Present Taraveeh Of 20 Rukkat

Do we have any credentials from Hadhrat Ali which affirm  present taraveeh of 20 rukaat?

Are those traditions authentic and mo'atbar which are from Hadhrat Ali affirming 20 rukaat taraveeh?

Let us dissect those traditions .

 Clerics of Hanfi Jurisprudence rely on Hadhrat Ali's action for twenty rukaat taraveeh. Albeit author Ibn abi sheeba , Sunan Baihaqqi and in some traditions of Musnad Zaid bin Ali it is mentioned that Hadhrat Ali commanded a group of reciters for 20 rukaat taraveeh.

 Below in the chapter of taraveeh we are citing traditions from Hadhrat Ali which are posited as evidence of 20 rukaat taraveeh.

We will also shed some light on the strength of these traditions' chains .

First Tradition In Musnad Zaid Bin Ali there is a tradition quoted from Hadhrat Ali  as in which it is mentioned that Hadhrat Ali ordered a person who used to lead prayers(taraveeh) in Ramadan to lead prayers of 20 rukaat like say Salaam in between every two rukaat and take break for rest in between every four rukaat .

حَدَّثَنِیْ زَیْدُ بْنُ عَلِیٍّ عَنْ اَبِیْہِ عَنْ جَدِّہٖ عَنْ عَلِیٍّ اَنَّہٗ اَمَرَ الَّذِیْ یُصَلِّیْ بِالنَّاسِ صَلَاۃَ الْقِیَامِ فِیْ شَہْرِ رَمْضَانَ اَنْ یُّصَلِیَّ بِھِمْ عِشْرِیْنَ رَکْعَۃً یُّسَلِّمُ فِیْ کُلِّ رَکْعَتَیْنِ وَیُرَاوِحَ مَابَیْنَ کُلِّ اَرْبَعِ رَکْعَاتٍ ۔
مسند الامام زیدبن علی // الصفحة رقم 158 ۔

Albeit in Musnad Zaid this tradition is with following chain . Worth of Musnad Zaid Bin Ali First and foremost there is a brobdingnagian obstacle in the way of proving attribution of this book to hadhrat Zaid because the narrators of Musnad zaid Bin Ali and carriers of this book include abu khaled umro bin khaled al waasti who is a prevaricator as per rijalists. Therefore when carriers of book include a liar then relying on such book will be sheer idiocy .

Fundamentals do not permit us to rely on such book.

 This Musnad can be a hujjah for Zaidiyya Shiites but ahlus sunnah wal jamat is outside the realm in this context . So, the tradition of Musnad zaid can not be relied upon .

 Hafidh Aboo bakar has quoted abul hassna he say that hadhrat ali (aa) commanded a person to lead a prayer of twenty rukaat (taraveeh) in Ramadan . This tradition has been quoted by Hafidh Ibn abi sheeba with following chain .

حَدَّثَنَا وَكِيعٌ، عَنْ حَسَنِ بْنِ صَالِحٍ، عَنْ عَمْرِو بْنِ قَيْسٍ، عَنِ ابْنِ أَبِي الْحَسْنَاءِ، «أَنَّ عَلِيًّا أَمَرَ رَجُلًا يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً
المصنف لأبن أبي شيبة // رقم الحدیث 7681 // الناشر: مكتبة الرشد - الرياض


 This tradition has been weakened by imam bayhaqqi .After quoting this tradition imam bayhaqqi has worded as follows .
S
وَفِي هَذَا الْإِسْنَادِ ضَعْفٌ
السنن الكبري للبيهقي // رقم الحدیث 4292 // الناشر: دار الكتب العلمية، بيروت

The chain of this tradition abul hassna who is majhool . His truthfulness and authenticity has not been proved .

