Salaah of the Real Believer: Replying to Riyadh-ul-Haq s Book, Salah of the Believer PART 1. Compiled by Abu Hibbaan and Abu Khuzaimah

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1 SALAAH OF THE REAL BELIEVER: PART 1 A REPLY TO RIYADH-UL-HAQ S BOOK, SALAH OF THE BELIEVER Compiled by Abu Hibbaan and Abu Khuzaimah Excerpt from the forthcoming book of Maktabah Ashaabul Hadeeth (maktabah_ashaabul_hadeeth@hotmail.com) in reply to the book Salah of a Believer by Abu Yusuf Riyadh-ul-Haq 1. 1 The writer is the current Imaam of Central Mosque in Birmingham, UK and is a graduate of the Alim course of Dar-ul-Uloom, Bury, UK 1

2 On page 103 Riyadh-ul-Haq brings the narration, Hadeeth (No.6): Sayyiduna Jabir ibn Abdullah (radi-allaahu anhu) relates that the Prophet (sal-allaahu alayhe wa sallam) said, One who prays behind an Imam, the recitation of the Imam is sufficient for him. As a reference for this he states: ANSWER Imam Abu Hanifah as recorded in Musnad of Khaskafi p.307 and in Jami al Masaneed 1/334; Imaam Muhammad in his Muwatta 117 and in his kitab al-hujjah 1/118 with an isnad declared saheeh by Hafidh Badr ud deen Aini and Imaam Nimawi 364. Also reported by Ibn Abi Shaibah 3802 with an isnad classified saheeh by Ibn al-turkumaani 2/228; Ahmad 14233; Abd bin Humaid 1050; Ahmad bin Manee with a saheeh isnad as quoted by Imaam Nimawi 364; Ibn Majah 850; Tahawi 1/217 with an isnad declared saheeh by Hafidh ibn al Humam as mentioned in the footnotes; and Baihaqi This narration is weak in all of its transmissions. Firstly: Haafidh Ibn Hajr al-asqalaanee said: The Hanafiyyah totally prohibit reciting behind the Imaam and they use as evidence the hadeeth, One who prays behind an Imaam, the recitation of the Imaam is sufficient for him. But this is weak according to the scholars of hadeeth, and Imaam Daaraqutnee has mentioned in detail its various transmissions alongside their defects. 2 Haafidh Ibn Hajr also said: The hadeeth, One who prays behind an Imaam, the recitation of the Imaam is sufficient for him, is well known from Jaabir and there are numerous transmissions from a group of the Companions; however all the transmissions are defective. 3 Maulana Abdul Hayy Lucknowee agreed with the statement of Haafidh Ibn Hajr in his book. 4 Maulana Anwar Shah Kashmiree Hanafee mentions from his teacher, after looking at the discussion of Haafidh Ibn Hajr and Haafidh Baosaree, that: Haafidh Ibn Hajr was not satisfied with this narration. 5 2 Fath ul-baaree (2/242). Also mentioned by Haafidh Ibn Hajr in Talkhees al-habeer (1/87). 3 Fath ul-baaree (2/232). 4 Consult his book Gayth al-ghumaam (p.186). 5 al-urf ash-shadhee (p.155). 2

