Hadrat Sayyiduna Bilal (Radiallahu ta ala anhu)

Sayyid al-Mu’azzineen (Leader of the Mu’azzins), Imam al-Aashiqeen, The great devotee, faithful companion and Mu'azzin of the beloved Prophet SallAllaho Alaihi wa Sallam, Hadrat Sayyiduna Bilal al-Habashi Radi Allahu Ta'ala Anhu is a famous and exalted Sahabi who accepted Islam in its early days in Makkah al-Mukarramah. When he accepted Islam, the non-believers placed great difficulties upon him which he bore with great forbearance in his youth. His father's name was Rabah and his mother's name was Hamamah.

His birth place is Abyssinia (Ethiopia) and this is why he is known as Habshi (the old name for Abyssinia is Habsh). Born in the late 6th century, the preferred view is that Bilal Radi Allahu Ta'ala Anhu was 43 years old at the time of Hijra but it has been suggested by some that he could have been as old as 53.

He was either a slave of a woman in Makkah who had made Umayyah bin Khalaf her agent in the matters of Hadrat Bilaal or Umayya Ibn Khalaf himself when he accepted Islam. The Kaafirs of Makkah persecuted him severely. When Hadrat Abu Bakr Radi Allahu Ta'ala Anhu came to know about the pain and anguish which he underwent at the hands of the Kuffaar, he bought him and set him free. One of the many emancipated slaves of Abu Bakr Radi Allahu Ta'ala Anhu, Bilal Radi Allahu Ta'ala Anhu was known for his beautiful voice and was given the honour by the Holy Prophet Muhammad SallAllaho Alaihi wa Sallam of being the first Mu'azzin of Islam. He remained constantly in the company of beloved Prophet SallAllaho Alaihi wa Sallam. He was at the service of the needs of beloved Prophet SallAllaho Alaihi wa Sallam. Muhaddith Hakim and Hafidh Abu Nu'aym also regarded him as one of the Ashaab of al-Suffah.

After he had accepted Islam, he participated with beloved Prophet SallAllaho Alaihi wa Sallam in the battle of Badr and in all other battles. He called the Adhaan and he was the Mu'azzin of Masjid al-Nabawi as long as he remained with beloved Prophet SallAllaho Alaihi wa Sallam. His greatness and excellence is mentioned in numerous books of Ahadith.

VIRTUE

One day at the time of Fajr, beloved Prophet SallAllaho Alaihi wa Sallam asked Hadrat Bilaal Radi Allahu Ta'ala Anhu, 'O Bilaal, Show me one action that you have done after accepting Islam, whose virtue is above all other actions, because I have heard your footsteps in Jannah'. Hadrat Bilaal Radi Allahu Ta'ala Anhu explains that I have not done any action whose virtue is more than the others. But it is true, that during the day or night, whenever I made Wudhu, I made it my duty to read some Nafl Salaah, and from amongst the Salaah I read, I verily read Tahiyyatul Wudhu (Salaat after Wudhu)" when beloved Prophet SallAllaho Alaihi wa Sallam heard this, he said that it was because of this action that he had attained such status.

Hadrat Umar Radi Allahu Ta'ala Anhu used to mention

أبو بكر سيدنا وأعتق سيدنا
Hadrat Abu Bakr Radi Allahu Ta'ala Anhu is our leader who freed our leader Hadrat Bilaal Radi Allahu Ta'ala.

In 'Hilyat al-Awliyaa', beloved Prophet SallAllaho Alaihi wa Sallam mentions that he is Sayyid al-Mu’azzineen (leader of the Mu’azzins).

ENDURANCE OF DIFFICULTY ON THE ACCEPTANCE OF ISLAM

Hadrat Bilaal Radi Allahu Ta'ala Anhu was harassed and beaten the day long and during the night. He was tied in chains and lashed. On the next day, he was again made to lie on the hot desert sands which cause even greater injuries to the body of Bilaal Radi Allahu Ta'ala Anhu, who was loved by Allah Ta'ala.

Hadrat Bilaal Radi Allahu Ta'ala Anhu used to be beaten by many people. When one would get tired, another would take his place. Sometimes it was Abu Jhal's turn and sometimes Umayyah bin Khalaf and others. Each of them would beat him until they got tired but no mercy was spared for the slave whom they so brutally injured and whose status in Jannah was to surpass that of many Arabs.

In the sweltering heat under the Arabian skies, Hadrat Bilal’s love for Allah shone brighter than the sun itself. So strong was it that he could not conceal it despite the punishment and torture afflicted on him by his cruel master.

There were times when a large boulder would be placed upon his chest as he lay on the scorching sand, his ribs being crushed under the weight. Yet the words ‘Ahad! Ahad! (There is only one Allah!)’ were constantly repeated by Hadrat Bilal, so strong was his faith and love.

His Jewish master would insult him and threaten him to denounce Islam, beat him, whip him and humiliate him on the streets of Makkah, but nothing was able to shake Hadrat Bilal’s heart.

FREEDOM

One day, it so happened that Hadrat Abu Bakr Siddique Radi Allahu Ta'ala Anhu was passing that way and saw Sayyidina Hadrat Bilal crying out, "Ahad! Ahad!", despite the immense torture he was being subjected to. As he watched, Hadrat Abu Bakr Siddique’s heart became agitated upon seeing Hadrat Bilal under such persecution, and tears filled his eyes.

He then called Hadrat Bilal towards himself and advised him to utter Allah's name in solitude and not to utter it in the presence of his persecutor, or he would be subjected to further persecution and torture. Hadrat Bilal replied, "O Honoured One! You are the Siddique of Rasulallah SallAllaho Alaihi wa Sallam, and therefore I accept your advice and will act accordingly."

The following day, Hadrat Abu Bakr Siddique Radi Allahu Ta'ala Anhu happened to pass that way, and again he witnessed the same sight.

Hadrat Bilal was once more uttering the cry of "Ahad! Ahad!" while the Jew was torturing him to such an extent that again his body became soaked in blood. Seeing this, Hadrat Abu Bakr Siddique’s heart was filled with pain and he advised Hadrat Bilal, "Brother, why do you utter 'Ahad' in the presence of this persecutor? Utter it silently and secretly within yourself".

Hadrat Mawlana Rumi Radi Allahu Ta'ala Anhu says:

"When Abu Bakr advised him towards silence and secrecy,
Bilal repented again,
But when love overwhelmed, he swallowed the repentance.
It is the message of the troubled heart.
Without You there can be neither peace nor comfort."

Hadrat Abu Bakr Siddique, on numerous occasions, gave Hadrat Bilal the same advice but on every occasion when he passed that way, he saw the same scene - the Jew persecuting Bilal who was all the time crying, "Ahad! Ahad!”

Hadrat Abu Bakr Siddique Radi Allahu Ta'ala Anhu finally went to Rasulallah SallAllaho Alaihi wa Sallam and related the story to him. When Rasulallah SallAllaho Alaihi wa Sallam heard the story, he was filled with sorrow and tears flowed from his blessed eyes. He asked, "O Siddique! What is the solution to this problem? How can we save Bilal from this calamity?"

Hadrat Abu Bakr Siddique Radi Allahu Ta'ala Anhu replied: "Ya Rasulallah SallAllaho Alaihi wa Sallam, I shall buy Bilal. Rasulallah SallAllaho Alaihi wa Sallam agreed and said, "Let my share also be therein".

SubhanAllah! How great the fortune of Sayidina Hadrat Bilal, that Rasulallah SallAllaho Alaihi wa Sallam himself took part in purchasing him.

Hadrat Abu Bakr then approached the Jew while he was again torturing Hadrat Bilal. Hadrat Abu Bakr said to him, "Why are you beating this friend of Allah?" How long will you carry out this practice on this poor person?" Umayyah bin Khalaf retorted that, 'since you have instigated him (by teaching Islam to him) so you free him." Hadrat Abu Bakr Radi Allahu Ta'ala Anhu answered, "Yes, I will free him. I have a black slave who is even stronger than him and who is in your religion. Will you accept this slave in exchange for him?" Umayyah bin Khalaf accepted the offer. Hadrat Abu Bakr Radi Allahu Ta'ala Anhu exchanged the slaves and thus bought Hadrat Bilaal Radi Allahu Ta'ala Anhu and freed him before migration. It is also narrated that Hadrat Abu Bakr Siddique paid the ransom and freed Hadrat Bilal. Besides Bilal Radi Allahu Ta'ala Anhu he bought other slaves who were being beaten and harassed for accepting Islam and freed them also.

After this, Rasulallah SallAllaho Alaihi wa Sallam, out of love and joy, embraced Hadrat Bilal and held him to his heart.

Hadrat Mawlana Rumi Radi Allahu Ta'ala Anhu says:

"Beloved Mustafa embraced Bilal and held him against his chest. The ecstasy Bilal felt! Who can ever imagine that?"

CONQUEST OF MAKKAH

When the Muslims finally conquered the city of Makkah, its people fled to their houses in fear and bolted the doors and windows. They feared that the Muslims would avenge themselves for the wrong done to them years ago.

The Muslims advanced towards the Holy Kabah and then Hadrat Bilal assured the people that they were safe. He announced out loud, "All those who lay down arms are safe. All those in the house of Abu Sufyan are safe. All those behind closed doors are safe."

BROTHERHOOD

After the migration Rasoolullah SallAllaho Alaihi wa Sallam formed brotherhood between the Sahaaba Radi Allahu Ta'ala Anhum Ajma’een which meant that two two brothers should be concerned about each other's difficulty and necessity. In this way all of them became Muslim brothers and they shared in the sorrow and grief of each other. Beloved Prophet SallAllaho Alaihi wa Sallam made Hadrat Bilaal and Hadrat Ubaida bin Haarith (Radi Allahu Anhuma) brothers and a few Historians mention that beloved Prophet SallAllaho Alaihi wa Sallam made Hadrat Abu Rawahah Khashami Radi Allahu Ta'ala Anhu the brother of Hadrat Bilaal Radi Allahu Ta'ala Anhu.

PARTICIPATION IN THE BATTLE OF BADR AND THE KILLING OF UMAYYA BIN KHALAF

A year after beloved Prophet SallAllaho Alaihi wa Sallam and his beloved Sahaaba Radi Allahu Anhum Ajma’een migrated from Makkah Mukarramah to Madinah Munawwarah, the battle of Badr took place. Hadrat Bilaal Radi Allahu Ta'ala Anhu also participated in this battle with the other Sahaaba Radi Allahu Anhum Ajma’een. The leaders of the Mushrikeen of Makkah (who were the enemies of Islam and the Muslims - who forced the Muslims out of Makkah, who also oppressed Hadrat Bilaal Radi Allahu Ta'ala Anhu) were killed in this battle. Specially, Abu Jahl and Umayyah bin Khalaf who severely punished Hadrat Bilaal Radi Allahu Ta'ala Anhu were both killed in this battle.

THE BEGINNING OF ADHAAN AND THE APPOINTMENT OF HADRAT BILAAL RADI ALLAHU TA’ALA ANHU AS MU’AZZIN

In the second year after Hijrah, the announcing of the time of Salaat began and Hadrat Bilaal Radi Allahu Ta'ala Anhu was appointed Mu’azzin and always remained the Mu’azzin of beloved Prophet SallAllaho Alaihi wa Sallam both in his presence and also during travel.