Hearing of Abul hassna from hadhrat ali has not been established too . Therefore this tradition is not only weak but also disconnected .

and Al-bani  said these following words

قلت: وعلته أبو الحسناء هذا قال الذهبي: " لا يعرف " وقال الحافظ: " مجهول "
قلت: وأنا أخشى أن يكون فيه علة أخرى وهي الإعضال بين أبي الحسناء وعلي فقد قال الحافظ في ترجمته من " التهذيب ": روى عن الحكم بن عتيبة عن حنش عن علي في الأضحية قلت: فبينه وبين علي شخصان

صلاة التراويح // الصفحة رقم 76 // الناشر: مكتبة المعارف للنشر والتوزيع - الرياض

 Third tradition Imam bayhaqqi has narrated from hahdrat Ali that he (hadhrat ali) called a group of reciters and asked one person among them to lead prayer of twenty rukaat (taraveeh) in the month of Ramadan .


أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أنبأ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عِيسَى بْنِ عَبْدَكَ الرَّازِيُّ، ثنا أَبُو عَامِرٍ عَمْرُو بْنُ تَمِيمٍ، ثنا أَحْمَدُ بْنُ عَبْدِ اللهِ بْنِ يُونُسَ، ثنا حَمَّادُ بْنُ شُعَيْبٍ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ قَالَ: " دَعَا الْقُرَّاءَ فِي رَمَضَانَ فَأَمَرَ مِنْهُمْ رَجُلًا يُصَلِّي بِالنَّاسِ عِشْرِينَ رَكْعَةً " قَالَ: وَكَانَ عَلِيٌّ رَضِيَ اللهُ عَنْهُ يُوتِرُ بِهِمْ

السنن الكبري للبيهقي // رقم الحدیث 4291 // الناشر: دار الكتب العلمية، بيروت

Albeit Imam bayhaqqi has quoted this tradition with following chains Worth of the tradition's chain Shaikh Al Al-bani has weakened this tradition owing to two problems .

First Problem In its chain there is a very weak narrator hammad bin shoaib . Imam bukhari has called him munkar al hadith and it is not permissible to narrate from him

Second Problem In the chain of this tradition there is an amnesiac narrator ata bin saaib whose only those traditions will be considered authentic which are before amnesia . Imam sh3ba , Sufian thawri , along hamad bin zaid and some other narrators has narrated from from ata bin saaib before amnesia but in the chains of this tradition hamad bin shoaib has narrated from ata bin saaib after ata bin saaib being amnesiac

. That is why one can not depend on this tradition of ata bin saaib .

 Shaikh Al Al-bani has worded as follows while commenting on its weakness summary

وإسناده ضعيف فيه علتان: الأولى: عطاء بن السائب فإنه كان قد اختلط ۔ الثانية: حماد بن شعيب فإنه ضعيف جدا كما أشار إليه البخاري بقوله: " فيه نظر " وقال مرة: " منكر الحديث " فإنه إنما يقول هذا فيمنلا تحل الرواية عنه كما نبه إليه العلماء فلا يستشهد به ولا يصلح للاعتبار ۔

صلاة التراويح // الصفحة رقم 77 // الناشر: مكتبة المعارف للنشر والتوزيع - الرياض

Conclusion

 If we contemplate over the contents of those traditions which are from Hadhrat Ali that are posited for proving 20 rukaat taraveeh then we can see that these traditions are not different because the essay of these traditions describe the same event that hadhrat ali ordered a person to lead prayer of twenty rukaat in the month of ramadan and these traditions are not multiple but this event does not meet the standards of Hadith .If the weakening of this hadith was of common kind then multiple transmissions would have compensated its weakness but the weakness of this tradition is intense . Therefore , one cannot rely on this tradition and action's of Hadhrat Ali considering tadeef of traditons.