3 Haafidh Ibn Katheer said: This hadeeth has been transmitted through numerous chains; none of its transmissions are authentic from the Messenger of Allaah (sal-allaahu alayhe wa sallam). 6 Similar narrations have been mentioned from both Imaam Qurtubee and Allaamah Ibn Hazm. 7 Riyadh-ul-Haq has attempted a very shrewd and cunning trick trying to falsely establish that this narration had been reported by many companions; therefore trying to portray to the reader that this hadeeth is authentic as many companions had narrated it. He says: The above hadeeth (referring to the one of Jaabir) has also been reported from the Prophet (sal-allaahu alayhe wa sallam) on the authority of the following noble Sahabah, Sayyiduna Anas, Sayyiduna Ibn Abbas, Sayyiduna Abu Hurairah, Sayyiduna Abu Saeed al- Khudree, Sayyiduna Ibn Umar, Sayyiduna Ali and Sayyiduna Abu al Darda. 8 Allaamah Ibn al-jawzee answered this claim. He said: This hadeeth has been narrated from Jaabir, Alee, Ibn Umar, Ibn Abbaas and Imraan Ibn Hussain (radi-allaahu anhum) through numerous ways, but none of them are established. 9 Maulana Abdur Raof Minawee said: Ibn Hajr said all its chains are defective and Dhahabee said all its chains (the ones that do not contain Jaabir Jau fee) are mistakes and errors. 10 Allaamah Alqamee declared this hadeeth weak and he also mentioned this from his teacher. 11 Imaam Baihaqee mentions from Imaam Haakim and from Salamah Ibn Muhammad al-faqiyyah that he said: I asked Abu Moosaa ar-raazee concerning this hadeeth and he said, This hadeeth is not authentic from the Messenger of Allaah (sal-allaahu alayhe wa sallam) and our Shaykhs have relied upon the narrations of Alee, Abdullah Ibn Mas ood and of the Companions Tafseer Ibn Katheer (1/12). 7 Tafseer al-qurtubee (1/122) and al-muhalla (3/242). 8 Salah of a Believer (p.103) of Riyadh ul haq. 9 al-ellal Mutanaahiyyah (1/431) and Gayth al-ghumaam (p.186). 10 Faidh al-qadeer (6/208). 11 at-tahqeeq (2/136). 12 Ma arfas-sunnan (1/254), Nasb ur-rayah (2/9) of Imaam Zailaa ee Hanafee 3

4 Imaam Bukhaaree said: This hadeeth is not established according to the scholars of Hijaaz (Arabian Peninsula) and A raaq because of it being mursal 13 and disconnected. 14 Imaam Muslim wrote in the introduction to his Saheeh: The mursal is not a proof as far as our saying goes and this is also the saying of the people of knowledge of hadeeth. 15 Imaam Khateeb al-baghdaadee said: What we select out of these sayings is that the mursal is not to be practiced, nor is it acceptable as proof. We say that Irsal 16 leads to one reporter being ambiguous; if he is ambiguous then to ascertain his reliability is impossible. We have already explained that a narration is only acceptable if it comes through a reporter known for reliability. Hence, the mursal should not be accepted at all. 17 Haafidh al-a raaqee said: The majority have rejected Mursal narrations. 18 Mujaddid 19 Ibn Taymiyyah said: This hadeeth is narrated via many transmissions, but all of them are weak and what is correct is that it is mursal. 20 Imaam Ibn Adiyy, Imaam ad-daaraqutnee, Imaam Baihaqee, Imaam Khateeb al- Baghdaadee, Haafidh Ibn Abdul Barr, Allaamah Ibn al-qayyim, Allaamah Ameer al-yamaanee, Allaamah Abul-Hasan as-sindhee, Allaamah Shawkaanee, Shaykh Nawaab Siddeeque Hasan Khaan and the two Shaykhs, Abu Tayyib Shams ul-haqq Adheemabadee and Abdur-Rahmaan Mubaarakpooree have all declared this hadeeth to be mursal and hence weak A narration from a successor (Taabi ee) and he omits the Companion he heard it from. 14 Juzz al-qiraat (p.5) 15 Saheeh Muslim (1/20) 16 Disconnected 17 al-kifaayah Fee Ilm ar-riwaayah (p.387) 18 Al-Fiyyah (1/134) with Fath al-baqee and al-fiyyah with Fath ul-mugeeth. 19 The grandfather of Shaykh ul-islaam Ibn Taymiyyah 20 Al-Muntaqa al-akhbaar Ma a Nayl al-awtaar (2/221). 21 Details of this are to be mentioned in the Forthcoming book. See A laam al-muqqi een (2/274), Haashiyyah Ibn Maajah (1/280), Subl as-salaam (1/138), Nayl al-awtaar, Fath ul-bayaan and Abkaar al-manan. 4

