The first who would change Sunnah will be a man from Banu Umayya

    Asslaam Alaikummm

  The first who would change Sunnah will be a man from Banu Umayya

Sheikh Albany do takhreej of this narration thou the tareeq of Ibn abi Assim

    رقم الحديث: 61
    (حديث مرفوع) حَدَّثَنَا عُبَيْدُ اللَّه بْنُ مُعَاذٍ ، ثنا أَبِي ، ثنا عَوْفٌ ، عَنِ الْمُهَاجِرِ أَبِي مَخْلَدٍ ، عَنْ أَبِي الْعَالِيَةِ ، عَنْ أَبِي ذَرٍّ ، أَنَّهُ قَالَ لِيَزِيدَ بْنِ أَبِي سُفْيَانَ : سَمِعْتُ رَسُولَ اللَّه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " أَوَّلُ مَنْ يُغَيِّرُ سُنَّتِي رَجُلٌ مِنْ بَنِي أُمَيَّةَ " .

    Abu Dhar told Yazid bin abu Sufian that I heard Holy Prophet asws saying: the first who would change my Sunnah will be man from Banu Umayya

    Speaking of authenticity, Albany said

    The chain is Hasan, all narrators are narrators of sheikhain except for Mohajir,
    and ibn Moin said for him : Salih;
    and ibn Haban included him in Thiqaat;
    and Saaji said: Sudooq;


    [Silsila Ahadeeth Sahihiyya, 4/329; narration 1749]

    After this he mentioned the critism of Abu Hatim, and then said

    I say: the status of his narrations is Hasan; Allah knows best

    And what is meant by the hadeeth in regards to change is that it means change in system of choosing a caliph and making of heritage

    [Silsila Ahadeeth Sahihiyya, 4/330; narration 1749] 


In our eyes the passage of al bani is invalid whose misrepresentation is visible because it is interpreted from goodness of Holy Prophet's (saw) sunnah which has no relation with the appointment of caliphs

Research by Brother Ismael and Translated by IRT

Merits of Hazrat Ali Ibn Abi Talib A.S

Merits of Hazrat Ali Ibn Abi Talib A.S

Why do Shias believe Imam Ali (as) to be superior to the first three caliphs?

There are a lot of merits let me come up with one and this fact backed up by numerous Sunni scholars

Hafiz Mubra'k Puri says in comentary of Shar'ah Tirmidhi

قال أحمد و أسماعيل القاضي و النسائي و أبو علي النيسابوري : لم یرد في حق أحد من الصحابة بالأسانيد الجياد أكثر ما جاء في علي ۔


Imam Ahmad b hanbal , Al-Nasa'i Qadhi Iyadh and Abu Ali Nisha say:

There is no companion concerning whom are reported as many sahih al isnad (Authentic) merits  as Ali ibn Abi Talib

Tuhfatul Ahwazi Vol 10 Page No 197 Published Qadeemi Kut'ab Khana

Research by Ismael Deobandi and Translated By IRT

Views of Comapnions(Sahaba) on the March of Imam Hussain

Views of Comapnions(Sahaba) on the March of Imam Hussain

أَبُو سَلَمَةَ المِنْقَرِيُّ: حَدَّثَنَا مُعَاوِيَةُ بنُ عَبْدِ الكَرِيْمِ، عَنْ مَرْوَانَ الأَصْفَرِ، حَدَّثَنِي الفَرَزْدَقُ؛ قَالَ: لَمَّا خَرَجَ الحُسَيْنُ، لَقِيتُ عَبْدَ اللهِ بنَ عَمْرٍو؛ فَقُلْتُ: إِنَّ هَذَا قَدْ خَرَجَ، فَمَا تَرَى؟ قَالَ: أَرَى أَنْ تَخْرُجَ مَعَهُ، فَإِنَّكَ إِنْ أَرَدْتَ دُنْيَا، أَصَبْتَهَا، وَإِنْ أَرَدْتَ آخِرَةً، أَصَبْتَهَا. فَرَحلْتُ نَحْوَهُ، فَلَمَّا كُنْتُ فِي بَعْضِ الطَّرِيْقِ، بَلَغَنِي (2) قَتْلُهُ، فَرَجَعْتُ إِلَى عَبْدِ اللهِ، وَقُلْتُ: أَيْنَ مَا ذَكَرتَ؟ قَالَ: كَانَ رَأْياً رَأَيْتُهُ.