Researched by Ismaeel Deobandi and Translated by Imamia Revealing the Truth

امام الزمخشری المعتزلی کے چند اشعار

السلام علیکم

--- امام الزمخشری المعتزلی کے چند اشعار ہیں جنمیں وہ سنی فرقے میں اختلافات اور انکی جہالتوں کو بیان کررہے ہیں اور انکے درمیان تعصب بازی کو بیان کررہے ہیں، اور اپنے زمانے کی مجبوریوں کو بہی ظاہر کررہے ہیں


إذا سألوا عن مذهبي لم أبح به * وأكتمه، كتمانه لي أسلم
فإن حنفيا قلت قالوا بأنني * أبيح الطلا وهو الشراب المحرم
وإن مالكيا قلت قالوا بأنني * أبيح لهم أكل الكلاب وهم هم
وإن شافعيا قلت قالوا بأنني * أبيح نكاح البنت والبنت محرم
وإن حنبليا قلت قالوا بأنني * ثقيل حلولي بغيض مجسم
وإن قلت من أهل الحديث وحزبه * يقولون تيس ليس يدري ويفهم
تعجبت من هذا الزمان وأهله * فما أحد من ألسن الناس يسلم
وأخرني دهري وقدم معشرا * على أنهم لا يعلمون وأعلم
ومذ أفلح الجهال أيقنت أنني * أنا الميم والأيام أفلح أعلم

اگر میرے مسلک کے بارے میں پوچھا جائے تو میں کیا بتاؤوں؟؟ لہذا اسے چھپانے میں ہی عافیت ہے۔
اگر میں کہوں کہ میں حنفی ہو تو جواب آئیگا کہ تم نشہ آور مشروبات کو جائز سمجھتے ہو حالانکہ وہ حرام ہے۔
اگر کہوں میں مالکی ہو تو کہا جائے گا کہ تم تو کتوں کے گوشت کو حلال کہتے ہو!
اپنے کو شافعی گردانو تو یہ یقین ہوجائے گا کہ بیٹی جو کہ محرم ہوتی ہے کو اپنے والد سے نکاح کو جائز کہتا ہوں!!
اگر حنبلی کہوں تو یہ یقین ہوگا کہ میں بداخلاق نفرت کرنے والا اور خدا کی ذات کی تجسیم کا ارتکاب کرتا ہو!
اور جب یہ کہوں کہ میں "اہل ِ حدیث " ہوں، تو کہا جائے گا کہ تو جاہل ہے جسے کچھ پتہ نہی۔
عجیب بات ہے اس زمانے کی، کوئی بہی دوسرے کی زبان سے نہی بچپاتا ۔
میرا زمانہ کچھ دیر بعد ہی آیا ہے ایسے لوگوں کے درمیان جو علم نہی رکھتے اور میں علم کا متوالا ہوں۔
اور جب سے جاہلوں کا عروج شروع ہوا ہے مجھے یقین سا ہوگیا ہے کہ اہل علم و دانش کا کوئی مقام نہی ہے۔

نوٹ :

امام الزمخشری "الکشاف" کے مصنف ہیں، اور انکا شمار متاخرین معتزلہ میں ہوتا ہے، ایسے وقت میں جب معتزلہ کو سیاسی و علمی طور پر جنگ کا نشانہ بنایا گیا، اور انہے اسلامی منظر عام سے غائب کرنے کی کوشش کیجارہی تھی، لہذا کئی معاملات میں امام الزمخشری نے اپنی تصنیفات میں معتزلہ کی عقائد کا کہلا اظہار کرنے سے اجتناب کیا، اور کچھ معاملات میں مسلمانوں میں رائج افکار سے اتفاق ظاہر کیا، اور اکثر انباتوں کو اٹھایا جسپر کوئی اعتراض نہی کرسکتا تھا


ہماری اس پوسٹ کا اردو ترجمہ  برادر العزیز بنیامین المعتزلی نے کیا ہے، خدا وند انکے علم میں مزید اضافہ فرماے۔ آمین

 

Research and Takhreej of a Hadith( In admiration of Sham)

Research and Dischagre (Takhreej) of a Hadith narrated in excellence/admiration of People of Sham

In the books of Hadith Muhaditheen has regular/normal formed chapters from the topic of ''Excellence of Sham '' In which traditions have been narrated in support and virtue of Sham and Its people. Among these traditions one of tradition is quoted by Imam Ahmed bin Hanbal in his Musnad and Imam Abu Dauood al-Sajastaani in his Sunan and Imam Tabrani in his Mu'ajam with this chain.

