Saturday, 28 July 2012
part2
01 Proofs of 20 raka'at tarawih?
02 Prophet Muhammad (صلى الله عليه وسلم) saw Allah physically during Miraj night, confusion on Hadith of Aisha [ra] also explained fully
03 Aqida of Hazir o Nazir - That Prophet[salehalawaalihi wasalam] is omnipresent
04 Authority,ikhtiyaar of Prophet(صلى الله عليه وسلم), Prophet is mukhtaar e Qull ,Quran and sahih hadiths
05 Is Prophet Muhammad created of literal light, Noor( Nur) according to Quran and Sahih
Proofs of 20 raka'at tarawih?
Wahabis [najids] usually quote hadiths referring to Tahajjud salah[ night prayer] and apply it on Tarawih 
. THere is no Sahih hadith which says Tarawih is 8 rakah. 8 Rakah Tarawih is a bidah
See proofs of 20 rakah tarawih and this also contains refutations of weak hadiths used by wahabis in support of 8 rakat
. THere is no Sahih hadith which says Tarawih is 8 rakah. 8 Rakah Tarawih is a bidah See proofs of 20 rakah tarawih and this also contains refutations of weak hadiths used by wahabis in support of 8 rakat
Tarawih
There has been a lot of confusion about how many Rakahs does Salaat ut-Tarawih have. The Muslims should be well aware that from past twelve centuries the Muslim Ummah has been performing at least twenty rakat of Tarawih (including inside Haramayn Shareefayn where Muslims till today are continuing this). This has been the practice of Muslims from the times of the Messenger of Allah (Allah bless him & give him peace), the Sahaba (Allah be pleased with them), the Tabi'een and the Ulama (Allah have mercy upon them) until a new sect from Hijaz came into existence which shattered the Muslim unity on this issue. All they have is a singular hadith regarding "TAHAJJUD" which they misapply on Tarawih and thus misguide innocent Muslims. So let us see this in light of abundant proofs that Tarawih consists of 20 Rakahs.
Before the overwhelming proofs on Rakahs of Tarawih are shown, we would like to show this rigorously authentic hadith which elaborates the meaning of word "SUNNAH" in Islamic Shariah. Some people from minority section after being refuted on rakahs of tarawih are left with no option but to say that Practise of Umar (ra) and other Sahaba is one thing whereas practice of Prophet (Peace be upon him) is another i.e. in simple words they accuse the sahaba of contradicting with what the Prophet had done (Naudhobillah)
But to their surprise, the Holy Prophet (May Allah's Peace and Blessings be upon him) said: Hold firmly onto my sunnah "And the Sunnah of Khulafa ar-Rashideen (the four rightly-guided caliphs)"(Narrated in Sunnan Abu Dawood, Volume No. 2, Page No. 635. Sunnan Tirmidhi Volume No.2, Page No.108, Sunan Darimi vol.1 pg.43, Ibn Majah and others)
Proof # 1
أخبرنا أبو طاهر الفقية، قال: أخبرنا أبو عثمان البصري، قال: حدثنا أبو أحمد: محمد بن عبد الوهاب، قال: أخبرنا خالد بن مخلد، قال: حدثنا محمد بن جعفر، قال: حدثني يزيد بن خصيفة، عن السائب بن يزيد، قال: كنا نقوم في زمان عمر بن الخطاب بعشرين ركعة والوتر.
Sa'eeb ibn Yazid: who said: 'In the time of Umar ibn al-Khattab (Allah be pleased with him) the people used to observe “20 rak'ahs” (Tarawih) and the witr.' [Marifat-us-Sunan wa'l athar - Imam Bayhaqi, Volume 004, Page No. 42, Hadith Number 5409]
Imam al-Bayhaqi (rah) has also reported another version of the above narration through a different channel of transmission.
وقد أخبرنا أبو عبد الله الحسين بن محمد بن الحسين بن فنجويه الدينوري بالدامغان ثنا أحمد بن محمد بن إسحاق السني أنبأ عبد الله بن محمد بن عبد العزيز البغوي ثنا علي بن الجعد أنبأ بن أبي ذئب عن يزيد بن خصيفة عن السائب بن يزيد قال كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة قال وكانوا يقرؤون بالمئين وكانوا يتوكؤن على عصيهم في عهد عثمان بن عفان رضي الله عنه من شده القيام
Sa'eeb bin Yazeed (ra) who said: "In the time of Umar ibn al-Khattab (Allah be pleased with him), they would perform “20 rak'ahs” (Tarawih) in the month of Ramadan. He said (also): And they would recite the Mi'in, and they would lean on their sticks in the time of Uthman ibn Affan (Allah be pleased with him), from the discomfort of standing." [Bayhaqi Sunan al-Kubra Volume 002, Page No. 698-9, Hadith Number 4617]
Imam al-Nawawi said: 'Its Isnad is Sahih'. (بإسناد صحيح) [Al-Khulasa al-Ahkam, Hadith Number 1961]
Imam Badr ud din Ayni (rah) states:
رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي، قال: كانوا يقومون على عهد عمر ، رضي الله تعالى عنه، بعشرين ركعة، وعلى عهد عثمان وعلي، رضي الله تعالى عنهما، مثله
Translation:Imam al-Bayhaqi has narrated with “SAHIH CHAIN” from the companion Sai’b bin Yazid (RA) who said: During the tunure of Umar (RA) people used to stand for 20 Rakahs (of Tarawih), same was done in the time Uthman (ra) and Ali (ra) [Umdat ul Qari, Sharh Sahih ul Bukhari, Volume No. 5, Page No. 264, Published by Dar ul Fikr, Beirut, Lebanon]
Al-Mubarakfuri the famous Salafi scholar also declared the Sanad of this hadith as “Sahih” and he cited Imam al-Nawawi (rah)’s authentication [Tuhfa Tul Ahwadhi, Volume No. 3, Page No. 453, Published by Dar ul Fikr, Beirut, Lebanon]
Imam Nimawi al Hanafi (rah) said
رجال هذا الاسناد كلهم ثقات
Translation: All the men in this Isnaad are “THIQA” [Athaar al-Sunnan (2/54)]
Proof # 2
و حدثني عن مالك عن يزيد بن رومان أنه قال
كان الناس يقومون في زمان عمر بن الخطاب في رمضان بثلاث وعشرين ركعة
Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rakahs in the time of Umar ibn al-Khattab." [Muwatta Imam Malik, Book 006, Hadith Number 005]
Note: 3 Rakahs were of Witr
Imam Tirmidhi (rah)'s opinion:
وأَكْثَرُ أهْلِ العِلمِ على ما رُوِيَ عن عليٍّ وعُمر وغَيْرِهِمَا مِنْ أَصحابِ النبيِّ عِشْرِينَ رَكْعَةً. وَهُوَ قَوْلُ الثَّوْرِيِّ وابنِ المُبَارَكِ والشَّافِعيِّ رحمه الله. وقَالَ الشَّافِعيُّ: وهَكَذَا أدْرَكْتُ بِبَلَدِنَا بِمَكَّةَ، يُصَلُّونَ عِشْرِينَ رَكْعَةً
The Majority amongst People of Knowledge, (agree) upon praying 20 Rakahs (of Tarawih) as is narrated from Umar (RA), Ali (RA) and other Sahaba of Prophet (Salallaho alaihi wasalam) Sufyan Thawri (rah), Abdullah Ibn Mubarak (rah) and Imam Shafi’i (rah) said the same, Imam Shafi'i (rah) said that he saw people of Makkah praying 20 Rakahs (Tarawih) [Sunnan Jami’i al Tirimdhi, Book of Fasting, Chapter on Qiyaam in Ramadan Volume 3 Page No. 169 Hadith No. 806]
Proof # 3
حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ حَسَنٍ ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ ، قَالَ كَانَ أُبَيّ بْنُ كَعْبٍ يُصَلِّي بِالنَّاسِ فِي رَمَضَانَ بِالْمَدِينَةِ عِشْرِينَ رَكْعَةً وَيُوتِرُ بِثَلاَثٍ.
From Abdul Aziz bin Rafi who said: Ubay Ibn Ka'b (Allah be pleased with him) used to lead people during Ramadan in Madina Munawara for “20 Rakah” (Tarawih)and 3 Rakah Witr. [Musannaf Ibn Abi Shaybah Volume 005. Page No. 224, Hadith Number 7766]
Proof # 4
أخبرنا أبو الحسن بن الفضل القطان ببغداد أنبأ محمد بن أحمد بن عيسى بن عبدك الرازي ثنا أبو عامر عمرو بن تميم ثنا أحمد بن عبد الله بن يونس ثنا حماد بن شعيب عن عطاء بن السائب عن أبي عبد الرحمن السلمي عن على رضي الله عنه قال دعا القراء في رمضان فأمر منهم رجلا يصلي بالناس عشرين ركعة قال وكان علي رضي الله عنه يوتر بهم وروى ذلك من وجه آخر عن علي
Abdur Rahman Sulami narrates that Ali (Allah be pleased with him) called the reciters of the Quran in Ramadan and commanded one of them to perform “twenty rakat” (Tarawih) while Ali (Allah be pleased with him) himself used to lead the witr prayer. [Bayhaqi Sunan al-Kubra Volume 002, Page No. 699, Hadith Number 4620]
Proof # 5
عَنِ الْحَسَنِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ فِي قِيَامِ رَمَضَانَ، فَكَانَ يُصَلِّي بِهِمْ عِشْرِينَ رَكْعَةً
Imam Hassan al-Basri (May Allah have mercy upon him) said: Umar Ibnul Khattab (Allah be pleased with him) gathered people behind Ubayy Ibn Kab (Allah be pleased with him) in the Qiyaam of Ramadan and he led them for “20 Rakat” [Siyar al A'lam wa al Nubalah Volume 001, Page No. 400-1, Biography of 'Ubayy Ibn Kab']
Imam al-Nawawi said: 'Its Isnad is Sahih'. (بإسناد صحيح) [Al-Khulasa al-Ahkam, Hadith Number 1961]
Proof # 6
حَدَّثَنَا وَكِيعٌ ، عَنْ حَسَنِ بْنِ صَالِحٍ ، عَنْ عَمْرِو بْنِ قَيْسٍ ، عَنِ أَبِي الْحَسْنَاءِ أَنَّ عَلِيًّا أَمَرَ رَجُلاً يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً
Abu al Hasna says that Ali (Allah be pleased with him) order a person to lead “20 rakat (Tarawih)” during Ramadan. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7763]
Proof # 7
حَدَّثَنَا وَكِيعٌ ، عَنْ نَافِعِ بْنِ عُمَرَ ، قَالَ كَانَ ابْنُ أَبِي مُلَيْكَةَ يُصَلِّي بِنَا فِي رَمَضَانَ عِشْرِينَ رَكْعَةً، وَيَقْرَأُ بِحَمْدِ الْمَلاَئِكَةِ فِي رَكْعَةٍ
Narrated by Waki’i from Nafe bin Umar (Allah be pleased with him) who said: Ibn Abi Mulaika (RA) used to lead us in Ramadan for “20 Rakahs”. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7765]
Proofs # 8, 9 & 10 Plus detailed refutation on their misuse of ahadith
عن ابن عباس رضي الله عنه أن النبي صلى الله عليه وسلم كان يصلي في شهر رمضان في غير جماعة عشرين ركعة والوتر
Ibn Abbas (RA) narrated that theProphet (Peace Be Upon Him) used to pray “twenty raka’at” by himself followed by Witr (every night) in the month of Ramadan. [Sunan Al-Baihaqi, Hadith Number 12102]
عن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة والوتر
Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” followed by Witr in the month of Ramadan. [Musannaf Ibn Abi Shaibah, Volume 002, Hadith Number 7692]
حديث أنه صلى الله عليه وسلم صلى بالناس عشرين ركعة ليلتين فلما كان في الليلة الثالثة اجتمع الناس فلم يخرج إليهم ثم قال من الغد خشيت أن تفرض عليكم
On the authority of Aisha (R.A)] the Prophet (Peace Be Upon Him) performed “twenty raka’at on 2 nights with people but he did not come out on the 3rd night and said that I am afraid that it might become obligatory upon you (Sahaba) [Ibn Hajr, al-Talkhees al-Habeer, Volume 002, Hadith Number 540]
Note: After this hadith Imam Ibn Hajr al Asqalani (rah) said:
متفق على صحته من حديث عائشة دون عدد الركعات
Translation: "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
The Ahlul Bidah exclaim with joy saying: Look Imam Ibn Hajr al-Asqalani (rah) accepted the hadith to be Sahih but only without the number of Rakahs, therefore the number of Rakahs in Tarawih are not established.
Answer: First of all this saying of Imam Ibn Hajr (rah) goes against them not us because we have overwhelming other proofs which establish 20 Rakahs however they have only 2 proofs from which they hypocrtically claim that Tarawih consists of 8 Rakahs
Their primary proof is the hadith in Sahih Bukhari which states:
Volume 2, Book 21, Number 248: (Sahih Bukhari - Book of Tahajjud)
Narrated Abu Salma bin 'Abdur Rahman: I asked 'Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakat in Ramadanor in other months; he used to offer four Rakat-- do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat." Aisha further said, "I said, 'O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep but my heart remains awake'!"
Even a layman can see that Aisha (ra) is talking about Tahajjud because she said "OR IN OTHER MONTHS"whereas Salaat ut-Tarawih is only the prayer of Ramadan. Although we can go in length about this issue and decisively prove that the above hadith specifically refers to Tahhajud and not Tarawih, but we would like to concentrate on another point. This hadith also comes under the verdict of Imam Ibn Hajr al Asqalani (rah) i.e. "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
Let us see the proofs from Sahihayn (i.e. Bukhari and Muslim)
Volume 2, Book 21, Number 261: (Sahih Bukhari)
Narrated 'Aisha: Allah's Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.
This hadith proves Tahajjud to be atleast 10-12 Rakahs (without witr) whereas these people consider 8 Rakahs to be Sunnah of Prophet (Peace be upon him).. This is why Imam Ibn Hajr (rah) has also declared the hadith of 20 Rakahs from Sayyida Aisha as "SAHIH" but without the number of Rakahs.
Volume 2, Book 21, Number 240: (Sahih Bukhari)
Narrated Masruq: I asked Aisha about the night prayer of Allah's Apostle and she said, "It was seven, nine or eleven Rakat besides the two Rakat of the Fajr prayer (i.e. Sunna). "
This also proves "IDHTIRAB" in the hadith of Aisha (ra) and Tarawih could never be considered as 8 Rakahs because there is consensus on it being 20.
Book 004, Number 1611: (Sahih Muslim)
It is reported on the authority of 'A'isha that the prayer of Allah's Messenger (may peace be upon him) in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs.
Book 004, Number 1686: (Sahih Muslim)
Abu Jamra reported: I heard Ibn 'Abbas saying that the Messenger of Allah (may peace be upon him) observed thirteen rak'ahs at night.
Book 004, Number 1687: (Sahih Muslim)
Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (may peace be upon him). He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs
Now coming to the Proofs 8 & 9 which we have shown above i.e. the hadith from Ibn Abbas (ra) establishing 20 Rakahs directly from the Prophet (Peace be upon him), however both the ahadith have a narrator called Abu Shaybah (i.e. grandfather of mighty Muhadith Ibn Abi Shaybah) who has difference of opinion over his reliability, most of the muhaditheen have considered him "WEAK" ... Now these people again jump with joy saying that Abu Shaybah is weak therefore 20 Rakahs is not established from Prophet (Peace be upon him), in reply they show this following hadith
Jabir Bin ‘Abdillah (ra) reported:“Allah’s Messenger (saw) led us (one night) during Ramadhan, praying Eight Rakaah and Witr. On the following night, we gathered in the Masjid hoping that he will come out again (to lead the prayer). We stayed there until the morning. Then we entered (to the centre of the Masjid) and said, `O Messenger of Allah” Last night we gathered in the Masjid hoping that you would lead us in prayer.’ To which he replied `Indeed I feared that it would become an obligation on you’” [Ibn Khuzaimah (2/138 Hadith #1070), Mu’ajam as-Sagheer (1/190) of Tabaraanee and others]
Now these are the same people who declare every second hadith as Daeef which does not go in conformity to their agendas, now let us see Jirah on narrators of hadith from Jabir (ra)
The Hadith “ONLY” comes through the route of “Isa Ibn Jariyah” , Here is what mighty Muhaditheen and masters of Jirah wa Tadil said on this narrator
قال ابن أبـي خيثمة عن ابن معين: ليس بذاك ، لا أعلم أحداً روى عنه غير يعقوب
Yahya Bin Mu'een said: He is "NOTHING" and he does not know whether anyone other than Yaqub (Shia) has narrated from him[Tahdhib ut-Tahdhib (4/518)]
In Tahdhib ul Kamaal of Imam al-Mizzi (rah), the declaration of Imam Abu Dawud (rah) is also there who called him Munkar ul Hadith.
وقال أبو عُبـيد الآجُري ، عن أبـي داود: منكر الحديث
Translation: Abu Ubaid al-Ajri narrates from Abu Dawud that (Isa bin Jariyah) is “MUNKAR UL HADITH” [Tahdhib ul Kamaal, Volume No. 14, Page No. 533]
Imam Nasai’i said in his “DU’AFA WAL MATROOKEEN”
عيسى ابن جارية: يروي عنه يعقوب القُمِّي، منكر
Translation: Isa bin Jariyah narrated from Yaqub al-Qummi (shia narrator) and he (Isa ibn Jariyah) is“MUNKAR”[Nasai’i in Duafa wal Matrooken (2/215)]
Hence 2 great Imams from Six most authentic books i.e. Imam Abu Dawud (rah) and Imam Nasai'i (rah) declared him "MUNKAR UL HADITH"
Here is what other great scholars said of him
قلت: وذكره الساجي، والعقيلي في الضعفاء. وقال ابن عدي: أحاديثه غير محفوظة
Translation: Imam al Saaji (rah) and Imam al-Uqayli (rah) mentioned him in their “DUAFA (i.e. weak narrators)”
Imam Ibn Adi (rah) said: His ahadith are “NOT MAHFOOZ” [Tahdhib ut Tahdhib (4/518)]
Imam Ibn Hajr al-Asqalani (rah) himself said: فيه لين (i.e. he is Lain i.e. inclined towards weakness) [Taqrib ut Tahdhib (1/768)]
Even highest authorities of Salafis such as Albani, Hussain Saleem Asad have declared the hadith itself as "Daeef"
Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la said:
إسناده ضعيف
Translation: It’s chain is “WEAK” [Musnad Abu Ya’la, with Tahqeeq of Hussain Saleem Asad (3/336), Published by Dar ul Ma’moon, Dimishq]
Hence The highest authorities in Jirah wa Tadil like Yahya bin Mu'een (rah) plus Imam Nasa’i and Abu Dawud (rah) declared Isa bin Jariyah as Munkar ul Hadith (Rejected in hadith) let alone Daeef, hence the narration which Salafis show becomes “Mawdo!”
A famous subcontinental Salafi scholar Moulana Abdur Rahman Mubarakpuri (1353 A.H.) has written that the ahadîth of a narrator who is known as munkarul hadîth, are worthy of being rejected.(Ibkarul Matn pg.191)
Hence the hadith of Ibn Abbas (ra) and Jabir (ra) are both atleast weak (latter one being forged) so according to Usool of hadith which Imam Abu Dawud clarified the hadith of Ibn Abbas (ra) becomes Maqbool (accepted). Imam Abu Dawud (rah) said after narrating a hadith:
اذاتنازعالخبرانعنالنبيصلىاللهعليهوسلمينظربمااخذبهاصحابه
Translation: If there seems to be "contradiction" between 2 reports of Prophet (salallaho alaihi wasalam) then we take the practise which is “CONFIRMED BY SAHABA”[Sunnan Abu Dawud under Hadith No. 1577]
Hence the hadith of Ibn Abbas (ra) is confirmed as it corresponds to the ahadith from Umar (ra), Ali (ra), Ubay Ibn Ka'b (ra) and many others. The Wahabis have another hadith from Muwatta Imam Malik which they use to defend their stance, this hadith contradicts overwhelming ahadith regarding Practise of Ubay Ibn Ka'b that he prayed 20 Rakahs.
It is states in Muwatta:
Book 6, Number 6.2.4: (Muwatta Imam Malik)
Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa'ib ibn Yazid said, "Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas.The reciterof the Qur'an would recite the Mi'in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn."