5 Secondly: The hadeeth contains the narrator Jaabir Jau fee about whom it has been said that he was a liar, a fabricator of hadeeth, abandoned in hadeeth, untrustworthy and a holder of the beliefs of the Shee ah. It is he, about whom Abu Haneefah said: I have not met anyone more of a liar than Jaabir Jau fee. 22 Imaam Sa eed Ibn Jubair said he was a lair (kadhaab). 23 Other Imaams of Hadeeth such as Imaam Sufyaan Ibn Uyainah, Imaam Za idah, Imaam Ayoob, Imaam Abu Ahmad Haakim, Imaam Juzjaanee and Laith Ibn Abee Saleem have all said he was a liar (kadhaab). 24 Imaam Shu ba said to him (Jaabir Jau fee): You will start to lie upon the Messenger of Allaah (sal-allaahu alayhe wa sallam). Ismaa eel said: Some days passed and he was called a liar. Imaam Ahmad said: Imaam Yahyaa and Abdur-Rahmaan abandoned him. Imaam an-nasaa ee said: He is rejected and not trustworthy. When Abul Ahwas passed by Jaabir Jau fee he would seek refuge in Allaah, ask Him for help and seek His aid. Zaa idah said: He was a Raafidee 25 and he used to swear to the companions. Imaam Ahmad was asked whether he was a liar and he said: I swear by Allaah his lying becomes apparent from his hadeeth. 26 Imaam Uqailee mentions from Imaam Ibn Ma een that he said he was a lair. Imaam Ibn Hibbaan and Imaam E jlee have mentioned him in their books of weak narrators. Imaam Ibn Hibbaan said: He was from the group of Abdullaah Ibn Saba. 27 He held the belief that Alee (radi-allaahu anhu) would come to this world a second time Ibn Hibbaan (3/418), Kaamil Fidh-Dhu afaa (1/537) of Ibn Adiyy, Kitaab al-qiraat (p.108) of Imaam Baihaqee, Meezaan al-ei tidaal (1/380), Tahdheeb at-tahdheeb (2/48) and Nasb ur-rayah (1/248) of Zailaa ee. 23 Tahdheeb at-tahdheeb (2/49). 24 Tahdheeb at-tahdheeb (2/48-49). 25 A sect from the Shee ah who curse the Companions and wives of the Messenger of Allaah (sal- Allaahu alayhe wa sallam). 26 Tahdheeb at-tahdheeb (2/49). 27 He was a Jew who reverted to Islaam and became a Shee ah. He was the founder of the Shee ah sect and the one who attributed divinity to Alee (radi-allaahu anhu). However Alee (radi-allaahu anhu) 5

6 Shaykh Abul-Hasan as-sindhee said: This chain contains Jaabir Jau fee who is a liar. 29 Jaabir Jau fee 30 was also a mudallis. 31 Thirdly: This hadeeth also contains another mudallis, Abuz-Zubair Makkee. Haafidh Ibn Hajr said: A famous mudallis. 32 And Haafidh Salaah-ud-Deen also said the same. 33 Haafidh Dhahabee, Haafidh Ibn Hajr, Allaamah al-khazrajee, Allaamah Ibn E maad and Allaamah ash-shawkaanee all declared him to be a mudallis. 34 Allaamah al-qurshee Hanafee said: Abuz-Zubair was a mudallis in the hadeeth of Jaabir and he is weak due to his saying from so and so. 35 Maulana Dhafar Ahmad Thanwee has also mentioned this statement of Allaamah Qurshee. 36 Ibn Turkamaanee Hanafee brings the statement of Allaamah Maardiyanaee Hanafee that he said: There are statements regarding Abuz-Zubair that he used to perform tadlees in the narrations of Jaabir. The hadeeth in which he mentions who he heard from or in which Laith Ibn Sa ad narrates from him will be taken, as Abdul Haqq has mentioned. 37 ordered him and his followers to be executed, but he escaped and moved to Koofah where he started a revolt and propagated the Shee ah religion. 28 Meezaan al-ei tidaal (1/ ). 29 Haashiyyah Ibn Maajah (1/280) 30 Kitaab Tabaqaat al-mudalliseen (p.53, no.133) 31 A Mudallis is the one who commits Tadlees which is when a narrator narrates from someone he does not directly hear from and omits the person he really hears from. See al-fiyyah (1/180) of Haafidh al- A raaqee, Nazhatan-Nazdhar (p.82), an-nukt (2/614) and Tayseer Mastalah al-hadeeth (p.78) of Dr. Mahmood at-tahhaan. 32 Tabaqaat al-mudalliseen (p.108). 33 Jaam e at-tahseel Fee Ahka\m al-maraseel (p.126). 34 See Tadhkirratul-Huffaadh (1/127), Meezaan al-ei tidaal (4/37), Taqreeb at-tahdheeb (p.470), Muqaddimah Fath ul-baaree (pp. 442, 463), al-khulaasah (p.360), Nayl al-awtaar (1/15) and Shadhraat adh-dhahab (1/175). 35 Kitaab al-jaam i (2/469). 36 Inhaa as-sakkan (p.118). 37 al-jauhar an-naqee (7/237). 6

