanbali, Kashshaf al-qina` 5:30; Taqi al-Din al-Subki, Shifa' al-siqam p. 52; and Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al-amakin.
2 Related in Musnad Ahmad (3:21), Ibn Majah (Masajid), al-Mundhiri in al-Targhib (1:179), Ibn Khuzayma in his Sahih, Ibn al-Sani, and Abu Nu`aym. Ghazali mentions it in the Ihya and `Iraqi said: it is hasan. Nawawi mentions Ibn al-Sani's two chains in the Adhkar and says they are weak. However, Ibn Hajar al-`Asqalani says it is hasan in al-Amali al-masriyya (#54) and the Takhrij of Nawawi's book, explaining that the latter neglected Abu Sa`id al-Khudri's narration and omitted to mention Ibn Majah's.
2 Haythami says in Majma` al-zawa'id: "Tabarani's chain contains Rawh ibn Salah who has some weakness but Ibn Hibban and al-Hakim declared him trustworthy. The rest of its sub-narrators are the men of sound hadith."
2 Sound (sahih) hadith related by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf.
2 Ibn Kathir cites it from Bayhaqi in al-bidaya wa al-nihaya (7:92) and says: isnaduhu sahih; Ibn Abi Shayba cites it in his "Musannaf" with a sound (sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cites the hadith in Fath al-bari Istisqa' ch. 3 (Beirut: Dar al-kutub al-`ilmiyya, 1410/1989 2:629-630). Ibn Hajar says that the man who visited and saw the Prophet (s) in his dream is identified as the Companion Bilal ibn al-Harth. He counts this hadith as one of the reason for Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought."
In his edition of Ibn Hajar, the Wahhabi scholar Ibn Baz rejects the hadith as a valid source for seeking rain through the Prophet (s) -- although it is established that the hadith is sound -- and condemns the act of the Companion who came to the grave, calling it "munkar" and "wasilat ila al-shirk." Fath al-Bari 2:630n.
2 I.e. of definite authenticity and commanding belief.
2 Already referenced in the section on ijma`.
2 Sahih al-Bukhari, Kitab al-anbiya'.
2 Hadith hasan (fair) related by Tabarani in al-Kabir, Abu Ya`la, Ibn al-Sani, and Haythami in Majma` al-zawa'id 10:132. Bayhaqi relates something close to it on the authority of Ibn `Abbas in Kitab al-adaab" (p. 436): "God has angels on earth who keep a record even of the leaves that falls on the ground. Therefore, if one of you has a lameness in his leg or finds himself in need in a deserted place of the earth, let him say: a`inu `ibad Allah rahimakum Allah, "Help, O servants of Allah, may Allah have mercy on you!" Verily he shall be helped, if God wills." Ibn Hajar said its chain is fair (isnaduhu hasan) in al-Amali. Bayhaqi relates it with two more chains from Ibn `Abbas in Shu`ab al-iman (1:183 #167; 6:128 #7697) and another from Ibn Mas`ud in Hayat al-anbiya' ba`da wafatihim (p. 44) also related in al-Kabir by Tabarani who has ya `ibad Allah a`inu repeated three times, Ibn al-Sani, Abu Ya`la, and Nawawi in al-Adhkar. Ibn Abi Shayba relates in his Musannaf (7:103) through Aban ibn Salih that the Prophet (s) said: "If one of you loses his animal or his camel in a deserted land where there is no-one in sight, let him say: "O servants of Allah, help me! (a`inu `ibad Allah), for verily he will be helped." The latter is the same as Bayhaqi's narration #167 from Ibn `Abbas.
2 I.e. there is no controversy about asking their help.
2 Shawkani allows the calling on someone invisible: "In the hadith (of a`inu) there is evidence that it is permissible to ask help from those one does not see among the servants of God, whether angels or good jinn, and there is nothing wrong in doing it, just as it is permissible for someone to seek the help of human beings if his mount becomes unmanageable or runs loose." Tuhfat al-dhakirin p. 155-156.