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This is the second biggest proof which Salafis use. Unfortunately the Salafis can only deceive innocent public who are not well-aware of sciences of Jarh wa Tadil, Asma Wa Rijaal etc... but the Ahlus Sunnah will teach Salafis some good lessons in these fields.
In Muwatta this is the Isnaad
محمدبنيوسفعنالسائببنيزيدأنهقالأمرعمربنالخطاب
Note at: "Muhammad bin Yusuf An Saib Ibn Yazid"
In Musannaf Abdur Razzaq the same hadith is present with same chain but it states:
محمدبنيوسفعنالسائببنيزيدأنعمرجمعالناسفيرمضانعلىأبيبنكعبوعلىتميمالداريعلىإحدىوعشرينركعة
Translation: Narrated by Muhammad bin Yusuf from Saib bin Yazid that Umar (RA) gathered people in Ramadanbehind Ubay Ibn Kaab (ra) and Tamim Dari (ra) and he made them lead people in "TWENTY-ONE" Rakahs[Musannaf Abdur Razzaq, Volume No. 4, Page No. 260, Hadith No. 7730]
Hence even the Hadith in Muwatta does not prove 8, rather 20 is decisively proven as proven from above hadith, now the Salafis have no hadith from Khulafa ar Rashideen in regards to 8 Rakah Tarawih, therefore the hadith in Muwatta is proven to be "MUDHTARIB" and cannot be used as proof. Please see the overwhelming proofs above, you will find many ahadith which prove that Ubai Ibn Ka'b prayed 20 Rakahs, even Ibn Taymiyyah al-Mujasmi the sheikh ul Islam of Salafis said:
ثبت أن أبي بن كعب كان يقوم بالناس عشرين ركعة في قيام رمضان، ويوتر بثلاث. فرأي كثير من العلماء أن ذلك هو السنة؛ لأنه أقامه بين المهاجرين والأنصار، ولم ينكره منكر
Translation: "It has been proven that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!"[Ibn Taymiyyah: Majmua al Fatawa (1/191)]
Proof # 11
حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنْ حَجَّاجٍ ، عَنْ أَبِي إِسْحَاقَ ، عَنِ الْحَارِثِ أَنَّهُ كَانَ يَؤُمُّ النَّاسَ فِي رَمَضَانَ بِاللَّيْلِ بِعِشْرِينَ رَكْعَةً وَيُوتِرُ بِثَلاَثٍ وَيَقْنُتُ قَبْلَ الرُّكُوعِ
Al-Harith narrates that he used to offer “20 rakats” (tarawih) in Ramadan and also used to lead 3 witr and used to offer Qunut before Ruku. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7767]
Proof # 12 and also definition of Tarawih itself:
حَدَّثَنَا غُنْدَرٌ ، عَنْ شُعْبَةَ ، عَنْ خَلَفٍ ، عَنْ رَبِيعٍ وَأَثْنَى عَلَيْهِ خَيْرًا ، عَنْ أَبِي الْبَخْتَرِيِّ أَنَّهُ كَانَ يُصَلِّي خَمْسَ تَرْوِيحَاتٍ فِي رَمَضَانَ وَيُوتِرُ بِثَلاَثٍ
It is narrated from Hadrat Abi al-Bakhtari (ra) that he used to lead people in “5 Tarvihaat” (i.e 20 Rakat Tarawih) in Ramadan and with 3 (rakah) witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7768]
Note: The Prayer of Tarawih consists of 4 Tarvihs (resting period after every 4 rakahs) and 5 Tarvihaat which makes it 5*4=20
Proof # 13
حَدَّثَنَا ابْنُ نُمَيْرٍ ، عَنْ عَبْدِ الْمَلِكِ ، عَنْ عَطَاءٍ ، قَالَ أَدْرَكْت النَّاسَ وَهُمْ يُصَلُّونَ ثَلاَثًا وَعِشْرِينَ رَكْعَةً بِالْوِتْرِ
Ata Ibn Abi Rubah (RA) said: I have always seen people performing “Twenty Three Rakats” including witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7770]
Proof # 14
حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ عَبْدِ اللهِ بْنِ قَيْسٍ ، عَنْ شُتَيْرِ بْنِ شَكَلٍ أَنَّهُ كَانَ يُصَلِّي فِي رَمَضَانَ عِشْرِينَ رَكْعَةً وَالْوِتْرَ
It is proved from Shaytar Ibn Shakl that he used to lead “20 rakaat” Tarawih in Ramadan and also in witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 222, Hadith Number 7762]
Proof # 15
الفضل بن دكين عن سعيد بن عبيد ان علي بن ربيعة كان يصلي بهم في رمضان خمس ترويحات ويوتر ثلاث.
Sa'eed bin Ubaid narrates that Ali bin Rabiyah (RA) used to lead them in 5 Tarwihat (i.e 20 rakat tarawih) and 3 witr..[Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7772]
Proof # 16
Ibn Quduma (rah) while proving “Ijma” on 20 Rakah Tarawih, writes:
وَالْمُخْتَارُ عِنْدَ أَبِي عَبْدِ اللَّهِ ، رَحِمَهُ اللَّهُ ، فِيهَا عِشْرُونَ رَكْعَةً . وَبِهَذَا قَالَ الثَّوْرِيُّ ، وَأَبُو حَنِيفَةَ ، وَالشَّافِعِيُّ . وَقَالَ مَالِكٌ : سِتَّةٌ وَثَلَاثُونَ . وَزَعَمَ أَنَّهُ الْأَمْرُ الْقَدِيمُ ، وَتَعَلَّقَ بِفِعْلِ أَهْلِ الْمَدِينَةِ ، فَإِنَّ صَالِحًا مَوْلَى التَّوْأَمَةِ قَالَ : أَدْرَكْتُ النَّاسَ يَقُومُونَ بِإِحْدَى وَأَرْبَعِينَ رَكْعَةً ، يُوتِرُونَ مِنْهَا بِخَمْسٍ . وَلَنَا ، أَنَّ عُمَرَ ،رَضِيَ اللَّهُ عَنْهُ لَمَّا جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ ، وَكَانَ يُصَلِّي لَهُمْ عِشْرِينَ رَكْعَةً ، وَقَدْ رَوَى الْحَسَنُ أَنَّ عُمَرَ جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ ، فَكَانَ يُصَلِّي لَهُمْ عِشْرِينَ لَيْلَةً ، وَلَا يَقْنُتُ بِهِمْ إلَّا فِي النِّصْفِ الثَّانِي فَإِذَا كَانَتْ الْعَشْرُ الْأَوَاخِرُ تَخَلَّفَ أُبَيٌّ ، فَصَلَّى فِي بَيْتِهِ ، فَكَانُوا يَقُولُونَ : أَبَقَ أُبَيٌّ رَوَاهُ أَبُو دَاوُد ، وَرَوَاهُ السَّائِبُ بْنُ يَزِيدَ ، وَرُوِيَ عَنْهُ مِنْ طُرُقٍ . وَرَوَى مَالِكٌ ، عَنْ يَزِيدَ بْنِ رُومَانَ ، قَالَ : كَانَ النَّاسُ يَقُومُونَ فِي زَمَنِ عُمَرَ فِي رَمَضَانَ بِثَلَاثٍ وَعِشْرِينَ رَكْعَةً . وَعَنْ عَلِيٍّ ، أَنَّهُ أَمَرَ رَجُلًا يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً . وَهَذَا كَالْإِجْمَاعِ.
فاما ما رواه صالح ، فان صالحا ضعيف ، ثم لا ندرى من الناس الزين أخبر عنهم ؟ فلعله قد أدرك جماعة من الناس يفعلون زلك ، وليس زلك بحجة ، ثم لو ثبت أن أهل المدينة كلهم فعلوه لكان ما فعله عمر ، وأجمع عليه الصحابة فى عصره ، أولى بالاتباع ، قال بعض أهل العلم : إنما فعل هزا أهل المدينة لانهم أرادوا مساواة أهل مكة ، فان أهل مكة يطوفون سبعا بين كل ترويحتين ، فجعل أهل المدينة مكان كل سبع أربع ركعات ، وما كان عليه أصحاب رسول الله صلى الله عليه وسلم أولى واحق أن يتبع .
Translation: The established proof in sight of Abi Abullah (i.e. Imam Ahmed) is “20 RAKAHS” and same is the saying of“Thawri, Abu Hanifa and Shafi’I” In sight of Imam Malik it consists of 36 Rakahs and Malik has followed the people of Madina because Salah said that he saw people doing Qiyaam of 41 Rakahs out of which 5 were witr.“OUR PROOF IS THAT UMAR (RA) GATHERED PEOPLE BEHIND IBN KA’B AND MADE HIM LEAD 20 RAKAHS OF TARAWIH. It is also narrated via route of Hassan that Umar (ra) gathered people behind Ubayy ibn Ka’b for 20 nights. and he used to offer Qunnot in the nisf of Ramadan and used to offer tarawih in his home in the last 10 days, this has been narrated by Abu Dawud and Saib bin Yazid. Imam Malik has also narrated from Yazid bin Rumaan that during the tenure of Umar (ra) people used to offer 23 rakahs including witr. (Ibn Qudama continues): It is also narrated from Ali (ra) that he ordered “ONE PERSON TO LEAD OTHERS IN 20 RAKAHS, ****THEREFORE THERE IS IJMA ON 20 RAKAH TARAWIH**** That which saleh has said that (i.e. 41 rakahs) then the answer to this is that “SALEH IS WEAK AND WE DO NOT KNOW WHO HAS GIVEN THE REPORT OF 41 RAKAHS” It might be possible that Saleh saw some people praying 41 rakahs “BUT THIS IS NOT HUJJAT” even if we assume that people of Madina prayed 41 rakahs still the order of Umar (ra) which was followed by all Sahaba during his time is “MORE WORTHY OF FOLLOWING” Some scholars have said that people of Madina prayed 36 rakahs so that they can correspond to the people of Makkah because people of Makkha used to do 7 tawaaf after every 4 rakahs therefore the people of madina in that time started prayed 4 rakaat (i.e. nawafil). Now when we know that Sahaba of Prophet prayed 20 rakahs then “WE SHOULD FOLLOW IT” [Ibn Qudamah al-Mughni Volume 002, Page No. 604]
Proof # 17
Al-Ghuniya tut Talibeen states: (Tarawih consists) of 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]
Proof # 18
Imam Bukhari reported in his book al-Kuna:
عن ابي الخصيب قال كان سويد بن غفلة يؤمنا في رمضان عشرين ركعة
Abu al-Khusaib (ra) narrated that Suwaid bin Ghafalah (ra) always led us in offering "twenty raka’at Salat (al-Taraweeh)" in the month of Ramadan. [al-Kuna Volume 002, Hadith Number 234]
The Consensus of all 4 schools
1. Hanafi Madhab
Imam Badr ud din Ayni (rah) said:
رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي قال كانوا يقومون على عهد عمر رضي الله تعالى عنه بعشرين ركعة وعلى عهد عثمان وعلي رضي الله تعالى عنهما مثله وفي المغني عن علي أنه أمر رجلا أن يصلي بهم في رمضان بعشرين ركعة قال وهذا كالإجماع
Translation: Imam Baihaqi (Rahimuhullah) narrated with “SAHIH” isnaad from Saib Ibn Yazid the Sahabi who said: I saw (people) standing for 20 Rakahs in the era of Umar (RA), also in Era of Uthman (RA) and Ali (RA), In Al-Mughni (the leading Hanbli manual of fiqh) It is narrated from Ali (RA) that he ordered one man to lead people in Ramadan for 20 Rakahs, “ON THIS IS TOTAL IJMA (وهذا كالإجماع)” [Umdat ul Qari Volume No.7, Page No. 177]
Imam Ibn Hammam (rah) said: It has been established with genuine proof that Sahaba and Tabiyeen used to pray 20 Rakahs of Tarawih during the era of Umar (ra), this authentic report is narrated from Yazid ibn Ruman that during the time of Umar (ra) they used to pray 20 Rakahs, Imam Nawawi has “AUTHENTED” this report too [Al-Fath al Qadeer, Volume No.1, Page No. 470]
Allama Mullah Ali Qari (rah) said:
أجمع الصحابة على أن التراويح عشرون ركعة
Translation: There is Consensus/Ijma of Sahaba that Tarawih consists of 20 Rakahs [Mirqaat Sharah al Mishqaat, Volume No.2, Page No. 202, Published by Maktaba al Mishkaat]
2. Hanbali Madhab
Imam Ibn Qudama writes:
كان الناس يقومون في زمن عمر في رمضان بثلاث وعشرين ركعة وعن علي, أنه أمر رجلا يصلي بهم في رمضان عشرين ركعة وهذا كالإجماع
Translation: The People stood for 23 Rakahs in Ramadan during the era of Umar (RA) , and It is narrated from Ali (ra) that he made a person to lead 20 Rakahs and on this"CONSENSUS/IJMA" (وهذا كالإجماع)[Ibn Quduma al Hanbli in Al-Mughni, Volume No.1, Page No. 802, Under the chapter of Rakaat in Tarawih]
Sheikh Abdul Qadir al Jilani al-Hanbli (rah) writes:
(Tarawih consists of) 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]
3. The Shafi'i Madhab
Imam Tirimdhi (rah) said:
و قال الشافعي وهكذا أدركت ببلدنا بمكة يصلون عشرين ركعة
Translation: Imam ash-Shaf'I (Rahimuhullah) said: I found the people of Makkah praying twenty rak'at."[Sunnan Tirimdhi]
Imam Ghazzali (Rahimuhullah) said:
التراويح وهي عشرون ركعةوكيفيتها مشهورة وهي سنة مؤكدة
Translation: Tarawih consists of “Twenty”Rakahs, Its method is well known and it is Sunnat al Muakdah. (Al-Ghazzali in Ihya Uloom ud din, Volume No.1, Page No. 139)
4. Maliki MadhabImam Ibn Rushd al Qurtubi (rah) said: One Qawl of Imam Malik (rah), plus saying of Abu Hanifa, Imam Shafi, Imam Ahmed and Dawud al Dhahiri prove 20 Rakahs of Tarawih , Imam Malik has also narrated from Yazid bin Ruman (ra) that during the Era of Umar (ra) people used to do Qiyaam of 20 Rakahs (Tarawih) [Ibn Rushd in Al-Bidayatul Mujtahid, Volume No. 1, Page No. 152]
The Qawl of 36 Rakahs which some people misuse also proves 20 Rakah Tarawih because Imam Malik used to prescribe people to pray “EXTRA 4 RAKAHS” between every Tarvih (i.e. Resting period after every 4 rakahs), so It is not part of Tarawih, hence there is is absolute Ijma on Tarawih being 20, secondly 36 Rakahs is not proven from any of the Khulafa and above all 2 ahadith from Muwatta Imam Malik prove20.
There has been a lot of confusion about how many Rakahs does Salaat ut-Tarawih have. The Muslims should be well aware that from past twelve centuries the Muslim Ummah has been performing at least twenty rakat of Tarawih (including inside Haramayn Shareefayn where Muslims till today are continuing this). This has been the practice of Muslims from the times of the Messenger of Allah (Allah bless him & give him peace), the Sahaba (Allah be pleased with them), the Tabi'een and the Ulama (Allah have mercy upon them) until a new sect from Hijaz came into existence which shattered the Muslim unity on this issue. All they have is a singular hadith regarding "TAHAJJUD" which they misapply on Tarawih and thus misguide innocent Muslims. So let us see this in light of abundant proofs that Tarawih consists of 20 Rakahs.
Before the overwhelming proofs on Rakahs of Tarawih are shown, we would like to show this rigorously authentic hadith which elaborates the meaning of word "SUNNAH" in Islamic Shariah. Some people from minority section after being refuted on rakahs of tarawih are left with no option but to say that Practise of Umar (ra) and other Sahaba is one thing whereas practice of Prophet (Peace be upon him) is another i.e. in simple words they accuse the sahaba of contradicting with what the Prophet had done (Naudhobillah)
But to their surprise, the Holy Prophet (May Allah's Peace and Blessings be upon him) said: Hold firmly onto my sunnah "And the Sunnah of Khulafa ar-Rashideen (the four rightly-guided caliphs)"(Narrated in Sunnan Abu Dawood, Volume No. 2, Page No. 635. Sunnan Tirmidhi Volume No.2, Page No.108, Sunan Darimi vol.1 pg.43, Ibn Majah and others)
Proof # 1
أخبرنا أبو طاهر الفقية، قال: أخبرنا أبو عثمان البصري، قال: حدثنا أبو أحمد: محمد بن عبد الوهاب، قال: أخبرنا خالد بن مخلد، قال: حدثنا محمد بن جعفر، قال: حدثني يزيد بن خصيفة، عن السائب بن يزيد، قال: كنا نقوم في زمان عمر بن الخطاب بعشرين ركعة والوتر.
Sa'eeb ibn Yazid: who said: 'In the time of Umar ibn al-Khattab (Allah be pleased with him) the people used to observe “20 rak'ahs” (Tarawih) and the witr.' [Marifat-us-Sunan wa'l athar - Imam Bayhaqi, Volume 004, Page No. 42, Hadith Number 5409]
Imam al-Bayhaqi (rah) has also reported another version of the above narration through a different channel of transmission.
وقد أخبرنا أبو عبد الله الحسين بن محمد بن الحسين بن فنجويه الدينوري بالدامغان ثنا أحمد بن محمد بن إسحاق السني أنبأ عبد الله بن محمد بن عبد العزيز البغوي ثنا علي بن الجعد أنبأ بن أبي ذئب عن يزيد بن خصيفة عن السائب بن يزيد قال كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة قال وكانوا يقرؤون بالمئين وكانوا يتوكؤن على عصيهم في عهد عثمان بن عفان رضي الله عنه من شده القيام
Sa'eeb bin Yazeed (ra) who said: "In the time of Umar ibn al-Khattab (Allah be pleased with him), they would perform “20 rak'ahs” (Tarawih) in the month of Ramadan. He said (also): And they would recite the Mi'in, and they would lean on their sticks in the time of Uthman ibn Affan (Allah be pleased with him), from the discomfort of standing." [Bayhaqi Sunan al-Kubra Volume 002, Page No. 698-9, Hadith Number 4617]
Imam al-Nawawi said: 'Its Isnad is Sahih'. (بإسناد صحيح) [Al-Khulasa al-Ahkam, Hadith Number 1961]
Imam Badr ud din Ayni (rah) states:
رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي، قال: كانوا يقومون على عهد عمر ، رضي الله تعالى عنه، بعشرين ركعة، وعلى عهد عثمان وعلي، رضي الله تعالى عنهما، مثله
Translation:Imam al-Bayhaqi has narrated with “SAHIH CHAIN” from the companion Sai’b bin Yazid (RA) who said: During the tunure of Umar (RA) people used to stand for 20 Rakahs (of Tarawih), same was done in the time Uthman (ra) and Ali (ra) [Umdat ul Qari, Sharh Sahih ul Bukhari, Volume No. 5, Page No. 264, Published by Dar ul Fikr, Beirut, Lebanon]
Al-Mubarakfuri the famous Salafi scholar also declared the Sanad of this hadith as “Sahih” and he cited Imam al-Nawawi (rah)’s authentication [Tuhfa Tul Ahwadhi, Volume No. 3, Page No. 453, Published by Dar ul Fikr, Beirut, Lebanon]
Imam Nimawi al Hanafi (rah) said
رجال هذا الاسناد كلهم ثقات
Translation: All the men in this Isnaad are “THIQA” [Athaar al-Sunnan (2/54)]
Proof # 2
و حدثني عن مالك عن يزيد بن رومان أنه قال
كان الناس يقومون في زمان عمر بن الخطاب في رمضان بثلاث وعشرين ركعة
Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rakahs in the time of Umar ibn al-Khattab." [Muwatta Imam Malik, Book 006, Hadith Number 005]
Note: 3 Rakahs were of Witr
Imam Tirmidhi (rah)'s opinion:
وأَكْثَرُ أهْلِ العِلمِ على ما رُوِيَ عن عليٍّ وعُمر وغَيْرِهِمَا مِنْ أَصحابِ النبيِّ عِشْرِينَ رَكْعَةً. وَهُوَ قَوْلُ الثَّوْرِيِّ وابنِ المُبَارَكِ والشَّافِعيِّ رحمه الله. وقَالَ الشَّافِعيُّ: وهَكَذَا أدْرَكْتُ بِبَلَدِنَا بِمَكَّةَ، يُصَلُّونَ عِشْرِينَ رَكْعَةً
The Majority amongst People of Knowledge, (agree) upon praying 20 Rakahs (of Tarawih) as is narrated from Umar (RA), Ali (RA) and other Sahaba of Prophet (Salallaho alaihi wasalam) Sufyan Thawri (rah), Abdullah Ibn Mubarak (rah) and Imam Shafi’i (rah) said the same, Imam Shafi'i (rah) said that he saw people of Makkah praying 20 Rakahs (Tarawih) [Sunnan Jami’i al Tirimdhi, Book of Fasting, Chapter on Qiyaam in Ramadan Volume 3 Page No. 169 Hadith No. 806]
Proof # 3
حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ حَسَنٍ ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ ، قَالَ كَانَ أُبَيّ بْنُ كَعْبٍ يُصَلِّي بِالنَّاسِ فِي رَمَضَانَ بِالْمَدِينَةِ عِشْرِينَ رَكْعَةً وَيُوتِرُ بِثَلاَثٍ.