Hadrat Bilaal Radi Allahu Ta'ala Anhu stayed with beloved Prophet SallAllaho Alaihi wa Sallam In Madinah Munawwarah, he was the Mu’azzin and even while travelling, he went with beloved Prophet SallAllaho Alaihi wa Sallam, and at the time of Salaah he used to give Adhaan. Very seldom beloved Prophet SallAllaho Alaihi wa Sallam went somewhere and someone other than Hadrat Bilaal Radi Allahu Ta'ala Anhu called the Adhaan. Whenever beloved Prophet SallAllaho Alaihi wa Sallam went to Masjid al-Qubaa, then Bilaal Radi Allahu Ta'ala Anhu would give the Adhaan and when hearing him, the people living around the area knew that beloved Prophet SallAllaho Alaihi wa Sallam was in the area.

Hadrat Bilaal Radi Allahu Ta'ala Anhu used to give the Fajr Adhaan from the roof of the house of a lady from the tribe of Banu Najjaar. Her home was joined to the Masjid. From the time of Sehri he used to sit on the roof waiting for the time of Fajr. When it was time to commence the Adhaan then he should stretch his limbs, and make the following Du'a after which he gave the Adhaan.

اللهم إنى أحمدك وأستعينك على قريش أن يقيموا دينك
'Oh Allah I praise you, and I desire that You become aid to the Quraysh to establish Your Deen'

The woman from whose roof he gave the Adhaan said that there was not a day that he did not mention this Du'a. [Sunan Abi Dawud, Vol. 2, Page 198, Hadith 519]

TREASURER OF BELOVED PROPHET SALLALLAHO ALAIHI WA SALLAM

Hadrat Bilaal Radi Allahu Ta'ala Anhu was the Muazzin of beloved Prophet SallAllaho Alaihi wa Sallam and his treasurer. If anyone came to beloved Prophet SallAllaho Alaihi wa Sallam with any necessity then he used to ask Hadrat Bilaal to carry out this task who would then make sure to get the necessary item and fulfill the need on behalf of beloved Prophet SallAllaho Alaihi wa Sallam

Hadrat Bilal mentioned it to Abdullah Al-Hawzaani that if some Muslims came who did not have anything to wear, then Rasoolullah SallAllaho Alaihi wa Sallam should order me to take a loan and purchase a cloth to clothe the needy.

Whilst doing this once Hadrat Bilaal Radi Allahu Ta'ala Anhu accumulated a heap of dates. Beloved Prophet SallAllaho Alaihi wa Sallam asked Hadrat Bilaal Radi Allahu Ta'ala Anhu what is this? Hadrat Bilaal Radi Allahu Ta'ala Anhu answered I have accumulated this for you and your visitors. Beloved Prophet SallAllaho Alaihi wa Sallam said, 'Oh Bilaal Radi Allahu Ta'ala Anhu, spend it and do not fear it becoming less'

ENDURANCE OF HUNGER

Hadrat Bilaal Radi Allahu Ta'ala Anhu was the special companion of beloved Prophet SallAllaho Alaihi wa Sallam. It is for this reason he also endured difficulties. Beloved Prophet SallAllaho Alaihi wa Sallam said that undoubtedly, the fear he had for Allah was greater than anyone else. On one occasion thirty nights and days passed with him and Hadrat Bilaal Radi Allahu Ta'ala Anhu having had only that amount to eat which could be concealed under the armpits (side) of Bilaal Radi Allahu Ta'ala Anhu.

COMPANIONSHIP WITH BELOVED PROPHET SALLALLAHO ALAIHI WA SALLAM

Hadrat Bilaal Radi Allahu Ta'ala Anhu was always present in the company of beloved Prophet SallAllaho Alaihi wa Sallam. Hadrat Jaabir Radi Allahu Ta'ala Anhu mentions that at the time of Eid, he was present with beloved Prophet SallAllaho Alaihi wa Sallam. Beloved Prophet SallAllaho Alaihi wa Sallam started the Salaah without the Adhaan and Iqaamat and thereafter gave the Khutbah. Bilaal Radi Allahu Ta'ala Anhu stood up and stood side by side with beloved Prophet SallAllaho Alaihi wa Sallam while beloved Prophet SallAllaho Alaihi wa Sallam stood up resting on him and after praising Allah, beloved Prophet SallAllaho Alaihi wa Sallam delivered a lecture and reminded the people about the commands of Allah and encouraged the people to be obedient to Allah Ta'aala. Thereafter, he took Hadrat Bilaal Radi Allahu Ta'ala Anhu with him and addressed the women and ordered them to fear Allah and advised them and reminded them about the commands of Allah.

At one time Hadrat Bilaal Radi Allahu Ta'ala Anhu presented himself in the company of beloved Prophet SallAllaho Alaihi wa Sallam It was morning and beloved Prophet SallAllaho Alaihi wa Sallam was having meals. Beloved Prophet SallAllaho Alaihi wa Sallam told Bilaal Radi Allahu Ta'ala Anhu to join him. Hadrat Bilaal Radi Allahu Ta'ala Anhu mentioned to beloved Prophet SallAllaho Alaihi wa Sallam that he was fasting. Beloved Prophet SallAllaho Alaihi wa Sallam remarked, 'We are eating our sustenance and the sustenance of Bilaal Radi Allahu Ta'ala Anhu is preserved in Jannah." Then he told Bilaal Radi Allahu Ta'ala Anhu that the bones of a fasting person make Tasbeeh and the Angels request his forgiveness when something is eaten near him."[Mishkat al-Masabih]


HEARTBREAK & IMMENSE GRIEF

After the passing away of Rasulallah SallAllaho Alaihi wa Sallam, Hadrat Bilal was overcome with immense grief. This death had completely shattered his heart and in this state, he decided that he could no longer stay in Madinah Sharif. He then gathered his belongings and left for Syria. He had just left the border of Madinah Sharif, when sleep overcame him. He found a tree to sleep under and took some rest there. In his sleep, Rasulallah SallAllaho Alaihi wa Sallam appeared in his dream and said, “Bilal, why did you leave me?” Hadrat Bilal immediately woke up and, without hesitation, made the journey back to Madinah Sharif.

When the people of Madinah saw Hadrat Bilal returning through the city gates, they were overwhelmed with joy. Word spread through the streets that Bilal, the Holy Prophet’s Muazzin had returned. As Hadrat Bilal made his way to the Holy Prophet’s Masjid, requests for him to do the Azan were ringing in his ears. People followed him through the streets, pleading for him to deliver the call to prayer once more. The blessed city had been deprived of his beautiful Azan for too long, and the people craved to hear it one last time.

However, since the passing away of Rasulallah SallAllaho Alaihi wa Sallam, Hadrat Bilal’s grief had been so immense that he resolved that he would never do the Azan again, and so he refused the pleas of the people. As he advanced towards the blessed Masjid, he saw the two beloved grandsons of Rasulallah SallAllaho Alaihi wa Sallam, Hadrat Hassan and Hussain. They too requested for him to do the Azan, and when he looked upon their blessed young faces, his love for them overwhelmed his heart. He knew he could never refuse them anything, and they were, after all, the grandsons of the one whose love had penetrated his heart through and through.

Hadrat Bilal then stood up on the Mimbar, assumed his position as the Muazzin and started to read the Azan. His voice, beautiful as it was, rang through the streets of Madinah Sharif, his pain and heartbreak evident in the painful tune. He read to his heart’s content, and in such a manner that there was not a person in the blessed city whose eyes were not wet with tears.

When Hadrat Bilal reached “Ash-hadu anna Muhammadur Rasulallah”, he broke down and could not continue. His pain and the pain of Madinah’s people was unbearable. Memories of the beautiful days when Rasulallah SallAllaho Alaihi wa Sallam sat amongst them penetrated their hearts with hurt and agony. The emptiness of their lives and their souls without Rasulallah SallAllaho Alaihi wa Sallam had devastated them and left them broken inside. Even the strongest amongst them who were usually able to suppress the pain could not hold back any longer.
STAY IN SYRIA

Hadrat Bilaal Radi Allahu Ta'ala Anhu then came in the presence of Hadrat Abu Bakr Radi Allahu Ta'ala Anhu and said, 'Oh Khalifah of Rasoolullah, without doubt I have heard from beloved Prophet SallAllaho Alaihi wa Sallam that the best action of a Mu'min is Jihaad in the path of Allah and I have intended now to spend my life in Jihaad till I die." Hadrat Abu Bakr Radi Allahu Ta'ala Anhu said, 'Oh Bilaal! I swear by Allah and my right which is deserving to honored (it is for this reason) that during my lifespan you spend it in Madinah al-Munawwara and give Adhaan. Because I have become old and my time is near (death)." Hadrat Bilaal Radi Allahu Ta'ala Anhu then remained in Madinah Munawwarah. [Usdul Ghabah]

After Hadrat Abu Bakr Radi Allahu Ta'ala Anhu, Hadrat Umar Radi Allahu Ta'ala Anhu became Khalifah, then Bilaal Radi Allahu Ta'ala Anhu came to him and said the same thing again. Hadrat Umar Radi Allahu Ta'ala Anhu gave the same answer which Hadrat Abu Bakr Radi Allahu Ta'ala Anhu had given, but Bilaal Radi Allahu Ta'ala Anhu respectfully refused to stay any longer. Hadrat Umar Radi Allahu Ta'ala Anhu granted permission to him. Hadrat Bilaal Radi Allahu Ta'ala Anhu became a Mujaahid forever and went to Syria. During the Khilaafat of Hadrat Umar Radi Allahu Ta'ala Anhu when he went to Syria, then Hadrat Bilaal Radi Allahu Ta'ala Anhu gave Adhaan in his presence. The narrator says that on this day, Hadrat Umar Radi Allahu Ta'ala Anhu thinking of the days of beloved Prophet SallAllaho Alaihi wa Sallam cried to such an extent which we never saw before.

MARRIAGE

While in Syria, Hadrat Bilaal Radi Allahu Ta'ala Anhu got married but it is not known whether he had any children or not. The author of Usdul Ghabah states that at the time of death, Bilaal Radi Allahu Ta'ala Anhu had no children.

PASSING AWAY OF THE PROPHET’S MU'AZZIN

The great devotee and Muazzin of Rasulallah SallAllaho Alaihi wa Sallam, the courageous and beloved Abyssinian by the name of Hadrat Bilal Radi Allahu Ta'ala Anhu passed away in the 20th year after Hijrah in the middle of reading Adhan in Damascus, Syria between the years 638 and 642 at the age of 60 or 63 and there he is buried near 'Bab as-Sagheer'. When beloved Prophet SallAllaho Alaihi wa Sallam proclaimed Prophethood, he was 30 years old. He spent the remaining 33 years of his life in the assistance of this Deen, persecuted severely for admitting his Islam and despite this, he continued to announce boldly, 'Ahad, the One Allah!'. He participated in the battles and endured both hunger and pain. He was not only a Mu’azzin, but was granted the status of being the leader of the Mu’azzins.

His respected stature during the birth of Islam is a perfect example of the importance of pluralism and racial equality in the foundations of Islam. May Allah SubHanuhu wa Ta'ala be pleased with him forever... Aameen!!
(source: Alahazrat.net)

Dressed as A Beggar

Dressed as A Beggar: From Spain to Baghdad in Search of Imam Ahmad Bin Hanbal

A young man called Baqi Ibn makhlad leaves Andalusia in his early twenties, passes through the ocean, crosses Africa's deserts and reaches Baghdad city in Iraq after several weeks of travel alone in order to learn the hadith of our Beloved Prophet (upon him peace and blessings) from the world famous hadith authority and Imam of the Ahl al-Sunnah, Imam Ahmad bin Hanbal (may Allah Almighty have mercy on both of them).