7 Even the grand liar and distorter Maulana Kawthari al-hanafee said: All of the scholars who wrote books on mudallis narrators gave Abuz- Zubair a position in their list of mudallis narrators. 38 Haafidh adh-dhahabee said concerning Allaamah Ibn Hazm: When Abuz-Zubair narrates by saying from so and so then he (Ibn Hazm) rejects it. 39 Allaamah Sakhawee said, The narrators of this chain are authentic but Abuz-Zubair narrates by saying so and so. 40 Allaamah Zailaa ee Hanafee said Haafidh Ibn Qattaan said: This narration contains Abuz-Zubair and the narration is an an (i.e. from so and so). 41 The Ruling on the Mudallis Narrator: Imaam an-nawawee said: If a mudallis narrates with an (from) then that narration, with agreement, will not be proof. 42 Imaam Ibn as-salaah said: The ruling is that the only narration of a mudallis that will be accepted is the one in which he clarifies who he heard it from, and this is upon every individual who commits Tadlees once. 43 Imaam Yahyaa Ibn Ma een said: The mudallis is not a proof in his tadlees. 44 And finally to conclude we mention the statement of the well known Hanafee scholar, Maulana Abdul Hayy Lucknowee who said: No (marfoo) ahaadeeth which is raised to the Messenger of Allaah (sal- Allaahu alayhe wa sallam) prohibits us from reciting Faatihah behind the Imaam, and whatever marfoo hadeeth they do present then either they are 38 al-ishfaaq A la Ahkaam at-talaaq (p.22). 39 Meezaan al-ei tidaal (4/37). 40 al-qaul al-badee a (p.106). 41 Nasb ur-rayah (2/277). 42 Nasb ur-raayah (2/34) 43 Muqaddimah Ibn as-salaah (p.99) 44 al-kifaayah (p.362) and Sharh Illal at-tirmidhee (1/353) 7

8 not authentic or they do not have any basis. 45 The Proof for Reciting Soorah Faatihah: One of the evidences we use to establish the necessity to recite Soorah Faatihah behind the Imaam is the verse of the Qur aan: Recite from the Qur aan whatever is easy... [Soorah al-muzzammil (73):20] Mulla Jeewan Hanafee said: Without doubt the verse necessitates reciting for the one who stands behind the Imaam. 46 This has also been mentioned in other Hanafee books of fiqh. 47 And the author of Hidaayah used this verse of the Qur aan for the obligation to recite behind the Imaam. 48 Ubaadah Ibn Saamit (radi-allaahu anhu) narrates: The Messenger of Allaah (sal-allaahu alayhe wa sallam) prayed the morning prayer and the recitation became difficult for him. After completing the prayer he said, I notice that you recite (the Qur aan) behind the Imaam. Ubaadah said, We replied O Messenger of Allaah (sal-allaahu alayhe wa sallam) we swear by Allaah we recite. He (sal- Allaahu alayhe wa sallam) replied, Do not do this (recite the Qur aan) behind me, except the Mother of the Book (i.e. Soorah al-faatihah) because there is no prayer for the one who does not recite it. 49 Haafidh Ibn Hajr said: Imaams Abu Daawood, Tirmidhee, Daarqutnee, Ibn Hibbaan and Baihaqee have all declared this hadeeth to be authentic. 50 Imaam Khattaabee said: Its chain is good and there are no objections to it at-ta leeq al-mumjad (p.101) Footnote Number Noor al-anwaar (pp ). 47 See Naamee Sharh Hisaamee (1/ ), Kitaab at-tahqeeq (p.173). 48 al-hidaayah (1/98), Chapter Sifah as-salaah. 49 This hadeeth can be found in Sunan Abu Daawood (1/126), Au'n al-ma bood (1/304), Tirmidhee (1/69-70), Tufatul Ahwadhee (1/253), Nasaa ee (1/111), Musnad Ahmad (5/316), Saheeh Ibn Khuzaimah (3/36), Saheeh Ibn Hibbaan (3/207, 212, 243), Sunan Daarqutnee (1/318), Mustadrak al- Haakim (1/238), Mu ajam as-sagheer (1/230) of Imaam Tabaraanee, Sunan al-kubraa (2/164) of Imaam Baihaqee, Juzz al-qiraat (p.18, 61), Kitaab al-qiraat (p.43-44) and Muntaqa (p.118) of Ibn al- Jarood. 50 Talkhees al-habeer (1/87). 51 Mu allim as-sunan (1/390). 8