From Abdul Aziz bin Rafi who said: Ubay Ibn Ka'b (Allah be pleased with him) used to lead people during Ramadan in Madina Munawara for “20 Rakah” (Tarawih)and 3 Rakah Witr. [Musannaf Ibn Abi Shaybah Volume 005. Page No. 224, Hadith Number 7766]
Proof # 4
أخبرنا أبو الحسن بن الفضل القطان ببغداد أنبأ محمد بن أحمد بن عيسى بن عبدك الرازي ثنا أبو عامر عمرو بن تميم ثنا أحمد بن عبد الله بن يونس ثنا حماد بن شعيب عن عطاء بن السائب عن أبي عبد الرحمن السلمي عن على رضي الله عنه قال دعا القراء في رمضان فأمر منهم رجلا يصلي بالناس عشرين ركعة قال وكان علي رضي الله عنه يوتر بهم وروى ذلك من وجه آخر عن علي
Abdur Rahman Sulami narrates that Ali (Allah be pleased with him) called the reciters of the Quran in Ramadan and commanded one of them to perform “twenty rakat” (Tarawih) while Ali (Allah be pleased with him) himself used to lead the witr prayer. [Bayhaqi Sunan al-Kubra Volume 002, Page No. 699, Hadith Number 4620]
Proof # 5
عَنِ الْحَسَنِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ فِي قِيَامِ رَمَضَانَ، فَكَانَ يُصَلِّي بِهِمْ عِشْرِينَ رَكْعَةً
Imam Hassan al-Basri (May Allah have mercy upon him) said: Umar Ibnul Khattab (Allah be pleased with him) gathered people behind Ubayy Ibn Kab (Allah be pleased with him) in the Qiyaam of Ramadan and he led them for “20 Rakat” [Siyar al A'lam wa al Nubalah Volume 001, Page No. 400-1, Biography of 'Ubayy Ibn Kab']
Imam al-Nawawi said: 'Its Isnad is Sahih'. (بإسناد صحيح) [Al-Khulasa al-Ahkam, Hadith Number 1961]
Proof # 6
حَدَّثَنَا وَكِيعٌ ، عَنْ حَسَنِ بْنِ صَالِحٍ ، عَنْ عَمْرِو بْنِ قَيْسٍ ، عَنِ أَبِي الْحَسْنَاءِ أَنَّ عَلِيًّا أَمَرَ رَجُلاً يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً
Abu al Hasna says that Ali (Allah be pleased with him) order a person to lead “20 rakat (Tarawih)” during Ramadan. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7763]
Proof # 7
حَدَّثَنَا وَكِيعٌ ، عَنْ نَافِعِ بْنِ عُمَرَ ، قَالَ كَانَ ابْنُ أَبِي مُلَيْكَةَ يُصَلِّي بِنَا فِي رَمَضَانَ عِشْرِينَ رَكْعَةً، وَيَقْرَأُ بِحَمْدِ الْمَلاَئِكَةِ فِي رَكْعَةٍ
Narrated by Waki’i from Nafe bin Umar (Allah be pleased with him) who said: Ibn Abi Mulaika (RA) used to lead us in Ramadan for “20 Rakahs”. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7765]
Proofs # 8, 9 & 10 Plus detailed refutation on their misuse of ahadith
عن ابن عباس رضي الله عنه أن النبي صلى الله عليه وسلم كان يصلي في شهر رمضان في غير جماعة عشرين ركعة والوتر
Ibn Abbas (RA) narrated that theProphet (Peace Be Upon Him) used to pray “twenty raka’at” by himself followed by Witr (every night) in the month of Ramadan. [Sunan Al-Baihaqi, Hadith Number 12102]
عن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة والوتر
Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” followed by Witr in the month of Ramadan. [Musannaf Ibn Abi Shaibah, Volume 002, Hadith Number 7692]
حديث أنه صلى الله عليه وسلم صلى بالناس عشرين ركعة ليلتين فلما كان في الليلة الثالثة اجتمع الناس فلم يخرج إليهم ثم قال من الغد خشيت أن تفرض عليكم
On the authority of Aisha (R.A)] the Prophet (Peace Be Upon Him) performed “twenty raka’at on 2 nights with people but he did not come out on the 3rd night and said that I am afraid that it might become obligatory upon you (Sahaba) [Ibn Hajr, al-Talkhees al-Habeer, Volume 002, Hadith Number 540]
Note: After this hadith Imam Ibn Hajr al Asqalani (rah) said:
متفق على صحته من حديث عائشة دون عدد الركعات
Translation: "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
The Ahlul Bidah exclaim with joy saying: Look Imam Ibn Hajr al-Asqalani (rah) accepted the hadith to be Sahih but only without the number of Rakahs, therefore the number of Rakahs in Tarawih are not established.
Answer: First of all this saying of Imam Ibn Hajr (rah) goes against them not us because we have overwhelming other proofs which establish 20 Rakahs however they have only 2 proofs from which they hypocrtically claim that Tarawih consists of 8 Rakahs
Their primary proof is the hadith in Sahih Bukhari which states:
Volume 2, Book 21, Number 248: (Sahih Bukhari - Book of Tahajjud)
Narrated Abu Salma bin 'Abdur Rahman: I asked 'Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakat in Ramadanor in other months; he used to offer four Rakat-- do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat." Aisha further said, "I said, 'O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep but my heart remains awake'!"
Even a layman can see that Aisha (ra) is talking about Tahajjud because she said "OR IN OTHER MONTHS"whereas Salaat ut-Tarawih is only the prayer of Ramadan. Although we can go in length about this issue and decisively prove that the above hadith specifically refers to Tahhajud and not Tarawih, but we would like to concentrate on another point. This hadith also comes under the verdict of Imam Ibn Hajr al Asqalani (rah) i.e. "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
Let us see the proofs from Sahihayn (i.e. Bukhari and Muslim)
Volume 2, Book 21, Number 261: (Sahih Bukhari)
Narrated 'Aisha: Allah's Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.
This hadith proves Tahajjud to be atleast 10-12 Rakahs (without witr) whereas these people consider 8 Rakahs to be Sunnah of Prophet (Peace be upon him).. This is why Imam Ibn Hajr (rah) has also declared the hadith of 20 Rakahs from Sayyida Aisha as "SAHIH" but without the number of Rakahs.
Volume 2, Book 21, Number 240: (Sahih Bukhari)
Narrated Masruq: I asked Aisha about the night prayer of Allah's Apostle and she said, "It was seven, nine or eleven Rakat besides the two Rakat of the Fajr prayer (i.e. Sunna). "
This also proves "IDHTIRAB" in the hadith of Aisha (ra) and Tarawih could never be considered as 8 Rakahs because there is consensus on it being 20.
Book 004, Number 1611: (Sahih Muslim)
It is reported on the authority of 'A'isha that the prayer of Allah's Messenger (may peace be upon him) in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs.
Book 004, Number 1686: (Sahih Muslim)
Abu Jamra reported: I heard Ibn 'Abbas saying that the Messenger of Allah (may peace be upon him) observed thirteen rak'ahs at night.
Book 004, Number 1687: (Sahih Muslim)
Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (may peace be upon him). He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs
Now coming to the Proofs 8 & 9 which we have shown above i.e. the hadith from Ibn Abbas (ra) establishing 20 Rakahs directly from the Prophet (Peace be upon him), however both the ahadith have a narrator called Abu Shaybah (i.e. grandfather of mighty Muhadith Ibn Abi Shaybah) who has difference of opinion over his reliability, most of the muhaditheen have considered him "WEAK" ... Now these people again jump with joy saying that Abu Shaybah is weak therefore 20 Rakahs is not established from Prophet (Peace be upon him), in reply they show this following hadith
Jabir Bin ‘Abdillah (ra) reported:“Allah’s Messenger (saw) led us (one night) during Ramadhan, praying Eight Rakaah and Witr. On the following night, we gathered in the Masjid hoping that he will come out again (to lead the prayer). We stayed there until the morning. Then we entered (to the centre of the Masjid) and said, `O Messenger of Allah” Last night we gathered in the Masjid hoping that you would lead us in prayer.’ To which he replied `Indeed I feared that it would become an obligation on you’” [Ibn Khuzaimah (2/138 Hadith #1070), Mu’ajam as-Sagheer (1/190) of Tabaraanee and others]
Now these are the same people who declare every second hadith as Daeef which does not go in conformity to their agendas, now let us see Jirah on narrators of hadith from Jabir (ra)
The Hadith “ONLY” comes through the route of “Isa Ibn Jariyah” , Here is what mighty Muhaditheen and masters of Jirah wa Tadil said on this narrator
قال ابن أبـي خيثمة عن ابن معين: ليس بذاك ، لا أعلم أحداً روى عنه غير يعقوب
Yahya Bin Mu'een said: He is "NOTHING" and he does not know whether anyone other than Yaqub (Shia) has narrated from him[Tahdhib ut-Tahdhib (4/518)]
In Tahdhib ul Kamaal of Imam al-Mizzi (rah), the declaration of Imam Abu Dawud (rah) is also there who called him Munkar ul Hadith.
وقال أبو عُبـيد الآجُري ، عن أبـي داود: منكر الحديث
Translation: Abu Ubaid al-Ajri narrates from Abu Dawud that (Isa bin Jariyah) is “MUNKAR UL HADITH” [Tahdhib ul Kamaal, Volume No. 14, Page No. 533]
Imam Nasai’i said in his “DU’AFA WAL MATROOKEEN”
عيسى ابن جارية: يروي عنه يعقوب القُمِّي، منكر
Translation: Isa bin Jariyah narrated from Yaqub al-Qummi (shia narrator) and he (Isa ibn Jariyah) is“MUNKAR”[Nasai’i in Duafa wal Matrooken (2/215)]
Hence 2 great Imams from Six most authentic books i.e. Imam Abu Dawud (rah) and Imam Nasai'i (rah) declared him "MUNKAR UL HADITH"
Here is what other great scholars said of him
قلت: وذكره الساجي، والعقيلي في الضعفاء. وقال ابن عدي: أحاديثه غير محفوظة
Translation: Imam al Saaji (rah) and Imam al-Uqayli (rah) mentioned him in their “DUAFA (i.e. weak narrators)”
Imam Ibn Adi (rah) said: His ahadith are “NOT MAHFOOZ” [Tahdhib ut Tahdhib (4/518)]
Imam Ibn Hajr al-Asqalani (rah) himself said: فيه لين (i.e. he is Lain i.e. inclined towards weakness) [Taqrib ut Tahdhib (1/768)]
Even highest authorities of Salafis such as Albani, Hussain Saleem Asad have declared the hadith itself as "Daeef"
Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la said:
إسناده ضعيف
Translation: It’s chain is “WEAK” [Musnad Abu Ya’la, with Tahqeeq of Hussain Saleem Asad (3/336), Published by Dar ul Ma’moon, Dimishq]
Hence The highest authorities in Jirah wa Tadil like Yahya bin Mu'een (rah) plus Imam Nasa’i and Abu Dawud (rah) declared Isa bin Jariyah as Munkar ul Hadith (Rejected in hadith) let alone Daeef, hence the narration which Salafis show becomes “Mawdo!”
A famous subcontinental Salafi scholar Moulana Abdur Rahman Mubarakpuri (1353 A.H.) has written that the ahadîth of a narrator who is known as munkarul hadîth, are worthy of being rejected.(Ibkarul Matn pg.191)
Hence the hadith of Ibn Abbas (ra) and Jabir (ra) are both atleast weak (latter one being forged) so according to Usool of hadith which Imam Abu Dawud clarified the hadith of Ibn Abbas (ra) becomes Maqbool (accepted). Imam Abu Dawud (rah) said after narrating a hadith:
اذاتنازعالخبرانعنالنبيصلىاللهعليهوسلمينظربمااخذبهاصحابه
Translation: If there seems to be "contradiction" between 2 reports of Prophet (salallaho alaihi wasalam) then we take the practise which is “CONFIRMED BY SAHABA”[Sunnan Abu Dawud under Hadith No. 1577]
Hence the hadith of Ibn Abbas (ra) is confirmed as it corresponds to the ahadith from Umar (ra), Ali (ra), Ubay Ibn Ka'b (ra) and many others. The Wahabis have another hadith from Muwatta Imam Malik which they use to defend their stance, this hadith contradicts overwhelming ahadith regarding Practise of Ubay Ibn Ka'b that he prayed 20 Rakahs.
It is states in Muwatta:
Book 6, Number 6.2.4: (Muwatta Imam Malik)
Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa'ib ibn Yazid said, "Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas.The reciterof the Qur'an would recite the Mi'in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn."
.
This is the second biggest proof which Salafis use. Unfortunately the Salafis can only deceive innocent public who are not well-aware of sciences of Jarh wa Tadil, Asma Wa Rijaal etc... but the Ahlus Sunnah will teach Salafis some good lessons in these fields.
In Muwatta this is the Isnaad
محمدبنيوسفعنالسائببنيزيدأنهقالأمرعمربنالخطاب
Note at: "Muhammad bin Yusuf An Saib Ibn Yazid"
In Musannaf Abdur Razzaq the same hadith is present with same chain but it states:
محمدبنيوسفعنالسائببنيزيدأنعمرجمعالناسفيرمضانعلىأبيبنكعبوعلىتميمالداريعلىإحدىوعشرينركعة
Translation: Narrated by Muhammad bin Yusuf from Saib bin Yazid that Umar (RA) gathered people in Ramadanbehind Ubay Ibn Kaab (ra) and Tamim Dari (ra) and he made them lead people in "TWENTY-ONE" Rakahs[Musannaf Abdur Razzaq, Volume No. 4, Page No. 260, Hadith No. 7730]
Hence even the Hadith in Muwatta does not prove 8, rather 20 is decisively proven as proven from above hadith, now the Salafis have no hadith from Khulafa ar Rashideen in regards to 8 Rakah Tarawih, therefore the hadith in Muwatta is proven to be "MUDHTARIB" and cannot be used as proof. Please see the overwhelming proofs above, you will find many ahadith which prove that Ubai Ibn Ka'b prayed 20 Rakahs, even Ibn Taymiyyah al-Mujasmi the sheikh ul Islam of Salafis said:
ثبت أن أبي بن كعب كان يقوم بالناس عشرين ركعة في قيام رمضان، ويوتر بثلاث. فرأي كثير من العلماء أن ذلك هو السنة؛ لأنه أقامه بين المهاجرين والأنصار، ولم ينكره منكر
Translation: "It has been proven that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!"[Ibn Taymiyyah: Majmua al Fatawa (1/191)]
Proof # 11
حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنْ حَجَّاجٍ ، عَنْ أَبِي إِسْحَاقَ ، عَنِ الْحَارِثِ أَنَّهُ كَانَ يَؤُمُّ النَّاسَ فِي رَمَضَانَ بِاللَّيْلِ بِعِشْرِينَ رَكْعَةً وَيُوتِرُ بِثَلاَثٍ وَيَقْنُتُ قَبْلَ الرُّكُوعِ
Al-Harith narrates that he used to offer “20 rakats” (tarawih) in Ramadan and also used to lead 3 witr and used to offer Qunut before Ruku. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7767]
Proof # 12 and also definition of Tarawih itself:
حَدَّثَنَا غُنْدَرٌ ، عَنْ شُعْبَةَ ، عَنْ خَلَفٍ ، عَنْ رَبِيعٍ وَأَثْنَى عَلَيْهِ خَيْرًا ، عَنْ أَبِي الْبَخْتَرِيِّ أَنَّهُ كَانَ يُصَلِّي خَمْسَ تَرْوِيحَاتٍ فِي رَمَضَانَ وَيُوتِرُ بِثَلاَثٍ
It is narrated from Hadrat Abi al-Bakhtari (ra) that he used to lead people in “5 Tarvihaat” (i.e 20 Rakat Tarawih) in Ramadan and with 3 (rakah) witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7768]
Note: The Prayer of Tarawih consists of 4 Tarvihs (resting period after every 4 rakahs) and 5 Tarvihaat which makes it 5*4=20
Proof # 13
حَدَّثَنَا ابْنُ نُمَيْرٍ ، عَنْ عَبْدِ الْمَلِكِ ، عَنْ عَطَاءٍ ، قَالَ أَدْرَكْت النَّاسَ وَهُمْ يُصَلُّونَ ثَلاَثًا وَعِشْرِينَ رَكْعَةً بِالْوِتْرِ
Ata Ibn Abi Rubah (RA) said: I have always seen people performing “Twenty Three Rakats” including witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7770]
Proof # 14
حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ عَبْدِ اللهِ بْنِ قَيْسٍ ، عَنْ شُتَيْرِ بْنِ شَكَلٍ أَنَّهُ كَانَ يُصَلِّي فِي رَمَضَانَ عِشْرِينَ رَكْعَةً وَالْوِتْرَ
It is proved from Shaytar Ibn Shakl that he used to lead “20 rakaat” Tarawih in Ramadan and also in witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 222, Hadith Number 7762]
Proof # 15
الفضل بن دكين عن سعيد بن عبيد ان علي بن ربيعة كان يصلي بهم في رمضان خمس ترويحات ويوتر ثلاث.
Sa'eed bin Ubaid narrates that Ali bin Rabiyah (RA) used to lead them in 5 Tarwihat (i.e 20 rakat tarawih) and 3 witr..[Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7772]
Proof # 16
Ibn Quduma (rah) while proving “Ijma” on 20 Rakah Tarawih, writes:
وَالْمُخْتَارُ عِنْدَ أَبِي عَبْدِ اللَّهِ ، رَحِمَهُ اللَّهُ ، فِيهَا عِشْرُونَ رَكْعَةً . وَبِهَذَا قَالَ الثَّوْرِيُّ ، وَأَبُو حَنِيفَةَ ، وَالشَّافِعِيُّ . وَقَالَ مَالِكٌ : سِتَّةٌ وَثَلَاثُونَ . وَزَعَمَ أَنَّهُ الْأَمْرُ الْقَدِيمُ ، وَتَعَلَّقَ بِفِعْلِ أَهْلِ الْمَدِينَةِ ، فَإِنَّ صَالِحًا مَوْلَى التَّوْأَمَةِ قَالَ : أَدْرَكْتُ النَّاسَ يَقُومُونَ بِإِحْدَى وَأَرْبَعِينَ رَكْعَةً ، يُوتِرُونَ مِنْهَا بِخَمْسٍ . وَلَنَا ، أَنَّ عُمَرَ ،رَضِيَ اللَّهُ عَنْهُ لَمَّا جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ ، وَكَانَ يُصَلِّي لَهُمْ عِشْرِينَ رَكْعَةً ، وَقَدْ رَوَى الْحَسَنُ أَنَّ عُمَرَ جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ ، فَكَانَ يُصَلِّي لَهُمْ عِشْرِينَ لَيْلَةً ، وَلَا يَقْنُتُ بِهِمْ إلَّا فِي النِّصْفِ الثَّانِي فَإِذَا كَانَتْ الْعَشْرُ الْأَوَاخِرُ تَخَلَّفَ أُبَيٌّ ، فَصَلَّى فِي بَيْتِهِ ، فَكَانُوا يَقُولُونَ : أَبَقَ أُبَيٌّ رَوَاهُ أَبُو دَاوُد ، وَرَوَاهُ السَّائِبُ بْنُ يَزِيدَ ، وَرُوِيَ عَنْهُ مِنْ طُرُقٍ . وَرَوَى مَالِكٌ ، عَنْ يَزِيدَ بْنِ رُومَانَ ، قَالَ : كَانَ النَّاسُ يَقُومُونَ فِي زَمَنِ عُمَرَ فِي رَمَضَانَ بِثَلَاثٍ وَعِشْرِينَ رَكْعَةً . وَعَنْ عَلِيٍّ ، أَنَّهُ أَمَرَ رَجُلًا يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً . وَهَذَا كَالْإِجْمَاعِ.