Upon reaching the old city of knowledge and wisdom, Baqi learns that the Mutazili influenced ruler has banned the Imam from holding hadith circles. Whilst heartbroken and deeply saddened to hear this news he enters the Central Masjid of Baghdad where he finds a teacher speaking about Hadith. Here he joins the circle and listens till the end until he desperately asks the scholar: what do you think of Ahmad bin Hanbal? The teacher declares the greatness of the Imam and that there was no authority greater than him in Hadith. Baqi leaves the circle in search of the home of the Imam eagerly wanting to place one sight upon his blessed face. For it was due to him that he had left Spain and travelled such a great distance.

Baqi finally reaches the home of Imam Ahmad after asking around and with enormous hope knocks on the door. A house worker opens the door and asks who he was. He mentioned that he was a traveller and needed to speak to the Imam. The worker asks Baqi to wait a few moments. SubhanAllah! I sometimes try to imagine the happiness that Baqi must have felt at this point; when he is told that soon his hopes will be fulfilled and duas shall be answered. Imam Ahmad attends the door and with great joy and adab Baqi meets him. What brings you here? Asks the great Imam.

Sayyidi! I am a foreigner, a student of Prophetic knowledge, I have travelled a long distance to study with you, replies Baqi. Are you from Africa? No, replies Baqi, I live further away in the West, I have to cross the ocean to reach Africa, I'm from Andalusia (Spain). Imam Ahmad bin Hanbal is surprised that this young man had travelled such a distance. But you do know that I have been banned from teaching? Says the Imam. Yes, however I want to listen to some hadiths from you and become your student says Baqi. But how will this be possible? Asks the Imam.

Dear readers, now carefully read the response of this sincere student of sacred knowledge and ponder upon how much thirst he had to study hadith and become a student of the world's famous hadith authority. Baqi putting his trust in Allah Almighty replies: sayyidi! If you permit me then I shall come to your door every day to listen to one hadith and I shall dress in the clothes of the beggars of Baghdad so no one notices that I am studying with you. When I call at your door saying
"give me something, may Allah reward you" as beggars say, then you shall realise I am here asking you to narrate a hadith to me. So Imam Ahmad agrees and the following day Baqi reaches the door of Imam Ahmad, dressed in the rough clothes of beggars and utters the words of beggars. Imam Ahmad bin Hanbal steps to the side of his home and narrates a hadith and baqi writes it on a page he carries with him in his sleeve. This blessed meeting of knowledge occurred for a few minutes every day and Baqi gathered nearly three hundred hadiths of the Noble Prophet (upon him peace and blessings) from the Blessed Imam in this manner until the ban was removed and Imam Ahmad was reinstated as the hadith teacher in the Central Masjid of Baghdad!

Thereafter, the hadith gathering of Imam Ahmad became the largest known in the world with tens of thousands of people flocking to his presence to listen to the Prophetic Traditions but Imam Ahmad would always wait for Baqi to enter and would make him sit beside himself before he began to teach! Imam Ahmad would often narrate to his students the story of Baqi dressed as a beggar and how he was a genuine seeker of knowledge. If Baqi did not attend the gathering, Imam Ahmad would inquire about him. Once Baqi fell ill and was unable to attend the gathering. Imam Ahmad was told so he stood up from his seat and directly went to visit Baqi at his room that he had rented. It is narrated that a large circle of students also accompanied the Imam and the people of Baghdad were amazed that the Imam of Hadith and authority in Fiqh was so caring towards his beloved student that he walked with his students humbly in the streets of Baghdad to visit him. Imam Ahmad entered the room of Baqi and found him lying sick. Every student carried a pen and paper eagerly waiting for the Imam to utter a few words so that they would preserve them and the Imam prayed saying: May Allah Almighty cure you through his power, in the days of sickness one feels he shall never recover and in the days of good health one thinks he shall never fall sick. Every student wrote these few words in their diary.

SubhanAllah! This summary of the story gives us a reflection of how true students of Islamic knowledge make an effort to learn, having to make big sacrifices and face every coming challenge, even humility. It also shows the affection teachers in the past showed towards their students and also how desirous students were to document the utterances of their teachers (malfuzaat) and this is one reason as to why Islam has reached us today in this century.

Baqi bin Makhlad later became a major Hadith authority and his name is mentioned often in the six books of Hadith as he became the teacher of many hadith teachers.

May Allah Almighty immensely reward Imam Ahmad bin Hanbal and Imam Baqi ibn Makhlad for their efforts, sincerity and service of the
Deen and give us the strength and means of studying the Noble Traditions till our last breaths and passing it on to the generations after us,
Aameen.....
(Source: IARM)

Imam e Azam Abu Hanifa

The true picture concerning the criticism levelled against IMAM E AA'ZAM (RADIYALLAHU ANHU)

Imam Abu Hanifah was very diligent in this topic. Whenever he use to do Qiyyas he used to always do it in the light of Qur’an or Sunnah. Now let us examine what Hafidhh Dhahabi, and Hafidhh Ibn Kathir wrote about Imam Abu Hanifah Rahmatullah alayh. They say:

Imam Abu Hanifah Rahmatullah alayh was born in 80A.H, living in the time when there were still some Sahaba living. He saw the famous companion, Anas Bin Malik Radi allaho unho and six other companions too. He learnt Ahadith from a group of Tabi’een, and spent much of his time in worship.

Abdullah Ibn Mubarrak said: 'He was the Greatest of all those who was well-versed in Islamic laws'. Imam Shaf’i said: 'All those who study Fiqh, are children of Imam Abu Hanifah' (Islamic law). Imam Yahya Bin Mau’een said: 'there are no accusations on Imam Abu Hanifah Rahmatullah alayh, and he is clean from all lies'. Whoever wants to learn Fiqh, he is dependent upon Imam Abu Hanifah Rahmatullah alayh. The people should pray for Imam Abu Hanifah Rahmatullah alayh after their prayers. He was the one of the greatest scholars on the earth. When he used to recite the Qur’an at night, he used to cry so much that his neighbours used to pity him. The place were he died, Imam Abu Hanifah Rahmatullah alayh read the Qur’an seventy thousand times. He died on 15 Rajab, 150 A.H. At his funeral, there were so many people that the Salaah of Janazah had to be read six times. May Allah grant him peace and Blessings.

[Tazkarra Al Hufaz, Tarikh Ibn Kathir, By Hafidhh Dhabi and Hafidhh Ibn Kathir, “biography of Imam Abu Hanifah Rahmatullah alayh]

Hafidhh Ibn Taymiyyah says:

There is no doubt regarding Imam Abu Hanifah Rahmatullah alayh’s knowledge, people later attributed many lies to Imam Abu Hanifah Rahmatullah alayh, which were all untrue. The aim of such writings was to taint Imam Abu Hanifah Rahmatullah alayh.

[Minhaaj Al Sunnah Al Nabaweea, Vol./1, page. 259, By Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Al Qayyim says:

Imam Abu Hanifah would not do Qiyyas, even if he found a weak Ahadith. There are two types of Qiyyyas:

1) Which is against the Qur’an and the Sunnah, this is not permissible:

2) One that is in the light of Qur’an/Sunnah, this is permissible, our Prophet [May Allah bless Him and grant Him peace] also gave permisiion to Ma'az Bin Jabal to do Qiyyas.

[Aalmul Muaqqeen chap Qiyaas]

Why is it then today, after such great scholars like Hafidhh Dhahabi and Hafidhh Ibn Kathir who have corrected such erroneous lies against Imam Abu Hanifah Rahmatullah alayh, that people still propagate such vile accusations?

A review of Islamic history reveals that when Allah Almighty bestows any extraordinary scholar with His blessings, you can be sure that they would not have respite from distortions, slander and lies that are leveled against them. Imam Abu Hanifah was one of those great scholars of Islam against which such attempts were made. It is apparent, from the history books that Imam Abu Hanifah, (like the three Orthodox Sunni Mujtahid Imams; Imam Malik, Imam Shafi'ee, and Imam Ahmed) had many enemies.

Why did they have enemies, one may ask? Many of those who argued against and attacked them, were from misled Sects, such as the Khawarij. There were also those from amongst the court of the Khalif who for one reason or another, had opened their hearts to jealousy, but as such, had the support of the court and their stances were often enough not questioned

With such ferocity, and by the number of accusations leveled against Imam Abu Hanifah (Rahmatullah) it is unfortunate to say that some of these accusations did have an effect on a few simple minded Muslims. It should be said that they cannot be entirely at fault, since even with the case of Aisah (Radiallaho anha.) we recall that even some of the Companions were convinced of these false accusations. However, this incident was no small matter. It resulted in Allah Ta'ala sending Revelation as a warning to those companions who believed the accusation. Allah Ta'ala questioned them that upon hearing the accusations, why did they not reject such slander?

To some extent, we can also say that similarly to the erroneous accusations that were leveled against Aisha that were shown to be baseless. Imam Abu Hanifah (Rahmatullah) also faced such accusations, that have been mentioned by various pious people of later generations in their books.

We should thus learn from the incident involving Aisha (May Allah bless her and grant her peace]) that we should not accept accusations from the enemies of Imam Abu Hanifah (Rahmatullah) such as the Kawarij and the Mutazilah. Whenever people utter words of malice and indulge themselves in accusations against Imam Abu Hanifah (Rahmatullah) they never mention that the majority of them are found to stem from two particular misled Sects – namely the Khawarij and the Mu’tazilah. Rather, people end up mentioning two particular people. They are Imam Bukhariand Khatib al Baghdadi.

1) Imam Bukhari has stated:

Imam Abu Hanifah (Rahmatullah alayh) was a Murji’i.

[Al Tareekh Al Kabir under the life history of Nauman Bin Thabit]

Imam Bukhari also writes:

The time when Sufian Thuri (great scholar of Islam) heard news about the death of Imam Abu Hanifah Rahmatullah alayh he said ‘Praise be to Allah that such a man had died as he was gradually destroying Islam. There could not be a worse person born in Islam’.

[Tareek Sagheer biography of Imam Abu Hanifah Rahmatullah alayh]

Imam Bukhari also writes that :

On two occasions Imam Abu Hanifah Rahmatullah alayh was ordered to repent from making blasphemous statements.

[Khitab Al Daufa Walmat Rukin by Imam Bukhari, Al Intiqa By Imam Abdul 'barr]

Imam Bukhari informs us that he had taken these statements from his tutor Na’eem bin Hamad. [Tareekh Al Saghir by Imam Bukhari]

Imam Bukhari was so impressed by his tutor, that he never mentioned or used Imam Abu Hanifah Rahmatullah alayh as a reference for his book “As Sahih Al Bukhari” Although whenever he did mention Imam Abu Hanifah Rahmatullah alayh he referred to him as Kufi

(Nicknamed from his homeland - Kufa).

Before we proceed any further, it is important to refer to one particular accusation against Imam Abu Hanifah (Rahmatullah) which was that he belonged to a deviant sect called the Murji'i. To answer this, we first need to see what character Imam Abu Hanifah (Rahmatullah) possessed. Importantly, who gave Imam Bukhari information regarding Imam Abu Hanifah (Rahmatullah) and In Sha Allah, we will demonstrate that he was not a Murjie and pinpoint from where this false accusation came from.

I have mentioned that Naeem Bin Hammad conveyed this information to Imam Bukhari, but before proceeding any further, let us take note of what Hafidhh Dhahabi, Hafidhh Asqalani and Kateeb al Baghdadi have written in connection to Naeem bin Hammad.

