Tuesday, May 08, 2007
الجفري يبين نصب الوهابية وحقدهم على رسول وأهل بيته
Allahumma Salli Ala Sayyidina Muhammad
1. With the Ummah busy with their sins, issues, worldly concerns, there are some who are upon the Minbars, speaking in the name of the Din saying: The parents of the Prophet (sallallahu alayhi was sallam) are in the hell-fire. They say this with such certainty as if they personally entered the Jannah and looked for them, only to not find them there.
If this was the only issue, we would say that it is a slip and an error and may Allah reward them, however, there is more to it. They are using all of their energy and resources to spread this and other things.
2. Madinah al-Munawwarah ….
2. Madinah al-Munawwarah (the Enlightened city of the Prophet-sallallahu alayhi was sallam) should instead be called Madinah al-Nabawiyyah (the Prophetic City) as if it is not really enlightened with Nur (light).3. Aal al-Bait (the Prophetic household). They say: ‘who are these Aal al-Bait? They are no different than us. You too can be like Hussain if you do as Hussain did.’
4. Sahabah: they say: ‘The companions were men, and they are correct and they err as well.
5. Seeking blessings with the effects of the Messenger of Allah (sallallahu alayhi was sallam): they say: ‘No! All of his effects are broken and blessing can not be sought from them!’
6. Salah upon the Messenger (sallallahu alayhi was sallam): They say: ‘Dont raise your voices when sending salutations to the Prophet (sallallahu alayhi was sallam). That is an innovation.
7. Praising the Prophet (sallallahu alayhi was sallam): they say: ‘Dont do that, this is extremism. The Prophet (sallallahu alayhi was sallam) said: ‘Do not go to extremes with praising me as the Christians did with Isa ibn Maryam…’
These things are all connected. If it was just the issue concerning the parents of the Messenger of Allah (sallallahu alayhi was sallam) then it would not be a problem. We would just say that it was a slip and may Allah reward you. However, all of these matters are interconnected.
8. Visiting the Messenger (sallallahu alayhi was sallam): they say: Dont visit him. It is not a pillar of the Hajj or Umrah, nor it is an obligation of it or sunnah. We say: ‘Indeed, it is not a condition of Hajj or Umrah, but it is a condition of love-something that you do not know.
Saturday, April 07, 2007
Second post on Tabarruk - more attributions and answers
(the best book on this matter, written by a scholar of the ahl-us Sunnah wal Jamaat, Qadi abu Bakr, of 12th Century Maghreb, is al-Shifaa (or "the Healing, by recognizing the rights of the Chosen one (al-Mustafa, the Prophet Muhammad ") - best studied with scholars, along with Adab al-Mufrad (Imam Bukhari, rahimuLlah)
one article online that details these matters is http://www.sunnah.org/ibadaat/tawassul_3.htm
Answers to those who reject getting blessings from the Prophet's relics (Tabarruk bi al-athar) as being outside Islam
"Tabarruk": deriving blessing from something once owned or touched by a holy
As for those who reject the validity of tabarruk or seeking blessings through the relics of the Prophet, we warn them that Allah Himself mentioned the tof the Prophet Ya`qub with the relic of his son Yusuf, and that the evidence for the tabarruk of the Companions and the Tabi`in through the Prophet and the saints is innumerable.
Allah said: "Go with this my shirt, and cast it over the face of my father: he will come to see (clearly)... When the Caravan left (Egypt), their father said: I do indeed scent
the presence of Yusuf..." (12:93-94).
The Companions' Seeking of Blessings With the Prophet's Person and His
There are countless hadiths on this. Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned about gray hair," that `Usman ibn `Abd Allah ibn Mawhab said: "My family sent me to Umm Salama with a cup of water. Umm Salama brought out a silver bottle which contained one of the hairs of the Prophet, and it used to be that if anyone came under the evil eye or ill health they used to send her a cup of water through which she would pass this hair (for drinking). We used to look into the silver bottle: I saw some reddish hairs."
Anas said: "When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to take of his hair." Bukhari. Anas also said: "The Prophet threw
stones at al-Jamra, then sacrificed, then told the barber to shave his head
right side first, then began to give the hair away to the people." Muslim.
He said: "Talha was the one distributing it." Muslim, Tirmidhi, Abu Dawud.
He also said: "When the Prophet shaved his head in Mina, he gave me the hair
from the right side and he said: Anas! take it to Umm Sulaym [his mother]. When
the Companions saw what the Prophet gave us, they began to compete to take the
hair from the left side, and everyone was getting a share from that." Ahmad
Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue." Thabit continued: I placed it under his tongue, and he was buried with it under his tongue." Abu Bakr said: "I saw Khalid [ibn Walid] asking for the Prophet's forelock and he received it. He used to put it over his eyes and then kiss it." It is known that he then placed it in his qalansuwa (head cover around which the turban is tied) and never faced battle again except he won. al-Waqidi (Maghazi), ibn Hajar (Isaba).
Ibn Abi Zayd al-Qayrawani relates that Imam Malik said: "Khalid ibn al-Walid owned a qalansiyya which contained some of the Prophet's hair, and that
is the one he wore the day of the battle of Yarmuk. Ibn Sirin (one of the
tabi`in) said: "One hair of the Prophet in my possession is more precious to me
than silver and gold and everything that is on the earth and everything that is
inside it." Bukhari, Bayhaqi (Sunan kubra), and Ahmad.