2 Ibn Mas`ud's narration of ahbisu is the weaker of the chains and `Utba's narration of a`inu the stronger. Ibn Hajar said of the former, as reported by Ibn `Allan in his Futuhat (5:145): "A rare (gharib) hadith related by Ibn al-Sani (#508) and Tabarani (cf. Munawi in Fayd al-Qadir 1:307) and its chain is interrupted." Both Ibn Hajar and al-Haythami (Majma` 10:132) said: "Its chain contains Ma`ruf ibn Hassan who is weak." (Shawkani mentions that Abu Ya`la cites it also.) However, as the third previous note shows, the hadith a`inu is established as authentic.
Nawawi relates in Al-adhkar after mentioning the hadith ahbisu: "One of our very knowledgeable teachers related to me that one day his animal ran loose -- I think it was a mule -- and he knew that hadith, so he said it, and Allah restrained it for them on the spot. I myself was with a group one time when one of their animals broke free and they were unable to restrain it, so I said it: it stopped on the spot with no reason other than those words." Shawkani cites Nawawi's two accounts in his Tuhfat al-dhakirin.
2 Reported by Ibn Muflih al-Hanbali in his book al-Adaab al-shar`iyya.
2 From Abu Hurayra: I heard the Prophet (s) say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my graveside and say: Ya Muhammad! and I will answer him."
Abu Ya`la relates it with a sound chain in his Musnad (Dar al-Ma'mun ed. 1407/1987) 11:462; Ibn Hajar cites it in al-matalib al-`aliya (Kuwait, 1393/1973) 4:23, chapter entitled: "The Prophet's life in his grave" and #4574; Haythami says in Majma` al-zawa'id (8:5), chapter entitled: "`Isa ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih) hadith."
Bukhari in his Adab al-mufrad, Nawawi in his Adhkar, and Shawkani in Tuhfat al-dhakirin all relate the narrations of Ibn `Umar and Ibn `Abbas whereby they would call out Ya Muhammad whenever they had a cramp in their leg (Chapters entitled: "What one says if he feels a cramp in his leg"). Regardless of the grade of these narrations, it is significant that Bukhari, Nawawi, and Shawkani never raised such a disturbing notion as to say that calling out "O Muhammad" amounted to shirk. See the following editions:
Nawawi's Adhkar:
1970 Riyadh edition: p. 271
1988 Ta'if edition: p. 383
1992 Mecca edition: p. 370
Bukhari's Adab al-mufrad:
1990 `Abd al-Baqi Beirut edition: p. 286
1994 Albani edition entitled Da`if al-adab al-mufrad: p. 87
The latter gives as a reference: Takhrij al-kalim al-tayyib (235)"
date? Beirut: `Alam al-kitab: p. 324
date? Beirut: Dar al-kutub al-`ilmiyya: p.142.
Shawkani's Tuhfat al-dhakirin:
2 1970 Beirut: Dar al-kutub al-`ilmiyya: p. 206-207.
2 Muslim (Jana'iz, penultimate chapter; Adahi 37); Abu Dawud (Jana'iz 77; Ashriba 7); Tirmidhi (Jana'iz 7, 60); Nisa'i (Jana'iz 100; Dahaya 39; Ashriba 40); Ibn Majah (Jana'iz 47); Ahmad (1:145, 452; 3:38, 63, 66, 237, 250; 5:350, 355-357, 359, 361).
2 This prohibition does not include the grave of the Prophet, concerning which visit `Iyad and Marwazi hold the same position as the ijma`, namely that it is a Sunna mustahabba.
2 Shawkani in Nayl al-awtar confirms that Bilal undertook travel for the express purpose of visiting the Prophet (s) according to a report with a good chain in hafiz Ibn `Asakir's Tarikh Dimashq.
2 A sound (sahih) tradition related on the authority of Anas and others by Muslim, Nasa'i, Bayhaqi in the Dala'il al-nubuwwa and the Hayat al-anbiya, and Suyuti in Anba' al-adhkya' and Sharh al-sudur. Nawawi said in his commentary on this hadith: "The work of the next world is all dhikr and du`a" (Sharh Sahih Muslim 1/73/267).