We learn that Naeem Bin Hammad was a famous Scholar from a reion called Marau. He had sight in one eye only. During the later part of his life he went to live in Egypt. At first, he belonged to a sect called Jahmiyya, and was an active member. He then later left this sect and wrote a book, which was the first book to use the science of Musnad. These were a compilation of narrations by the Sahaba, which were placed in an alphabetical order, according to whom he had narrated the Hadith. During this particular period, the Umma used to question whether the Holy Qur’an was Makhluq (created). When this question was put forward to Naeem Bin Hammad he did not give an explanation. He was then sent to prison along side Yaqub Faqia. He died in 228 Hijra. It was noted that no Janza [funeral prayer] was prayed over him and he was buried without a Kaffan [shroud].
[Tazkara tul Hufaz, Khateeb Baghdadi and Tahzeeb al Tahzeeb, by Hafidhh Dhahabi, Hafidhh Asqalani and Khateeb , biography of Naeem Bin Hammad]

This is a brief overview of his life and now we shall examine as to what status he held as a scholar. We shall do this by looking at what Hafidhh Dahabi and Hafidhh Asqalani have written, since they compiled together all the works by previous scholars who had written concerning Naeem Bin Hammad. What follows, are their accounts:

Imam Abu Dawud said that:

Naeem Bin Hammad, had attributed 20 Hadith to the Prophet [May Allah bless Him and grant Him peace] which he in fact had never said, thus being fabricated sayings.

Here are two examples of such fabrications:

1) Abu Huraira reported that:

The Prophet of Islam [May Allah bless Him and grant Him peace] had said: "A time would come, when if you adhered to ten percent of Allah's commands you will succeed, and if you leave this ten percent you will die. (spiritually, not physically).

The Prophet [May Allah bless Him and grant Him peace] had never uttered such words, this is a Munkar narration.

2) Abu Huraira narrated that :

The Prophet [May Allah bless Him and grant Him peace] had said: "A time will come when my Ummah will be split into more than 70 sects. The worst will be those who indulge in Qiyyas (analogical deduction) in matters of uncertainty.”

Abu Zur’a said: “I asked Imam Yayha bin Mu’een, where did Naeen bin Hammad get this Hadith? He answered that it has no origins and that this is not a Hadith but has been invented. Whatever Naeem Bin Hammad had said about Imam Abu Hanifah Rahmatullah alayh were all lies and had no substance. Abu Zur’a said that whenever Naeem Bin Hammad would narrate a Hadith of the Prophet [May Allah bless Him and grant Him peace], he would add in his own words in the Hadith. Whenever he would narrate a fabricated Hadith he would attribute it to the “great Imam of Hadith.”

Daar Qutni said that whenever Naeem used to mention a fabricated Hadith, he would do so to support the Sunnah. He had a lot of Munkar narrations, which other Imams did not have.

[Mizan Al Etedaal, and Tahzeeb Al Tahzeeb, by Hafidhh Dahabi and Hafidhh Asqalani, biography of Naeem Bim Hamaad]

Imam Bukhari took his narrations from Naeem Bin Hammad for his book, Sahih al-Bukhari and Tareekh. Since Naeem Bin Hammad received criticism from amongst the Muhaditheen likewise, Imam Bukhari also received criticism for his book of Hadith from the scholars of Hadith.

This overview concerning the character of Naeem Bin Hammad will allow us to understand that he was not a reliable Hadith expert in the eyes of the Scholars of Hadith. Now we shall elaborate upon the statements made by Imam Bukhari about Imam Abu Hanifah (Rahmatullah) by noting what the scholars of Hadith had to say concerning him.

From this we can demonstrate that Imam Bukhari’s Tarikh is in no way free from error, nor did it remain uncriticised from hadith scholars. As a result, it would be unfair to “blindly” accept everything that has been written in it as the absolute Truth.

By now, it should have been made obvious that the person that gave Imam Bukhari (ie Naeem Bin Hammad) information regarding Imam Abu Hanifah Rahmatullah alayh was unreliable. The Muhaditheen tell us that he used to make up fabricated Hadith of the Prophet [May Allah bless Him and grant Him peace], and he also made false stories about Imam Abu Hanifah Rahmatullah alayh. As we are told not to believe in his narrations, similarly, we should not accept those statements regarding Imam Abu Hanifah Rahmatullah alayh since they are all lies, according to Hafidhh Dhahabi and Hafidhh Asqalni.

Anyone who has read the the history of Islamic scholarship accepts and understands that criticisms were not only made against Imam Abu Hanifah Rahmatullah alayh but were also made against many of the Muhaditheen. The simple principal is, that when accusations are made against any of the great scholars of Islam, who have the respect from the majority of the Umma those accusations are rejected. We shall provide you with some examples:

Accusation made against Imam Bukhari.

Hafidhh Ibn Hajar Asqalani stated:

Imam Bukhari was accused of saying that the Qur’an was Makhluq (Created) but in reality he was saying the words that we are reciting are Makhluq (Created). In one meeting a question was posed to Imam Bukhari, as to whether the Qur’an is Makhluq or not? He replied, that whatever we do is our doing, and our doing is Makhluq. When the Ulema heard about this everyone ceased to communicate to him, except for Imam Muslim and Ahmad Salma. However, Imam Muslim stopped taking any narrations from Imam Bukhari. Imam Muhammad Ibn Yahya (who was the teacher of both Imam Muslim, and Imam Bukhari) was also against Imam Bukhari on this issue. He then wrote many letters to various scholars informing them about Imam Bukhri’s belief of the Qur’an. The result of this was that wherever Imam Bukhari traveled the people would always harass him. Imam Bukhari prayed to Allah that He would take his soul into the next life. As a result from the fear of the scholars Imam Bukhari never clarified whether the Qur’an was Makhluq or not to the Scholars of the Kharasaan.

[Tahzeeb Al Tahzeeb by Hafidhh Asqalani]

From this incident, you can see what Imam Bukhari implied something else, but what people understood it to be was something else. It went so far that Imam Bukhari made Du'a for himself, "O Allah Take me away from this world” and Allah accepted his Du'a and he passed away; Both Hafidhh Asqalani and Hafidhh Ibn Kathir have mentioned in their books. The same happened to Imam Abu Hanifah: as he used to say one thing and the Khawarij and Mutazilah interpreted it as a completely different thing.

Another accusation:

Hafidhh Asqalani writes:

Imam Bukhari also had another teacher whose name was Ibn al Madini. Imam Bukhari used to attend his classes (Kitaab Al Ilaal) from which Ibn Al Madini used to teach from a book. This book was very precious to him and he would not allow anyone to come near it. One day, Ibn Al Madini went to visit some of his property and Imam Bukhari saw this as an opportunity to obtain the book. He went to Ibn Al Madini’s son and persuaded him with some money to part with the book for a short while. Once Imam Bukhari received the book he took it to be copied hastily. By the time Ibn Al Madini had returned, Imam Bukhari had returned the book. When classes resumed and Ibn Al Madini began to read from the book, he asked a question to his students. Before he finished the question Imam Bukhari had already produced the correct answer (which was from his book). Ibn Al Madini then realized that Imam Bukhari had seen the contents of his book. The shock of this behavior from Imam Bukhari sent Ibn Al Madini into a state of illness, from which he later died.

Hafidhh Ibn Al Asqalani after writing this account said that he did not believe it and then he gave the reason. He said that this was against the status of Imam Bukhari.

[Tahzeeb Al Tahzeeb, under “Life History of Imam Bukhari,” by Hafidhh Ibn Asqalni]

Imam Muslim writes that:

Hadrat Abbas and Hadrat Ali (Radiall hu anhu) had a dispute between each other, so thay went to the Khaleefah of the time, i.e. Hadrat Umar (Radiall hu anhu) to settle their dispute. Hadrat Abbas (Radiall hu anhu) said, concerning Hadrat Ali (Radiall hu anhu) “O Ameer-ul-Mu’mineen, judge between me and this liar, sinner, disloyal person, betrayer” Hadrat Umar(Radiall hu anhu) then made his judgement in their affair.

[Sahih Muslim baab-ul-fayy]

Hafidh Ibn Taymiyyah writes:

Hadrat Ibn Mas’ud, and Hadrat Uthmaan (Radiall hu anhu) used to verbally abuse each other. Hadrat Ammar bin Yaasir said to Hadrat Uthmaan that Uthmaan, had become a kaafir. Hadrat Ali (Radiall hu anhu) once asked Ammar, “Do you not deny the God who Uthmaan worshipped?” Once, Husaid bin Huzair said to Sa’d bin Ubaidah, “You have become a munaafiq and you support the munaafiqeen!” In this way other Sahaba used to do this to each other but we know that when one pious person accuses another pious person it has no effect on his status.

[Minhaaj-as-Sunnah, chapter, ikhtilaaf-us-sahaba, by Hafidh Ibn Taymiyyah]

Sayyed Mawdoodi writes:

The scholars of Hadith criticized each other throughout history, but they were human and so have made mistakes. The reason for this was because sometimes a scholar may not like another scholar for a personal reason. This is why we see in history that scholars have criticized each other in strange ways. An example is of Ibn Abdul Barr, who wrote in his book Jaami’al-bayaan, Imam Hummad had once said that the scholars of Hijaaz have no knowledge. He also said that our children know more than them. He also said that Imams Ataa ibn Rubaah, Tawoos, and Mujaahid had no knowledge. Imam Zuhri said, whilst commenting on the scholars of Makkah, he had never seen anyone break the walls(i.e the rules) of Islam more than the scholars of Makkah. Even though great Sahaba and Taabe’een were resident in Makkah.

We know that Shaabee and Ibraheem Nakhee were great scholars but they used to attack each other. Shaabee said “Look at at Ibraheem Nakh’ ee! He asks me masaa’il by night and preaches to the people in the morning as though it is his own research!” Ibraheem Nakhee said: “Look at Shaabee! He is a liar, and narrates Hadith from Masrook, but he has never met him!” Imam Dahaaq once boasted that he know more than the companions. Imam Sayyid bin Jubair once said that Shaabee was a liar. He also said about Imam Ikramah that he is the student of Abdullah bin Abbas and he attributes false Ahadith to ibn Abbaas.

Imam Malik said about Muhammad bin Is-haaq that he is was one of the dajjaal. Imam Malik also said about the scholars of Iraq that they have become like the people of the book, so don’t say that they are speaking the truth or that they are lying. Imam Abdullah bin Mubarak once said, “I don’t consider Imam Malik to be a scholar” Imam Abu Hanefah said about Imam ‘Amash that he has never kept the fast of Ramadhan nor taken the bath of major impurity. Imam Yahya bin Mu’een has criticised the high-ranking scholars of Hadith. He has even said that Imam Shafi’ is weak in Hadith. This is the situation of the scholars of Hadith but the strangest thing is that human weaknesses even overcame the Sahabah. For this reason the Sahabah used to critisize each other. An example is Abdullah bin Umar, who when was told that the Witr Salaah was not compulsory by Abu Hurairah, said that Abu Hurairah was a liar.

Hadrat A’isha (Radiall hu anha) once said the Anas bin Malik and Abu Sa’eed Khudree do not know anything

About Hadith as they were children at the time of the Prophet [May Allah bless him and grant Him peace]. Once Hasan bin Ali (Radiall hu anhu) interpreted a verse of the Qur’an and someone said that ibn Umar and Abdullah bin Zubair have given another interpretation. Hasan then said that they are both liars. Hadrat Ali (Radiall hu anhu) once said that Mugheerah bin Shubah is a liar. Ubaidah bin Thabit said that Mas’ood bin Aws Ansaari is a liar, even though he fought in the battle of Badr.

If one wants to investigate this matter further one can read the history of jarh-ut-ta’deel. These books have critisised other scholars. The reason for this is that they were human and had human weaknesses and so sometimes they would call a weak scholar a good scholar, and vice versa. It is necessary to refer to these books carefully before making any presumptions about a particular scholar.