In Sahih al-Bukhari, Volume 7, Book 72, Number 784: `Uthman bin `Abd Allah ibn Mawhab said, "My people sent me with a bowl of water to Umm Salama." Isra'il approximated three fingers indicating the small size of the container in which there was some hair of the Prophet. `Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Umm Salama (and she would dip the Prophet's hair into it and it would be drunk). I looked into the container (that held the hair of the Prophet) and saw a few reddish hairs in it."
Hafiz Ibn Hajar in Fath al-Bari, Volume 10, page 353, said: "They used
to call the silver bottle in which the hair of the Prophet was kept jiljalan and
that bottle was in the home of Umm Salama." Hafiz al-`Ayni said in `Umdat
al-Qari, Volume 18, page 79: "Umm Salama had some of the hairs of the Prophet in
a silver bottle. When some people got ill, they would go and obtain blessings
from these hairs and they would be healed by means of their blessings. If a
person were struck by the evil eye or any sickness, he would send his wife to
Umm Salama with a mikhdaba or water-pail, and she would pass the hair through
that water and then drink the water and he would be healed, after which they
would return the hair to the jiljal."
Imam Ahmad narrates in his Musnad (4:42) from `Abd Allah ibn Zayd ibn `Abd Rabbih with a sound (sahih) chain as stated by Haythami in Majma` al-zawa'id (3:19) that the Prophet clipped his nails and distributed them among the people.
Tabarruk with the Prophet's sweat
Anas said: "The Prophet stayed with us, and as he slept my mother began to collect his sweat in a flask. The Prophet awoke and said: "O Umm Sulaym, what are you doing?" She said: "This is your sweat which we place in our perfume and it is the best perfume." Muslim, Ahmad.
When Anas was on his deathbed he instructed that some of this flask be used on his body before his funeral and it was done. Bukhari.
Ibn Sirin also was given some of Umm Sulaym's flask. Ibn Sa`d.
Tabarruk with the Prophet's saliva and ablution water
These hadiths are extremely numerous. see Fath al-Bari 1989 ed. 10:255-256.
In Bukhari and Muslim: The Companions would compete for whoever would get the remnant of the Prophet's ablution water in order to put it on their faces. Nawawi in Sharh Sahih Muslim said: "In these narrations is evidence for seeking blessings with the relics of the saints" (fihi al-tabarruk bi athar al-salihin).
The Prophet used to heal the sick with his saliva mixed with some earth with the words: "Bismillah, the soil of our earth with the saliva of certain ones among us shall heal our sick with our Lord's permission." Bukhari and Muslim.
The Prophet had everyone in Madina, then Mecca, bring their newborn, whom he would read upon and into whose mouth he would do nafth and tifl (breath mixed with saliva). He would instruct their mother not to suckle them that day until nightfall. Bukhari, Abu Dawud, Ahmad, Bayhaqi (Dala'il), Waqidi, etc.
We have the names of over 100 Ansar and Muhajirin who received this particular blessing, complete with isnads.
Tabarruk with the Prophet's cup
Hajjaj ibn Hassan said:
"We were at Anas's house and he brought up the Prophet's cup from a black pouch.
He ordered that it be filled with water and we drank from it and poured some of
it on our heads and faces and sent blessings on the Prophet. Ahmad, Ibn Kathir.
`Asim said: "I saw that cup and I drank from it." Bukhari.
Tabarruk with the Prophet's minbar
Ibn `Umar used to touch the seat of the Prophet's minbar and then wipe his face for blessing. al-Mughni 3:559; al-Shifa' 2:54; Ibn Sa`d, Tabaqat 1:13; Mawsu`at Fiqh `Abdullah ibn `Umar p. 52.
From Abu Hurayra, Jabir, Abu Imama, and Malik: The Prophet made it a sunna
to swear to the truth on top of his minbar. Nisa'i, Ahmad, Abu Dawud, Ibn Maja,
and otehrs. Bukhari confirms it. Ibn Hajar says: and in Mecca, one swears
between the Yemeni corner and Maqam Ibrahim. (Fath al-Bari)
Tabarruk with money the Prophet gave away
Jabir sold a camel to the Prophet and the latter gave instructions to Bilal to add a qirat (1/12 dirham) to the agreed sale price. Jabir said: "The Prophet's addition shall never leave me," and he kept it with him after that. Bukhari.
Tabarruk with the Prophet' s staffs
When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: "It will be a sign between you and me on the Day of Resurrection." Thereafter he never parted with it and it was buried with him when he died. Ahmad 3:496, al-Waqidi 2:533.
Qadi `Iyad relates in his book al-Shifa', in the chapter entitled "Esteem for the things and places connected with the Prophet," that after Jihjah al-Ghifari took the Prophet's staff from the hands of `Uthman and tried to break it accross his knee, infection seized his knee which led to its amputation, and he died before the end of the year.
Tabarruk with the Prophet's shirt
Jabir says: "The Prophet came after `Abdullah ibn Ubay had been placed in his grave. He ordered that he be brought out. He placed his hands on `Abdul's knees, breathed (nafth) upon him mixing it with saliva, and dressed him with his shirt. Bukhari and Muslim.