2 A sound (sahih) tradition related on the authority of Anas ibn Malik (r) by al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym inAkhbar Asbahan, Ibn `Asakir in Tarikh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), al-Suyuti in Anba' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahihah (#621). Suyuti adds: "The life of the Prophet, may Allah bless him and give him peace, in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)." Sakhawi, Ibn Hajar al-`Asqalani's student, said: "As for us (Muslims) we believe and we confirm that he (s) is alive and provided for in his grave" (al-Qawl al-badi` p. 161). Ibn al-Qayyim said in Kitab al-Ruh p. 58: "It is obligatory knowledge to know that his body (s) is in the earth tender and humid (i.e. as in life), and when the Companions asked him: 'How is our greeting presented to you after you have turned to dust' he replied: 'God has defended the earth from consuming the flesh of Prophets,' and if his body were not in his grave he would not have given this answer."
2 Abu al-Shaykh cites it in Kitab al-Salat `ala al-nabi ("Jala' al-afham" p. 22), and Ibn Hajar says in Fath al-Bari (6:379): "Abu al-Shaykh cites it with a good chain (sanad jayyid)." Bayhaqi mentions it in Hayat al-anbiya and Shu`ab al-iman (2:218 #1583).
2 A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by: Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, Ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, Dhahabi who confirmed al-Hakim's grading, and Nawawi in the Adhkar. Another version in Ibn Majah has this addition: "And the Prophet of Allah is alive and provided for (fa nabiyyullahi hayyun yurzaq)." Bayhaqi mentions it also in the Sunan al-kubra.
2 See also the "Chapter on the Proofs Used to Establish the Knowledge that the Dead Hear in the Graves" in Ibn al-Qayyim's al-Ruh and similar chapters in Suyuti's Sharh al-sudur, Ibn al-Kharrat's al-`Aqiba, Ibn Rajab's Ahwal al-qubur, Subki's Shifa' al-siqam and others.
2 Ibn Hajar says in al-Isaba (8:187): "Mihjana, also named Umm Mihjan: a black woman who used to sweep the mosque [in Madina]. She is mentioned in the books of sound (sahih) hadith but without being named."
2 See Ibn Qayyim's section "That the Hearing of the Dead is Real" in Al-Ruh (Madani ed. 1984) p. 59: "The actual meaning of these verses (35:22 and 27:80) is: You cannot make those hear whom God does not wish to hear, for you are only a Warner. That is: God has only given you the ability to warn, for which he has made you responsible; not that of making those to hear whom God does not wish to hear."
2 I.e. it is inappropriate to use such terms.
2 Zahawi's point is that God highlighted the power to make the dead hear in the Qur'an as an example of His agency, because in the case of the dead, His agency is more evident to the mind than in the case of the living, although He equally effects the hearing of both the living and the dead.
2 Hadith of Abu Dharr related by Haythami in "Majma` al-zawa'id" with a sound (sahih) chain, chapter entitled `Alamat al-nubuwwa (Signs of Prophethood): "The Prophet took pebbles and they glorified God in his hand; he put them down and they became silent..."
2 A sound (sahih) hadith related by Abu Dawud, Iman 3:570 (3251), and Tirmidhi, Iman 5:253 (1535).
2 This is Ibn Qayyim's text in Kitab al-Salat of the Madarij: "About Greater Shirk Allah says: "Surely whoever ascribes partners to Allah, for him Allah has forbidden the Garden. His abode is the Fire. For wrong-doers there will be no helpers" (5:72); and also: "Whoever ascribes partners to Allah, it is as if he had fallen from the sky and the birds had snatched him or the wind blown him to a far-off place" (22:31). About showing off He says: "And whoever hopes for the meeting with his Lord, let him do righteous works, and associate no partner in the worship due only to his Lord" (18:110).
"On this same subject of Lesser Shirk, the Prophet, may Allah bless him and grant him peace, said: "Whoever swears an oath by other than Allah has associated something with Him." This was related by Abu Dawud and others. However, it is well known that swearing an oath by something other than Allah does not take one out of the community of the Muslims, and it does not make someone a disbeliever. In the same vein the Prophet said: "Shirk in this Umma is stealthier than creeping ants." [Ahmad 4:403; Albani considers it sound in Sahih al-Jami` al-saghir, 3:333 (3624).]
Courtesy: As Sunnah Foundation of America
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