[Tafheemaat, chapter, maslak-e-it’daal, by Sayyed mawdoodi]

It is proved, from the above, that if a scholar claims something about another scholar then we cannot say that his claim is always correct. The only thing that we can conclude is that the claim is only the scholar’s personal view. If we say that the claim is always correct then we would have to accept every scholar’s word, which is impossible. An example is that of Hadrat Abbas (Radiall hu anhu) claiming that the Ali (Radiall hu anhu) was a liar, sinner, and betrayer. We cannot accept that Hadrat Ali (Radiall hu anhu) was actually that which Abbas (Radiall hu anhu) said. This is because we know about the greatness of Hadrat Ali (Radiall hu anhu) who was neither a liar nor betrayer. He was one of the ten who was given glad tidings of Jannah (Paradise) in their lifetime and the fourth Khaleefah of Islam. We know also that Imam Malik was a great scholar so no-one can accept Abdullah bin Mubaarik’s claim that Imam Maaik was not a scholar. We also do not accept Imam Yahya bin Mu’een’s claim that Imam Shaafe’ee was weak in Hadith. In the same way, no-one can accept the claims made against Imam Abu Hanefah by following what some scholars say about him. In short, we have to see what the majority of scholars have said about a particular scholar and then accept or reject their opinions.

Now let us look into the second person who is often used to justify attacks against Imam Abu Hanifah Rahmatullah alayh

2) Khatib al Baghdadi:

His correct name was Abu bakr Ahmed Bin Ali Al Khatib Al Baghdadi and he passed away 463 Hijra. Khatib Baghdadi was a great scholar of Hadith wrote many books on Usul-al-Hadith (principles of Hadith) but his most popular book is Tareekh Baghdad, (written in 14 volumes). The copy that I am using was issued in Al Maktaba Salfia Al Madina Al Manawara. If we look at volume 13 under the life history of Nauman Bin Sabit (name of Imam Abu Hanifah Rahmatullah alayh) there are two chapters on Imam Abu Hanifah Rahmatullah alayh.

In the first chapter he writes how the other scholars have praised Imam Abu Hanifah Rahmatullah alayh and in the second chapter he talks about what the enemies of Imam Abu Hanifah Rahmatullah alayh said about him. Khatib Baghdadi said that I personally recognized the greatness of Imam Abu Hanifah Rahmatullah alayh and his knowledge. It is my right that where I have mentioned his excellence I can also bring forward the opinions of the people who were against him. The enemies of Imam Abu Hanifahh do not mention those narrations, which are in praise of Imam Abu Hanifahh. They only mention Khateeb’s narration, which are against him- and imply that al Khateeb too was against the Imam.

Before we go further, at this point it can be concluded that whatever has been said against Imam Abu Hanifah Rahmatullah alayh cannot be accepted as the truth:

Our Shaykh Shah Abu Al Hassan Zaid Farooqi Naqsh Bandi said: “In 1931 I was in Egypt. In that period an article was published in the popular newspaper Al Ahraam that Khateeb’s Tareek has been published and will be available soon. In his Tareekh there is one chapter against Imam Abu Hanifah. Al Azhar decided that it was upon themselves to respond to this chapter written by Khatib Baghdadi. This response was then printed in the footnote of the book Tareekh Baghdad. Upon reading the above book and its footnote it is clearly understood that the said chapter is totally untrue.

Furthermore it is noted that whosoever reported Khateeb’s accusations against Imam Abu Hanifah Rahmatullah alayy. We see that in the same book he also says that these narrators are not trustworthy. Moreover Muhadis Al Asar Alama Zahidul Al Kausri (Rahmatullah Alai) wrote a book called Taneeb Al Khatib in which he clarifies that truly these accusations are false and notes that all the evidences used were from the same book Tareekh Baghdad.

Now let us see what Khateeb says about Imam Abu Hanifah Rahmatullah alayh in Tareekh Baghdad under the biography of Imam Abu Hanifah Rahmatullah alayh. (a number of examples are taken)

1. Khateeb says Imam Abu Hanifah Rahmatullah alayh was from the Murj’iee

2. He says that Imam Abu Hanifah Rahmatullah alayh confirmed that Riba (interest) is halal (Permissible)

3. In Imam Abu Hanifah Rahmatullah alayh Halqas (meetings) there was no salutation

(Salaah/blessings) bestowed on the Prophet [May Allah bless Him and grant Him peace].

3. Imam Abu Hanifah Rahmatullah alayhs and his students were like Christians. (As’tagfirullah) (Changing Qur’an and Sunnah like the Christians).

4. Imam Abu Hanifah Rahmatullah alayhs followers said that his knowledge was greater than that of the Prophets [May Allah bless Him and grant Him peace]. (‘Astagfirullah’)

5. Imam Abu Hanifah Rahmatullah alayh used to say that had the Prophet [May Allah bless Him and grant Him peace] been present at his time he would have taken his opinion (that is He would have learnt many things) from me. (‘Astagfirullah’)

6. When a Hadith would be presented he would reject and say scrap this with the pig’s tale.

[Tareekh Baghdad by Khateeb Al-Baghdadi under Nu’maan Bin Thabit]

We do not need to go any further as you will have already realised that this is not acceptable by any Muslim. From the above accusations let us clarify one thing that the other accusations are very similar.

Imam Abu Hanifah Rahmatullah alayh said that if Usman Bathi Al Basri was present in my time he would have taken many of my opinions but the above narrator Khateeb al-baghdadi removed Usmans name and replaced it by the Prophet [May Allah bless Him and grant Him peace].

[Footnote, Tareekh Baghdad chapter Abu Hanifahh]

Khateeb took this information from Yusaf Bin Sabat, Abi Nassar, Azdi, and Al Wass Wassy, In the same book, Khateeb also wrote about these narrators, that:

One of them was who used to make fabricated Hadiths. One of them was weak in the Hadith, the other was a person who did not even believe in Hadiths. One of them was Qadari (Sect), one of them used to make up fabricated stories.

To prove that Imam Abu Hanifah Rahmatullah alayh was a Kaffir. From the writings of Khateeb, we are led to believe that Imam Abu Hanifah Rahmatullah alayh was an atheist, Jew, innovator, etc., etc., we seek shelter in Allah, from this!!!

Now we shall review the accusations that were made against Imam Abu Hanifah Rahmatullah alayh who said that he was a Murji’i. Who were the Murji’ee? And who called Imam Abu Hanifah Rahmatullah alayh one?

Allama Shahar Sattaani, wrote in his famous book Al Milal, that:

In the early days the Shi’ahs began to propogate stories against Abu Bakr and Umar Radi Allaho unhooma. During a period where there were differences amongst the Companions, the Shi’ahs also made strange stories concerning their differences. It was also the time when the Khawarij declared the majority of Muslims, as Kafir they believed that whoever committed a major sin was a Kafir. At this time,the sahiah sect became famous. They said that differences that the companions of the Prophet [May Allah bless Him and grant Him peace] had should go without anything said about them, we should remain silent, and the matter will be dealt with Allah Sub Hana hu Wataala. They also believed that those Muslims who commit a great sin (Kabiraa) are not kafirs. Some of the Murji’e believed that Imaan (Faith) is embedded in the heart, so that, if someone utters blasphemous remarks, or worships statues, or has a belief like a Jew or Christian, or worships whatever he likes, he still is beloved to Allah and a perfect Muslim. They thus believed that if a Kafir was to perform a good act then he/she would receive no benefit from it, similarly, if a Muslim was to indulge himself in blasphemous he/she remarks, or commits any major sin, it would have no effect on his/her Imaan. In this way, they left all good actions out and they openly indulged themselves in bad actions.

Imam Abu Hanifah Rahmatullah alayh also said that those who commit a major sin were not Kafirs. The enemies of Imam Abu Hanifah Rahmatullah alayh picked upon this point to argue that he was a Murji’e. Imam Abu Hanifah Rahmatullah alayh openly conducted good acts and never said not to do good actions. He also never encouraged people that worship what you like. The Mutazillah called every one who did not agree with them concerning their belief as Murji’e. The Khawarij, on the other hand, argued that the one who claimed that to perform a major sin is not to be a Kafir. In this way, the Khawarij and Mutazillah gave Imam Abu Hanifah Rahmatullah alayh the title of Murji’ee. These two sects not only called Imam Abu Hanifah Rahmatullah alayh a Murji’e, but many other great scholars of Islam, such as: Hassan Bin Muhammad, Sa’eed Ibn Jubair, Talaq Bin Habib, Umar Bin Murar, Mahaarib Bin Wassaar, Maqaatil Bin Sulimaan, Hamaad Bin Abi Sulaimaan, called a number of the scholars as Murji’e.

[Al Milal, By Allama Shahar Sitaani, Madhab Al Islammiya and Hiyaat Imam Abu Hanifah Rahmatullah alayh, By Allama Abu Zuhraar Misri]

If Imam Abu Hanifah Rahmatullah alayh was a Murji’ee, it would have become apparent in all the Hanafi books that it is permissible to worship the cross, idols or you can be a Christian, Jew etc. Why is it then that in the Hanafi books it is clearly stated that to worship idols, the cross etc., is Kufr? (See the books of Hanafi Fiqh)

Why is it also, that there is a special book, which explains what punishments are expected for those who perform bad acts? If you take any book concerning Hanafi Fiqh, you will see two chapters dedicated to explaining what things can make you a Kafir. The other chapters will deal with the punishments' that those people will receive who indulge themselves. In acts of adultery, stealing and other evil acts. This is a clear proof that those who claim that Imam Abu Hanifah Rahmatullah alayh is a Murji’ee, is repeating those accusations made by the Khawarij and the Mutazalah are wrong.

There is another accusation made by people that Imam Abu Hanifah Rahmatullah alayh knew only seventeen Hadith. Let’s examine what little truth this bears but before we go further lets see the sources from which Imam Abu Hanifah Rahmatullah alayh extracted his information.

Hafidhh Iban Al Qayyim states:

Allah Soob ha Na hu Wat'aala sent the Prophet [May Allah bless Him and grant Him peace] to teach Islam. During that early period those that learnt became known as companions which were over hundreds of thousands, out of which one hundred and thirty (130) gave more Fatwas than the rest. There were seven amongst the companions that gave the highest number of Fatwas. Those seven were Umar Bin Khatab, Ali Bin Abu Talib, Abdullah Bin Masaud, Umul Momineen Aisha, Zaid Bin Sabet, Abdullah Bin Abbass, Abdullah Bin Umar Radi allahounhoom. Umar sent Abdullah Bin Masaud to reside at Koofa. This was because Abdullah Bin Masaud had great knowledge. Prophet [May Allah bless Him and grant Him peace] said in a statement that he was great scholar.

Once two groups of people came from Syria and Koofa to visit Umar. Umar gave gifts to both groups and the group from Koofa asked Umar “why is it that we have received less than the Syrians.” Umar replied: 'Did I not give you Abdullah Bin Masaud which is the greatest of all gifts'. Abdullah Bin Masaud often said that I know about every Surah in the

Qur’an and further who and what it was revealed for, if I know a person that knows more than me I must go to him and learn from him. Ibn Umar used to say Ibne Masaud is filled with knowledge. Imam Ibn Jareer says that there is no other companion whose students wrote all his Fatwas and his Fiqh, except Abdullah ibn Masuood. After a short while hundreds of other companions also went to Koofa to reside there. Later when Ali became Khaleefah he also moved to Koofa that is how Koofa became the capital of the Islamic State. This then influenced further companions to move to Koofa. Koofa became one of the center points of knowledge of the Companiuns. At that time the most popular school was of Ali and Abdullah Bin Masaud.