Tabarruk with the Prophet's musallas or places of prayer
Many chains of transmission: `Utban ibn Malik was one of the
Companions of the battle of Badr. After he became blind he said to the Prophet:
"I would like you to pray in my house so that I can pray where you prayed." The
Prophet went to his house and asked where exactly he would like him to pray. He
indicated a spot to him and the Prophet prayed there. Bukhari and Muslim. The
version in Muslim has: I (`Utban) sent for the Prophet the message: "Come and
lay for me a place for worship [khutta li masjidan]." Imam Nawawi in Sharh Sahih
Muslim said: "It means: "Mark for me a spot that I can take as a place for
worship by obtaining blessing from your having been there [mutabarrikan bi
aathaarika]... In this hadith is evidence for obtaining blessings through the
relics of saints (al-tabarruk bi aathaar al-salihin)."
`Umar feared that the taking of the tree of the bay`a to the Prophet as a place of prayer might lead to a return to idol-worship and he had it cut. Bukhari, Ibn Sa`d (1:73). It is known, however, that Ibn `Umar derived blessings even from walking in the same spots where Prophet had walked and praying exactly where he had prayed both at the Ka`ba and on his travels, and that he watered a certain tree under which
Prophet had prayed so that it would not die. Bukhari, Bayhaqi (Sunan 5:245).
Tabarruk with the Prophet's grave
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone." Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa' al-siqam
(p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id
(4:2). Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and
sat weeping, and the latter rubbed his face against it. Ibn Maja 2:1320, Ahmad,
Tabarani, Subki, Ibn `Asakir and Ibn Taymiyya.
Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini (#58): "Ahmad ibn al-Mun`im related to us... [with his chain of transmission] from Ibn `Umar that the latter disliked to touch the Prophet's grave. I say: He disliked it because he considered it disrespect. Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son `Abd Allah related this from him. If it is said: "Why did the Companions not do this?" It is replied: "Because they saw him with their very eyes when he was
alive, enjoyed his presence directly, kissed his very hand, almost fought with
each other over the remnants of his ablution water, shared his purified hair on
the day of the greater Pilgrimage, and even if he spat it would virtually not
fall except in someone's hand so that he could pass it over his face. Since we
have not had the tremendous fortune of sharing in this, we throw ourselves on
his grave as a mark of commitment, reverence, acceptance, and kissing. Don't you
see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and
placed it on his face saying: "This is the hand that touched the hand of Allah's
Messenger"? Muslims are not moved to these matters except by their excessive
love for the Prophet, as they are ordered to love Allah and the Prophet more
than they love their own lives, their children, all human beings, their
property, and Paradise and its maidens. There are even some believers that love
Abu Bakr and `Umar more than themselves... Don't you see that the Companions, in
the excess of their love for the Prophet, asked him: "Should we not prostrate to
you?" and he replied no, and if he had allowed them, they would have prostrated
to him as a mark of utter veneration and respect, not as a mark of worship, just
as the Prophet Yusuf's brothers prostrated to Yusuf. Similarly the prostration
of the Muslim to the grave of the Prophet is for the intention of magnification
and reverence. One is not imputed disbelief because of it whatsoever (la
yukaffaru aslan), but he is being disobedient [to the Prophet's reply to the
Companions]: let him therefore be informed that this is forbidden. Similarly in
the case of one who prays towards the grave."
Imam Ahmad's son `Abd Allah said: "I asked my father about the man who touches and kisses the pommel of the Prophet's minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: "There is nothing wrong with it."" `Abd Allah also asked Imam Ahmad about the man who touches the Prophet's minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: "There is nothing wrong with it." This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492).
We already mentioned the authentic account whereby in the time of `Umar there was a drought during which Bilal ibn Harith came to the grave and said: "O Messenger of Allah, ask Allah for rain on behalf of your Community."
We already mentioned `A'isha's account whereby she instructed that the roof be opened over the Prophet's grave in times of drought, and it would rain.
`Umar sent a message to `A'isha saying: "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr)?" She said, "Yes, by Allah," though it was her habit that if a man from among the Companions asked her that she would always refuse. Bukhari.
Tabarruk with the Prophet's jubba (robe or cloak)
Imam Muslim relates that `Abd Allah, the freed slave of Asma' the daughter of Abu
Bakr, the maternal uncle of the son of `Ata', said: "Asma' sent me to Abdullah
ibn `Umar saying: "The news has reached me that you prohibit the use of three
things: the striped robe, saddle cloth made of red silk, and fasting the whole
month of Rajab." Abdullah said to me: "So far as what you say about fasting in
the month of Rajab, how about one who observes continuous fasting? And so far as
what you say about the striped garment, I heard `Umar ibn al-Khattab say that he
had heard from Allah's Messenger: "He who wears a silk garment, has no share for
him (in the Hereafter)." And I am afraid that stripes were part of it. And so
far as the red saddle cloth is concerned, here is Abdullah's saddle cloth [=his]
and it is red." I went back to Asma' and informed her, so she said: "Here is the
cloak (jubba) of Allah's Messenger," and she brought out to me that cloak made
of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with
(silk) brocade, and said: "This was Allah's Messenger's cloak with `A'isha until
she died, then I got possession of it. The Apostle of Allah used to wear that,
and we washed it for the sick so that they could seek cure thereby." Muslim
relates in the first chapter of the book of clothing. Nawawi comments in Sharh
sahih Muslim (Book 37 Chapter 2 #10): "In this hadith is a proof that it is
recommended to seek blessings through the relics of the righteous and their
clothes (wa fi hadha al-hadith dalil `ala istihbab al-tabarruk bi aathaar
al-salihin wa thiyabihim)."