Allama Samsuddin Dhahabi copied/quoted a narration from Ibn S'ad - The Famous Poet Frazdak is narrator of this narration , Farzdak said when Imam Hussain (a.s) went towards Kufa I met with Abdullah Ibn Umar and said to him that Hussain marched (towards Kufa) ,what is your opinion? Abdullah Ibn Umar said my opinion is you should also go with Hussain (a.s), because if you want this world you will get it , and even if you want hereafter you will get it. Frazdak continued , Then I marched towards Hussain (a.s) but between the way I got news of killing of Hussain (a.s) So I returned to abdullah ibn Umar and asked where is that you talked about? (i.e I have got world not hereafter). So Abdullah Ibn Umar said 'that was only my opinion

قلت : هذا يدل على تصويب عبد الله بن عمرو للحسين في مسيره ، وهو رأي ابن الزبير وجماعة من الصحابة شهدوا الحرة .


The argument ( proof) of Alama Dhahabi from this narration:
After narrating this narration Allama Dhahabi said: This narration proves that Abdullah Ibn Umar thinks march of Imam Hussain's (a.s) was right , and this was also opinion of Abdullah ibn Jabir (r.a) and like other honorable companions those who ware present at the time of Harra incident also had opinion that march of Imam Hussain a.s was right.

ھذا اسناد لا بأس به ، رجاله ثقات ، و أما الفرزدق فقد تکلم فیه لأجل حفظه و لکن هذه العلة ليست بقادحة في صحتها لأن الفرزدق فقد حکی ما جری به و لهذا قد استدل بها الذهبي و ما أنا الا نقلت عنه ما استدل بها فقط۔

The killing of Imam Hussain hurt Holy Prophet

The killing of Imam Hussain hurt Holy Prophet

فِيهِ تَحْرِيمُ أَذَى مَنْ يَتَأَذَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِتَأَذِّيهِ لِأَنَّ أَذَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وسلم حرام حَرَامٌ اتِّفَاقًا قَلِيلُهُ وَكَثِيرُهُ وَقَدْ جَزَمَ بِأَنَّهُ يُؤْذِيهِ مَا يُؤْذِي فَاطِمَةَ فَكُلُّ مَنْ وَقَعَ منه فِي حَقِّ فَاطِمَةَ شَيْءٌ فَتَأَذَّتْ بِهِ فَهُوَ يُؤْذِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشَهَادَةِ هَذَا الْخَبَرِ الصَّحِيحِ وَلَا شَيْءَ أَعْظَمَ فِي إِدْخَالِ الْأَذَى عَلَيْهَا مِنْ قَتْلِ وَلَدِهَا ۔

 

Famous , authentic scholor and commentator of Tirmadhi(hadith book) Hafiz Abdu Rehman Mubrak Puri wrote in commentry of  the hadith "Fatima s.a is part of me"(فاطمة بضعة(

Hafiz Mubra'k Puri writes:

In it is prohibition of hurting whosoever when he is hurt, the Prophet, peace be upon him, si hurt too. This is because hurting the Prophet, peace be upon him, is haram. It is haram by consensus (of the 'ulama), whether it is small or big.
He has declared that whoever hurts Fatimah has hurt him, and whatsoever occurred from him with respect to the right of Fatimah, and she is hurt, then he has hurt the Prophet, peace be upon him, as confirmed by this sahih report. And there is nothing worse in hurting her than killing her child (Imam Hussain a.s)

Tuhf'a Al- Hawzi Shar'ah Tirmadhi Vol 10 Page No 340 Published Qadeemi Kutab Khana