Later on some people started to attribute fabricated narrations linked to Ali. Which is why the only acceptable narrations of Ali are those which are through his generation and through students of Abdullah Bin Masuad. Ali and Abdullah Bin Masaud had many popular students like Umar Bin Sharjeel, Masrooq, Al Qamma, and others. And then Abraham and Hammad Bin Suleiman became their students and Imam Abu Hanifah Rahmatullah alayh became their student.

[Aalam Al Muwaqqaiy-een Chapter Qiyyas by Hafidhh Ibn Al Qayyim]

Imam Ibn Sa'ad says:

One large group of Companions started to reside in Kufa, There were more than five hundred companions residing in Kufa. That is why Umar Radi allaho unho said that Kufa is the center of the treasure. (Faith) Kufa was the center at that time of knowledge.

[Tabaqat Ibn Sa'ad volume 6 chapter Kufa]

In the very same Kufa Imam Abu Hanifah Rahmatullah was born. In the same place, he acquired his knowledge, he saw and learnt from the Companions and learnt from the Tabe'een. To learn more knowledge he often travelled to Makkah, Madina, Syria, Yemen and Basra. How can it be said that he only knew seventeen Ahadith? It is like saying to a Hafidhh of the Qur’an that he knows Surah Fatiha only!

Hafidhh Ibn Taymiyyah writes that:

Amongst the Scholars there were those who are Scholars of Ahadith, and some that were Scholars of Fiqh. The Scholars who are knowledgeable of both Ahadith/Fiqh are Imam Sahfi’, Imam Ahmed, Imam Ishaq, Imam Abu-Yusuf, Imam Abu Hanifah.They also had a very high status which was suitible for all of them Rahmatullahe ajmaeen.

[Kitab Al Istegatha page 13 by Hafidhh Ibn Taymiyya]

When Hafidhh Ibn Taymiyya writes and accepts that Imam Abu Hanifah was a scholar in Ahadith, and fiqh, then how can his followers discredit Imam Abu Hanifah, and say that he only knew seventeen Ahadith?

Ibn Khaldun has touched upon the accusation that Imam Abu Hanifah knew only seventeen hadith. He has written about it in his book At-Muqadmah. He writes that this accusation is completely false as, Imam Abu Hanifah’s student Imam Abu Yusuf and Imam Muhammad narrated a great number of Hadith from Imam Abu Hanifah. Which they have written in their books, and they have written two books where they have accumulated all the Ahadith that they narrate from Imam Abu Hanifah; (the name of the books are Kitabul Al Athar by Imam Abu Yusuf, and Kitabul Al Athar by Imam Muhammad.) More-over all the narrations of Hadith are accumulated in one book, which is called Jamie Al-Masaneed by Imam Abu Hanifah the famous scholar of Hadith/Fiqh. Imam Abu Hanifah is one of the first people who have dictated books on Hadith/Fiqh. The Hadiths which Imam Abu Hanifah has narrated, he heard them directly from the Companions or the Tabeen (Student of the Companions) He was the first Imam in Hadith/Fiqh, Imam Bukhari, Imam Muslim, Imam Nasai, Imam Tirmizi, Ibn Majah, etc, etc, they all came a very long time after him, So that is why his status should be the highest of all of them. From the famous scholars of Hadith/Fiqh he is the only one who is a Ta’bee (Who have seen the Companions) This Privilege was awarded to Imam Abu Hanifah and not to Imam Malik Imam Sahfi’, Imam Ahmed, Imam Bukhari, Imam Muslim, Imam Abu Dawood, Imam Tirmizi, etc, etc, He was unique in this privilege

Lastly I make Du'a that may Allah Soobha Nahu Wata'ala grant all the scholars the best possible place in Paradise. They worked hard for Islam and spent their lives gathering information and passing it on to us, especially Imam Abu Hanifah, may Allah Soobha Nahu Wata'ala fill his grave with (Noor) light.

May Allah Soobha Nahu Wata'ala accept what I have written and if I have made any mistakes may He forgive me. Amin.
(Source: Alahazrat.net)

Safar al-Muzaffar

Safar al-Muzaffar is the second month of the Islamic calendar. Literal meaning of Safar is empty. During this month the houses used to be empty and deserted because the ban on going to war in the month of Muharram came to an end and everyone proceeded towards the battlefield.

Safar also means to be yellow. When the names of the months were being given it was the season of autumn and the leaves of the trees were yellow.


Many people have erroneous beliefs regarding this month i.e. it is a month of misfortune and calamities. The teachings of Allah Ta'ala and His Most Beloved Rasool (SallAllahu Alaihi wa Sallam) gives us clear guidelines on such incorrect beliefs.

Allah (Subhanahu wa Ta'ala) says in the Qur'an al-Kareem:

ما أصاب من مصيبة إلا بإذن الله
"No misfortune befalls except by Allah’s command..." [Surah Tagabun, Verse 11]

These erroneous beliefs have also been condemned in the context of the following Ahadith:

لا عدوى ولا طيرة ولا هامة ولاصفر
There is no superstitious owl, bird, no star-promising rain, no bad omen in the month of Safar.[Sahih Bukhari, Hadith 5707]

لا عدوى ولا صفر ولا غول
There is no bad omen in the month of Safar and no Ghouls (evil spirits). [Sahih Muslim, Hadith 2222]

The above Ahadith clearly refutes all incorrect beliefs and superstitions regarding the month of Safar. These incorrect beliefs flow from the pre-Islamic period of Jahiliyyah .

The Month of Safar during the Days of Ignorance

The Muhaddithin have recorded many of the superstitions harboured by the Arabs during the Days of Ignorance. A few are mentioned below:

1. The pre-Islamic Arabs believed Safar to be a snake which lives in the stomach of a human being and when hungry, bites the person. This is the discomfort one experiences when gripped by the pangs of hunger.

2. Some said Safar are worms which originate in the liver and ribs due to which the colour of the person becomes yellow, a condition we know today as jaundice.

3. According to some, the month of Safar flanked by Muharram and Rabi al Awwal is full of calamities and misfortune.

With the advent of Islam and the teachings of Sayyadina Rasoolullah (SallAllaho Alaihi wa Sallam), all evil and incorrect beliefs common in pre-Islamic times were discarded.

Incorrect Beliefs:

Today too, there are some Muslims who hold incorrect beliefs regarding the month of Safar.

1. A nikah performed in this month would not be successful.
2. This month is full of misfortune and calamities.
3. To commence any important venture, business etc. during this month will bring bad luck.
4. The first to the thirteenth of Safar is ill-fortune and evil.
5. The person who distributes food or money on the 13th of Safar will be saved from its ill-fortune.
6. To celebrate the last Wednesday of Safar and regard it as a holiday.

What to do:

1. To shun all types of erroneous beliefs regarding the blessed month of Safar.

2. To understand that the most unfortunate person is he who disobeys Allah Ta'ala's commandments e.g. does not perform the five daily salaah etc. It is narrated in a hadith that Rasoolullah (SallAllaho Alaihi wa Sallam) said: "Pray, 0 Allah! Cause not anyone of us to be a wretched destitute." He then asked: "Do you know who is a wretched destitute?" Upon the request of the Sahabah (Radi Allahu Ta'ala Anhum) he replied, "A wretched destitute is he who neglects his salaat."

3. We should understand that all conditions which befalls us, good or bad, favourable, or unfavourable are from Allah Ta'ala, (as a result of our actions). Allah Ta'ala says: " Whatever misfortune befalls you, it is due to the things your hands have wrought, and He forgives many a sin." (Surah 42 - Verse 30).

This can also be confirmed by the following Hadith:

Sayyadina Jabir (Radi Allahu Ta'ala Anhu) has said that, "I have heard Sayyadina Rasoolullah (SallAllaho Alaihi wa Sallam) saying, the descending of illness and evil superstition befalling in the month of Safar is untrue."



Important dates and Anniversaries in the month of Safar

1st Hadrat Haji Waris Ali Shah
1st Hadrat Abul Qasim Shah Ismail Hasan Marehrawi
1st Hadrat Khwaja Shah Muhammad Suleman Tonswi
5th Umm al-Mu'mineen Sayyidah Maymoonah
6th Hadrat Sayyid Abdullah Shah Qadiri (Baba Bulleh Shah)
7th Sayyiduna Baha al-Din Zakariya Multani Suharwardi
9th Sayyiduna Imam Ali Moosa
9th Sayyiduna Imam Ali Rida
10th Umm al-Mu'mineen Sayyidah Juwairiyah bint al-Harith
11th Mufassir al-Aazam Shaykh Muhammad Ibrahim Rida Jilani Miyan
11th Shaykh al-Quran Allama Gulam Ali Ashrafi Okarvi
12th Sayyidatuna Ruqaiyyah bint Rasoolullah SallAllaho Alaihi wa Sallam
12th Hadrat Mawlana Fadl al-Haq Khayrabadi
12th Hadrat Shah Abd al-Latif Bhittai
13th Hadrat Abu Abd ar-RaHman Ahmad Nisai (Compiler Sunan al-Nasai)
14th Hadrat Sayyiduna Maalik Ibn Dinar
16th Raees al-Qalam Allama Arshadul Qadiri
19th Hadrat Sayyid Ahmed Kalpawi
20th Hadrat Sayyiduna Yahya Ibn Bukayr
23rd Hadrat Sayyiduna Imam Baqir
23rd Hadrat Sayyiduna Sultan Mehmood Ghaznavi
23rd Mawlana Muhammad Saleem Qadiri Shaheed
25th Mujaddid al Aa'zam AlaHadrat ash-Shah Imam Ahmad Rida Khan
26th Hadrat Sayyiduna Hasan Jilani al-Baghadi
27th Hadrat Imam Badr al-Din Al-Ayni [Shaarih al-Bukhari]
27th Hijrat from Makkah of the Beloved Prophet (SallAllaho Alaihi wa Sallam)
27th Mujahid al-Kabeer Sultan Salah al-Din al-Ayyubi
27th Birth Hadrat Khawaja Nizamuddin Awliya
28th Martyrdom of Hadrat Sayyiduna Imam Hasan Ibn Sayyiduna Ali
29th Hadrat Imam ar-Rabbani Mujaddid Alf Thaani Shaykh Ahamd Sarhindi
29th Hadrat Sayyiduna Pir Mahr Ali Shah Gilani Golarrwi
30th Hafidh al-Hadith Imam Muhammad Haakim Nishapuri

Radi Allahu Ta'ala Anhum Ajma'een (May Allah be well please with them All)

URS

Urs, is done annually for a saint by his disciples (Mureeds). They hold this Urs in the mosque near the grave of the saint. They recite the Qur’an and various scholars give lectures on different topics of Islam. The audience are allowed to question the scholars on anything they wish. At the end a du’a is said and then hospitality is done for the people. The hospitality is solely done for the blessings.

Some people consider this an innovation (bidah) and regard it to be forbidden (haram). They object to this and ask questions such as “Why once a year?” The other objection they have towards this is that the Prophet Muhammad [May Allah bless him and grant him peace] curses those who build mosques on the grave. Therefore, the objection they hold is that if a mosque is not allowed to be built on the graves, how can we hold a gathering such as urs there. The answer to the first question regarding “Why once a year?” is:

Imam Tabari, Hafidhh-Ibn-Kathir and Qurtabi write:

The Prophet Muhammad [May Allah bless him and grant him peace] used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad [May Allah bless him and grant him peace] used to pray for them. When the beloved Prophet Muhammad [May Allah bless him and grant him peace] passed away himself, the Khalifs, Abu-Bakr [May Allah bless him and grant him peace], Umar [May Allah bless him and grant him peace], Usman [May Allah bless him and grant him peace] and Ali [May Allah bless him and grant him peace] used to do the same thing.