حدثنا حيوة بن شريح الحضرمي، حدثنا بقية، حدثني بحير، عن خالد بن معدان، عن ابن أَبي قتيلة، عن ابن حوالة ۔ قَال: قَال رسول الله صلى الله علَيه وسلم: سيصير الأمر إِلَى أَن تكونوا جنودًا مجندة جند بالشام، وجند باليمن، وجند بالعراق قَال ابن حوالَة: خر لي يا رسول الله إن أَدركت ذلك، فَقَال: عليك بالشام، فَإنها خيرة الله من أَرضه، يجتبي إلَيها خيرته من عباده، فأَما إن أَبيتم، فعليكم بيمنكم، واسقوا من غدركم، فَأن الله توكل لي بالشام وأَهله ۔

It is narrated from Abdullah bin Hawala that Holy Prophet (saw) said ; '' Soon you will be divided into number of  armies/forces . One army will be in Sham second in Iraq , third in Yemen .''

Hazrat Abdullah say ; I stood up and requested Messenger of Allah (saw) that among these armies/forces Which of these armies do you advise us to be in?’” He said, “I command you to be in the army that will be in Sham and with the people of Sham.”'' Then He (saw) said ; '' Because Sham  is the best-loved land of Allah ,Groups of servants of Allah will be unified towards this land and the person who refuse to join Sham’s army may go to Yemen and satiate from its waters .Remember ALLAH has given me the surety of Sham and its people.

Analysis Of Chain:

The chain of this Hadith is authentic and all narrators in this chain are thiqa. Baqya al-Waleed is a mudallis narrator in its chain but his tadlees is not detrimental here because Waleed has not narrated from the word 'ana'ana (عنعنہ) here rather He has specified his hearing with words 'hadassni' (حدثنی) and 'hadassna' (حدثنا ) therefore in the light of art of expression (term) this tradition of Baqya bin Waleed is sahih as Sheikh al-Baani also ordered its strength in research of Sunan Abu Dawood.

Idleness of Sheikh Shoaib al-Arnoot:

Against Sheikh al-Baani researcher of Musnad Ahmed Sheikh Shoaib al-Arnoot in the research of Musnad Ahmed has called the chain of this tradition dae'f. Therefore researcher Sheikh Shoaib al-Arnoot said about the weakness of above mentioned tradition's chain:

وهذا إسناد ضعيف، بقية- وهو ابن الوليد- يدلّس ويسوي، وقد عنعن

Musnad Imam Ahmed bin Hanbal  Hadith No 17005 Publisher Mousas al-Risala’

Researcher Sheikh Shoaib al-Arnoot has weakened the hadith because of Baqya bin Waleed being mudalis . Shoaib al-Arnoot says that its chain is weak because Baqya bin Waleed is a mudalis narrator and has narrated from the word 'ana’ana' therefore its chain is dae'f.

Comment:

In our eyes weakening of this hadith by Sheikh al-Arnoot is due to his obsess and mistrust. Sheikh misunderstood and had obsess of mudalis narrator narrating from the word 'ana’ana' because we have earlier specified that Baqya bin Waleed in this chain has not narrated from the word 'ana'ana’ rather with ‘hadassni’ has specified his hearing as the specification is clearly present in chain therefore weakening of this hadith by Sheikh al-Arnoot is wrong as per rules.