The killing of Imam Hussain hurt Holy Prophet

The killing of Imam Hussain hurt Holy Prophet

فِيهِ تَحْرِيمُ أَذَى مَنْ يَتَأَذَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِتَأَذِّيهِ لِأَنَّ أَذَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وسلم حرام حَرَامٌ اتِّفَاقًا قَلِيلُهُ وَكَثِيرُهُ وَقَدْ جَزَمَ بِأَنَّهُ يُؤْذِيهِ مَا يُؤْذِي فَاطِمَةَ فَكُلُّ مَنْ وَقَعَ منه فِي حَقِّ فَاطِمَةَ شَيْءٌ فَتَأَذَّتْ بِهِ فَهُوَ يُؤْذِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشَهَادَةِ هَذَا الْخَبَرِ الصَّحِيحِ وَلَا شَيْءَ أَعْظَمَ فِي إِدْخَالِ الْأَذَى عَلَيْهَا مِنْ قَتْلِ وَلَدِهَا ۔

 

Famous , authentic scholor and commentator of Tirmadhi(hadith book) Hafiz Abdu Rehman Mubrak Puri wrote in commentry of  the hadith "Fatima s.a is part of me"(فاطمة بضعة(

Hafiz Mubra'k Puri writes:

In it is prohibition of hurting whosoever when he is hurt, the Prophet, peace be upon him, si hurt too. This is because hurting the Prophet, peace be upon him, is haram. It is haram by consensus (of the 'ulama), whether it is small or big.
He has declared that whoever hurts Fatimah has hurt him, and whatsoever occurred from him with respect to the right of Fatimah, and she is hurt, then he has hurt the Prophet, peace be upon him, as confirmed by this sahih report. And there is nothing worse in hurting her than killing her child (Imam Hussain a.s)

Tuhf'a Al- Hawzi Shar'ah Tirmadhi Vol 10 Page No 340 Published Qadeemi Kutab Khana

How Abu Hurraira Perform Ablution (Wudhu)

How Abu Hurraira Perform Ablution (Wudhu)

وَحَدَّثَنِي هَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلاَلٍ، عَنْ نُعَيْمِ بْنِ عَبْدِ اللَّهِ، أَنَّهُ رَأَى أَبَا هُرَيْرَةَ يَتَوَضَّأُ فَغَسَلَ وَجْهَهُ وَيَدَيْهِ حَتَّى كَادَ يَبْلُغُ الْمَنْكِبَيْنِ ثُمَّ غَسَلَ رِجْلَيْهِ حَتَّى رَفَعَ إِلَى السَّاقَيْنِ ثُمَّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّ أُمَّتِي يَأْتُونَ يَوْمَ الْقِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ أَثَرِ الْوُضُوءِ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ " .

Nu'aim b. 'Abdallah reported: He saw Abu Huraira perform ablution. He washed his face and washed his hands up to the arms. He then washed his feet and reached up to the shanks and then said: I heard Allah's Messenger (may peace be upon him) say: My people would come with bright faces and bright hands and feet on account of the marks of ablution,

so he who can increase the lustre of his forehead (and that of his hands and legs) should do so.

Sahih Muslim Book: 3, Hadith: 246

What Quran Says:

Almighty Allah has said: " O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles;" [Holy Qur'an 5:6]

And Nawasib still says Shiee'ah start their wudhu from feet :P

 

 

 

He Who Prefer Ali Over Abu Baker & Umer

Asslaam Alaikumm


we often see this quote and listen from many sunni mullah's " Imam Ali said:"he who prefers(fadhel'at) than/over Abu Baker and Umar I will punish him strictly with lashes
"   This quote is a complete fabrication let me refute this fabrication with the help akhi Ismael Deobandi(ex sunni), the orignal thread was in urdu and I am going to translate his (tale'eqat)

There are two narrations in this text in which the quote of Imam Ali a.s comes up with these words

First one :

Whoever prefers me (Ali) to/over Abu Bakr and Umer I will punish lashes and do hadd e tuhmma't

Second one:

And in some narrations he who prefers(fadhel'at) than/over Abu Baker and Umar I will punish him stricitly with lashes

These narrations are narrated by Abdullah b Ahmad b Hamb'el, Ibn abi. Asim, Ibn Shaheen and Hafiz ibn Asaker but the way(tare'eq) and chains are not Sahih