Tabarruk with spots and people the Prophet had touched
Suwayd ibn Ghafalah reported: I saw `Umar kissing the Stone and clinging to it and saying: "I saw Allah's Messenger bearing great love for you." This hadith has been narrated on the authority of Sufyan with the same chain of transmitters (and the words are): "He (`Umar) said: "I know that you are a stone, nor would I consider you of any worth, except that I saw Abu al-Qasim bearing great love for you." And he did not mention about clinging to it. [Muslim: 7: 2916]
Qadi `Iyad relates in his Shifa', in the chapter entitled "Esteem for the things and places connected with the Prophet," that Imam Malik would not ride an animal in Madina and used to say: "I am too shy before Allah to trample with an animal's hoof on the earth where Allah's Messenger is buried." Imam Malik gave a fatwa that whoever said: "The soil of Madina is bad" be given thirty lashes and jailed.
Qadi `Iyad mentions the verses of an anonymous visitor to Madina:
The veil is lifted from us and a moon shines out
to those who look on, banishing all illusions.
When our mounts reach Muhammad, it is forbidden
for us to be found in our saddles.
We are drawing near to the best man ever to walk on the earth,
So we hold this ground in respect and honor.
`Iyad adds: "One must respect the places... whose soil contains the body of the Master of Mankind and from which the din of Allah and the Sunna of the Messenger spread out... and the first earth that the skin of the Prophet touched after death. Its fragrance should be inhaled and its residences and walls should be kissed." Then he
O Abode of the best of the Messengers...
For you (Madina) I have intense love, passionate love,
and yearning which kindles the embers of my heart.
I have a vow: If I fill my eyes with those walls
and the places where you (O Prophet) walked,
There my turbaned gray hair will be covered with dust
from so much kissing.
Had it not been from obstacles and foes,
I would always visit them, even if I had to be dragged by my feet.
Al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his
Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa'id
(4:211) narrated through Handhalah Ibn Hudhaym that the latter went with his
grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah: "I
have sons and grandsons, some of whom are pubescent and others still children."
Motioning to the young child next to him, he said: "This is the youngest." The
Prophet brought this young child whose name was Handhalah next to him, wiped on
his head, and told him, "barakallahu fik," which means: "May Allah bless you."
After that, people started to bring Handhalah a person with a swollen face or a
sheep with a swollen udder. Handhalah would place his hand on that part of his
head the Prophet wiped, then touch the swollen part and say Bismillah, and the
swelling would be cured.
Ibn Abi Shayba narrated in his Musannaf (4:121), in the chapter entitled: "Touching the grave of the Prophet" with a sahih chain as judged by Ibn Hajar al-`Asqalani, and Qadi `Iyad in his book al-Shifa', in the chapter entitled: "Concerning the visit to the Prophet's grave, the excellence of those who visit it and how he should be greeted": Yazid ibn `Abd al-Malik ibn Qusayt and al-`Utbi narrated that it was the practice of the Companions in the masjid of the Prophet to place their hands on the pommel of the hand rail (rummana) of the pulpit (minbar) where the Prophet used to place his hand. There they would face the qibla and supplicate (make du`a) to Allah hoping He would answer their supplication because they were placing their hands where the
Prophet placed his while making their supplication. Abu Mawduda said: "And I saw
Yazid ibn `Abd al-Malik do the same." This practice of the Companions clarifies
two matters. The first is the permissibility of asking Allah for things by the
Prophet (tawassul) after his death since by their act the Companions were truly
making tawassul. Likewise it is permissible to ask Allah for things by other
pious Muslims. The second is the permissibility of seeking blessings (baraka)
from the objects the Prophet touched.
The Tabi`i Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: "These are hands that touched the Prophet." He would kiss his eyes and say: "These are eyes that saw the Prophet." Abu Ya`la narrated it in his Musnad (6:211) and Ibn Hajar mentions it in his al-Matalib al-`aliya (4:111). al-Haythami declared it sound in Majma`al-zawa'id (9:325).
According to Bukhari in his Adab al-Mufrad, `Abd al-Rahman ibn Razin related that one of the Companions, Salama ibn al-Aku`, raised his hands before a group of people and said: "With these very hands I pledged allegiance (bay`a) to the Messenger of Allah," upon hearing which all who were present got up and went to kiss his hand. Another version of this hadith was also related by Ahmad.
Abu Malik al-Ashja`i said that he once asked another Companion of the Tree, Ibn Abi Awfa, "Give me the hand that swore bay`at to the Messenger of Allah, Peace be upon him, that I may kiss it." Ibn al-Muqri related it.
Bukhari in al-Adab al-mufrad also relates that Suhayb saw Sayyidina `Ali kiss both the hand and feet of the Prophet's uncle al-`Abbas, and that Thabit kissed the hand of Anas because it had touched the Prophet's hand.
Tabarruk with the soil and vegetation of Madina
The merits of Madina, of prayer in Madina, of visiting the Masjid al-Nabawi, of living in Madina, of not cutting its trees, etc. are all based on the fact that the Prophet is there. The fact that it is a sanctuary (haram) and a preserve (hima) is well documented in numerous ahadith. It is even strongly recommended not to enter Madina except on foot, and many Companions, Tabi`in, and Tabi` al-Tabi`in never entered it except on foot, in respect for the Holy Presence of the Prophet.