Researched by Ismael Deobandi and Translated by Imamia Revealing the Truth

Lies Targeting Sayyed Fadallah R.A

Asslaam Alaikumm

 
Sayyed Fadlullah was a great man and great role model for the Islamic World.Even though Sayyed Fadlullah was a Shia he also inspired many Muslims of other Islamic sects and he was also an inspiration to Non-Muslims.Grand Ayatollah Sayyed Muhammad Hussein Fadlullah was a source of inspiration and a spiritual guide for hundreds of thousands of followers whocould not hold back their tears at the news of his death.His influences extended way beyond Lebanon's borders, extending even toCentral Asia. Sayyed Fadlullah was considered a unique moderate force in thetop ranks of the Shia Religious establishment

There are great lies targeting and negotiating Sayyed Fadallah r.a and one of them was as under , I am copying the material of Ibrahim Mustafa who wrote the book Lies Targeting Grand Ayatullah Fadallah ra and gives solid answers to dunces

Story of the breaking of the rib of Sayyida Al Zahra (as)

The issue of Sayyida Al Zahra is something that has reached such a disturbinglevel.I have a personal opinion that this issue is not that important, so
why don’t we focus instead on the life that Sayyida Zahra (as) led, and how powerful shewas.
But other scholars don’t rememb er Sayyida Al Zahra (as) in any way exceptthrough the issue of breaking her rib.The Sayyed discussed this issue in many of his sermons, knowing that he doesnot fully deny it, as he says that it could have happened, but most likely it didnot, and the Sayyed explains why.

The following are the exact words of Sayyed Fadlullah

When we celebrate the birth anniversary of Sayyeda Az-Zahra(as), we oughtto be aware that she led a life flourished with purity, piety and virtue.However, the problem is that many people only remember the tragic aspect of Az-Zahraa ’s life, and ignore her supreme traits, as in the narration that her rib was broken; the thing which does not seem logical to us.

Why?

Some people accuse me of not believing in the story that the rib of Az-Zahra'was broken as if this story is one of the principles of religion.Let us look into the matter together.Az-Zahra' (a.s.) is the wife of Imam Ali, whom the Messenger (p.) has entrustedhim with, and the entire nation loves her because of the way the Messenger(p.) used to praise her, as we will mention later.Indeed, when Imam Ali (a.s.) refused to pledge allegiance [to Abu Bakr], theydid come and threaten to burn the house down, but some people renouncedsuch an act and said that Fatima was inside it, which reveals that the Muslimscould not accept executing this act against the Messenger's daughter.Someone said: "So what!"and continued to say
–
not knowing if it is true or not."I have only threatened, but have you seen me do it?"Supposedly they did attack Az-Zahra', what was the role, then, of Imam Ali?Could Imam Ali (a.s.) be a coward?!Let each of you take himself as an example, you are married.Suppose that someone tried to attack your wife to kill or assault her, wouldyou sit down and say: "I can do nothing, only Allah has such a power," or wouldyou defend her?!If you do not defend your wife, what will the people say about you?Moreover, Imam Ali was not alone in the house; a group of Bani Hashim werein the house with him, and it is narrated that Az-Zubair, the cousin of Imam Ali,went out raising his sword, meaning that the attackers did not storm into thehouse.Could it be possible that those inside would leave Az-Zahra', allowing theattackers to break her rib, poke her with the sword, and insert a rusty nail intoher chest, as they say?! Open your minds and think.Some people claim that the Prophet ordered him not to defend her; that is,before his death, he told Ali: if someone comes to kill my daughter, you areforbidden from defending her!Can a rational reasonable person ever imagine that the Prophet (p.) would doso?!Some claim that the offenders were ordered to attack, because Ali wasordered by the Prophet not to react.Could this be true?!Could the Prophet order Ali not to defend his beloved daughter?!

That is why I reached the conclusion that I am not convinced by this issue.Nevertheless, you still hear people wondering how the Sayyed could notbelieve in this.It must be noted that Az-Zahra' (a.s.) was so strong, as we will demonstratelater, but I would like the people to think, knowing that many of them onlycare about crying, even if what they are listening to is irrational.You listened to what I said, and I ask you to think clearly; if the same happenedto you, would you accept it?!Surely no, so how could anyone believe that Imam Ali would accept it?!Someone from a different sect in Dubai heard this story from Shiite speakers,and asked:"Do you Shiites regard Imam Ali as a coward or a hero?"They answered: "He is a hero."The man asked: "How could he be a hero, and he did not defend theoppressed?!