Hence we are going to refute this so it can proved dhaef

Firs Narration: Alqmah'th (علقمة)  


بلغني أن ناسا يفضلوني على أبي بكر وعمر ولو كنت تقدمت في ذلك لعاقبت فيه ولكني أكره العقوبة قبل التقدم، فمن قال شيئا من ذلك بعد مقامي هذا فهو مفتر، عليه ما على المفتري ۔

The status of the narration: this narrations is narrated by Alqmah'th and Ibn Asim mentioned it in his book with this chain

حدثنا أبو علی الحسن بن البزار حدثنا الھیثم بن الخارجة ثنا شھاب بن خراش عن حجاج بن دینار عن أبی معشر عن ابراھیم عن علقمة :

Sheikh Albani regarded it Hassan

إسناده حسن ورجاله ثقات على خلاف شهاب بن خراش من قبل حفظه وقد رمز الذهبي لحديثه بالصحة وقال: صدوق مشهور له ما يستنكر. وقال الحافظ: صدوق يخطىء ۔


Sheikh Says: Its chain is hassan and all are narrators are thiqa whereas it is hassan due to Sha'ab b Kharash ,  There is some problem with his memory (Hafi'za)
whereas Dhabi says sahih the narration of Sha'ab b Kharash and says him saduq(thiqa) and Hafiz ibn Hajer said him Saduq(thiqa) hence its staus is hassan ...

Al-Suna wa Mae Zala'l Al-Janah fi' Takhreej Hadith No 993

But as per our finding sheikh alban's authencity(tahsee'n) seems improper ,the chain is not hassan. Sheikh Alabn's talk on Shahab b Khar'ash is defiently correct but Sheikh forget one narrator Abi Mae'sher which complete name is Najeh b Abul Rehman Abu Mae'sher Al-Madni this is dhaef narrator, Yahya ibn Moen and Hafiz ibn Adi regarded him dhaef, Yahya b Moen says:( لیس بالقوی) He not strong and Hafiz ibn Adi says:(يكتب حديثه مع ضعفه) and Imam Ahmad b Hambel he is saduq but chains would not considered strong and Dhabi says his weakness in these words:

نجيح بن عبد الرحمن أبو معشر السندي مولى بني هاشم عن المقبري والقرظي ونافع وعنه بن مهدي وسعيد بن منصور قال أحمد صدوق لا يقيم الاسناد وقال بن معين ليس بالقوي وقال بن عدي يكتب حديثه مع ضعفه

Al-Kashif Vol 2 ,Page No 317 Under Translation Najeh

and then Imam Ahmad b Hambel also narrated the narration with this chain and Mohqeq says at footnote(اسناده ضعيف لأجل أبي معشر و ھو نجیح المدني ۔
) chain is dheaf due to Abi Mae'sher which is Najeh Al-Madni

Fadhail Al-Sahaba lil' Ahmad  b Hamebel Hadith No 484


Hence  due to the weakness of Abi Mae'sher chains proved dheaf so Alabani's authencity proved improper



Second Narration: Hakim b Jah'l (حكم بن جحل)

حدثنا عبد اللہ قال حدثني هدية بن عبد الوهاب قثنا أحمد بن يونس قثنا محمد بن طلحة عن أبي عبيدة بن الحكم عن الحكم بن جهل قال سمعت عليا يقول لا يفضلني أحد علي أبي بكر و عمر الا جلدته حد المفتري ۔

Fadhail Al-Sahaba lil' Ahmad  b Hamebel Hadith No 387,49

The status of chain:

Ahmad b Hambel narrated it with many ways(tar'aq) with miner difference of words but all the chains are dheaf because all the chains comes by Muhammad b Tala'ha which is narrating this narration from Abu Abaid'a , Muhammad b Talah is Majruh and Dhaef, Imam Nasai says ( ( لیس بالقوی he is not strong , Yahya b Moein says: Muhammad b Tala'ha is dhaef and avoid from his narrations and Dhabi says:

عن أبيه وطائفة وعنه بن مهدي وسليمان بن حرب وابن الجعد قال النسائي ليس بالقوي وقال بن معين يتقى حديثه وقال مرة ضعيف