Narrated Ali ibn Abu Talib: The Prophet said: "Madina's fresh grass is not to be cut, its game is not to be driven away, and things dropped in it are to be picked up only by one who publicly announces it, and it is not permissible for any man to carry weapons in it for fighting, and it is not advisable that its trees are cut except what a man cuts for the fodder of his camel. [Abu Dawud, 10: 2030]
Narrated Abu Hurayra: When the people saw the first fruit (of the season or of plantation) they brought it to Allah's Apostle. When he received it he said: "O Allah, bless us in our fruits; and bless us in our city; and bless us in our sa's and bless us in our mudd (i.e. in every measure). O Allah, Ibrahim was Thy servant, Thy friend, and Thy apostle; and I am Thy servant and Thy apostle. He (Ibrahim) made supplication to Thee for (the showering of blessings upon) Mecca, and I am making supplication to Thee for Madina just as he made supplication to Thee for Mecca, and the like of it in addition." He would then call to him the youngest child and give him these
fruits. [Muslim, 7: 3170]
As the Prophet asked Allah's Blessings on the city, its fruits, and in their measures, then it must be full of blessing as his supplication is a du`a' mustajab or answered prayer Therefore, it is common practice for pilgrims to purchase the dates of Madina for the blessings to bring back home with them to share among those who could not make the pilgrimage. And it is said that there yet remain living some of the date palms from those planted by the Holy hand of the Most Noble Messenger himself, blessings and peace be upon him. Wallahu a`lam.
Tabarruk with his Holy Hand and Feet
The first hadith Imam Ahmad related from Anas ibn Malik in his Musnad Anas is: "The whole Community of the people of Madina used to take the hand of the Prophet and rush to obtain their need with it." Narrated `A'isha the Mother of the Believers: "The Messenger of Allah, may Allah bless him and grant him peace, when he had a complaint, would recite the last three suras of Qur'an, over himself and blow." She said, "When his pain was great, I would recite it over him and wipe him with his right hand hoping for its blessing."
Usama ibn Sharik narrates: "I came to see the Prophet while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my salam and I sat down. [Then Beduins came and asked questions which the Prophet answered.] ... The Prophet then stood up and the people stood up. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water." Narrated by Abu Dawud (#3855), Ti(2038 -- hasan sahih), Ibn Majah (3436), al-Hakim (4:399), and Ahmad (4:278). al-Hafiz Imam Bayhaqi cites it in Branch 15 of his Shu`ab al-iman entitled: The Fifteenth Branch of Faith, Namely A Chapter On Rendering Honor To The Prophet, Declaring His High Rank, And Revering Him (al-khamis `ashar min shu`ab al-iman wa huwa babun fi ta`zim al-nabi sallallahu `alayhi wa sallama wa ijlalihi wa tawqirih) Vol. 2 p. 200 (#1528).
Narrated `Abd Allah ibn `Umar: Ibn `Umar was sent with a detachment by the Apostle of Allah. The people wheeled round in flight. He said: I was one of those who wheeled round in flight. When we stopped, we said: What should we do? We have run away from the battlefield and deserve Allah's wrath. Then we said: Let us enter Medina, stay there, and go there while no one sees us. So we entered the city and thought: If we present ourselves before Allah's Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting) for the Apostle of Allah before the dawn prayer. When he came out, we stood up to him and said: We are the ones who have fled. He turned to us and said: No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said: I am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641.) This hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the Adab al-mufrad of Imam Bukhari (Chapter on Kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi's Dala'il an-Nubuwwa, and in the Musnad of Ahmad ibn Hanbal.
Ibn `Umar told a story and said: "We then came near the Prophet and kissed his hand." It is related in Ibn Maja's Sunan, Book of Adab, Chapter on kissing by a man of another man's hand; in Abu Dawud's Sunan, Book of Adab, Chapter on kissing the hand; and in the Musannaf of Ibn Abi Shayba through two different chains.
Umm Aban, daughter of al-Wazi` ibn Zari` narrated that her grandfather Zari` al-`Abdi, who was a member of the deputation of `Abd al-Qays, said: "When we came to Medina, we raced to be first to dismount and kiss the hand and foot of Allah's Apostle... (to the end of the hadith)" [Abu Dawud, 41: 5206.] Bukhari relates from her a similar hadith in his Adab al-mufrad: We were walking and someone said, "There is the Messenger of Allah," so we took his hands and feet and kissed them.
Burayda narrated that one of the Beduin Arabs who came to the Prophet, Peace be upon him, asked: "O Messenger of Allah, give me permission to kiss your head and your hands," and he received it. In another version, he asks permission to kiss the head and the feet. Narrated in Ghazali's Ihya' and the version mentioning the feet is in Hakim's Mustadrak and in Ibn Muqri. Both al-Hakim and al-`Iraqi declared the latter's chain authentic.
From Safwan ibn `Asal al-Muradi: "One of two Jews said to his companion:
Take us to this Prophet so we can ask him about Musa's ten signs... [the Prophet
replied in full and then] they kissed his hands and feet and said: we witness
that you are a Prophet..." Narrated by Ibn Abi Shayba (Book of Adab, Chapter
entitled A Man Kissing Another Man's Hand When He greets Him), Tirmidhi (Book of Adab) who declared it hasan sahih, al-Nasa'i, Ibn Maja (Book of Adab), and
al-Hakim who declared it sahih.
When we were with Allah's Messenger on an expedition, a Bedouin came and asked for a miracle. The Noble Messenger SallAllahu alayhi wa sallam pointed at a tree and said to the Bedouin: "Tell that tree that Allah's Messenger summons you." The tree swayed and brought itself out, and came to the presence of the Holy Messenger SallAllahu alayhi wa sallam, sating, "Peace be upon you Oh Messenger of Allah!" The Bedouin said, "Now let it return to its place!" When Allah's Messenger ordered it, the tree went back. The Bedouin said, "let me prostrate to you!" The Messenger answered: "No one is allowed to do that [ie it is Haraam]." The Bedouin said, "Then I will KISS YOUR HANDS AND FEET." and He (Saw) PERMITTED HIM THAT [ie it is jaa'iz]. REf: al-QaaDee IyaaD, ash-Shifaa', 1:299; al-Bazzaar, Musnad, 3:49.