Source : http://www.youtube.com/watch?v=1qgQdfdzriA



Her grievances

The short life of Fatimah (as), which lasted no more than twenty yearsaccording to some historians, was filled with much sufferings and grave crises.If we talk about the sufferings and hardships in her daily living, we also need totalk about what was worse than that: the calamities and grievances which shesuffered after the death of her father - something which opened a bleedingwound in the Islamic nation, and which in turn was the cause of the painfulwounds that followed - one of the worst of which was the murder of theMaster of the Youth of Paradise Imam al-Husain (as) and his progeny in thedesert of Karbala' and the taking of the women and children as captives to al-Sham (Damascus), driven like slaves.

These grievances have been narrated by both the Sunnis and Shi'ah, and the numerous narrations which speak abouther grievances and injustices coincide, even to the level of tawatur.1- The attack on her houseHistorians, one of whom is Ibn Qutaybah in al-Imamah wal Siyasah, said that -after the death of the Prophet and Al-Saqeefah episode - men came withwood to burn down the house of Ali and Fatimah (as), to threaten them andthose whom they considered as opposition, who had gathered at the house of Ali (as). Some said to the leader of the assault: 'O man! In the house isFatimah!'; and Fatimah was the person whom the Muslims agreed to love andrespect, and whose position they agreed to acknowledge, because she was theonly daughter that the Prophet (pbuh) left when he died, and because she waspart of him - what made her angry made him angry and what harmed herharmed him... So, how come you come with fire to burn her house?But, he replied with his famous statement: 'Even though!'We regard this as one of the most dangerous utterances, because it meansthat there are no sacred entities in this house, and so there is nothing toprevent it from being burned with its people inside!


This utterance points to the mindset of the people, and what they wereprepared to do. However, had they opened the door to dialogue through nicewords, they would have found Ali the man of dialogue, as he had always beenthroughout his life, even after he became a caliph; and they would have foundFatimah a woman of dialogue, because the Qur'an, to which Fatimah above allothers adhered most closely to, was the book of dialogue. However, thosepeople had already passed the stage of dialogue by the time they gathered thewood to burn the house of Al-Zahra (as). So when in reply to 'In the house isFatimah', that man said 'Even though!' this represented the ugliest form of injustice to which Fatimah (as) was subjected