فاما ما رواه صالح ، فان صالحا ضعيف ، ثم لا ندرى من الناس الزين أخبر عنهم ؟ فلعله قد أدرك جماعة من الناس يفعلون زلك ، وليس زلك بحجة ، ثم لو ثبت أن أهل المدينة كلهم فعلوه لكان ما فعله عمر ، وأجمع عليه الصحابة فى عصره ، أولى بالاتباع ، قال بعض أهل العلم : إنما فعل هزا أهل المدينة لانهم أرادوا مساواة أهل مكة ، فان أهل مكة يطوفون سبعا بين كل ترويحتين ، فجعل أهل المدينة مكان كل سبع أربع ركعات ، وما كان عليه أصحاب رسول الله صلى الله عليه وسلم أولى واحق أن يتبع .
Translation: The established proof in sight of Abi Abullah (i.e. Imam Ahmed) is “20 RAKAHS” and same is the saying of“Thawri, Abu Hanifa and Shafi’I” In sight of Imam Malik it consists of 36 Rakahs and Malik has followed the people of Madina because Salah said that he saw people doing Qiyaam of 41 Rakahs out of which 5 were witr.“OUR PROOF IS THAT UMAR (RA) GATHERED PEOPLE BEHIND IBN KA’B AND MADE HIM LEAD 20 RAKAHS OF TARAWIH. It is also narrated via route of Hassan that Umar (ra) gathered people behind Ubayy ibn Ka’b for 20 nights. and he used to offer Qunnot in the nisf of Ramadan and used to offer tarawih in his home in the last 10 days, this has been narrated by Abu Dawud and Saib bin Yazid. Imam Malik has also narrated from Yazid bin Rumaan that during the tenure of Umar (ra) people used to offer 23 rakahs including witr. (Ibn Qudama continues): It is also narrated from Ali (ra) that he ordered “ONE PERSON TO LEAD OTHERS IN 20 RAKAHS, ****THEREFORE THERE IS IJMA ON 20 RAKAH TARAWIH**** That which saleh has said that (i.e. 41 rakahs) then the answer to this is that “SALEH IS WEAK AND WE DO NOT KNOW WHO HAS GIVEN THE REPORT OF 41 RAKAHS” It might be possible that Saleh saw some people praying 41 rakahs “BUT THIS IS NOT HUJJAT” even if we assume that people of Madina prayed 41 rakahs still the order of Umar (ra) which was followed by all Sahaba during his time is “MORE WORTHY OF FOLLOWING” Some scholars have said that people of Madina prayed 36 rakahs so that they can correspond to the people of Makkah because people of Makkha used to do 7 tawaaf after every 4 rakahs therefore the people of madina in that time started prayed 4 rakaat (i.e. nawafil). Now when we know that Sahaba of Prophet prayed 20 rakahs then “WE SHOULD FOLLOW IT” [Ibn Qudamah al-Mughni Volume 002, Page No. 604]
Proof # 17
Al-Ghuniya tut Talibeen states: (Tarawih consists) of 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]
Proof # 18
Imam Bukhari reported in his book al-Kuna:
عن ابي الخصيب قال كان سويد بن غفلة يؤمنا في رمضان عشرين ركعة
Abu al-Khusaib (ra) narrated that Suwaid bin Ghafalah (ra) always led us in offering "twenty raka’at Salat (al-Taraweeh)" in the month of Ramadan. [al-Kuna Volume 002, Hadith Number 234]
The Consensus of all 4 schools
Imam Badr ud din Ayni (rah) said:
رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي قال كانوا يقومون على عهد عمر رضي الله تعالى عنه بعشرين ركعة وعلى عهد عثمان وعلي رضي الله تعالى عنهما مثله وفي المغني عن علي أنه أمر رجلا أن يصلي بهم في رمضان بعشرين ركعة قال وهذا كالإجماع
Translation: Imam Baihaqi (Rahimuhullah) narrated with “SAHIH” isnaad from Saib Ibn Yazid the Sahabi who said: I saw (people) standing for 20 Rakahs in the era of Umar (RA), also in Era of Uthman (RA) and Ali (RA), In Al-Mughni (the leading Hanbli manual of fiqh) It is narrated from Ali (RA) that he ordered one man to lead people in Ramadan for 20 Rakahs, “ON THIS IS TOTAL IJMA (وهذا كالإجماع)” [Umdat ul Qari Volume No.7, Page No. 177]
Imam Ibn Hammam (rah) said: It has been established with genuine proof that Sahaba and Tabiyeen used to pray 20 Rakahs of Tarawih during the era of Umar (ra), this authentic report is narrated from Yazid ibn Ruman that during the time of Umar (ra) they used to pray 20 Rakahs, Imam Nawawi has “AUTHENTED” this report too [Al-Fath al Qadeer, Volume No.1, Page No. 470]
Allama Mullah Ali Qari (rah) said:
أجمع الصحابة على أن التراويح عشرون ركعة
Translation: There is Consensus/Ijma of Sahaba that Tarawih consists of 20 Rakahs [Mirqaat Sharah al Mishqaat, Volume No.2, Page No. 202, Published by Maktaba al Mishkaat]
2. Hanbali Madhab
Imam Ibn Qudama writes:
كان الناس يقومون في زمن عمر في رمضان بثلاث وعشرين ركعة وعن علي, أنه أمر رجلا يصلي بهم في رمضان عشرين ركعة وهذا كالإجماع
Translation: The People stood for 23 Rakahs in Ramadan during the era of Umar (RA) , and It is narrated from Ali (ra) that he made a person to lead 20 Rakahs and on this"CONSENSUS/IJMA" (وهذا كالإجماع)[Ibn Quduma al Hanbli in Al-Mughni, Volume No.1, Page No. 802, Under the chapter of Rakaat in Tarawih]
Sheikh Abdul Qadir al Jilani al-Hanbli (rah) writes:
(Tarawih consists of) 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]
3. The Shafi'i Madhab
Imam Tirimdhi (rah) said:
و قال الشافعي وهكذا أدركت ببلدنا بمكة يصلون عشرين ركعة
Translation: Imam ash-Shaf'I (Rahimuhullah) said: I found the people of Makkah praying twenty rak'at."[Sunnan Tirimdhi]
Imam Ghazzali (Rahimuhullah) said:
التراويح وهي عشرون ركعةوكيفيتها مشهورة وهي سنة مؤكدة
Translation: Tarawih consists of “Twenty”Rakahs, Its method is well known and it is Sunnat al Muakdah. (Al-Ghazzali in Ihya Uloom ud din, Volume No.1, Page No. 139)
4. Maliki MadhabImam Ibn Rushd al Qurtubi (rah) said: One Qawl of Imam Malik (rah), plus saying of Abu Hanifa, Imam Shafi, Imam Ahmed and Dawud al Dhahiri prove 20 Rakahs of Tarawih , Imam Malik has also narrated from Yazid bin Ruman (ra) that during the Era of Umar (ra) people used to do Qiyaam of 20 Rakahs (Tarawih) [Ibn Rushd in Al-Bidayatul Mujtahid, Volume No. 1, Page No. 152]
The Qawl of 36 Rakahs which some people misuse also proves 20 Rakah Tarawih because Imam Malik used to prescribe people to pray “EXTRA 4 RAKAHS” between every Tarvih (i.e. Resting period after every 4 rakahs), so It is not part of Tarawih, hence there is is absolute Ijma on Tarawih being 20, secondly 36 Rakahs is not proven from any of the Khulafa and above all 2 ahadith from Muwatta Imam Malik prove20.
__________________
Prophet Muhammad (صلى الله عليه وسلم) saw Allah physically during Miraj night, confusion on Hadith of Aisha [ra] also explained fully
I shall divide your proofs in parts which will cover everything you said and shall refute them one by onea) You highlighted the 18th Ayah of Surah Najm though previous ayahs should have been highlighted too which actually prove that Prophet (Peace be upon him) did see Allah
b) Then you used (Al-A'raf 143) to prove that Sight of Allah is not possible, I will prove from the same ayah that sight of Allah is indeed possible
Summerizing Usman's post and Its refutation!
c) You used the Traditions of Hadrat `A'ishah, I will Insha ALLAH prove from overwhelming other ahadith including that of Ibn Abbas (ra) who was the chief commentator of Quran that Prophet (Peace be upon him) actually saw Allah, plus the Imams of Islaaf and leading Tabiyeen like Hasan Basri used to swear upon the fact that Prophet (Peace be upon him) saw Allah.
d) Then you used 2 ahadith of Sahih Muslim and showed interpretation of Ibn Qayyim (the Literalist) that they refer to seeing a veil rather than Allah, I will prove you wrong from the 2 ahadith themselves and their actual Arabic wording which decisively prove that Prophet (Peace be upon him) saw Allah
e) You claimed that Imam Muslim in his Kitab al-Iman has related this tradition from Hadrat Abu Musa al-Ash`ari: "The Holy Prophet said: The sight of no one from among His creatures has reached Allah Almighty." I will prove from Same Abu Musa Al Ashari (ra) that he believed in the sight of Allah and the translation from Sahih Muslim which you have given is false
f) Then you yourself showed a hadith from Sahih Bukhari’s Kitab at Tawhid that It was Allah whom the Prophet (Peace be upon him) saw
**Answer regarding (a)53.7: While he was in the highest part of the horizon: 53.8: Then he approached and came closer,
53.9: And was at a distance of but two bow-lengths or (even) nearer;53.10: So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.53.11: The (Prophet's) (mind and) heart in no way falsified that which he saw.
53.12: Will ye then dispute with him concerning what he saw?
Quran and Sharah from Bukhari and Muslim
Especially in the 12th Ayah Allah is challenging the whole world that “WILL YE THEN DISPUTE WITH HIM CONCERNING WHAT HE SAW” had it been seeing Gabriel only then that would not have been a great challenge because previous Prophets like Moses (Peace be upon him) had even talked “DIRECTLY WITH ALLAH” which was a far superior thing than seeing Gibriel, hence the vision of Allah was finally reserved for Prophet (Peace be upon him) as hadith of Ibn Abbas proves (I will come to it later) meanwhile I will quote detailed Tafsir of it by Imam Ibn Jawzi (rah), he explaines the 8th and 9th ayah in light of sahih ahadith and aqwaal in this fashion
وفي المشار إليه بقوله: «ثُمَّ دنا» ثلاثة أقوال.
أحدها: أنه الله عز وجل. روى البخاري ومسلم في «الصحيحين» من حديث شريك بن أبي نَمِر عن أنس بن مالك قال: دنا الجبّار ربُّ العِزَّة فتدلَّى حتى كان منه قابَ قوسين أو أدنى. وروى أبو سلمة عن ابن عباس: «ثم دنا» قال: دنا ربُّه فتدلَّى، وهذا اختيار مقاتل. قال: دنا الرَّبُّ من محمد ليلةَ أُسْرِي به،، فكان منه قابَ قوسين أو أدنى. وقد كشفتُ هذا الوجه في كتاب «المُغْني» وبيَّنتُ أنه ليس كما يخطُر بالبال من قُرب الأجسام وقطع المسافة، لأن ذلك يختص بالأجسام، والله منزَّه عن ذلك.
والثاني: أنه محمد دنا من ربِّه، قاله ابن عباس، والقرظي.
والثالث: أنه جبريل. ثم في الكلام قولان.
Translation: There are three famous sayings regarding the saying of Allah i.e. Then he approached and came closer
First: That is Allah Azza wajjal as it is narrated by Bukhari and Muslim in “Sahihayn” the hadith from Sharik bin Ibn Numayr who heard from Anas bin Malik (ra) who said: The Irresistible, the Lord of Honor and Majesty approached and came closer till he was about two bow lengths or (even) nearer [Sahih Bukhari Hadith # 7518, Sahih Muslim Hadith # 162]
Masbat (Proof) takes over Nafi (rejection)
...and It is narrated by Abu Salama from Ibn Abbas (ra) that {He approached} refers to Allah coming near, this is adopted by Maqatil (ra) who said: Allah came near to Muhammad (Peace be upon him) on the night of Isra And was at a distance of but two bow-lengths or (even) nearer, however It is written in the book Al Mughni that this coming nearer does not refer to coming closer in sense of bodies not distance as that is the case with bodily creations and Allah is High of such thing being attributed to him. The Second: That It was Muhammad (Peace be upon him) who went near Allah, this is said by Ibn Abbas (ra) and Qurzi(ra) too.
The Third: It was Gibril and there is Kalaam in this Qawl! Reference: Imam Ibn Jawzi in Zad al Maseer fi Ilm at Tafsir, Volume No. 8, Page No. 65-66]
Hence From Quran and Sahih ahadith of Bukhari and Muslim which give best sharah of 8th and 9th Ayahs It is proven that Prophet (Peace be upon him) saw Allah (this itself is enough to say that Aisha ra’s qawl is not to be taken as absolute authority and even Anas bin Malik who is claimed to have rejected sight of Allah is proving in these ahadith that Prophet Peace be upon him saw Allah, It is fundamental Usool of Hadith that If same sahabi says 2 contrary things then “Masbat (proof)” takes over “Nafi (i.e. rejection)”, so according to this Usool itself It is soundly established that the Prophet Peace be upon him did indeed see Allah and the Nafi of this has to be rejected)
Answer to (b) Usman used the ayah (Surah al Araaf: 143) to claim that Prophet (Peace be upon him) could not see Allah as in that Ayah Allah said to Moses that you cannot see me!From same 7:143 that Its possible to see Allah
najdi/wahabi said and I quote: About the Prophet Moses it has been said in the Qur'an that he had besought to see Allah And the reply given was: Lan tarani "You cannot see Me." (Al-A'raf 143).
Jazak Allahu Khayrun Usman for writing the Arabic wording along i.e. “LAN TARANI” Insha ALLAH this will itself prove that Lan Tarani has the proof that sight of Allah is not “Impossible”
Here is proof from Tafsir al Jalalyn and Tafsir ul Qurtubi
Imam Jalal ud din suyuti (rah) said:
أَنظُرْ إِلَيْكَ قَالَ لَن تَرَٰنِى } أي لا تقدر على رؤيتي، والتعبير به دون «لن أُرَى» يفيد إمكان رؤيته تعالى { وَلَٰكِنِ انْظُرْ إِلَى الْجَبَلِ } الذي هو أقوى منك { فَإِنِ اسْتَقَرَّ } ثبت { مَكَانَهُ فَسَوْفَ تَرَٰنِى } أي تثبت لرؤيتي، وإلا فلا طاقة لك { فَلَمَّا تَجَلَّىٰ رَبُّهُ } أي ظهر من نوره قدر نصف أنملة الخنصر كما في حديث صححه الحاكم
Translation: {You shall not see Me},which means you do not have the capability to see me THE USE OF THE WORDING (LAN TARANI) RATHER THAN LAN URA (I.E. I SHALL NOT BE SEEN) IMPLIES THAT IT IS POSSIBLE TO SEE ALLAH {But gaze at the mountain} which is stronger than you are, {And if it stands still in its place} then you shall see Me’, that is, [then] you shall remain fixed [able] to see Me, otherwise, you will not have the capacity [for it]. {And when his Lord revealed (His) glory to the mountain} i.e. When he manifested his light, equivilant to half a nail of little finger as this is mentioned in the sahih hadith of Hakim
[Tafsir al Jalalyn, Page No. 167, Published by Dar Ibn Kathir, Damascus]
The Anbiya never ask for Impossible!In the Ayah Musa (a.s) said in the end: And Moses fell down in a swoon. When he recovered his senses he said:"Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."(7:143)
Imam Qurtubi (rah) explains it as:
وأجمعت الأمة على أن هذه التوبة ما كانت عن معصية؛ فإن الأنبياء معصومون. وأيضاً عند أهل السنة والجماعة الرؤيةُ جائزةٌ.
Translation: The Imams are unanimous that (Musa a.s) asking for Tawba does not refer to sins because the Anbiya are infallible/Masoom, and in the opinion of Ahlus Sunnah Wal Jammah the Sight of (Allah) is possible[ Tafsir al Qurtubi, Under 7:143]
Hence it is decisively proven from Quran itself that Anbiya never ask for something Impossible, had sight of Allah not been possible then Musa (a.s) would not have asked for it and nor would have Allah linked it to the condition of mountain staying at its place (because Allah does not do illogical things either .. Naudhobillah), the thing is that Musa (a.s) was not capable of seeing Him but Prophet Muhammad (Peace be upon him) was and the vision was only reserved for him.
Proof on (c) i.e. Hadith of Aisha (ra) cannot supersede the overwhelming other ahadith which prove contrary to it.
The hadith of Aisha (ra) which Usman used has this wording: Whoever among you says that Muhammad (upon whom be Allah's peace) had seen his Lord and Sustainer, tells a lie
This hadith and specific wording of Aisha (ra) is itself proof that other Sahaba differed with her and many believed in sight Of Allah, plus Aisha (ra) getting very angry upon it is proof of her doing it in opposition of Ibn Abbas (ra) who was actually a far superior commentator of Quran than Aisha (ra) herself..
Knowing from Best commentators of Bukhari/Muslim
...some people would be eying for this to start accusing on Sahaba but what I am saying has absolutely no accusation on Sahaba because Sahaba were not infallible and this is opinion of Ahlus Sunnah (contrary to Shi’ites who see these mistakes of sahaba as excuses to accuse them and the great thing is that Shi’ites themselves reject the sight of Allah but Alhamdulillah Ahlus Sunnah are the saved group so our viewpoint is Haqq and Indeed our beloved Prophet has seen Allah)
I will present the most revered and authentic Sharh of this hadith in words of the great Imam Ahmed bin hanbal as cited by the leading commentator of Bukhari i.e. Imam Ibn Hajr al Asqalani (rah)
Imam Ibn Hajr al Asqalani (Rahimuhullah) says in his Fath ul Bari
عن المروزي قلت لأحمد إنهم يقولون إن عائشة قالت من زعم أن محمدا رأى ربه فقد أعظم على الله الفرية فبأي شيء يدفع قولها قال بقول النبي صلى الله عليه وسلم رأيت ربي قول النبي صلى الله عليه وسلم أكبر من قولها
Translation: Maruzi (rah) said to Imam Ahmed (rah): People say that Aisha (ra) used to say that whosoever says that the Prophet (saw) saw his Lord has attributed a lie to Allah, so how shall this be answered? (Imam Ahmed) replied: From the saying of Prophet (saw) [himself] “رأيت ربي” i.e. I saw my Lord, this will be an answer to Aisha (ra)’s Qawl because the saying of Prophet (saw) is far superior than saying of her (i.e. Aisha ra)[Fath ul Bari, Sharah Sahih ul Bukhari, Volume No. 8, Page No. 494]
Allah hu Akbar, may Allah Bless Imam Ahmed bin Hanbal (rah) who gave the perfect answer in this regard.
The 2 Ahadith of Muslim actually prove "Sight"
Imam Nawawi (rah) the leading commentator on Sahih Muslim sheds more light on this
He presents the case beautifully as:
وإذا صحت الروايات عن ابن عباس في إثبات الرؤية وجب المصير إلى إثباتها فإنها ليست مما يدرك بالعقل , ويؤخذ بالظن , وإنما يتلقى بالسماع ولا يستجيز أحد أن يظن بابن عباس أنه تكلم في هذه المسألة بالظن والاجتهاد . وقد قال معمر بن راشد حين ذكر اختلاف عائشة وابن عباس : ما عائشة عندنا بأعلم من ابن عباس , ثم إن ابن عباس أثبت شيئا نفاه والمثبت مقدم على النافي
Translation: When it is proven from Sahih ahadith of Ibn Abbas (ra) then we cannot assume that he said it according to his own thinking, definitely he said it due to his hearing from Prophet (saw), Ma’mar bin Rashid (rah) said regarding the difference between Aisha (ra) and Ibn Abbas (ra) that Aisha (ra) was not aware about this (completely) whereas Ibn Abbas (ra) was, So when Ibn Abbas (ra) is proving it while some others are doing Nafi of it then It is a (Principle) that Masbat (Proof) takes over Nafi (rejection) [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent]
Words cannot comprehend this wonderful explanation!