Tabarruk From His Blessed Skin
Narrated Usayd ibn Hudayr: AbdurRahman ibn Abu Layla, quoting Usayd ibn Hudayr, a man of the Ansar, said that while he was given to jesting and was talking to the people and making them laugh, the Prophet poked him under the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet then raised his shirt and the man embraced him and began to KISS HIS SIDE. Then he said: This is what I wanted, Apostle of Allah! (Abu Dawud, Book 41, Number 5205.)
Ibn `Abd al-Barr relates, in his Isti`ab fi Ma`rifat al-as-hab (p. 673), that the Prophet, after forbidding two or three times the use of khaluq (a kind of perfume mixed with saffron), and finding that Sawad ibn `Amr al-Qari al-Ansari was wearing it, nudged him in the mid-section with a palm-tree stalk (jarida) and scratched him. The latter asked for reparation; when the Prophet bared his own belly to him, he jumped and kissed the Prophet's belly.
Ibn Ishaq's version in the Sira mentions that Sawad was standing in the ranks of the Companions of Badr at the time of this incident.
The Prophet was arranging the ranks with his switch (miqra`a) and he nudged
Sawad's belly with it, scratching him inadvertently, with the words: "Align
yourself with the others." Sawad said: "Ya Rasulallah, you hurt me, so give me
reparation." The Prophet handed him the switch and said: "Take reparation."
Sawad approached him and kissed his belly. The Prophet said: "What made you do
that, O Sawad?" He replied, "Ya Rasulallah, the time has come for what you see,
and I loved that my last action in this dunya be to touch you."
Narrated Buhaysah al-Fazariyyah: My father sought permission from the Prophet. Then he came near him, lifted his shirt, and began to kiss him and embrace him out of love for him... (Abu Dawud, Book 9, Number 1665.)
Tabarruk with places the Prophet visited
Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?"… (Bukhari, Volume 5, Book 58, Number 159)
a selection from the article by Sidi Gibril Fouad Haddad, appearing on livingIslam,
www.livingislam.org/n/tsvv_e.html (Tomb Structures,Visits, and Vows )
describing the graves of the Sahaba, the manners of visiting, and legitimacy of respecting and taking blessing from the tombs of the Prophet and Sahaba (tabarruk, in other words):
Concerning the acts of touching, kissing, rubbing the tombs etc:
Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet . He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub
al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone." Ibn
Hibban in his Sahih, Ahmad (5:422), Al-Tabarani in his Mu`jam al-Kabir (4:189)
and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of
Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing
one's face against the grave of our Master the Prophet" and #9252 Book of
Khilafa, "Chapter on the leadership of those unworthy of it"), al-Hakim in his
Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also
cited by al-Subki in Shifa' al-siqam (p. 126) and Ibn Taymiyya in al-Muntaqa
It is also narrated that Mu`adh ibn Jabal and Bilal came to the
grave of the Prophet and sat weeping, and the latter rubbed his face against it.
Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn `Asakir.
Imam Muslim relates in his Sahih, in the first chapter of the book of clothing, that Asma' bint Abi Bakr said: "Here is the cloak (jubba) of Allah's Messenger... [which]
was with `A'isha until she died, then I got possession of it. The Apostle of
Allah used to wear it, and we washed it for the sick so that they could seek
cure thereby." Al-Nawawi comments in Sharh sahih Muslim (Book 37 Chapter 2 #10): "In this hadith is a proof that it is recommended to seek blessings through the
relics of the righteous and their clothes (wa fi hadha al-hadith dalil `ala
istihbab al-tabarruk bi aathaar al-salihin wa thiyabihim)."
The latter verdict puts to rest the possible claim that, on the basis of the above reports, such veneration applies only to the Prophet.
Imam al-Dhahabi said: Ahmad ibn H.anbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this
from him. If it is asked: "Why did the Companions not do this?" We reply:
"Because they saw him with their very eyes when he was alive, enjoyed his
presence directly, kissed his very hand, nearly fought each other over the
remnants of his ablution water, shared his purified hair on the day of the
greater Pilgrimage, and even if he spat it would virtually not fall except in
someone's hand so that he could pass it over his face. Since we have not had the
tremendous fortune of sharing in this, we throw ourselves on his grave as a mark
of commitment, reverence, and acceptance, even to kiss it. Do you not see what
Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on
his face saying: "This is the hand that touched the hand of the Messenger of
Muslims are not moved to these matters except by their excessive
love for the Prophet as they are ordered to love Allah and the Prophet more than
their own lives, their children, all human beings, their property, and Paradise
and its maidens. There are even some believers that love Abu Bakr and 'Umar more
than themselves. Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).
Al-Dhahabi elsewhere relates that Imam Ahmad himself used to seek blessings from the relics of the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw
him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw
him drink Zamzam water in order to seek cure with it, and he wiped his hands and
face with it."
I say: Where is the quibbling critic of Imam Ahmad now? It is
also authentically established that 'Abd Allah asked is father about those who
touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet'se
room, and he said: "I do not see any harm in it." May Allah protect us and you
from the opinion of the Khawarij and from innovations! Al-Dhahabi, Siyar A'lam
al-Nubala' (9:457). Ch. on Imam Ahmad, section entitled Min adabih.