2- Other grievances

There were other events in which she suffered, but they have not always beensubstantiated fully beyond doubt. Those include the actual burning of the house, the breaking of her rib, the miscarriage, the slapping of her cheek, andthe beating of her and others. These are recorded in narrations that may havequestion marks raised against them, either in their actual text (matn) or in thechain of narrators (sanad), as is the case with many historical narrations.Therefore, we have raised some queries, as have been raised by some scholarsin the past (may Allah be satisfied with them) such as Sheikh al-Mufeed whoseems to question the miscarriage issue, even the existence of the pregnancy -although we disagree with him on the latter. However, we do not deny thatthese events may have taken place - as Sheikh Muhammad Husain Kashif al-Ghita' has done regarding beating her and slapping her cheek because denyingrequires as much proof as accepting. At any rate, what is definite is that thenumerous narrations attain the level of mutawatir as a whole, confirm thatthere was an assault on her if only by exposing her house, attacking it andthreatening to burn it - and this alone should be sufficient to prove the degreeof crime which took place. It was a crime that continued to haunt those whocommitted it, and this was why the first caliph declared as he was dying: 'I wishI had not exposed the house of Fatimah, even if it had declared war on me.'
Source: Fatimah al-Ma`sumah (as): A role model for men and women.
Question and AnswerQuestion:Fatimah's rib: What is your true position regarding this matter?Answer:Anyone who claims that I have said that Fatimah's rib was not broken is a liar!Some people have been talking this nonsense for more than five years. Here, Ihave this to say to you, to clarify the matter: to start with, I reiterate that I didnot say that Fatimah's rib was not broken, and everyone who claims that I didis a liar. I merely regarded it as unlikely; I raised a question mark on the basis of historical analysis. I said: 'I do not react positively with this because theMuslims' love for Fatimah (as) had been greater than their love for Ali, andgreater than their love for al-Hasan and al-Husain... I said that it was unlikelythat anyone would commit such an act, but conceded that bad intentions were plotted - not to establish the innocence of anyone, but in fear of agitatingIslamic public opinion.There were many narrations: some said that they entered the house, whileothers said they did not. Hence, I said: 'I see that to be unlikely and I do notreact positively to the word itself'. The world roared and heavens fell on earth,and words began to be fabricated and spread in some quarters!This reaction has still not abated in more than one place, and leaflets are beingdistributed around the world. It is as if the dangers confronting the Muslimsand all the injustice that we live in have become nothing, and all that matters isthis historical issue!In fact, this is a symptom of the backwardness which is being practised bymany in our Islamic arena. This problem still festers among those who do notcare about the dangers which confront Islam, and that the problem is still alivemeans that we are not addressing the major issues on the proper level of awareness.
Source: Fatimah al-Ma`sumah (as): A role model for men and women

Hafiz Ibn Hazam remarks on Yazid bin Muawiya

Great scholar and  Mujtahid Hafiz Ibn Hazm Undalasi in the translation of Yazid bin Muawiya describing the character of Yazid . He remarks:

                 وكان قبيح الآثار في الإسلام؛قتل أهل المدينة، وأفاضل الناس، وبقيّة الصحابة- رضي الله عنهم- يوم الحرة، في آخر دولته؛ وقتل الحسين- رضي الله عنه- وأهل بيته في أول دولته؛ وحاصر ابن الزبير- رضي الله عنه- في المسجد الحرام، واستخفّ بحرمة الكعبة والإسلام

Hafiz Ibn Hazm says that in the era of Islam the character of Yazid is extremely bad because He in last days of his monarchist reign on the day of event of Harra massacred people of Madina in which there were also virtuous learned people and rest group of Companions (ra) . Similarly Yazeed in the beginning of his monarchistic reign killed Imam Hussain (as) and his Ahlul Bait (as) and then He not only besieged Companion of  Prophet (saw) Hazrat Abdullah bin Zubair in Bait-ullah but he looked down upon Khana Kaabah and sanctity of Islam and violated it.

Jahmra't  Insabb al-Arab  Page 77 Publisher, Dar al-Kutb Ilmiya Beirut

Researched by Brother Ismael Deobandi ,Translation and Scan Provided by Imamia Revealing the Truth

Mosquito's Blood

Mosquito's Blood

حدثنا موسى بن إِسماعيل، حدثنا مهدي، حَدثنا ابن أَبي يعقوب، عن ابن أَبي نعم، قَال: كنت شاهدًا لأبن عمر، وسأله رجل عن دم البعوض، فَقَال: ممن أَنت؟ فَقَال: من أَهل العراق، قَال: انظروا إِلَى هذا يسألني عن دم البعوض، وقد قَتلوا ابن النبي صلى الله عليه وسلم وسمعت النبي صلى الله عليه وسلم يقول: هما ريحانتاي من الدنيا ۔
Narrated Ibn Abi Na'm:
I was present when a man asked Ibn `Umar about the blood of mosquitoes. Ibn `Umar said, "From where are you?" The man replied. "From Iraq." Ibn `Umar said, "Look at that! he is asking me about the blood of Mosquitoes while they (the Iraqis ) have killed the (grand) son of the Prophet. I have heard the Prophet saying, "They (Hasan and Husain) are my two sweet-smelling flowers in this world."