Proof on (d) i.e. the 2 ahadith which Usman used from Sahih Muslim actually firmly prove that Prophet (Peace be upon him) saw Allah and It is misinterpretation of Ibn Qayyim to give wrong taweel over them.
Once again Jazak Allahu Khayrun Usman for providing the original Arabic transliteration of those 2 ahadith of Sahih Muslim. I will give translation word by word so that everyone understands easily
The first hadith has this wording
a) Nur-Un = He is Light
b) Anna = I, myself, me
c) Ara = Saw
d) Hu = Him
Usman blindly relied on Ibn Qayyim and said: Of the first answer of the Holy Prophet Ibn al-Qayyim has given this meaning in his Zad al-Ma ad: "Between me and the sight of my Lord there was Light,"
Proven from same Abu Dhar (ra) on Sight!
The wording which Usman showed is found "NOWHERE" in actual wording of Hadith of Sahih Muslim, rather the literal and actual wording of Hadith firmly proves that the Prophet (Peace be upon him) saw Allah
Now let us look at the Arabic of second hadith!
“ Ra 'aitu nur-an
a) - Ra’aitu = I Saw -
b) Nur-an = Nur/Light -
It does not say anywhere in that hadith as Usman showed: I did not see my Lord but only a Light… that is nothing but a forgery too.
Alhamdulillah the same 2 ahadith themselves prove that Prophet (Peace be upon him) saw Allah, plus It is narrated by Abu Dhar (ra) who himself believed that Prophet (Peace be upon him) saw Allah, here is the proof
روى شريك عن أبي ذر رضي الله عنه في تفسير الآية ، قال : رأى النبي صلى الله عليه و سلم ربه
Translation: Narrated by Sharik from Abu Dhar (Radhi Allaho Anho) who said in Tafsir of the ayah (of Surah Najm):The Prophet (Peace be upon him) Saw his Lord [Qadhi Iyaad in as-Shifa, Page No. 105]
Proof (e) Your claim of Hadith from Abu Musa
You quoted hadith from Sahih Muslim as: Hadrat Abu Musa al-Ash`ari: "The Holy Prophet said: The sight of no one from among His creatures has reached Allah Almighty."
Could you please give me exact reference of this (although you have not given references of many ahadith which you showed) because according to my knowledge such a wording is present nowhere in Kitab al Iman of Sahih Muslim through Abu Musa (correct me If I am wrong by giving reference)
Proof (f) You yourself showed the sahih Hadith of Bukhari which porves that Prophet (Peace be upon him) saw Allah, I do not have to repeat this as I have already proven from Tafsir of Ibn Jawzi that the hadith is Sahih narrated by both Bukhari and Muslim.
Citing overwhelming more proofs!
In the end I would just like to give some more proofs
*Proof # 1*
Ibn Shihab said: Ibn Hazm told me that Ibn 'Abbas and Abd Habba al-Ansari used to say that the Messenger of Allah (may peace be upon him) said: Thereafter he ascended with me till I was taken to such a height where I heard the scraping of the pens (of Taqdir) Ibn Hazm and Anas told that the Messenger of Allah (may peace be upon him) said: Allah then made fifty prayers obligatory for my Ummah and I returned with that and passed by Moses. Moses, (peace be upon him) said: What has thy Lord enjoined on thy people? I said: Fifty prayers have been made obligatory on them. Moses (peace be upon him) said: Return to thy Lord(فراجع ربك), for thy Ummah would not be able to bear this burden. Then I came back to my Lord(فراجعت ربي) and He remitted a portion out of thut. I then again went to Moses (peace be upon him) and informed him about it He said: Return to thy Lord(راجع ربك),, for thy Ummah shall not be able to bear this burden. I then went back to my Lord(فراجعت ربي) and He said: They are five and at the same time fifty, and what has been said will not be changed. I then returned to Moses and he said: Go back to thy Lord. whereupon I said: I feel ashamed of my Lord(قد استحييت من ربي)[Sahih Muslim, Hadith No. 313 – Agreed upon]
This hadith decicively proves that Prphet (Peace be upon him) saw Allah because everything Musa (a.s) told him to “RETURN TO HIS LORD” and finally the Prophet said: “I FEEL ASHAMED OF MY LORD”
Proof # 2
عن ابن عباس قال
رأى محمد ربه قلت أليس الله يقول
لا تدركه الأبصار وهو يدرك الأبصار
قال ويحك ذاك إذا تجلى بنوره الذي هو نوره وقال أريه مرتين
قال أبو عيسى هذا حديث حسن
Yet another great Sharh of Bukhari !
Translation: Ibn Abbas (ra) said that Muhammad (salallaho alaihi wasalam) saw his Lord, (Ikrama) asked: Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas) replied: Strange that you have not understood, this is when Allah shows glimpse of his own Nur (which cannot be comprehended), so Prophet (saw) saw Allah twice [Sunnan Tirimdh, Tafsir of Surah al-Najm, Hadith No. 3201] – Imam Tirimdhi declared this hadith as “Hassan”*Proof # 3*
Sheikh Muhadith Haq Dhelvi (rahimuhullah) writes: Ibn Umar(ra) turned to Ibn Abbas (ra) regarding this matter and asked whether the Prophet (saw) has seen his Lord, Ibn Abbas replied in affirmative, Ibn Umar (ra) accepted this and did not reject it [Ashaat ul Lamaat, Volume No. 4, Page No. 431]
Now It is proven from yet another Mujtahid Sahabi i.e. Ibn Umar (ra) that Prophet (Peace be upon him) saw Allah!
*Proof # 4*
Imam Badr ud din Ayni (Rahimuhullah) the commentator of Bukhari said:
روى ابن خزيمة بإسناد قوي عن أنس قال رأى محمد ربه وبه قال سائر أصحاب ابن عباس وكعب الأحبار والزهري وصاحب معمر وآخرون وحكى عبد الرزاق عن معمر عن الحسن أنه حلف أن محمدا رأى ربه وأخرج ابن خزيمة عن عروة بن الزبير إثباتها
Translation: Ibn Khuazaima (rah) narrated with “strong chain” from Anas bin Malik (ra) that he said: Muhammad (salallaho alaihi wasalam) saw his Lord, same is narrated from Ibn Abbas (ra) and his disciples like K’ab al Ahbar (ra), Zuhiri (rah) and Ma’mar (rah), Imam Abdur Razzaq (rah) narrates from Ma’mar who quotes Imam Hassan Basri (rah) who used to say: I Swear that Muhammad (salallaho alaihi wassalam) saw his Lord, Ibn Khuzaima (rah) has also proven it (sight of Allah) from Urwa bin Zubayr (ra) [Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 19, Page No. 198]
Do you doubt the Vision of Muhammad? (Saw)
*Proof # 5*
Imam Badr ud din Ayni (rah) also explains:
وروى الطبراني في (الأوسط) بإسناد قوي عن ابن عباس قال رأى محمد ربه مرتين ومن وجه آخر قال نظر محمد إلى ربه جعل الكلام لموسى والخلة لإبراهيم والنظر لمحمد فظهر من ذلك أن مراد ابن عباس ههنا رؤيا العين
Translation:Imam Tabarani (rah) narrates in his (Al Awsat) with “Strong chain” from Ibn Abbas (ra) who said that Prophet (saw) saw his Lord twice, the reason for this saying is that Muhammad (saw) saw his Lord with his eyesight, because Musa (a.s) talked to Allah directly, Ibrahim (a.s) was taken as His friend and Muhammad (salallaho alaihi wasalam) was chosen for sight (no other Prophet was), apparently what Ibn Abbas (ra) means to say is that Prophet (saw) saw Allah with his eyes [Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 17, Page No. 30]
*Proof # 6*
Imam Nasai’i (Rahimuhullah) and Hakim (Rahimuhullah) narrate with Sahih Isnad:
أخبرنا إسحاق بن إبراهيم قال أخبرنا معاذ بن هشام قال حدثني أبي عن قتادة عن عكرمة عن بن عباس قال أتعجبون أن تكون الخلة لإبراهيم والكلام لموسى والرؤية لمحمد صلى الله عليه وسلم
Translation: Ibn Abbas (ra) narrates: Are you surprised at friendship of Ibrahim (a.s) [with Allah], The Speech of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam)? [Sunnan Nasai’I al Kubra in Amal al Yawm wal Laylah , Volume No.6, Hadith No.11539, Mustadrak ala Sahihayn, Volume No. 1, Hadith No. 216]
Imam Hakim (rah) after narrating it said:
هذا حديث صحيح على شرط البخاري
Translation: This Hadith is Sahih on the criteria of Bukhari [ibid, Hadith No. 216]
The Madhab of Vast majority!
Imam Ibn Hajr al Asqalani (Rahimuhullah) said:
ما أخرجه النسائي بإسناد صحيح وصححه الحاكم أيضا من طريق عكرمة عن بن عباس قال أتعجبون أن تكون الخلة لإبراهيم والكلام لموسى والرؤية لمحمد
Translation: It is narrated by Nasai’i with “Sahih Isnad” and Hakim also declared it “Sahih” the narration with the chain from Ikrama (rah) who heard Ibn Abbas (ra) say (and he quoted the above hadith) [Fath ul Bari, Sharah Sahih al Bukhari, Volume No. 8, Page No 493]
*Proof # 7Imam Nawawi (Rahimuhullah) writes under the hadith of Ibn Masud (ra) that (Prophet saw)’s heart did not lie of what it saw means that he saw Jibril (a.s)
هذا الذي قاله عبد الله رضي الله عنه هو مذهبه في الآية , وذهب الجمهور من المفسرين إلى أن المراد أنه رأى ربه سبحانه وتعالى
Translation: This is the saying of Abdullah Ibn Masud (ra) and his Madhab, but the Madhab of vast majority of Mufasireen (including Ibn Abbas) is that Prophet (saw) saw Allah Subhanahu Wa Ta’la [Sharah Sahih Muslim by Imam Nawawi, under Kitab al Iman, The mention of Sidra til Muntaha, Hadith No. 254]
Imam Nawawi further states:
فالحاصل أن الراجح عند أكثر العلماء : أن رسول الله صلى الله عليه وسلم رأى ربه بعيني رأسه ليلة الإسراء لحديث ابن عباس وغيره مما تقدم . وإثبات هذا لا يأخذونه إلا بالسماع من رسول الله صلى الله عليه وسلم هذا مما لا ينبغي أن يتشكك فيه
Translation:The result of all (proofs which have been shown) is that it is pre dominantly established amongst many ulama that Prophet (saw) saw Allah with his eyes on the night of Ascension as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which comes from Prophet (saw) hence there should be no doubt about it [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent]
Quran does Nafi of "Idraak" not Sight!
Proof # 8
Imam Nawawi (rah) also said about Aisha (ra) hadith:
فأما احتجاج عائشة بقول الله تعالى : { لا تدركه الأبصار } فجوابه ظاهر , فإن الإدراك هو الإحاطة والله تعالى لا يحاط به , وإذا ورد النص بنفي الإحاطة لا يلزم منه نفي الرؤية بغير إحاطة
Translation: The Proof which Aisha (ra) took (to reject sight of Allah) i.e. {Eyes cannot comprehend him} the apparent answer to this will be that there cannot be Idraak (i.e. complete comprehension, to gather all around, to see all aspects) of Allah, so the Nass (of Quran) does Nafi of Al-Ihaat but this does not do Nafi of sight without Ihaata (i.e. complete comprehension) [Ibid]
Proof # 9 Imam Ibn Jarir (rah) writes under: The (Prophet's) (mind and) heart in no way falsified that which he saw. (53:11)
عيسى بن عبيد، قال: سمعت عكرِمة، وسُئل هل رأى محمد ربه، قال نعم، قد رأى ربه.
Translation: Isa bin Ubaid (rah) said: Ikrama (rah) was questioned about Muhammad (salallaho alaihi wasalam) seeing the Lord? He said: YES! HE SAW HIS LORD [Tafsir at Tabri under 53:11]
Proof # 10 (Marfu Hadith)
Imam Tabri proves from Prophet (Peace be upon him) himself as:
عن عطاء، عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: " رأَيْتُ رَبِي فِي أحْسَنَ صُورَةٍ
Translation: From Ata (rah) who narrated from Ibn Abbas (ra) who said that Prophet (Salallaho alaihi wasalam) said: I saw Allah in his best of form (which Allah and Apostle know best)[Tafsir at Tabri under 53:11]
The Proohet saw Allah in the best form!
The best statement on the issue is of Shaykh Muhyi al-Din ibn Arabi (Allah have mercy on him). He said: This world is that which is below the heavens and anything above the heavens is considered to be part of the next world (akhira).Hence, the vision of the Messenger of Allah (Allah bless him & give him peace) will not be considered a vision of this world; rather it is a vision of the next world, and there is no disagreement concerning the vision of the hereafter. Hence, this vision of the Messenger of Allah (Allah bless him & give him peace) was also a type of the vision of the hereafter. (See: Ma'arif al-Qur'an, 3/412)
Source of this specific quote is: Sunnipath
And I would like to end with the scan proof of magnificent hadith in Sunnah Tirimdhi (Authenticated as Hassan Sahih by both Imam Bukhari and Imam Tirimdhi)
Here is the hadith
It states: … Lo I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service... [Sunnan Tirimdhi, Volume No. 5, Page No. 966, Published by Maktabba al Asriyyah, Beirut, Lebanon]
This also proves that Prophet (Peace be upon him) has seen Allah.
b) Then you used (Al-A'raf 143) to prove that Sight of Allah is not possible, I will prove from the same ayah that sight of Allah is indeed possible
Summerizing Usman's post and Its refutation!
c) You used the Traditions of Hadrat `A'ishah, I will Insha ALLAH prove from overwhelming other ahadith including that of Ibn Abbas (ra) who was the chief commentator of Quran that Prophet (Peace be upon him) actually saw Allah, plus the Imams of Islaaf and leading Tabiyeen like Hasan Basri used to swear upon the fact that Prophet (Peace be upon him) saw Allah.
d) Then you used 2 ahadith of Sahih Muslim and showed interpretation of Ibn Qayyim (the Literalist) that they refer to seeing a veil rather than Allah, I will prove you wrong from the 2 ahadith themselves and their actual Arabic wording which decisively prove that Prophet (Peace be upon him) saw Allah
e) You claimed that Imam Muslim in his Kitab al-Iman has related this tradition from Hadrat Abu Musa al-Ash`ari: "The Holy Prophet said: The sight of no one from among His creatures has reached Allah Almighty." I will prove from Same Abu Musa Al Ashari (ra) that he believed in the sight of Allah and the translation from Sahih Muslim which you have given is false
f) Then you yourself showed a hadith from Sahih Bukhari’s Kitab at Tawhid that It was Allah whom the Prophet (Peace be upon him) saw
**Answer regarding (a)53.7: While he was in the highest part of the horizon: 53.8: Then he approached and came closer,
53.9: And was at a distance of but two bow-lengths or (even) nearer;53.10: So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.53.11: The (Prophet's) (mind and) heart in no way falsified that which he saw.
53.12: Will ye then dispute with him concerning what he saw?
Quran and Sharah from Bukhari and Muslim
Especially in the 12th Ayah Allah is challenging the whole world that “WILL YE THEN DISPUTE WITH HIM CONCERNING WHAT HE SAW” had it been seeing Gabriel only then that would not have been a great challenge because previous Prophets like Moses (Peace be upon him) had even talked “DIRECTLY WITH ALLAH” which was a far superior thing than seeing Gibriel, hence the vision of Allah was finally reserved for Prophet (Peace be upon him) as hadith of Ibn Abbas proves (I will come to it later) meanwhile I will quote detailed Tafsir of it by Imam Ibn Jawzi (rah), he explaines the 8th and 9th ayah in light of sahih ahadith and aqwaal in this fashion
وفي المشار إليه بقوله: «ثُمَّ دنا» ثلاثة أقوال.
أحدها: أنه الله عز وجل. روى البخاري ومسلم في «الصحيحين» من حديث شريك بن أبي نَمِر عن أنس بن مالك قال: دنا الجبّار ربُّ العِزَّة فتدلَّى حتى كان منه قابَ قوسين أو أدنى. وروى أبو سلمة عن ابن عباس: «ثم دنا» قال: دنا ربُّه فتدلَّى، وهذا اختيار مقاتل. قال: دنا الرَّبُّ من محمد ليلةَ أُسْرِي به،، فكان منه قابَ قوسين أو أدنى. وقد كشفتُ هذا الوجه في كتاب «المُغْني» وبيَّنتُ أنه ليس كما يخطُر بالبال من قُرب الأجسام وقطع المسافة، لأن ذلك يختص بالأجسام، والله منزَّه عن ذلك.
والثاني: أنه محمد دنا من ربِّه، قاله ابن عباس، والقرظي.
والثالث: أنه جبريل. ثم في الكلام قولان.
Translation: There are three famous sayings regarding the saying of Allah i.e. Then he approached and came closer
First: That is Allah Azza wajjal as it is narrated by Bukhari and Muslim in “Sahihayn” the hadith from Sharik bin Ibn Numayr who heard from Anas bin Malik (ra) who said: The Irresistible, the Lord of Honor and Majesty approached and came closer till he was about two bow lengths or (even) nearer [Sahih Bukhari Hadith # 7518, Sahih Muslim Hadith # 162]
Masbat (Proof) takes over Nafi (rejection)
...and It is narrated by Abu Salama from Ibn Abbas (ra) that {He approached} refers to Allah coming near, this is adopted by Maqatil (ra) who said: Allah came near to Muhammad (Peace be upon him) on the night of Isra And was at a distance of but two bow-lengths or (even) nearer, however It is written in the book Al Mughni that this coming nearer does not refer to coming closer in sense of bodies not distance as that is the case with bodily creations and Allah is High of such thing being attributed to him. The Second: That It was Muhammad (Peace be upon him) who went near Allah, this is said by Ibn Abbas (ra) and Qurzi(ra) too.
The Third: It was Gibril and there is Kalaam in this Qawl! Reference: Imam Ibn Jawzi in Zad al Maseer fi Ilm at Tafsir, Volume No. 8, Page No. 65-66]
Hence From Quran and Sahih ahadith of Bukhari and Muslim which give best sharah of 8th and 9th Ayahs It is proven that Prophet (Peace be upon him) saw Allah (this itself is enough to say that Aisha ra’s qawl is not to be taken as absolute authority and even Anas bin Malik who is claimed to have rejected sight of Allah is proving in these ahadith that Prophet Peace be upon him saw Allah, It is fundamental Usool of Hadith that If same sahabi says 2 contrary things then “Masbat (proof)” takes over “Nafi (i.e. rejection)”, so according to this Usool itself It is soundly established that the Prophet Peace be upon him did indeed see Allah and the Nafi of this has to be rejected)
Answer to (b) Usman used the ayah (Surah al Araaf: 143) to claim that Prophet (Peace be upon him) could not see Allah as in that Ayah Allah said to Moses that you cannot see me!From same 7:143 that Its possible to see Allah
najdi/wahabi said and I quote: About the Prophet Moses it has been said in the Qur'an that he had besought to see Allah And the reply given was: Lan tarani "You cannot see Me." (Al-A'raf 143).
Jazak Allahu Khayrun Usman for writing the Arabic wording along i.e. “LAN TARANI” Insha ALLAH this will itself prove that Lan Tarani has the proof that sight of Allah is not “Impossible”
Here is proof from Tafsir al Jalalyn and Tafsir ul Qurtubi
Imam Jalal ud din suyuti (rah) said:
أَنظُرْ إِلَيْكَ قَالَ لَن تَرَٰنِى } أي لا تقدر على رؤيتي، والتعبير به دون «لن أُرَى» يفيد إمكان رؤيته تعالى { وَلَٰكِنِ انْظُرْ إِلَى الْجَبَلِ } الذي هو أقوى منك { فَإِنِ اسْتَقَرَّ } ثبت { مَكَانَهُ فَسَوْفَ تَرَٰنِى } أي تثبت لرؤيتي، وإلا فلا طاقة لك { فَلَمَّا تَجَلَّىٰ رَبُّهُ } أي ظهر من نوره قدر نصف أنملة الخنصر كما في حديث صححه الحاكم
Translation: {You shall not see Me},which means you do not have the capability to see me THE USE OF THE WORDING (LAN TARANI) RATHER THAN LAN URA (I.E. I SHALL NOT BE SEEN) IMPLIES THAT IT IS POSSIBLE TO SEE ALLAH {But gaze at the mountain} which is stronger than you are, {And if it stands still in its place} then you shall see Me’, that is, [then] you shall remain fixed [able] to see Me, otherwise, you will not have the capacity [for it]. {And when his Lord revealed (His) glory to the mountain} i.e. When he manifested his light, equivilant to half a nail of little finger as this is mentioned in the sahih hadith of Hakim
[Tafsir al Jalalyn, Page No. 167, Published by Dar Ibn Kathir, Damascus]
The Anbiya never ask for Impossible!In the Ayah Musa (a.s) said in the end: And Moses fell down in a swoon. When he recovered his senses he said:"Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."(7:143)
Imam Qurtubi (rah) explains it as:
وأجمعت الأمة على أن هذه التوبة ما كانت عن معصية؛ فإن الأنبياء معصومون. وأيضاً عند أهل السنة والجماعة الرؤيةُ جائزةٌ.