9 Imaam Mundhiree, after bringing the grading (of authenticity) of Imaam Tirmidhee, remained silent (i.e. agreed). 52 Haafidh Ibn Qayyim said: Imaam Bukhaaree authenticated this hadeeth. 53 Haafidh Ibn Hajr said: The narrators (of this hadeeth) are trustworthy. 54 He also said: This hadeeth is Hasan (good). 55 Allaamah Ibn E laan said: This hadeeth is authentic and there are no objections to it. Imaams Tirmidhee, Daarqutnee, Haakim, Baihaqee and Khattaabee have all authenticated it. 56 Allaamah Ibn Mulqin said: This hadeeth is Hasan (good). 57 Allaamah Shawkaanee also authenticated this hadeeth. 58 Maulana Abdul Hayy Lucknowee Hanafee said: This hadeeth is authentic with a strong chain. 59 He also said: The hadeeth of Ubaadah is authentic according to a group of the scholars of hadeeth. 60 And finally Maulana Qaasim Nanautwee Hanafee Deobandee said: The hadeeth of Ubaadah that concludes the obligation for the follower to recite Faatihah, then firstly there is some speech concerning it and secondly if there is then at least it is Hasan and not Saheeh (authentic) Talkhees as-sunan (1/390). 53 Tahdheeb as -Sunan (1/390) 54 ad-diraayah (p.94) 55 Nataa'if al-afkaar 56 al-fatoohaat ar-rabbaaniyyah (2/193) 57 al-badr al-muneer 58 as-sayl al-jaraar (1/219). 59 as-sa'ayah (2/303) 60 Gayth al-ghamaam (p.256). 61 Tautheeq al-kalaam Fee Insaaf Khalf al-imaam (p.12) 9

10 And it is well known that a hasan hadeeth is also authentic and necessitates action upon it. And this hadeeth has been authenticated by the following: Imaam Bukhaaree, Imaam Abu Daawood, Imaam Tirmidhee, Imaam Ibn Khuzaimah, Imaam Ibn Hibbaan, Imaam Baihaqee, Imaam Daarqutnee, Haafidh Ibn Hajr, Imaam Khattaabee, Imaam Mundhiree, Allaamah Ibn E'laan, Allaamah Ibn Mulqin, Allaamah Shawkaanee, Maulana Abdul Hayy Lucknowee Hanafee and Maulana Qaasim Nanautwee Hanafee Deobandee. 10

A Research Paper On the oft Quoted Weak Hadeeth of Alee bin Abee Taalib (Radhiallaahu Anhu). Compiled by Abu Hibbaan & Abu Khuzaimah Ansaari

A Research Paper On the oft Quoted Weak Hadeeth of Alee bin Abee Taalib (Radhiallaahu Anhu). Compiled by Abu Hibbaan & Abu Khuzaimah Ansaari Maktabah Ashaabul-Hadeeth 2004 There is no doubt Alee (Radhiallaahu