As for the licitness or desirability of praying in a mosque that contains or is located
near the grave(s) of one or more righteous persons, it is established from the
hadith of the Prophet: "In the Mosque of al-Khayf there is the qabr of seventy
Prophets." Narrated from Ibn `Umar by al-Tabarani in al-Kabir and al-Bazzar with
a chain of trustworthy narrators according to al-Haythami in Majma` al-Zawa'id
Whoever asks his need from Allah may do so at the grave of the Friends of Allah. Whoever asks his need from other than Allah commits shirk, even in his own home. The point is that the the proximity of a grave does NOT make du`a to Allah haram although it might make it mustajab. This is the opinion of the Ulema, for example, concerning du`a at the grave of Imam al-Nawawi in the town of Nawa, district of Dar`a, outside Damascus.
Al-Khatib narrated with his chain from `Ali ibn Maymun in Tarikh Baghdad that he heard al-Shafi`i say in Baghdad: "I swear that I seek blessings through Abu Hanifa (inni la'atabarraku bi Abi Hanifa) and come to his grave every day" - meaning that he visits it. "Whenever I am in need of something, I pray two rak`as then come to his grave and ask Allah for the fulfillment of my need, and little time passes before it is fulfilled." Also famous in Baghdad is the grave of Ma`ruf al-Karkhi,
which was known as "al-Tiryaq al-Mujarrab" or the Proven Medicine among the
Salaf. So were those of Imam Ahmad, Ibn al-Baqillani, Ibn Furak, Isma`il Abu
`Uthman al-Sabuni, and many others.
Tuesday, March 27, 2007
in english: http://ammanmessage.com/index.php?lang=en
The Three Points of The Amman Message V.1
In the Name of God, the Compassionate, the Merciful
May peace and blessings be upon the Prophet Muhammad and his pure and noble family
(1) Whosoever is an adherent to one of the four Sunni schools (Mathahib) of Islamic jurisprudence (Hanafi, Maliki, Shafi`i and Hanbali), the two Shi’i schools of Islamic jurisprudence (Ja`fari and Zaydi), the Ibadi school of Islamic jurisprudence and the Thahiri school of Islamic jurisprudence, is a Muslim. Declaring that person an apostate is impossible and impermissible. Verily his (or her) blood, honour, and property are inviolable. Moreover, in accordance with the Shaykh Al-Azhar’s fatwa, it is neither possible nor permissible to declare whosoever subscribes to the Ash`ari creed or whoever practices real Tasawwuf (Sufism) an apostate. Likewise, it is neither possible nor permissible to declare whosoever subscribes to true Salafi thought an apostate. Equally, it is neither possible nor permissible to declare as apostates any group of Muslims who believes in God, Glorified and Exalted be He, and His Messenger (may peace and blessings be upon him) and the pillars of faith, and acknowledges the five pillars of Islam, and does not deny any necessarily self-evident tenet of religion.
(2) There exists more in common between the various schools of Islamic jurisprudence than there is difference between them. The adherents to the eight schools of Islamic jurisprudence are in agreement as regards the basic principles of Islam. All believe in Allah (God), Glorified and Exalted be He, the One and the Unique; that the Noble Qur’an is the Revealed Word of God; and that our master Muhammad, may blessings and peace be upon him, is a Prophet and Messenger unto all mankind. All are in agreement about the five pillars of Islam: the two testaments of faith (shahadatayn); the ritual prayer (salat); almsgiving (zakat); fasting the month of Ramadan (sawm), and the Hajj to the sacred house of God (in Mecca). All are also in agreement about the foundations of belief: belief in Allah (God), His angels, His scriptures, His messengers, and in the Day of Judgment, in Divine Providence in good and in evil. Disagreements between the ‘ulama (scholars) of the eight schools of Islamic jurisprudence are only with respect to the ancillary branches of religion (furu`) and not as regards the principles and fundamentals (usul) [of the religion of Islam]. Disagreement with respect to the ancillary branches of religion (furu`) is a mercy. Long ago it was said that variance in opinion among the ‘ulama (scholars) “is a good affair”.
(3) Acknowledgement of the schools of Islamic jurisprudence (Mathahib) within Islam means adhering to a fundamental methodology in the issuance of fatwas: no one may issue a fatwa without the requisite personal qualifications which each school of Islamic jurisprudence determines [for its own adherents]. No one may issue a fatwa without adhering to the methodology of the schools of Islamic jurisprudence. No one may claim to do unlimited Ijtihad and create a new school of Islamic jurisprudence or to issue unacceptable fatwas that take Muslims out of the principles and certainties of the Shari`ah and what has been established in respect of its schools of jurisprudence.
1. 'It is definitely established that the friends of Allah receive extraordinary addresses and visionary disclosures.' (Source: Al Furqan bayna Awliya as-Shaytan wa Awliya ar-Rahman)
2. 'Also of the foundational creedal principles (usul) of Ahl us Sunna is the confirmation (tasdiq) of the miraculous gifts of the friends of Allah and whatever suspension of the laws of nature Allah causes at their hands (wama yujri Allahu 'ala aydihim min khawariq al-'adat) with all kinds of knowledge and spiritual unveilings (fi anwa' al al-'ulum wal-mukashafat), and all kinds of powers & influences (wa-anwa' al-qudra wal-ta'thirat) such as those reported from the ancient communities ( e.g.) in the cave (al-Kahf) and others, and as reported from from the early beginnings of this community regarding the Companions and Followers and from every generation of Muslims after that and these miracles will not cease to take place in the community until the day of Judgement ( wa-hiya mawjudatun fiha ila yawm al-qiyama.' (Source: Al 'Aqida al-Wasitiyya)
3. 'The one that receives angelic communication, inspiration & disclosure in this Ummah must weigh all this against the Book & the Sunna. If they agree then what he has experienced is truthful; if they disagree he pays no attention to what he has experienced.'