Al-Kashif Vol 2 ,Page No 183 Under Translation Muhammad b Talh'ah
۔

Similiarly other narrator Abi Ubaid'a is majhool and his name is Ummya b Al-Hakim and Kunniyat is Abu Ubaid'a, Due to majhool(unknown) Dhabi regarded him in dheaf narrator as he says:

امية بن الحكم عن الحكم بن جحل وعنه ابنه مهجع لا يعرف

Al-Maghni fi' Dhufa Vol 1 Page 94

Mohqe'q of the book(Fadhail e Sahaba) says on the status of the chain of narration:

اسنادہ ضعیف لضعف أبي عبيدة بن الحكم بن الحكم بن جهل

Chain is dheaf due to the weakness of Abi Ubaid'a b Al-Hakim b Al-Hakim b Jahl

Fadhail Al-Sahaba lil' Ahmad  b Hamebel Hadith No 387,49


Third Narration: Abdull'ah b Khatir (عبد اللہ بن کثیر)

قال علي بن أبي طالب أفضل هذه الأمة بعد نبيها أبو بكر وعمر ولو شئت أن أسمي لكم الثالث لسميته وقال لا يفضلني أحد على أبي بكر وعمر إلا جلدته جلدا وجيعا ۔

Ibn Asaker narated this chain of narration with following translation of Abbas b Abdul Mutlab

أخبرنا أبو العز بن كادش أنا القاضي أبو الطيب الطبري أنا علي بن عمر بن محمد نا محمد بن محمد بن سليمان نا محمد بن عزيز الأيلي أخبرني سلامة بن روح عن عقيل بن خالد قال قال ابن شهاب قال عبد الله بن كثير ۔

Tarikh Dhamishq Ibn Askar Vol 26 Page No 343

This is very strong weak narration, In this chain Sal'maha't b Roh is majurh, Hafiz Abu Zar'a says him munkir al hadith

سلامة بن روح الايلي : عن عمه عقيل وعنه أحمد بن صالح ويونس بن عبد الاعلى قال أبو زرعة منكر الحديث

Al-Kashif Vol 21 ,Page No 475

and there is one more problem with this chain ,the sheikh(Sheikh Abu Alz kadhash ) of Ibn Asakar is muthim bil kadhib and muthim bil wazhih ,strong jarah on him
Ibn Askar quoted this narration from his Sheikh Abu Alz Kadhash, Hafiz Ibn Hajer says on the translation of Abu Alz Kadhash:


أحمد بن عُبَيد الله أبو العز بن كادش. مشهور من شيوخ ابن عساكر أقر بوضع حديث وتاب وأناب ۔ ۔ ۔ ۔ قال: وكان مخلطا كذابا لاَ يُحْتَجُّ بمثله وللأئمة فيه مقال.
وقال أبو سعد بن السمعاني: كان ابن ناصر يسيء القول فيه ۔ ۔ ۔ ۔ قال ابن عساكر: قال لي أبو العز بن كادش وسمع رجلا قد وضع في حق علي حديثا ووضعت أنا في حق أبي بكر حديثا بالله أليس فعلت جيدا؟ ۔

Hafiz Says: Abu Al'ez Kadhash himslef acknowledge for fabrication and then seek forgiveness, Ibn Al-Najar says: Abu Ale'z Kadhash was lier and other Aima did Jara'h on him,Abu Saed Samae'ni says :Ibn Nasir to strongly crictized him, Ibn Askar Said: A person fabricate the narration in merit of of Hazrat Ali a.s tu in response he(Abu Al'ez Kadhash) fabricated the narration in merif of Abu Baker and then feel proud on it and say did I not do well?

Lisan Al-Mizan Under the translation of  Ahmad b Abai'd Ullah Abu Ale'z b Kadhash

Conclusion

The quote "He who prefer me(Ali a.s) over Abu Baker and Umer ,I will punish him with lashes or do hadd e tuhmma't" are not belong to Imam Ali A.S, there are all dhaef narrations in this regard on which can not relay

Wa Alaikumm Asslaaam