[Tafsir Tabari, Tafsir Ibn-Kathir and Tafsir Qurtabi by Imam Tabari, Hafidhh Ibn-Kathir. Imam Qurtabi commentary of Surah Ra’d Verse 20.]

From all this we can conclude or understand that going to the grave of a saint once a year is permissible and is not an innovation (bidah). Also to lecture in a gathering is just another way of doing Dawah (work propagating Islam).

As for the answer to the second question. To build a mosque on the grave. The meaning of the Hadith is not to prostrate to the grave. There is proof in the Qur’an of building a mosque for saints near the grave.

Allah says in the Qur’an

They said, build over their cave any building. Their lord knows well about them. Those who prevailed in their affair said, we swear that we shall erect over them a mosque.

(Surah Al-Kahaf-V 21)

Imam Tabari, Hafidhh-Ibn-Kathir and Imam Qurtabi writes:

When the people of the cave went into the cave, some people said, who were close to the entrance of the cave, build a mosque so we can worship Allah (THE ALMIGHTY) The people who said this were Muslims.

[Tafsir Tabari, Tafsir Ibn-Kathir Surah Kahf Verse 21]

Therefore, from this we can prove that building a mosque near the grave of a pious person is permissible.

Hafidhh Asqalani writes:

If a person built a mosque near the graves of pious people, and that person’s intention is solely for the blessings of Allah (Almighty.), and at the time of prayer, not to prostrate or face the grave, it is permissable to build a mosque near the grave of a saint and is not forbidden.

[Fath-ul-Bari, Chapter of Masajid]

From the above we can understand the true meaning of the Hadith which points out not to prostrate to the graves. It does not mean not to build a mosque near the graves. It basically means not to face the graves whilst praying.

Imam Tabari and Hafidhh-Ibn-Kathir write, in the 88th year of Hijra, the room of Aisha [May Allah bless Her and Grant Her peace] where there are graves of the Prophet Muhammad [May Allah bless him and grant him peace] Abu-Bakr [May Allah bless him and grant him peace] and Umar [May Allah bless him and grant him peace] were joined to the mosque of the Prophet Muhammad [May Allah bless him and grant him peace]. (Tareeh Tabari and Tareeh Hafidhh Ibn-Kathir, Chapter of Government (Valid-Ibn-Abdul-Malik by Imam Tabari and Hafidhh Ibn-Kathir)

At the time of this, some companions and students (Tabeen) were alive and since then, no one has objected to this, which means it is allowed to have a mosque near the grave.

Some people assert that it is not allowed to visit the grave with that the intention that someone wants to see the grave. We ahle sunnah say that it is right to go and visit the grave with the intention that you are going to see the grave. The evidence is as follows.

Qadi Shawkani writes that:

After the Prophet’s (May Allah bless him and grant him peace) death, Bilal settled in Syria. He had a dream where he saw the Prophet (May Allah bless him and grant him peace) and the Prophet said what kind of friend are you that you do not come and visit my grave? The next morning, Bilal made a journey to Madina to see the Prophet’s (May Allah bless him and grant him peace) grave. At that time the companions were alive and they did not object to this. This narration is authentic.

[Nal lul Autar chap on Hajj by Qadi Shawkani].

Vows

Some people make false accusation, that Ahl-us-Sunnah wa’l Jama in making vows to pious people (Anbiyaa and Awliyaa), but the Ahl-us-Sunnah make vows only for Allah and no one else. Vow is worship. We believe that if someone worships something other than Allah he is a Mushrik, and a Kafir, that is, a non-believer.

Then the following question is raised: What is the meaning when the Ahl-us-Sunnah Jamaat go to the graves of the pious and make Vows to them?

When the Ahl-Sunnah-wa’l Jama makes Vows like this to Allah they do it in the following manner. ‘O Allah, if You make our sick people better, we will feed ten poor people, and the Sawaab (Deeds) from it we will give to so and so pious person’. Sometimes the person makes a Vow to Allah and then slaughters a sheep and gives the meat to the poor and then makes Du’a that the Sawaab from this goes to pious people who have passed away.

Some people say that this is Kufr and Shirk.

Muhammad Bin Abdul Wahhab Najdi wrote:

'Vows is Kufr for the pious'.(Kashf-al-Shubhat Chapter on Vows by Shaykh Najdi)

He did not differentiate the Vows of worship and the Vows of gift. The Vows of the pious mean the gift of Sawaab (Deeds) not Vows of worship that can only be for Allah.

Imam Ahmad Rad’a writes:

When we slaughter an animal for Aqiqah, the slaughtering of the animal is for Allah and the meat is for the people. Or when we have visitors we slaughter the lamb, cow, chicken, etc. We do it not for worship but for the hospitality of the visitors. So in the same way when a person goes to the pious graves or slaughter an animal, the intention is for the meat to be given to the poor and the Sawaab to go to the pious grave. We cannot think that any Muslim can make Vows as worship for any pious person or slaughter animals to respect and worship of the pious. But if somebody does it with the intention of worship there is no doubt that he is a non -Muslim.

[Fatawa Radhaviyyaa, by Moulana Ahmad Raza Khan Rahmatullah, Fatawa Shaami, Fatawa Aalam Ghiri, chapter of Vows]

Some people have raised the question that is it Bid’ah to read the Qur’an and say Du’a on food during an Esal-e-Sawaab gathering.

There are certain aspects to the above question. Firstly we believe that the food is not part of the Esal-e-Sawaab gathering. Imam Ahmad Raza Qaadri writes:

If someone puts food before an Esal-e-Sawaab meeting and he has the intention of reading Qur’an and du’a on it, then this is allowed. If someone states that the deceased cannot get sawaab because there is no food in the Esal-e-Sawaab then they are wrong. (Fatawa Radawiyah Chapter on Janaza)

Secondly, we cannot say that having food before the Esal-e-Sawaab gathering is bid’ah, as Prophet [May Allah bless him and grant Him peace] put food, milk and water in front of him, and then he did du’a and read something on the food.

Hafidhh Ibn-Kathir writes :

One day Prophet [May Allah bless him and grant Him peace] was invited to someone’s house. Prophet [May Allah bless him and grant Him peace] accepted the invitation and he bought a lot of companions with him to the house. There was a very short amount of food for the people. The Prophet [May Allah bless him and grant Him peace] said to bring the food out. Prophet [May Allah bless him and grant Him peace] read whatever Allah wanted on the food and du’a was also done on the food and the food was given to the people. After the people had eaten the food, there was still the same amount of food left as it was before the people started to eat.

(Tareekh Ibn Kathir & Siraat un Nabi Chapter of Mujizat)

From this narration it proves that to do Du’a on food is not an Innovation but it is Sunnah and is only done for the purpose of Barakah [blessing] and so the food does not be short.

The meaning of Esal-e-Sawaab gatherings is to spread Islam and teach Islam and to offer food to the people who join the gathering is not bid’ah.

(Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214)

Hafidhh-Ibn-Kathir writes:

When Allah Almighty revealed this verse of the Qur’an which states ‘ O Beloved, warn your nearest Kinsmen’, the Prophet [May Allah bless him and grant Him peace] said to Ali ‘O Ali, sacrifice a goat and cook that meat and bring milk and fruit with the cooked to my house for a party’. At the party, Muhammad [May Allah bless him and grant Him peace] said ‘I am a Prophet of Allah, I have been sent to guide you to the right path, so become a Muslim’. When the family heard this, they started to laugh and they left the house. This happened for three days continuously.

[Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214]

From the above references it is clear that, to prepare food for blessings is allowed and to hold the gatherings for the spread and teaching of Islam and to invite people to eat the blessed food is not bid’ah.

In our times especially in the western countries, Muslims have become very lazy and they do not attend the Mosque to perform Salaah. Therefore, it is good to organise a gathering and to prepare food for the gathering and to invite Muslims and offer them food and to teach about Islam and their duties. The people who carry out this job are the praiseable people because they are spending their money and time in Allah Almighty’s way. Their intention is to please Allah Almighty and it is very surprising that people say that this is bid’ah and you will get bad deeds if you do this and this is a waste of money. We pray for all the Muslims who have passed away for their forgiveness and we also pray for those people who organise different kinds of gatherings to guide and remind Muslims for their duties and we also pray to Allah Almighty that may He accept and reward this work. (Amin)

Imam Tabari and Hafidhh-Ibn-Kathir write, in the 88th year of Hijra, the room of Aisha [May Allah bless Her and Grant Her peace] where there are graves of the Prophet Muhammad [May Allah bless him and grant him peace] Abu-Bakr [May Allah bless him and grant him peace] and Umar [May Allah bless him and grant him peace] were joined to the mosque of the Prophet Muhammad [May Allah bless him and grant him peace]. (Tareeh Tabari and Tareeh Hafidhh Ibn-Kathir, Chapter of Government (Valid-Ibn-Abdul-Malik by Imam Tabari and Hafidhh Ibn-Kathir)

At the time of this, some companions and students (Tabeen) were alive and since then, no one has objected to this, which means it is allowed to have a mosque near the grave.

Some people assert that it is not allowed to visit the grave with that the intention that someone wants to see the grave. We ahle sunnah say that it is right to go and visit the grave with the intention that you are going to see the grave. The evidence is as follows.

Qadi Shawkani writes that:

After the Prophet’s (May Allah bless him and grant him peace) death, Bilal settled in Syria. He had a dream where he saw the Prophet (May Allah bless him and grant him peace) and the Prophet said what kind of friend are you that you do not come and visit my grave? The next morning, Bilal made a journey to Madina to see the Prophet’s (May Allah bless him and grant him peace) grave. At that time the companions were alive and they did not object to this. This narration is authentic.

[Nal lul Autar chap on Hajj by Qadi Shawkani].

Vows

Some people make false accusation, that Ahl-us-Sunnah wa’l Jama in making vows to pious people (Anbiyaa and Awliyaa), but the Ahl-us-Sunnah make vows only for Allah and no one else. Vow is worship. We believe that if someone worships something other than Allah he is a Mushrik, and a Kafir, that is, a non-believer.

Then the following question is raised: What is the meaning when the Ahl-us-Sunnah Jamaat go to the graves of the pious and make Vows to them?

When the Ahl-Sunnah-wa’l Jama makes Vows like this to Allah they do it in the following manner. ‘O Allah, if You make our sick people better, we will feed ten poor people, and the Sawaab (Deeds) from it we will give to so and so pious person’. Sometimes the person makes a Vow to Allah and then slaughters a sheep and gives the meat to the poor and then makes Du’a that the Sawaab from this goes to pious people who have passed away.

Some people say that this is Kufr and Shirk.

Muhammad Bin Abdul Wahhab Najdi wrote:

'Vows is Kufr for the pious'.(Kashf-al-Shubhat Chapter on Vows by Shaykh Najdi)

He did not differentiate the Vows of worship and the Vows of gift. The Vows of the pious mean the gift of Sawaab (Deeds) not Vows of worship that can only be for Allah.

Imam Ahmad Rad’a writes:

When we slaughter an animal for Aqiqah, the slaughtering of the animal is for Allah and the meat is for the people. Or when we have visitors we slaughter the lamb, cow, chicken, etc. We do it not for worship but for the hospitality of the visitors. So in the same way when a person goes to the pious graves or slaughter an animal, the intention is for the meat to be given to the poor and the Sawaab to go to the pious grave. We cannot think that any Muslim can make Vows as worship for any pious person or slaughter animals to respect and worship of the pious. But if somebody does it with the intention of worship there is no doubt that he is a non -Muslim.

[Fatawa Radhaviyyaa, by Moulana Ahmad Raza Khan Rahmatullah, Fatawa Shaami, Fatawa Aalam Ghiri, chapter of Vows]

Some people have raised the question that is it Bid’ah to read the Qur’an and say Du’a on food during an Esal-e-Sawaab gathering.