Sahih Bukhari Book: 78, Hadith: 6060 

http://qaalarasulallah.com/hadith.php?ID=0&Rows=7&SID=11366&head=Sahih%20Bukhari%20[Narrated%20by%20%27Abdur%20Rahman%20bin%20Abi%20Na%27m%20%D8%B9%D8%A8%D8%AF%20%D8%A7%D9%84%D8%B1%D8%AD%D9%85%D9%86%20%D8%A8%D9%86%20%D8%A3%D8%A8%D9%8A%20%D9%86%D8%B9%D9%85]

Investigation and Probation of a chain-less Hadith Kudsi.

Investigation and Probation of a chain-less Hadith Kudsi.

There are also some narrations and Ahadiths which are famous and common among people. One of those is Hadith Kudsi which is very famous among people even people have started its advertisement campaigns with full swing and This Hadith is also pasted regularly in Mosques (Masajids) and different public places .Utmost pity on those Ulemas who narrate these unauthentic and fabricated ahadeeth on pulpits.الأمان و الحفیظ

Among ancient Scholars Hakeem Tirmizi was first to quote this chain-less hadeeth therefore the basic origin and first source of this hadith is the book of Hakeem Tirmizi i.e. Nawadur al-Usool (نوادر الأصول)

Hakeem Tirmizi quote:

قَال الله تعالَى لداود علَيه السلَام تريد وأريد ويكون ما أريد فَإذا أردت ما أريد كفيتك ما تريد ويكون ما أريد وإذا أردت غير ما أريد عنيتك فيما تريد ويكون ما أُريد

ALLAH Almighty said to Hazrat Dawood (David) O my servant ! One is Your wish and one is Mine.If you sacrifice your wish over my wish then I will conserve you in your wish and only that will happen which I will want and If you will not sacrifice your wish over My wish then I will make you tired in your wish and only that will happen which I will want.

Nawadar al-Usool Al hakeem al-Tirmzi Vol  2 Page 107 Publisher Daar al-Jaleel Beirut.

In addition to this, this Hadith Kudsi has been quoted with no chain in following secondary sources

Almarqa fi Sharah al-Mishkaat (Allama Ali Alqari al-Hanfi)

Tafsir Rooh al-Bayan (Ismael Haqi bin Mustafi al-Istanboli - al-Hanfi)

Qowat al-Qaloob fi Mamla't al-Mehboob (Muhammad bin Ali bin Atya al-Harsi)

Hashia al-Saawi Ali al-Sharah al-Sagheer(Abi al-Abass Ahmad bin Muhammad al-Khalooti)

Ihya al-Uloom al-Deen (Abu Hamid Muhammad bin Muhammad al-Ghazali al-Toosi)

''Nawadar al-Usool'' is the most ancient book among those in which this hadith kudsi has been narrated . In later books this Hadith has been narrated from this book.

Book ''Nawaadar al-Usool'' is the compilation of Hakeem Tirmizi. Some people may become doubtful due to the name of Hakeem Tirmizi i.e. By Hakeem Tirmizi It means Hakeem Tirmizi whose famous book Sunan Tirmizi is included in Sihah Sitta but it should be clear that these two personalities are different.The name of prominent Muhadith is Abu Eesa Muhammad bin Eesa al-Tirmizi and name of Hakeem Tirmizi is Aboo Abdullah Muhammad bin Ali bin al-Hassan al-Hakeem al-Tirmizi .

This Hadith Kudsi seems to be fabricated apparently because no chain is included in the above mentioned books in which this Hadith is narrated. From this it is at least proved that this Hadith Kudsi has no credential therefore it is mandatory to refrain from narrating and stating this Hadith until its authentic chain is not known and is necessary so that the stage of lying upon ALLAH and his Prophet (asws) may not reach because lying upon ALLAH and His prophet (saw) is forbidden and a greater sin.

Wa’ Salam

 Researched by Ismael Deobandi and Translated by Imamia Revealing the Truth