Translation: The Imams are unanimous that (Musa a.s) asking for Tawba does not refer to sins because the Anbiya are infallible/Masoom, and in the opinion of Ahlus Sunnah Wal Jammah the Sight of (Allah) is possible[ Tafsir al Qurtubi, Under 7:143]
Hence it is decisively proven from Quran itself that Anbiya never ask for something Impossible, had sight of Allah not been possible then Musa (a.s) would not have asked for it and nor would have Allah linked it to the condition of mountain staying at its place (because Allah does not do illogical things either .. Naudhobillah), the thing is that Musa (a.s) was not capable of seeing Him but Prophet Muhammad (Peace be upon him) was and the vision was only reserved for him.
Proof on (c) i.e. Hadith of Aisha (ra) cannot supersede the overwhelming other ahadith which prove contrary to it.
The hadith of Aisha (ra) which Usman used has this wording: Whoever among you says that Muhammad (upon whom be Allah's peace) had seen his Lord and Sustainer, tells a lie
This hadith and specific wording of Aisha (ra) is itself proof that other Sahaba differed with her and many believed in sight Of Allah, plus Aisha (ra) getting very angry upon it is proof of her doing it in opposition of Ibn Abbas (ra) who was actually a far superior commentator of Quran than Aisha (ra) herself..
Knowing from Best commentators of Bukhari/Muslim
...some people would be eying for this to start accusing on Sahaba but what I am saying has absolutely no accusation on Sahaba because Sahaba were not infallible and this is opinion of Ahlus Sunnah (contrary to Shi’ites who see these mistakes of sahaba as excuses to accuse them and the great thing is that Shi’ites themselves reject the sight of Allah but Alhamdulillah Ahlus Sunnah are the saved group so our viewpoint is Haqq and Indeed our beloved Prophet has seen Allah)
I will present the most revered and authentic Sharh of this hadith in words of the great Imam Ahmed bin hanbal as cited by the leading commentator of Bukhari i.e. Imam Ibn Hajr al Asqalani (rah)
Imam Ibn Hajr al Asqalani (Rahimuhullah) says in his Fath ul Bari
عن المروزي قلت لأحمد إنهم يقولون إن عائشة قالت من زعم أن محمدا رأى ربه فقد أعظم على الله الفرية فبأي شيء يدفع قولها قال بقول النبي صلى الله عليه وسلم رأيت ربي قول النبي صلى الله عليه وسلم أكبر من قولها
Translation: Maruzi (rah) said to Imam Ahmed (rah): People say that Aisha (ra) used to say that whosoever says that the Prophet (saw) saw his Lord has attributed a lie to Allah, so how shall this be answered? (Imam Ahmed) replied: From the saying of Prophet (saw) [himself] “رأيت ربي” i.e. I saw my Lord, this will be an answer to Aisha (ra)’s Qawl because the saying of Prophet (saw) is far superior than saying of her (i.e. Aisha ra)[Fath ul Bari, Sharah Sahih ul Bukhari, Volume No. 8, Page No. 494]
Allah hu Akbar, may Allah Bless Imam Ahmed bin Hanbal (rah) who gave the perfect answer in this regard.
The 2 Ahadith of Muslim actually prove "Sight"
Imam Nawawi (rah) the leading commentator on Sahih Muslim sheds more light on this
He presents the case beautifully as:
وإذا صحت الروايات عن ابن عباس في إثبات الرؤية وجب المصير إلى إثباتها فإنها ليست مما يدرك بالعقل , ويؤخذ بالظن , وإنما يتلقى بالسماع ولا يستجيز أحد أن يظن بابن عباس أنه تكلم في هذه المسألة بالظن والاجتهاد . وقد قال معمر بن راشد حين ذكر اختلاف عائشة وابن عباس : ما عائشة عندنا بأعلم من ابن عباس , ثم إن ابن عباس أثبت شيئا نفاه والمثبت مقدم على النافي
Translation: When it is proven from Sahih ahadith of Ibn Abbas (ra) then we cannot assume that he said it according to his own thinking, definitely he said it due to his hearing from Prophet (saw), Ma’mar bin Rashid (rah) said regarding the difference between Aisha (ra) and Ibn Abbas (ra) that Aisha (ra) was not aware about this (completely) whereas Ibn Abbas (ra) was, So when Ibn Abbas (ra) is proving it while some others are doing Nafi of it then It is a (Principle) that Masbat (Proof) takes over Nafi (rejection) [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent]
Words cannot comprehend this wonderful explanation!
Proof on (d) i.e. the 2 ahadith which Usman used from Sahih Muslim actually firmly prove that Prophet (Peace be upon him) saw Allah and It is misinterpretation of Ibn Qayyim to give wrong taweel over them.
Once again Jazak Allahu Khayrun Usman for providing the original Arabic transliteration of those 2 ahadith of Sahih Muslim. I will give translation word by word so that everyone understands easily
The first hadith has this wording
a) Nur-Un = He is Light
b) Anna = I, myself, me
c) Ara = Saw
d) Hu = Him
Usman blindly relied on Ibn Qayyim and said: Of the first answer of the Holy Prophet Ibn al-Qayyim has given this meaning in his Zad al-Ma ad: "Between me and the sight of my Lord there was Light,"
Proven from same Abu Dhar (ra) on Sight!
The wording which Usman showed is found "NOWHERE" in actual wording of Hadith of Sahih Muslim, rather the literal and actual wording of Hadith firmly proves that the Prophet (Peace be upon him) saw Allah
Now let us look at the Arabic of second hadith!
“ Ra 'aitu nur-an
a) - Ra’aitu = I Saw -
b) Nur-an = Nur/Light -
It does not say anywhere in that hadith as Usman showed: I did not see my Lord but only a Light… that is nothing but a forgery too.
Alhamdulillah the same 2 ahadith themselves prove that Prophet (Peace be upon him) saw Allah, plus It is narrated by Abu Dhar (ra) who himself believed that Prophet (Peace be upon him) saw Allah, here is the proof
روى شريك عن أبي ذر رضي الله عنه في تفسير الآية ، قال : رأى النبي صلى الله عليه و سلم ربه
Translation: Narrated by Sharik from Abu Dhar (Radhi Allaho Anho) who said in Tafsir of the ayah (of Surah Najm):The Prophet (Peace be upon him) Saw his Lord [Qadhi Iyaad in as-Shifa, Page No. 105]
Proof (e) Your claim of Hadith from Abu Musa
You quoted hadith from Sahih Muslim as: Hadrat Abu Musa al-Ash`ari: "The Holy Prophet said: The sight of no one from among His creatures has reached Allah Almighty."
Could you please give me exact reference of this (although you have not given references of many ahadith which you showed) because according to my knowledge such a wording is present nowhere in Kitab al Iman of Sahih Muslim through Abu Musa (correct me If I am wrong by giving reference)
Proof (f) You yourself showed the sahih Hadith of Bukhari which porves that Prophet (Peace be upon him) saw Allah, I do not have to repeat this as I have already proven from Tafsir of Ibn Jawzi that the hadith is Sahih narrated by both Bukhari and Muslim.
Citing overwhelming more proofs!
In the end I would just like to give some more proofs
*Proof # 1*
Ibn Shihab said: Ibn Hazm told me that Ibn 'Abbas and Abd Habba al-Ansari used to say that the Messenger of Allah (may peace be upon him) said: Thereafter he ascended with me till I was taken to such a height where I heard the scraping of the pens (of Taqdir) Ibn Hazm and Anas told that the Messenger of Allah (may peace be upon him) said: Allah then made fifty prayers obligatory for my Ummah and I returned with that and passed by Moses. Moses, (peace be upon him) said: What has thy Lord enjoined on thy people? I said: Fifty prayers have been made obligatory on them. Moses (peace be upon him) said: Return to thy Lord(فراجع ربك), for thy Ummah would not be able to bear this burden. Then I came back to my Lord(فراجعت ربي) and He remitted a portion out of thut. I then again went to Moses (peace be upon him) and informed him about it He said: Return to thy Lord(راجع ربك),, for thy Ummah shall not be able to bear this burden. I then went back to my Lord(فراجعت ربي) and He said: They are five and at the same time fifty, and what has been said will not be changed. I then returned to Moses and he said: Go back to thy Lord. whereupon I said: I feel ashamed of my Lord(قد استحييت من ربي)[Sahih Muslim, Hadith No. 313 – Agreed upon]
This hadith decicively proves that Prphet (Peace be upon him) saw Allah because everything Musa (a.s) told him to “RETURN TO HIS LORD” and finally the Prophet said: “I FEEL ASHAMED OF MY LORD”
Proof # 2
عن ابن عباس قال
رأى محمد ربه قلت أليس الله يقول
لا تدركه الأبصار وهو يدرك الأبصار
قال ويحك ذاك إذا تجلى بنوره الذي هو نوره وقال أريه مرتين
قال أبو عيسى هذا حديث حسن
Yet another great Sharh of Bukhari !
Translation: Ibn Abbas (ra) said that Muhammad (salallaho alaihi wasalam) saw his Lord, (Ikrama) asked: Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas) replied: Strange that you have not understood, this is when Allah shows glimpse of his own Nur (which cannot be comprehended), so Prophet (saw) saw Allah twice [Sunnan Tirimdh, Tafsir of Surah al-Najm, Hadith No. 3201] – Imam Tirimdhi declared this hadith as “Hassan”*Proof # 3*
Sheikh Muhadith Haq Dhelvi (rahimuhullah) writes: Ibn Umar(ra) turned to Ibn Abbas (ra) regarding this matter and asked whether the Prophet (saw) has seen his Lord, Ibn Abbas replied in affirmative, Ibn Umar (ra) accepted this and did not reject it [Ashaat ul Lamaat, Volume No. 4, Page No. 431]
Now It is proven from yet another Mujtahid Sahabi i.e. Ibn Umar (ra) that Prophet (Peace be upon him) saw Allah!
*Proof # 4*
Imam Badr ud din Ayni (Rahimuhullah) the commentator of Bukhari said:
روى ابن خزيمة بإسناد قوي عن أنس قال رأى محمد ربه وبه قال سائر أصحاب ابن عباس وكعب الأحبار والزهري وصاحب معمر وآخرون وحكى عبد الرزاق عن معمر عن الحسن أنه حلف أن محمدا رأى ربه وأخرج ابن خزيمة عن عروة بن الزبير إثباتها
Translation: Ibn Khuazaima (rah) narrated with “strong chain” from Anas bin Malik (ra) that he said: Muhammad (salallaho alaihi wasalam) saw his Lord, same is narrated from Ibn Abbas (ra) and his disciples like K’ab al Ahbar (ra), Zuhiri (rah) and Ma’mar (rah), Imam Abdur Razzaq (rah) narrates from Ma’mar who quotes Imam Hassan Basri (rah) who used to say: I Swear that Muhammad (salallaho alaihi wassalam) saw his Lord, Ibn Khuzaima (rah) has also proven it (sight of Allah) from Urwa bin Zubayr (ra) [Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 19, Page No. 198]
Do you doubt the Vision of Muhammad? (Saw)
*Proof # 5*
Imam Badr ud din Ayni (rah) also explains:
وروى الطبراني في (الأوسط) بإسناد قوي عن ابن عباس قال رأى محمد ربه مرتين ومن وجه آخر قال نظر محمد إلى ربه جعل الكلام لموسى والخلة لإبراهيم والنظر لمحمد فظهر من ذلك أن مراد ابن عباس ههنا رؤيا العين
Translation:Imam Tabarani (rah) narrates in his (Al Awsat) with “Strong chain” from Ibn Abbas (ra) who said that Prophet (saw) saw his Lord twice, the reason for this saying is that Muhammad (saw) saw his Lord with his eyesight, because Musa (a.s) talked to Allah directly, Ibrahim (a.s) was taken as His friend and Muhammad (salallaho alaihi wasalam) was chosen for sight (no other Prophet was), apparently what Ibn Abbas (ra) means to say is that Prophet (saw) saw Allah with his eyes [Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 17, Page No. 30]
*Proof # 6*
Imam Nasai’i (Rahimuhullah) and Hakim (Rahimuhullah) narrate with Sahih Isnad:
أخبرنا إسحاق بن إبراهيم قال أخبرنا معاذ بن هشام قال حدثني أبي عن قتادة عن عكرمة عن بن عباس قال أتعجبون أن تكون الخلة لإبراهيم والكلام لموسى والرؤية لمحمد صلى الله عليه وسلم
Translation: Ibn Abbas (ra) narrates: Are you surprised at friendship of Ibrahim (a.s) [with Allah], The Speech of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam)? [Sunnan Nasai’I al Kubra in Amal al Yawm wal Laylah , Volume No.6, Hadith No.11539, Mustadrak ala Sahihayn, Volume No. 1, Hadith No. 216]
Imam Hakim (rah) after narrating it said:
هذا حديث صحيح على شرط البخاري
Translation: This Hadith is Sahih on the criteria of Bukhari [ibid, Hadith No. 216]
The Madhab of Vast majority!
Imam Ibn Hajr al Asqalani (Rahimuhullah) said:
ما أخرجه النسائي بإسناد صحيح وصححه الحاكم أيضا من طريق عكرمة عن بن عباس قال أتعجبون أن تكون الخلة لإبراهيم والكلام لموسى والرؤية لمحمد
Translation: It is narrated by Nasai’i with “Sahih Isnad” and Hakim also declared it “Sahih” the narration with the chain from Ikrama (rah) who heard Ibn Abbas (ra) say (and he quoted the above hadith) [Fath ul Bari, Sharah Sahih al Bukhari, Volume No. 8, Page No 493]
*Proof # 7Imam Nawawi (Rahimuhullah) writes under the hadith of Ibn Masud (ra) that (Prophet saw)’s heart did not lie of what it saw means that he saw Jibril (a.s)
هذا الذي قاله عبد الله رضي الله عنه هو مذهبه في الآية , وذهب الجمهور من المفسرين إلى أن المراد أنه رأى ربه سبحانه وتعالى
Translation: This is the saying of Abdullah Ibn Masud (ra) and his Madhab, but the Madhab of vast majority of Mufasireen (including Ibn Abbas) is that Prophet (saw) saw Allah Subhanahu Wa Ta’la [Sharah Sahih Muslim by Imam Nawawi, under Kitab al Iman, The mention of Sidra til Muntaha, Hadith No. 254]
Imam Nawawi further states:
فالحاصل أن الراجح عند أكثر العلماء : أن رسول الله صلى الله عليه وسلم رأى ربه بعيني رأسه ليلة الإسراء لحديث ابن عباس وغيره مما تقدم . وإثبات هذا لا يأخذونه إلا بالسماع من رسول الله صلى الله عليه وسلم هذا مما لا ينبغي أن يتشكك فيه
Translation:The result of all (proofs which have been shown) is that it is pre dominantly established amongst many ulama that Prophet (saw) saw Allah with his eyes on the night of Ascension as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which comes from Prophet (saw) hence there should be no doubt about it [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent]
Quran does Nafi of "Idraak" not Sight!
Proof # 8
Imam Nawawi (rah) also said about Aisha (ra) hadith:
فأما احتجاج عائشة بقول الله تعالى : { لا تدركه الأبصار } فجوابه ظاهر , فإن الإدراك هو الإحاطة والله تعالى لا يحاط به , وإذا ورد النص بنفي الإحاطة لا يلزم منه نفي الرؤية بغير إحاطة
Translation: The Proof which Aisha (ra) took (to reject sight of Allah) i.e. {Eyes cannot comprehend him} the apparent answer to this will be that there cannot be Idraak (i.e. complete comprehension, to gather all around, to see all aspects) of Allah, so the Nass (of Quran) does Nafi of Al-Ihaat but this does not do Nafi of sight without Ihaata (i.e. complete comprehension) [Ibid]
Proof # 9 Imam Ibn Jarir (rah) writes under: The (Prophet's) (mind and) heart in no way falsified that which he saw. (53:11)
عيسى بن عبيد، قال: سمعت عكرِمة، وسُئل هل رأى محمد ربه، قال نعم، قد رأى ربه.
Translation: Isa bin Ubaid (rah) said: Ikrama (rah) was questioned about Muhammad (salallaho alaihi wasalam) seeing the Lord? He said: YES! HE SAW HIS LORD [Tafsir at Tabri under 53:11]
Proof # 10 (Marfu Hadith)
Imam Tabri proves from Prophet (Peace be upon him) himself as:
عن عطاء، عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: " رأَيْتُ رَبِي فِي أحْسَنَ صُورَةٍ
Translation: From Ata (rah) who narrated from Ibn Abbas (ra) who said that Prophet (Salallaho alaihi wasalam) said: I saw Allah in his best of form (which Allah and Apostle know best)[Tafsir at Tabri under 53:11]
The Proohet saw Allah in the best form!
The best statement on the issue is of Shaykh Muhyi al-Din ibn Arabi (Allah have mercy on him). He said: This world is that which is below the heavens and anything above the heavens is considered to be part of the next world (akhira).Hence, the vision of the Messenger of Allah (Allah bless him & give him peace) will not be considered a vision of this world; rather it is a vision of the next world, and there is no disagreement concerning the vision of the hereafter. Hence, this vision of the Messenger of Allah (Allah bless him & give him peace) was also a type of the vision of the hereafter. (See: Ma'arif al-Qur'an, 3/412)
Source of this specific quote is: Sunnipath
And I would like to end with the scan proof of magnificent hadith in Sunnah Tirimdhi (Authenticated as Hassan Sahih by both Imam Bukhari and Imam Tirimdhi)
Here is the hadith
It states: … Lo I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service... [Sunnan Tirimdhi, Volume No. 5, Page No. 966, Published by Maktabba al Asriyyah, Beirut, Lebanon]
This also proves that Prophet (Peace be upon him) has seen Allah.
Aqida of Hazir o Nazir - That Prophet[salehalawaalihi wasalam] is omnipresent
Mufti Akmal Sahab has told about the Aqida of Hazir Nazir in brief in this clip..
Can we have more proofs from Quran and Sunnah which proves this Aqidah?
Can we have more proofs from Quran and Sunnah which proves this Aqidah?
Definition according to Ahlus sunnah and clearing misconception first:
"In the world, the Shariah meaning of Hazir and Nazir is this that The Holy Prophet whilst being present in one single place sees all the worlds [aalam] as if he was looking at them in the palm of his hand and hears all voices from near and afar, or that in one moment he can travel the whole universe and help those in need of help even if they be hundreds of kos away. Offcourse this is by Will of Allah and Allah's permission as every thing is by Will of Allah
When The Prophet Muhammad [Peace be upon him] is referred to as Hazir it does not mean he is present everywhere at the same time, rather Hazir means the Prophet is Present and the belief is that He is present at his Grave, but can also be present at other places at the any given time as Allah wills.
And By Nadhir it is meant that he is Seeing and Hearing Creation, and if you have doubts about this being possible for a creation of Allah then you don't have to look too far for other examples, The Angel of Death is able to see the world as it would be on the Palm of a Hand.
Now coming towards proofs
In the above hadith, the wording in nearly all of them is LA TADRI which to a modern arab may mean don’t know but in classical Arabic itmeans you don’t know by your own ability- in other words you don’t know by your own investigation but only because Allah revealed it to you. The other point to make here is that when someone asks a question in the Qur’aan and the Sunnah it is not always because they don’t know it is for the saking of educating others.
Now this is a additional reply from my Side
Even Allah asks questions in Quran even after knowing every thing
Quranic example #1
Look this ayath
"And what is that in your right hand, O Musa (Moses)?"
( Taha, Chapter #20, Verse #17)
Quranic example #2
Allah asked Shatan [devil ] a question
And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, "Prostrate to Adam", and they prostrated, except Iblîs (Satan), he refused to be of those who prostrate.