Friday, March 02, 2007
The myth of Muslim support for terror
By Kenneth Ballen, Fri Feb 23, 3:00 AM ET
WASHINGTON - Those who think that Muslim countries and pro-terrorist attitudes go hand-in-hand might be shocked by new polling research: Americans are more approving of terrorist attacks against civilians than any major Muslim country except for Nigeria.
The survey, conducted in December 2006 by the University of Maryland's prestigious Program on International Public Attitudes, shows that only 46 percent of Americans think that "bombing and other attacks intentionally aimed at civilians" are "never justified," while 24 percent believe these attacks are "often or sometimes justified."
Contrast those numbers with 2006 polling results from the world's most-populous Muslim countries - Indonesia, Pakistan, Bangladesh, and Nigeria. Terror Free Tomorrow, the organization I lead, found that 74 percent of respondents in Indonesia agreed that terrorist attacks are "never justified"; in Pakistan, that figure was 86 percent; in Bangladesh, 81 percent.
Do these findings mean that Americans are closet terrorist sympathizers?
Hardly. Yet, far too often, Americans and other Westerners seem willing to draw that conclusion about Muslims. Public opinion surveys in the United States and Europe show that nearly half of Westerners associate Islam with violence and Muslims with terrorists. Given the many radicals who commit violence in the name of Islam around the world, that's an understandable polling result.
But these stereotypes, affirmed by simplistic media coverage and many radicals themselves, are not supported by the facts - and they are detrimental to the war on terror. When the West wrongly attributes radical views to all of the world's 1.5 billion Muslims, it perpetuates a myth that has the very real effect of marginalizing critical allies in the war on terror.
Indeed, the far-too-frequent stereotyping of Muslims serves only to reinforce the radical appeal of the small minority of Muslims who peddle hatred of the West and others as authentic religious practice.
Terror Free Tomorrow's 20-plus surveys of Muslim countries in the past two years reveal another surprise: Even among the minority who indicated support for terrorist attacks and
Osama bin Laden, most overwhelmingly approved of specific American actions in their own countries. For example, 71 percent of bin Laden supporters in Indonesia and 79 percent in Pakistan said they thought more favorably of the United States as a result of American humanitarian assistance in their countries - not exactly the profile of hard-core terrorist sympathizers. For most people, their professed support of terrorism/bin Laden can be more accurately characterized as a kind of "protest vote" against current US foreign policies, not as a deeply held religious conviction or even an inherently anti- American or anti-Western view.
In truth, the common enemy is violence and terrorism, not Muslims any more than Christians or Jews. Whether recruits to violent causes join gangs in Los Angeles or terrorist cells in Lahore, the enemy is the violence they exalt.
Our surveys show that not only do Muslims reject terrorism as much if not more than Americans, but even those who are sympathetic to radical ideology can be won over by positive American actions that promote goodwill and offer real hope.
America's goal, in partnership with Muslim public opinion, should be to defeat terrorists by isolating them from their own societies. The most effective policies to achieve that goal are the ones that build on our common humanity. And we can start by recognizing that Muslims throughout the world want peace as much as Americans do.
* Kenneth Ballen is founder and president of Terror Free Tomorrow, a nonpartisan, nonprofit organization dedicated to finding effective policies that win popular support away from global terrorists.
Monday, January 22, 2007
For the moment, I'll note the following from an interview with Emile Nakhleh (with that name, I'm quite sure he's Christian, possibly Copt -please correct me) who's been head of the CIA's Political Islam wing for the last 15 years (since 1991 that would make it, through the end of Bush 41s presidency and through Clinton and Bush 43), and he definitely doesn't share Daniel Pipe's views...
Please read this interview (in full at the Harper's magazine link below) but this question posed to him was worth quoting in full:
Harper's Magazine, often interesting reading there
6. Is there an inherent threat to Western democracies from the Islamic world?
No, there's only a threat from those who use Islam for ideological reasons and who are willing to employ violence. There are 1.4 billion people in the Islamic world and only a tiny minority, maybe 2 or 3 percent, are politically active. Just like Jews and Christians, most have kids to raise and bills to pay. Most view Islam as a personal and societal force, not a political one, and only a tiny minority becomes terrorists. There are hundreds of political parties in the Muslim world, in Indonesia, Malaysia, Bahrain, Kuwait, Morocco, Yemen, Pakistan, Nigeria, Pakistan, and Bangladesh. Those parties and their supporters have participated in many elections, and some times they have won and some times they have lost, but they have largely recognized the results. Not all are necessarily interested in creating Sharia societies. Even Hamas highlighted its opposition to Israel and service to society, not religious issues. Political Islam is not a threat—the threat is if people become disenchanted with the political process and democracy, and opt for violence. There is a real danger from a few terrorists and we should go after them, but the longer-term threat is that people opt out of the system. We need to not only speak out in favor of democracy and political reform, but also act on that as well.