Author : Maulana Muhammad A K Azad [Abu Arif Al Alawi]
Maulana Ainul Bari
Aliavi, the Head of the Salafis in West Bengal, is another example of
hadith-rejectors. This gentleman has devoted his life in picking holes in the
innocent personality of Rasulullah Sallallahu Alaihi Wa Sallam.The
subject-matter all his writings is to prove Rasulullah Sallallahu Alaihi Wa
Sallam to be a common human being full of virtues and vices.
Hadith-Rejector Maulana Ainul Bari teaches
the ignorances that the Pre-Nabuat Life
(before 40) of Rasulullah Sallallahu Alahi Wa Sallam is not model for Muslims;
only post-nabuat life of 23 years is model for Muslims because Rasulullah Sallallahu
Alaihi Wa Sallam was not prophet at birth and until 40 !!!( Ref : Milaunnabi o Bivinnya Bershiki page 7-8).If these persons are called
Alim, who are nincompoops? Even a common Muslim knows that though nabuat was
manifested at 40, Rasulullah Sallallahu Alaihi Wa sallam was sent to this world
as Rasool. Countless evidences are there in Quran and Hadith in its support.
A
few months old Jesus Christ (A.S.)told ," I am indeed a servent of Allah,
He hath given me revelation and made me a prophet" [ Surah
Mariam, Verse No 30]
This Kharizi Maulana
rejects the Sahih Hadith of Sahih Bukhari about the decrease of Abu Lahab's
Punishment in grave on Modays due to his freeing his slave Thuwayba for
informing him Prophet's birth. This Maulana says, this hadith is not acceptable
because Abbas (R A) was not Muslim when he saw Abu lahab in dream. Is this Maulana greater Scholar
than Imam Bukhari (R.A.)? Did Imam Bukhari raise objection against this
narration? Is this Maulana's Status greater than Sahabi Abbas (R.A.)? Did Abbas
(R.A) himself remark that this narration is not acceptable? Did other Sahabas
raise objectoin against this Hadith?No such matter is found in the books of
hadith. Moreover, they have all narrated it and derived rulings from it .
Islamic
Scholars has grindled such rubbishes of these Hadith-Rejectors in their books.
Mufti Muhammad khan Qadri smashes these rubbishes in
his " Reply To Objections On Mawlid" in the following words :
"The
Qur‟an has mentioned the dream of a non-Muslim to be true and also that some
realities are derived from it. It is in Sura Yusuf that whilst Yusuf 'alaihis
salam was imprisoned, two inmates saw dreams which they narrated to Yusuf
'alaihis salam. He told them their interpretations which came true. After
hearing of their dreams, he invited them both to monotheism and belief which
proves that they were both upon Kufr at the time.
Secondly,
there
are two issues here.
The
first is that Abbas radiyAllahu 'anhu saw a dream in which Abu Lahab informed
him that due to the blessings of freeing Thuwayba, my punishment is reduced on
a Monday. The second issue is that whilst in a wakeful state, Abbas radiyAllahu
'anhu said:The
reason for reduction in punishment is because the Prophet sallAllahu 'alaihi
wasallam was born on a Monday and it was Thuwayba who bought this news to Abu
Lahab, hence, he freed her.[Fath al-Bari,
9:118]
Hence, the incident is not just
from a dream; rather, it is the saying of a companion of the Prophet who was an
interpreter of the Qur’an. This saying of his holds the rank of Marfu’ because
it is not through Qiyas or Ijtihad .
Thirdly, if,
Allah forbid, this was a wrongful dream, then Abbas radiyAllahu 'anhu would not
have narrated it and if he did, then other companions [sahaba] and successors
[tabi’in] would have rejected it. No such matter is found in the books of
hadith. Moreover, they have all narrated it and derived rulings from it.
Another
question raised at this point is that this narration of Abbas radiyAllahu 'anhu
is not accepted because he was a Kafir at the time. In
reply, we say that, firstly, he had become a Muslim at that time because the
incident of the dream occurred approximately two years after the battle of
Badr. This is because Abu Lahab died a year after Badr and Abbas radiyAllahu
'anhu saw him in a dream a year after his death. Also, when Abbas radiyAllahu
'anhu came to participate in Badr, the Prophet sallAllahu 'alaihi wasallam told
his companions:Whoever finds Abbas bin Abdul Muttalib, do not kill him because
he has been forced to participate. [al-Kamil fi al-Tarikh, p128]
This
is also supported by the fact that when recompense was sought for the captives
of Badr, Abbas radiyAllahu 'anhu replied that he has no wealth. The Prophet
sallAllahu 'alaihi wasallam said: Oh Uncle, tell me about the wealth that you
have left with Umm Fadl. Hearing this, Abbas radiyAllahu 'anhu said:
“ I swear by the being who sent you
with the truth, apart from my wife and I, no-one knew this and I know that you
are the messenger of Allah.” [Ibid, 2:123]
Secondly, even we accept that he was upon Kufr at the time; this
narration is still acceptable because it is not a condition to be a Muslim at
the time of the event but to be a Muslim at the time of narration. When the
tabi’in heard this from him, he was certainly a Muslim. The hadith scholars
have mentioned the principle that if someone heard something from the Prophet
sallAllahu 'alaihi wasallam whilst they were Kafirs and narrated it in the
state of Islam, even after the Prophet sallAllahu 'alaihi wasallam had passed
away, then it is accepted. Yes, if he accepted Islam in the lifetime of the
Prophet sallAllahu 'alaihi wasallam, then he will be called a Sahabi,
otherwise, a Tabi’i.
Shaykh Ahmad Muhammad Shakir
writes: If the person who was not yet a Muslim heard something from the Prophet
sallAllahu 'alaihi wasallam and became a Muslim after his demise, such as
Tanuji, the messenger of Heraclius; even though he is a Tabi’i, his narration
of hadith will be Muttasil [uninterrupted]. This is because reliance is upon
the narration, that is, he has narrated it from the Prophet sallAllahu 'alaihi
wasallam even though when he heard it, he was not a Muslim but when he narrated
it, he was. Sharh al-Fih al-Suyuti
Wahabism's founder Muhammad Bin Abdul wahab Nazdi also admits the truth. He writes : "When
this is the state of a Kafir like Abu Lahab – who has been condemned in the
Qur’an – that when he shows happiness at the birth of the Prophet sallAllahu
'alaihi wasallam, he is rewarded; then what will be the status of a Muslim who
believes in Allah and shows happiness at his sallAllahu 'alaihi wasallam
birth." [Mukhtasar Sirat al-Rasul, p. 13]
Mufti
Rahid Ahmed Ludhiyanvi writes :
"When the punishment was reduced for a Kafir like Abu Lahab for showing
happiness at the birth of the Prophet sallAllahu 'alaihi wasallam, then why
will a Muslim not gain elevated ranks if he spends what he can in his love for
the Prophet sallAllahu 'alaihi wasallam". [al-Hasan al Nawqi, 1:347]
May Allah save Muslim Ummah from these Kharizis !.
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