,
(Allâh) said: "What prevented you (O Iblîs) that you did not prostrate, when I commanded you?" Iblîs said: "I am better than him (Adam), You created me from fire, and him You created from clay."
[Quran 7: 11-12]
So according to same logic and Hikmah which Allah [swt] used will any one say that Allah [swt] didn't actually knew about Shatan motives or what was in his heart , Naoozbila min zalik.
There are several instances when Prophet (صلی اللہ علیھ وآلھ وسلم) revealed the unseen and many thing to Sahabas (رضي الله عنه) and many instances when Prophet (صلی اللہ علیھ وآلھ وسلم) remained silent.
Secondly even in above mention hadith the Prophet (صلی اللہ علیھ وآلھ وسلم) informs about the future in the past which shows that Allah [swt] has already granted Prophet (صلی اللہ علیھ وآلھ وسلم) the knowledge of unseen even of this incident. Rest I hope the arabic translation issue is cleared here .
Now to prove the fact that there are No Contradictions in Al Quran and Sahih hadiths I will show the following hadiths, This is a reply from me
Hadith # 1
Sahih Bukhari, Volume 1, Book 10, Number 515:
"Narrated Anas bin Malik: Allah's Apostle came out as the sun declined at mid-day and offered the Zuhr prayer. He then stood on the pulpit and spoke about the Hour (Day of Judgment) and said that in it there would be tremendous things. He then said, "Whoever likes to ask me about anything he can do so and I shall reply as long as I am at this place of mine.Most of the people wept and the Prophet said repeatedly, "Ask me." Abdullah bin Hudhafa As-Sahmi stood up and said, "Who is my father?" The Prophet said, "Your father is The Prophet repeatedly said, "Ask me." Then Umar knelt before him and said, "We are pleased with Allah as our Lord, Islam as our religion, and Muhammad as our Prophet." The Prophet then became quiet and said, "Paradise and Hell-fire were displayed in front of me on this wall just now and I have never seen a better thing (than the former) and a worse thing (than the latter)."
Hadith # 2
Sahih Al Bukhari, Book 3, Number 115:
"Narrated Um Salama: One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter."
Hadith # 3
Sahih Al Bukhari, Book 23, Number 428:
"Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things."
Hadith # 4
Sahih Al Bukhari, Book 59, Number 411:
"Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world."
Hadith # 5
Sahih Muslim, Book 030, Number 5825: "
Anas b. Malik reported that Allah's Messenger (may peace be upon him) stood when the sun had passed the meridian and he led them noon prayer and after observing salutations (completing the prayer) he stood upon the pulpit and talked about the Last Hour and made a mention of the important facts prior to it and then said: He who desires to ask anything from me let him ask me about it. By Allah, I shall not move from this place so long as I do not inform you about that which you ask.
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Hadith # 6
Sahih Al Bukhari, Volume 2, Book 22, Number 303:
"Narrated 'Aisha: Once the sun eclipsed and Allah's Apostle stood up for the prayer and recited a very long Sura and when bowed for a long while and then raised his head and started reciting another Sura. Then he bowed, and after finishing, he prostrated and did the same in the second Raka and then said, "These (lunar and solar eclipses) are two of the signs of Allah and if you see them, pray till the eclipse is over. No doubt, while standing at this place I saw EVERYTHING promised to me by Allah and I saw (Paradise) and I wanted to pluck a bunch (of grapes) therefrom, at the time when you saw me stepping forward. No doubt, I saw Hell with its different parts destroying each other when you saw me retreating and in it I saw 'Amr bin Luhai who started the tradition of freeing animals (set them free) in the name of idols."[/SIZE]
Hadith # 7
And
عَن مُعَاذِ بن جَبَلٍ ، رضي الله عنه قَالَ «احْتَبَسَ عَنَّا رَسُولُ الله ذَات غَدَاةٍ مِنْ صَلاَة الصُّبْح حَتَّى كِدْنَا نَتَراءَى عَيْنَ الشَّمْسِ فخَرَجَ سريعاً فَثُوِّبَ بالصَّلاَةِ فَصَلّى رَسُولُ الله وَتَجَوَّزَ في صَلاَتِه، فَلَّما سَلَّمَ دَعا بِصَوْتِهِ فَقَالَ لَنَا: عَلَى مَصَافِّكُمْ كَمَا أَنْتُمْ ثُمَّ انْفَتَلَ إِلَيْنَا ثم قَالَ: أَمَا إِنِّي سَأُحَدِّثُكُمْ مَا حَبَسَنِي عَنْكُم الغَدَاةَ أَنَّي قُمْتُ مِنَ اللَّيْلِ فَتَوَضَّأْتُ فَصَلَّيْتُ مَا قُدِّرَ لِي فَنَعَسْتُ فِي صَلاَتِي حتى اسْتَثْقَلْتُ فإِذَا أَنَا بِرَبِّي تَبَارَكَ وَتَعَالى في أَحْسَنِ صُورَةٍ فَقَالَ يَا مُحَمَّدُ، قُلْتُ لَبَيَّكَ رَبِّ، قالَ فِيمَ يَخْتَصِمُ المَلأُ الأَعْلَى؟ قُلْتُ: لاَ أَدْرِي رَبِّ قَالَهَا ثَلاَثاً، قَالَ فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ. قَدْ وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ فتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُفَقَالَ يَا مُحَمَّدُ. قُلْتُ لَبَّيْكَ رَبِّ، قَالَ فِيمَ يَخْتَصِمُ المَلأُ الأعْلَى؟ قُلْتُ في الكَفّارَاتِ، قَالَ مَاهُنَّ؟ قُلْتُ مَشْيُ الأقْدَامِ إِلَى الْجَماعَاتِ، وَالْجُلُوسُ في المَسَاجِدِ بَعْدَ الصَّلوات، وإِسْبَاغُ الْوُضُوءِ في المَكْرُوهَاتِ، قَالَ ثُمَّ فِيمَ؟ قُلْتُ: إِطْعَامُ الطَّعَامِ، وَلِينُ الكَلاَمِ، والصَّلاَةُ بِاللّيْلِ والنَّاسُ نِيَامٌ. قَالَ سَلْ، قُلْتُ اللّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وأَنْ تَغْفِرَ لِي وتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفّنِي غَيْرَ مَفْتُونٍ، وأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وحُبَّ عَمَلٍ يُقَرِّبُ إلَى حُبِّكَ. قَالَ رَسُولُ الله إِنَهَا حَقٌّ فادْرُسُوهَا ثُمَّ تَعَلّمُوهَا قال أبو عيسى: هَذَا حَدِيثٌ حَسَنٌ صحيحٌ. سَأَلْتُ مُحَمَّدَ بنَ إِسْماعِيلَ عَن هَذا الحَدِيثِ فَقَالَ هَذَا حديث حسنٌ صحيحٌ
Narrated Mu'adh ibn Jabal
Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer (in congregation) along with us till the sun had almost appeared on the horizon. He then came out hurriedly and Iqamah for prayer was observed and he conducted it (prayer) in brief form. When he had concluded the prayer by saying As-salamu alaykum wa Rahmatullah, he called out to us saying: Remain in your places as you were. Then turning to us he said: I am going to tell you what detained me from you (on account of which I could not join you in the prayer) in the morning. I got up in the night and performed ablution and observed the prayer as had been ordained for me. I dozed in my prayer till I was overcome by (sleep) and lo and lo, I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, and abandon abominable deeds, to love the poor, that Thou forgive me and show mercy to me and when Thou intendst to put people to trial Thou causes me to die unblemished and I beg of Thee Thy love and the love of one who loves Thee and the love for the deed which brings me near to Thy love. Allah's Messenger (peace be upon him) said: It is a truth, so learn it and teach it.
►Transmitted by Ahmad, Tirmidhi who said: This is a "Hasan Sahih" hadith and I asked Muhammad ibn Isma'il (i.e. Imam Bukhari) about this hadith and he said: It is a "Hassan Sahih" hadith. (Sunnan Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S'ad, Hadith No. 3235)
Even Hadrat Umar [ra] according to a authentic hadith having reliable chain of narration witnessed acts of Sahabas [ra] and helped them from far away
Hadith # 8
When Umar ibn Khattab sent out an army, he appointed a man named Sariyah as their leader. Then while Umar was delivering the Khutbah he started shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the mountain!' Then a messenger from the army came and he questioned him [concerning the army], he said, 'O Leader of the Believers! We met with the enemy and they had [almost] defeated us, then a voice proclaimed, 'O Sariyah, the mountain![يَا سَارِيَ الْجَبَل.]' So we put our backs against the mountain and Allah vanquished them.'
References and source of above hadith
[
مشکوٰة المصابيح : 546) [sunni book of hadith miskat ul masabih ]
(دلائل النبوّه لأبی نعيم : 507)
(کنزالعمال، 12 : 35788)
►Abu Nuaym narrated it in Dala’il-un-nubuwwah (p.507)
► Khatib Tabrizi, Mishkat ul masabih, b. of fadail (virtues) ch.8 (3:318#5954)
► Ibn Asakir in Tahdhib tarikh Dimashq al-kabir generally known as Tarikh/Tahdhib Ibn ‘Asakir
►Ibn Kathir in al-Bidayah wan-nihayah (5:210-1) and declared its chain of authorities as excellent and fair (jayyid hasan);
►Asqalani graded its chain of transmission hasan (fair) in al isabah fi tamyiz is sahabah (2:3)
► ‘Ali al-Hindi, Kanz-ul-‘ummal (12:571,572,573 #35788-91);
►‘Ajlawni, Kashf-ul-khifa wa muzil-ul-ilbas (2:514#3172);
► and Albani in Silsilat-ul-ahadithh-is-sahihah (#1110).
► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)]
Hadith # 9
(صلّى الله عليه وآله وسلّم) in my dream, in a state that the blessed Hair and Beard of Rasulallah (صلّى الله عليه وآله وسلّم) was coverd with soil. I asked Yaa Rasulallahwhat is the reason behind this state of yours? Rasulallahreplied "Just now I went to the place where my beloved Hussain got Martyred."
References:
Hazrat Abu Hurraira reported that Sayyidnah Rasulallah led the prayer for Zuhr. A man who was standing in the last row prayed in wrong manner .After performing the Salaah ,Rasulallahturned towards him and said," "O so and so, Dont you fear Allah? Dont you see how you say your prayers? Do you think that whatever you do is hidden from me? I swear in the name
of Allah, “I see what is behind me in the same way I see what is in front of me”
References:
Reference:
References
►Mishkaat Sharif, Baab ul Karaamat, ,Hadith no.5700, Vol 3 , pg.202
Abu Huraira reported: I heard Allah's Messenger (may peace be upon him) as saying: He who saw me in a dreamwould soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.
(Sahih Muslim ,Book #029, Hadith #5636)
Hadith # 18عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ
Narated By AbuHurayrah:
The Prophet (صلى الله عليه وسلم) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.
[Abu Dawud Book 004, Hadith Number 2036: Hadith has Sahih Chain]
Hadith # 19
Hadith : Every Human being Meets with Prophet (صلى الله عليه وسلم) in grave
Narrated Al-Bara' ibn Azib:
We went out with the Apostle of Allah (peace_be_upon_him) accompanying the bier of a man of the Ansar. When we reached his grave, it was not yet dug. So the Apostle of Allah (peace_be_upon_him) sat down and we also sat down around him as if birds were over our heads. He had in his hand a stick with which he was scratching the ground.
He then raised his head and said: Seek refuge with Allah from the punishment in the grave. He said it twice or thrice.
The version of Jabir adds here: He hears the beat of their sandals when they go back, and at that moment he is asked: O so and so! Who is your Lord, what is your religion, and who is your Prophet?
Hannad's version says: Two angels will come to him, make him sit up and ask him: Who is your Lord?
He will reply: My Lord is Allah. They will ask him: What is your religion? He will reply: My religion is Islam.They will ask him: What is your opinion about the man who was sent on a mission among you? He will reply: He is the Apostle of Allah (peace_be_upon_him). They will ask: Who made you aware of this? He will reply: I read Allah's Book, believed in it, and considered it true; which is verified by Allah's words: "Allah's Book, believed in it, and considered it true, which is verified by Allah's words: "Allah establishes those who believe with the word that stands firm in this world and the next."
[Sunan Dawud Book 40 Hadith 4735 ]
Every human being sees Prophet [salehalawalihi wasalam] in Grave
100s of people die every hour, And hundereds are buried in graves, According to authentic hadiths Prophet [salehalawalihi wasalam] visits every one and following Question is asked
If Prophet (صلى الله عليه وسلم) can visit grave of every person who dies with will of Allah than what is left ?
Quran says even Angel of Death is Hadir o Nazir
Say: "The angel of death, who is set over you, will take your souls, then you shall be brought to your Lord."[32:11]
Tafsir Ibn Khatir proves Angel of death is Hazir o Nadhir too
حويت له الأرض، فجعلت مثل الطست يتناول منها متى يشاء
The earth is brought together for him and it is like a platter from which he takes whenever he wants.''
والله ما من بيت فيه أحد من أهل الدنيا، إلا وملك الموت يقوم على بابه كل يوم سبع مرات
He even visits every house on land and under water five times a day
[Tafsir Ibn Kathir, Surah Sajdah, under verse 11]Arabic link
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1
So believing that Angel of death is Hadir o nazir is wrong too
"In the world, the Shariah meaning of Hazir and Nazir is this that The Holy Prophet whilst being present in one single place sees all the worlds [aalam] as if he was looking at them in the palm of his hand and hears all voices from near and afar, or that in one moment he can travel the whole universe and help those in need of help even if they be hundreds of kos away. Offcourse this is by Will of Allah and Allah's permission as every thing is by Will of Allah
When The Prophet Muhammad [Peace be upon him] is referred to as Hazir it does not mean he is present everywhere at the same time, rather Hazir means the Prophet is Present and the belief is that He is present at his Grave, but can also be present at other places at the any given time as Allah wills.
And By Nadhir it is meant that he is Seeing and Hearing Creation, and if you have doubts about this being possible for a creation of Allah then you don't have to look too far for other examples, The Angel of Death is able to see the world as it would be on the Palm of a Hand.
Now coming towards proofs
Quote:
| Objection which is made][hr] Can any knowledgeable member please clarify this Hadith for me which is often quoted by ppl belonging to a particular group in negation of Hadhir Nadhir... -------------------------------------------------------------------------------------------- Volume 8, Book 76, Number 533: Narrated Ibn 'Abbas: The Prophet stood up among us and addressed (saying) "You will be gathered, barefooted, naked, and uncircumcised (as Allah says): 'As We began the first creation, We shall repeat it..' (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Abraham Al-Khalil. Then will be brought some men of my followers who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did after you left them. I will then say as the pious slave Jesus said, "And I was witness over them while I dwelt amongst them..........(up to) ...the All-Wise.'" (5.117-118). The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam). |
In the above hadith, the wording in nearly all of them is LA TADRI which to a modern arab may mean don’t know but in classical Arabic itmeans you don’t know by your own ability- in other words you don’t know by your own investigation but only because Allah revealed it to you. The other point to make here is that when someone asks a question in the Qur’aan and the Sunnah it is not always because they don’t know it is for the saking of educating others.
Now this is a additional reply from my Side
Even Allah asks questions in Quran even after knowing every thing
Quranic example #1
Look this ayath
"And what is that in your right hand, O Musa (Moses)?"
( Taha, Chapter #20, Verse #17)
Quranic example #2
Allah asked Shatan [devil ] a question
And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, "Prostrate to Adam", and they prostrated, except Iblîs (Satan), he refused to be of those who prostrate.
,
(Allâh) said: "What prevented you (O Iblîs) that you did not prostrate, when I commanded you?" Iblîs said: "I am better than him (Adam), You created me from fire, and him You created from clay."
[Quran 7: 11-12]
So according to same logic and Hikmah which Allah [swt] used will any one say that Allah [swt] didn't actually knew about Shatan motives or what was in his heart , Naoozbila min zalik.
There are several instances when Prophet (صلی اللہ علیھ وآلھ وسلم) revealed the unseen and many thing to Sahabas (رضي الله عنه) and many instances when Prophet (صلی اللہ علیھ وآلھ وسلم) remained silent.
Secondly even in above mention hadith the Prophet (صلی اللہ علیھ وآلھ وسلم) informs about the future in the past which shows that Allah [swt] has already granted Prophet (صلی اللہ علیھ وآلھ وسلم) the knowledge of unseen even of this incident. Rest I hope the arabic translation issue is cleared here .
Now to prove the fact that there are No Contradictions in Al Quran and Sahih hadiths I will show the following hadiths, This is a reply from me
Hadith # 1
Sahih Bukhari, Volume 1, Book 10, Number 515:
"Narrated Anas bin Malik: Allah's Apostle came out as the sun declined at mid-day and offered the Zuhr prayer. He then stood on the pulpit and spoke about the Hour (Day of Judgment) and said that in it there would be tremendous things. He then said, "Whoever likes to ask me about anything he can do so and I shall reply as long as I am at this place of mine.Most of the people wept and the Prophet said repeatedly, "Ask me." Abdullah bin Hudhafa As-Sahmi stood up and said, "Who is my father?" The Prophet said, "Your father is The Prophet repeatedly said, "Ask me." Then Umar knelt before him and said, "We are pleased with Allah as our Lord, Islam as our religion, and Muhammad as our Prophet." The Prophet then became quiet and said, "Paradise and Hell-fire were displayed in front of me on this wall just now and I have never seen a better thing (than the former) and a worse thing (than the latter)."
Hadith # 2
Sahih Al Bukhari, Book 3, Number 115:
"Narrated Um Salama: One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter."
Hadith # 3
Sahih Al Bukhari, Book 23, Number 428:
"Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things."
Hadith # 4
Sahih Al Bukhari, Book 59, Number 411:
"Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world."
Hadith # 5
Sahih Muslim, Book 030, Number 5825: "
Anas b. Malik reported that Allah's Messenger (may peace be upon him) stood when the sun had passed the meridian and he led them noon prayer and after observing salutations (completing the prayer) he stood upon the pulpit and talked about the Last Hour and made a mention of the important facts prior to it and then said: He who desires to ask anything from me let him ask me about it. By Allah, I shall not move from this place so long as I do not inform you about that which you ask.