There are certain aspects to the above question. Firstly we believe that the food is not part of the Esal-e-Sawaab gathering. Imam Ahmad Raza Qaadri writes:

If someone puts food before an Esal-e-Sawaab meeting and he has the intention of reading Qur’an and du’a on it, then this is allowed. If someone states that the deceased cannot get sawaab because there is no food in the Esal-e-Sawaab then they are wrong. (Fatawa Radawiyah Chapter on Janaza)

Secondly, we cannot say that having food before the Esal-e-Sawaab gathering is bid’ah, as Prophet [May Allah bless him and grant Him peace] put food, milk and water in front of him, and then he did du’a and read something on the food.

Hafidhh Ibn-Kathir writes :

One day Prophet [May Allah bless him and grant Him peace] was invited to someone’s house. Prophet [May Allah bless him and grant Him peace] accepted the invitation and he bought a lot of companions with him to the house. There was a very short amount of food for the people. The Prophet [May Allah bless him and grant Him peace] said to bring the food out. Prophet [May Allah bless him and grant Him peace] read whatever Allah wanted on the food and du’a was also done on the food and the food was given to the people. After the people had eaten the food, there was still the same amount of food left as it was before the people started to eat.

(Tareekh Ibn Kathir & Siraat un Nabi Chapter of Mujizat)

From this narration it proves that to do Du’a on food is not an Innovation but it is Sunnah and is only done for the purpose of Barakah [blessing] and so the food does not be short.

The meaning of Esal-e-Sawaab gatherings is to spread Islam and teach Islam and to offer food to the people who join the gathering is not bid’ah.

(Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214)

Hafidhh-Ibn-Kathir writes:

When Allah Almighty revealed this verse of the Qur’an which states ‘ O Beloved, warn your nearest Kinsmen’, the Prophet [May Allah bless him and grant Him peace] said to Ali ‘O Ali, sacrifice a goat and cook that meat and bring milk and fruit with the cooked to my house for a party’. At the party, Muhammad [May Allah bless him and grant Him peace] said ‘I am a Prophet of Allah, I have been sent to guide you to the right path, so become a Muslim’. When the family heard this, they started to laugh and they left the house. This happened for three days continuously.

[Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214]

From the above references it is clear that, to prepare food for blessings is allowed and to hold the gatherings for the spread and teaching of Islam and to invite people to eat the blessed food is not bid’ah.

In our times especially in the western countries, Muslims have become very lazy and they do not attend the Mosque to perform Salaah. Therefore, it is good to organise a gathering and to prepare food for the gathering and to invite Muslims and offer them food and to teach about Islam and their duties. The people who carry out this job are the praiseable people because they are spending their money and time in Allah Almighty’s way. Their intention is to please Allah Almighty and it is very surprising that people say that this is bid’ah and you will get bad deeds if you do this and this is a waste of money. We pray for all the Muslims who have passed away for their forgiveness and we also pray for those people who organise different kinds of gatherings to guide and remind Muslims for their duties and we also pray to Allah Almighty that may He accept and reward this work. (Amin)

Esaal e Sawaab

To put simply, Esal e Sawab is nothing other than to ask Allah for the forgiveness of our sins, and to raise the spiritual status of the deceased. This may be achieved through various practices, such as the offering of du’as [supplications], to recite the Qur’an, to offer Qurbani [at Eid al Adha], and also, to perform a compulsory Hajj [fard] on the behalf of the deceased.

As this chapter will seek to demonstrate, Insh Allah, by using the Qur’an and the Sunnah as evidence, and by examining the fatwawa’s of the scholars of Islam, we shall indeed discover that this is not an innovative practice [bid’a], but something that has been practiced by Muslims throughout the centuries, and secondly, which is permissible.

Evidence from the Qur’an

Allah (Almighty.) has ordered the Muslims (believers) that you pray for your parents as follows:

O’ My Lord [Allah (Almighty.], have mercy on my parents like they have bought me up through my childhood.

(Surah Isra, Verse 24)

Allah (Almighty.) has praised those Muslims who ask for forgiveness of the deceased. They ask for forgiveness in the following manner:

O’ Allah (Almighty.) forgive us and forgive our Muslim brothers and sisters who have passed away.

(Surah Hashir, Verse 10)

The above mentioned verses demonstrate that if anyone prays on behalf of another person, the latter will receive the [spiritual] benefits - Allah Willing. This also demonstrates that if it was the wrong action Allah would not have ordered us to pray for other people, nor would He have stated that those who ask for forgiveness for the deceased, receive praises from Allah.

Evidence from the Sunnah

Imam Bukhari and Imam Muslim write that:

A man came to the Prophet Muhammad [May Allah bless Him and grant Him peace] and said ‘My mother has suddenly died and she did not leave any will, but I suspect that if she did that then she would have told me to give something to charity. Now if I offer something in charity on her behalf, will she get the reward?’Prophet Muhammad [May Allah bless Him and grant Him peace] said ‘Yes’. Then the man said that I make you, the Prophet, as my witness, that I offer my garden full of fruits to charity.

(Bukhari Muslim, Chapter Al-Wasiha)

This hadith, as can be clearly read, proves that to offer a charity on behalf of the deceased will result in the deceased obtainig a benefit.

Imam Bukhari writes that:

Prophet Muhammad [May Allah bless Him and grant Him peace] has said, The status of the deceased is raised(during their time in the grave), and the deceased ask Allah (Almighty.) why has this happened, Allah (Almighty.) replies that your son has prayed for your forgiveness. (Al-Adab, Al-Mufid Chapter Excellency of the Parents by Imam Bukhari)

From this particular hadith, it can be understood that not only charity, but the offering of prayers (making duas) and the giving of alms, will also benefit the deceased.

After providing evidence from the primary and secondary sources, we shall now move onto the evidences provided by some of the scholars on this topic.

Hafidhh Ibn Taymiyyah writes:

From the authentic Hadith, there is evidence pointing out that the deceased person will gain rewards from all the good deeds carried out on his/her behalf by others. Some people raise the objection that a person can only gain reward from their own actions, and refer to the Qur’an [for evidence]. This is not correct. Firstly, because a Muslim recieves the reward of those deeds that he /she has never done themselves [for example]: like Allah says in the Qur’an that the Angels of the Throne of Allah, glorify Allah and ask for forgiveness on behalf of all the Muslims. It is also evident from the Qur’an: [that] Allah (The Almighty) ordered Prophet Muhammad [May Allah bless Him and grant Him peace] to pray for his Ummah, since his du’a is the peace of mind for the Ummah. In the same way the d’ua is offered in the funeral prayer, also when visiting the grave and offering d’ua for the deceased.

Secondly, we know that Allah (Almighty.) rewards us through the deeds of other people, which are carried out on our behalf. An example is where the Prophet Muhammad [May Allah bless him and grant him peace] said “Whenever a Muslim prays for other Muslims, Allah (Almighty.) appoints an Angel to say Amin”, i.e., the angel asks Allah (Almighty.) for the acceptance of the prayer. Sometimes Allah (Almighty.) blesses the participants of the funeral prayer in response to the prayer from the deceased and vice versa.

(Mujmua Al-Fatawa vol:7, page 500 & vol:24, page 367) Published by Hafidhh Ibn-e-Taymiyyah in Saudi Arabia

Hafidhh Ibn Qayyam writes:-

“If a Muslim recites Qur’an, performs Hajj, offers du’a, gives in charity on the behalf of the deceased, then the deceased gets the benefits of it. Some innovators say that the deceased do not get any such reward, which is wrong according to the authentic Hadith. The proof is in the Qur’an that Allah (Almighty.) has praised those who ask for forgiveness for their Muslim brothers. Authentic Hadith proves that Prophet Muhammad [May Allah bless him and grant him peace] replied to a question saying that to offer alms on behalf of a deceased person earns benefit. Some individuals suspect that the earlier Muslims did not do Esal-e-Sawab. This is because of their own ignorance or lack of knowledge. The earlier Muslims did not do these to show off. The Prophet Muhammad [May Allah bless him and grant him peace] himself gave permission to offer Alms, so it is right to say that Esal-e-Sawab is right. The ayah in the Qur’an which states that only the own deeds are rewarded, means that he is righteous to get rewarded, which means that he is righteous to receive reward, but a present from someone else is also rewarded to the deceased by Allah (Almighty.).

(Kitab-ur-Rooh; by Hafidhh Ibn-ul-Qayyam Chapter 16)

Qadi Shawkani writes:

According to the Sunni faith, a deceased receives rewards from others praying, performing Hajj, offering Alms, but the “Mutazala” refuse to accept this. if it is wrong to offer these to the deceased, then Islam would not have allowed us to say “Salaam” (peace be to you) to the deceased when visiting or entering the graveyards. (Nal-Al-Autar, chapter: Janaiz by Qadi Shawkani).

These above references prove our argument for Esal-e-Swab and that the suspicion that people harbour in that it has no basis in either the Qur’an or the Sunnah, is not true.

Origins and Development

The origin of Esal-e-Swab is in the Qur’an but it is carried out in different manner in different communities. For example, to preach Islam to invite others to the Deen is proven but the methods are different for different situations. For example Islamic circles are held on Saturday’s or Sunday’s some but it is not mentioned in the Qur’an or Hadith that they should be held on these evenings. In the same way, the origin of Esal-e-Swab is in the Qur’an and Hadith and to call it an innovation is not right. Now we will discuss a few things concerning with Esal-e-Swab to which according to some people are, innovations

1) When a person dies, Muslims offer Alms, “Sadaqa”, on his behalf and pray in congregation. In these gatherings Islamic teachings are preached; This serves as a way to preach or spread Islam.Through these gatherings, the deceased receive benefit because Muslims pray for his/her fogiveness and others get knowledge of Islam. The poor get benefit from these Alms or charity. As you can see if you look at it from any angle, it is not an innovation.

2) Some people raise the question that a day should not be fixed for this, in that fixing such a day is “Haram” in Islam. The answer to this question is that “fixing a day” is Haram, Esal e sawaab will be haraam if it is said that outside of this day it will not be Esal-e-Sawab, (like Qurbani, Hajj and Salaah times are fixed), but Esal-e-Sawab on a fixed day is just for convenience of relatives and friends for “Du’a”. Like any Islamic conference, the date of it is fixed in advance. Alternatively, like Salaah “Jamat” time is unlike fixed. No one can become an innovator because of this. in the same way, to fix a day for “Du’a” for the deceased is not an innovation.

In Islam is it permissible for a person to fix a time, or date for voluntary (Nafal) prayer?

Imam Bukhari writes one day after the Fajar prayer, the Prophet Muhammad [May Allah bless him and grant him peace] asked Bilal [May Allah bless him and grant him peace], tell me what good deeds you do because I heard your foot steps in Jannat. Bilal replied the only thing I do is after I make Wudu I pray Nafal how much Allah (Almighty.) wills me to do.

(Bukhari: Chapter of Salaah)

Hafidhh Asqalani writes in his commentary on this Hadith. We can understand from this Hadith that it is permissible for a person to fix a time for his/her voluntary prayer. (Fath-ul-Bari Book of Salaah)

There is a prayer (Du’a) said for the deceased for this we can fix a time that suits our self. We can give charity for them, keep fast for them and also we can get together and read Qur’an for them. For the people who get together and read Qur’an, we could be hospitible by providing for them by giving food and drink. This is all done with the intention of Sawab (blessings). For example, when Islamic circles are held, there are usually refreshments held after and this is carried out with the intention of blessings. This is one way of doing Esal-e-Sawab. There are many other ways of doing Esal-e-Sawab. One of them is urs.