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Hadith # 6
Sahih Al Bukhari, Volume 2, Book 22, Number 303:
"Narrated 'Aisha: Once the sun eclipsed and Allah's Apostle stood up for the prayer and recited a very long Sura and when bowed for a long while and then raised his head and started reciting another Sura. Then he bowed, and after finishing, he prostrated and did the same in the second Raka and then said, "These (lunar and solar eclipses) are two of the signs of Allah and if you see them, pray till the eclipse is over. No doubt, while standing at this place I saw EVERYTHING promised to me by Allah and I saw (Paradise) and I wanted to pluck a bunch (of grapes) therefrom, at the time when you saw me stepping forward. No doubt, I saw Hell with its different parts destroying each other when you saw me retreating and in it I saw 'Amr bin Luhai who started the tradition of freeing animals (set them free) in the name of idols."[/SIZE]
Hadith # 7
And
عَن مُعَاذِ بن جَبَلٍ ، رضي الله عنه قَالَ «احْتَبَسَ عَنَّا رَسُولُ الله ذَات غَدَاةٍ مِنْ صَلاَة الصُّبْح حَتَّى كِدْنَا نَتَراءَى عَيْنَ الشَّمْسِ فخَرَجَ سريعاً فَثُوِّبَ بالصَّلاَةِ فَصَلّى رَسُولُ الله وَتَجَوَّزَ في صَلاَتِه، فَلَّما سَلَّمَ دَعا بِصَوْتِهِ فَقَالَ لَنَا: عَلَى مَصَافِّكُمْ كَمَا أَنْتُمْ ثُمَّ انْفَتَلَ إِلَيْنَا ثم قَالَ: أَمَا إِنِّي سَأُحَدِّثُكُمْ مَا حَبَسَنِي عَنْكُم الغَدَاةَ أَنَّي قُمْتُ مِنَ اللَّيْلِ فَتَوَضَّأْتُ فَصَلَّيْتُ مَا قُدِّرَ لِي فَنَعَسْتُ فِي صَلاَتِي حتى اسْتَثْقَلْتُ فإِذَا أَنَا بِرَبِّي تَبَارَكَ وَتَعَالى في أَحْسَنِ صُورَةٍ فَقَالَ يَا مُحَمَّدُ، قُلْتُ لَبَيَّكَ رَبِّ، قالَ فِيمَ يَخْتَصِمُ المَلأُ الأَعْلَى؟ قُلْتُ: لاَ أَدْرِي رَبِّ قَالَهَا ثَلاَثاً، قَالَ فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ. قَدْ وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ فتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُفَقَالَ يَا مُحَمَّدُ. قُلْتُ لَبَّيْكَ رَبِّ، قَالَ فِيمَ يَخْتَصِمُ المَلأُ الأعْلَى؟ قُلْتُ في الكَفّارَاتِ، قَالَ مَاهُنَّ؟ قُلْتُ مَشْيُ الأقْدَامِ إِلَى الْجَماعَاتِ، وَالْجُلُوسُ في المَسَاجِدِ بَعْدَ الصَّلوات، وإِسْبَاغُ الْوُضُوءِ في المَكْرُوهَاتِ، قَالَ ثُمَّ فِيمَ؟ قُلْتُ: إِطْعَامُ الطَّعَامِ، وَلِينُ الكَلاَمِ، والصَّلاَةُ بِاللّيْلِ والنَّاسُ نِيَامٌ. قَالَ سَلْ، قُلْتُ اللّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وأَنْ تَغْفِرَ لِي وتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفّنِي غَيْرَ مَفْتُونٍ، وأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وحُبَّ عَمَلٍ يُقَرِّبُ إلَى حُبِّكَ. قَالَ رَسُولُ الله إِنَهَا حَقٌّ فادْرُسُوهَا ثُمَّ تَعَلّمُوهَا قال أبو عيسى: هَذَا حَدِيثٌ حَسَنٌ صحيحٌ. سَأَلْتُ مُحَمَّدَ بنَ إِسْماعِيلَ عَن هَذا الحَدِيثِ فَقَالَ هَذَا حديث حسنٌ صحيحٌ
Narrated Mu'adh ibn Jabal
Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer (in congregation) along with us till the sun had almost appeared on the horizon. He then came out hurriedly and Iqamah for prayer was observed and he conducted it (prayer) in brief form. When he had concluded the prayer by saying As-salamu alaykum wa Rahmatullah, he called out to us saying: Remain in your places as you were. Then turning to us he said: I am going to tell you what detained me from you (on account of which I could not join you in the prayer) in the morning. I got up in the night and performed ablution and observed the prayer as had been ordained for me. I dozed in my prayer till I was overcome by (sleep) and lo and lo, I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, and abandon abominable deeds, to love the poor, that Thou forgive me and show mercy to me and when Thou intendst to put people to trial Thou causes me to die unblemished and I beg of Thee Thy love and the love of one who loves Thee and the love for the deed which brings me near to Thy love. Allah's Messenger (peace be upon him) said: It is a truth, so learn it and teach it.
►Transmitted by Ahmad, Tirmidhi who said: This is a "Hasan Sahih" hadith and I asked Muhammad ibn Isma'il (i.e. Imam Bukhari) about this hadith and he said: It is a "Hassan Sahih" hadith. (Sunnan Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S'ad, Hadith No. 3235)
Even Hadrat Umar [ra] according to a authentic hadith having reliable chain of narration witnessed acts of Sahabas [ra] and helped them from far away
Hadith # 8
When Umar ibn Khattab sent out an army, he appointed a man named Sariyah as their leader. Then while Umar was delivering the Khutbah he started shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the mountain!' Then a messenger from the army came and he questioned him [concerning the army], he said, 'O Leader of the Believers! We met with the enemy and they had [almost] defeated us, then a voice proclaimed, 'O Sariyah, the mountain![يَا سَارِيَ الْجَبَل.]' So we put our backs against the mountain and Allah vanquished them.'
References and source of above hadith
[
مشکوٰة المصابيح : 546) [sunni book of hadith miskat ul masabih ]
(دلائل النبوّه لأبی نعيم : 507)
(کنزالعمال، 12 : 35788)
►Abu Nuaym narrated it in Dala’il-un-nubuwwah (p.507)
► Khatib Tabrizi, Mishkat ul masabih, b. of fadail (virtues) ch.8 (3:318#5954)
► Ibn Asakir in Tahdhib tarikh Dimashq al-kabir generally known as Tarikh/Tahdhib Ibn ‘Asakir
►Ibn Kathir in al-Bidayah wan-nihayah (5:210-1) and declared its chain of authorities as excellent and fair (jayyid hasan);
►Asqalani graded its chain of transmission hasan (fair) in al isabah fi tamyiz is sahabah (2:3)
► ‘Ali al-Hindi, Kanz-ul-‘ummal (12:571,572,573 #35788-91);
►‘Ajlawni, Kashf-ul-khifa wa muzil-ul-ilbas (2:514#3172);
► and Albani in Silsilat-ul-ahadithh-is-sahihah (#1110).
► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)]
Hadith # 9
Hazrat-e-Salma (Radiallahutala’anhaa) says that once I visited the house of Ummul Momineen Hazrat-e-Umme Salma (Radiallahutala’anhaa).She says that Hazrat-e-Umme Salma was crying.I asked her that "Why are you Crying?".Ummul Momeneen Hazrat-e-Salma (Radiallahutala’anhaa) replied,"I saw Rasulallah
(صلّى الله عليه وآله وسلّم) in my dream, in a state that the blessed Hair and Beard of Rasulallah (صلّى الله عليه وآله وسلّم) was coverd with soil. I asked Yaa Rasulallahwhat is the reason behind this state of yours? Rasulallahreplied "Just now I went to the place where my beloved Hussain got Martyred."
Reference
►Tirmidhi Sharif,Baab-Manaqib-e-Ahle Bait,Hadith no.1706,Vol 2,Pg 218
This Proves that Rasulallah (صلّى الله عليه وآله وسلّم) has been given power by Allah(عزوجل) to be present(Hazir) with his Jism-e-Mubarak (Body) anywhere he wishes even after he passed away.. SubhaanAllah
Hadith # 10
· Hazrat Saeed bin Suwaid Narrates that He heard Hazrat Abu Saeed Ansari saying, that Rasulallah said: “When anyone from you enter the Masjid, he should send Salaam on Nabi-e-Kareem
References:
►Abu Dawood sharif, kitaab ul Salaah , Baab Maa yaku lur’rajulu inda Dukhuli’hil Masjid, Hadith no.462,vol no. 1, pg. 217 ;
►Sunan Ibn Majah , Baab ul Dua e inda Dukhulil Masjid , vol 1, Hadith no 818 , Pg. 237]
►Abu Dawood sharif, kitaab ul Salaah , Baab Maa yaku lur’rajulu inda Dukhuli’hil Masjid, Hadith no.462,vol no. 1, pg. 217 ;
►Sunan Ibn Majah , Baab ul Dua e inda Dukhulil Masjid , vol 1, Hadith no 818 , Pg. 237]
This proves that Rasulallah (صلّى الله عليه وآله وسلّم) is present in every Masjid. SubhaanAllah!
Hadith # 11
Narrated by Hazrat Ukba bin Aamir, "The Holy Prophet
has said, "Hauze-Kauthar is the meeting place (for us) and I see it from here.”
has said, "Hauze-Kauthar is the meeting place (for us) and I see it from here.”
References:
►Mishkaat Sharif, Hadith no 5704, Baabul-Karaamat, Baabu Wafaatin-Nabi Vol. 3.pg no 204
Hadith # 12
Narated By Hazrat Anas: The Prophet had informed the people of the martyrdom of Zaid, Ja'far and Ibn Rawaha before the news of their death reached. The Prophet said, "Zaid took the flag (as the commander of the army) and was martyred, then Ja'far took it and was martyred, and then Ibn Rawaha took it and was martyred." At that time the Prophet's
eyes were shedding tears. He added, "Then the flag was taken by a Sword amongstthe Swords of Allah (i.e. Khalid binWalidand Allah made them (i.e. the Muslims) victorious."
eyes were shedding tears. He added, "Then the flag was taken by a Sword amongstthe Swords of Allah (i.e. Khalid binWalidand Allah made them (i.e. the Muslims) victorious."References:
►Sahih Bukhari, Hadith no 1403, Kitaab ul Magazee ,Baboo Gazwa-e-Muta, Jild 2, Pg 621
►Mishkaat Sharif, Kitaab ul Fitan, Baab ul Mujizaat, Hadith no .5635 ,vol no.3, Pg no. 172
It is ascertained from this that whatever was happening at Beere-Maoona, which is quite some distance from Madina Munawara, was being witnessed by the Holy Prophet (صلّى الله عليه وآله وسلّم) whilst he was in Madina Munawara.
Hadith # 13
Hazrat Abu Hurraira reported that Sayyidnah Rasulallah led the prayer for Zuhr. A man who was standing in the last row prayed in wrong manner .After performing the Salaah ,Rasulallahturned towards him and said," "O so and so, Dont you fear Allah? Dont you see how you say your prayers? Do you think that whatever you do is hidden from me? I swear in the name
of Allah, “I see what is behind me in the same way I see what is in front of me”
References:
►Mishkaat Sharif, Hadith no.755, Baabu Taswiyatis-saff, vol 1 , pg no 174
Similar narrations by Hazrat Anas bin Maalik is recorded
► in Sahih Bukhari , Hadith no 464,pg 178 and Hadith no 476,pg 203, Kitaab ul Azaan ,Vol 3
Similar narrations by Hazrat Anas bin Maalik is recorded
► in Sahih Bukhari , Hadith no 464,pg 178 and Hadith no 476,pg 203, Kitaab ul Azaan ,Vol 3
Hadith # 14
· Narrated by Usama bin Zaid "Once, the Holy Prophet stood on a bill of Madina Munnawara and asked the Sahaaba, "Do you see what I see?" They submitted "No." He replied, "I see fitna on your homes just as how rain falls on them.Reference:
► Mishkaat Sharif, Kitaab ul Fitan, Section 1,Hadith no.5152, Vol 3 , pg.8
This establishes that he was seeing the fitna of Yazeed and Hajjaj bin Yusuf, which were to occur after some time.
Hadith # 15
· Narrated by Hazrat Ibn Umar : "Hadrat Umar sent Hadrat Saariya to Nahaawind as the commander of an army. While performing a Khutba in Madina, he began to proclaim, "Saariya !Take the mountain!" After some time, a messenger from that army arrived and said, "The enemies were just about to defeat us when we heard a voice say, "Saariya Take that mountain!" So we put our backs towards the mountain and Allah( عزوجل)gave them defeat.Hadith # 15
References
►Mishkaat Sharif, Baab ul Karaamat, ,Hadith no.5700, Vol 3 , pg.202
Hadith # 16
- "The Holy Prophet on the authority of Hazrat Saubaan has said, “ Allah collected the earth for me and I saw the easts and wests of it."
Hadith # 17
Abu Huraira reported: I heard Allah's Messenger (may peace be upon him) as saying: He who saw me in a dreamwould soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.
(Sahih Muslim ,Book #029, Hadith #5636)
Hadith # 18عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ
Narated By AbuHurayrah:
The Prophet (صلى الله عليه وسلم) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.
[Abu Dawud Book 004, Hadith Number 2036: Hadith has Sahih Chain]
Hadith # 19
Hadith : Every Human being Meets with Prophet (صلى الله عليه وسلم) in grave
Narrated Al-Bara' ibn Azib:
We went out with the Apostle of Allah (peace_be_upon_him) accompanying the bier of a man of the Ansar. When we reached his grave, it was not yet dug. So the Apostle of Allah (peace_be_upon_him) sat down and we also sat down around him as if birds were over our heads. He had in his hand a stick with which he was scratching the ground.
He then raised his head and said: Seek refuge with Allah from the punishment in the grave. He said it twice or thrice.
The version of Jabir adds here: He hears the beat of their sandals when they go back, and at that moment he is asked: O so and so! Who is your Lord, what is your religion, and who is your Prophet?
Hannad's version says: Two angels will come to him, make him sit up and ask him: Who is your Lord?
He will reply: My Lord is Allah. They will ask him: What is your religion? He will reply: My religion is Islam.They will ask him: What is your opinion about the man who was sent on a mission among you? He will reply: He is the Apostle of Allah (peace_be_upon_him). They will ask: Who made you aware of this? He will reply: I read Allah's Book, believed in it, and considered it true; which is verified by Allah's words: "Allah's Book, believed in it, and considered it true, which is verified by Allah's words: "Allah establishes those who believe with the word that stands firm in this world and the next."
[Sunan Dawud Book 40 Hadith 4735 ]
Every human being sees Prophet [salehalawalihi wasalam] in Grave
100s of people die every hour, And hundereds are buried in graves, According to authentic hadiths Prophet [salehalawalihi wasalam] visits every one and following Question is asked
If Prophet (صلى الله عليه وسلم) can visit grave of every person who dies with will of Allah than what is left ?
Quran says even Angel of Death is Hadir o Nazir
Say: "The angel of death, who is set over you, will take your souls, then you shall be brought to your Lord."[32:11]
Tafsir Ibn Khatir proves Angel of death is Hazir o Nadhir too
حويت له الأرض، فجعلت مثل الطست يتناول منها متى يشاء
The earth is brought together for him and it is like a platter from which he takes whenever he wants.''
والله ما من بيت فيه أحد من أهل الدنيا، إلا وملك الموت يقوم على بابه كل يوم سبع مرات
He even visits every house on land and under water five times a day
[Tafsir Ibn Kathir, Surah Sajdah, under verse 11]Arabic link
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1
So believing that Angel of death is Hadir o nazir is wrong too
__________________
Now from Classical scholars
Mulla Ali Qari (rah) said
(If nobody is present in the house then one should say: Peace be upon you O Messenger of Allah and Allah's Mercy and blessings) while doing Sharh of this Mullah Ali Qari (rah) writes: “Meaning, because his (Peace Be Upon Him) soul, is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]
Scanned page of Mullah Ali Qari [rah] book
Mullah Ali Qari on Hadhir o Nadhir: [And he (Nuh) shall reply, ‘Muhammad and his Community’]
Translation:This means that his Community is witness while he vouches for them, but his mention came first out of reverence (للتعظيم). It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon him) is himself witness for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the Greatest Inspection (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community.
[Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published by Dar al-Kutub al-ILmiyah]
scan pages:
And this is particularly about the Aqah Karim (صلی اللہ علیھ وآلھ وسلم), Issue of Awliyas [rah] is different and not irrelevant here, They are nothing infront of Aqah Karim (صلی اللہ علیھ وآلھ وسلم), Btw Mullah ali Qari [rah] in first quote even proves that soul of muslims can be at any place, salam
Also
scans originally from Brother Waseem Ahmed.[/SIZE]
Mulla Ali Qari (rah) said
(If nobody is present in the house then one should say: Peace be upon you O Messenger of Allah and Allah's Mercy and blessings) while doing Sharh of this Mullah Ali Qari (rah) writes: “Meaning, because his (Peace Be Upon Him) soul, is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]
Scanned page of Mullah Ali Qari [rah] book
Mullah Ali Qari on Hadhir o Nadhir: [And he (Nuh) shall reply, ‘Muhammad and his Community’]
Translation:This means that his Community is witness while he vouches for them, but his mention came first out of reverence (للتعظيم). It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon him) is himself witness for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the Greatest Inspection (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community.
[Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published by Dar al-Kutub al-ILmiyah]
scan pages:
And this is particularly about the Aqah Karim (صلی اللہ علیھ وآلھ وسلم), Issue of Awliyas [rah] is different and not irrelevant here, They are nothing infront of Aqah Karim (صلی اللہ علیھ وآلھ وسلم), Btw Mullah ali Qari [rah] in first quote even proves that soul of muslims can be at any place, salam
Also
scans originally from Brother Waseem Ahmed.[/SIZE]
________________
I will quote Maktubaat of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه)Volume 3 , Maktubaat # 220 here.
In this chapter Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions how many sufis get Kashafats which are very dangerous for them, These kashafats make them think many wrong things which can be very dangerous for their iman. This is indeed a great trial for such sufis. Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions all such problems due to such kashafat and than says HE HIMSELF SUFFERED FOR LONG WITH SAME PROBLEM and there was no way out.
Let me Translate the words of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) into english and than show scanned pages
Quote Starts : Before this Waswafah [thoughts] used to get perished like soil infront of belief and had on value, Infact I used to do Tawbah and Istagfar and pray humbly that such Kashafats as not revealed. And that no kashafats should be revealed if they go against and principle of Ahlus Sunnah Wal Jammat.
But one day THIS FEAR overpowered me that I should think about such Kashoofats ,And that I should asked about such things.This Fear made me frustrated and Cause Alot of UNEASYNESS and due to this I prayed Alot infront of Allah. This Condition remained for a LONG TIME .ONE Day in this condition I WENT TO MIZAR [tomb/shrine] of an Awliya and I made the AWLIYA MY HELPER concerning this problem during this time Mercy of Allah came and I was informed about the Reality of the issue,
And then SOUL [Ruh] OF Prophet Muhammad (صلی اللہ علیھ وآلھ وسلم) who is Mercy for All worlds came and GAVE COMFORT TO MY HEART.This informed me that only Qurb of Allah is the real blessing. [continues ][ end quote]
Scans of Volume 3 , Maktubaat # 220
In this chapter Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions how many sufis get Kashafats which are very dangerous for them, These kashafats make them think many wrong things which can be very dangerous for their iman. This is indeed a great trial for such sufis. Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions all such problems due to such kashafat and than says HE HIMSELF SUFFERED FOR LONG WITH SAME PROBLEM and there was no way out.
Let me Translate the words of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) into english and than show scanned pages
Quote Starts : Before this Waswafah [thoughts] used to get perished like soil infront of belief and had on value, Infact I used to do Tawbah and Istagfar and pray humbly that such Kashafats as not revealed. And that no kashafats should be revealed if they go against and principle of Ahlus Sunnah Wal Jammat.
But one day THIS FEAR overpowered me that I should think about such Kashoofats ,And that I should asked about such things.This Fear made me frustrated and Cause Alot of UNEASYNESS and due to this I prayed Alot infront of Allah. This Condition remained for a LONG TIME .ONE Day in this condition I WENT TO MIZAR [tomb/shrine] of an Awliya and I made the AWLIYA MY HELPER concerning this problem during this time Mercy of Allah came and I was informed about the Reality of the issue,
And then SOUL [Ruh] OF Prophet Muhammad (صلی اللہ علیھ وآلھ وسلم) who is Mercy for All worlds came and GAVE COMFORT TO MY HEART.This informed me that only Qurb of Allah is the real blessing. [continues ][ end quote]
Scans of Volume 3 , Maktubaat # 220
VERDICTS OF THE JURISTS AND ULEMA IN THE PROOF OF HAAZIR & NAAZIR
- Shaikh Abdul-Haqq Muhaddith Dehlwi writes,“
- The Prophet is informed of the actions and conditions of his Ummat. He grants guidance to those present in his august court and is Haazir & Naazir.-
- [Mujmaul- Barkaat]
- Shifaa sharif states,
- “When there is no one in the house to make salaam to, say, “ Salaam be upon you, Yaa Rasulallah, and the mercy and blessings of Allah( عزوجل.)”
- [Shifa Sharif]
- Mulla Ali Qaari writes
- in this extract’s explanation, “ This is because the soul (rooh) of the Prophet is Haazir in the homes of Muslims.”-
- [Sharah shifaa.]
- Imaam Ibnul-Haaj and Imaam Qastalaani writes,
- Our Ulama have stated that there is no difference between the Prophet’s Life and Demise . He sees his ummah and knows their conditions,intentions and secrets at heart. All this is manifest for him with no obscurity.”-
- [Madkhal , Mawaahib, Vol.2, Pg 387 respectively]
- In Mirqaat , Mulla Ali qaari states, “ Imam Ghazzali has said,
- When you enter the Masjid , send Salaam to Rasulallah because he is Present in the Masjids.
- Imam Qaazi Ayaadh
- records the following , “It is narrated that Hazrat Alqamah states , “ when I enter the Masjid , I say, “Salaam be upon you, O Prophet and the mercy and blessings of Allah ( عزوجل).”
- [Shifa Sharif ]
- Allama Ismail Haqqi writes
- in the ending of Surah Mulk’s commentary, “ Imam Ghazzali states, “ The Holy Prophet has the power to travel the earth accompanied by the souls of his Sahaaba. Many friends of Allah have seen him (do this).”
- [ Tafseer Roohul-Bayaan ]
- Imam Jalaaluddin Suyuti writes, “
- If people hold the belief that the soul of Rasulallah or his likeness attends gatherings
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