Al Dhahabi's critical advise to Ibn Taymiyya- Al-Nasihah Al-Dhahabiyah La Ibn Taymiyya.

Translation of the scathing advise given by Al Dhahabi to Ibn Taymiyya when the latter was in a prison.

Though Al Dhahabi was one of the students of Ibn Taymiyya and followed him even in his disastrous doctrine of anthropomorphism, to an extent that he wrote an encyclopedia, known as Al Uluw, trying to validate this kufr. But sooner or later, he had to accept the fallacy of Ibn Taymiyya's irrational arguments. Al Dhahabi, thou late in his life, was guided by Allah on the path of truth. He soon gave up all the foolish doctrines which Ibn Taymiyya embodied in him and also refuted those doctrines in his works composed later in his life. For eg: His sensibility while dealing with Mushabi'yat in Siyar Al Alam and criticism of Mujassima and also his scathing advise to Ibn Taymiyya, when he was in a prison which we are going to translate in this article. We want our readers to get acquainted about the fact that, not only the later scholars criticized Ibn Taymiyya for his madness, but also his own favorite student denied his teachings and critically advised him to return back to the path of truth. For knowing the revised and precise stance of Al Dhahabi on anthropomorphism, read this article which I have posted earlier on how Al Dhahabi changed his opinion later in his life  Al Dhahabi and Anthropomorphic beliefs of Ibn Taymiyya

There have been many attempts by his followers to discredit this risalah, which exposes the insanity of their "Shaykh ul Islam". They made many false claims that it lacks a chain and even went on to say that this risalah was not scribed by Al Dhahabi. They claimed that, it was the work of one of the enemies of Ibn Taymiyya but we find many obvious proofs that it is the work of Al Dhahabi which was transmitted to us with a sound chain. Its authenticity will be discussed later. This article is composed, solely to present an accurate translation of the Nasihah.

Note: Followers of Ibn Taymiyya will cite references from early works of Al Dhahabi where he praised Ibn Taymiyya for his immense knowledge. They do not reveal the fact that Al Dhahabi later exposed Ibn Taymiyya's arrogance and criticized him heavily as we will see in this article.

This Nasihah was written by Al Dhahabi when he was around 55 years of age.

 بسم الله الرحمن الرحيمز يا رب ارحمني واقلني عشرتي، واحفظ علي ايماني. واحزناه على قلة حزني، واأسفاه على السنة وذهاب اهلها، واشوقاه الى إخوان مومنين يعاونونني على البكاء، واحزناه على فقد اناس  كانوا مصابيح العلم، واهل التقوى، وكنوز  الخيرات، آه على وجود درهم حلال، وأخ مونس طوبى لمن شغله عيبه عن عيوب الناس، وتبا لمن شغلته عيوب الناس عن عيبه

In the name of Allah, Most Compassionate, Most Merciful. All praise is for Allah lone. O my Lord! Have mercy on me in view of my weakness and humility. Pardon my lapses and maintain my faith. O the agony I suffer on the loss of sunnah and of those devoted to it. O my brethren who join me in my cry for faith. How badly I miss those treasure houses of Knowledge, piety and virtues. What a pity there is no concern now for lawful earning or for a sympathizing brother. Fortunate is he who refrains from finding faults in others. Cursed is he who, while looking for others lapses, turns blind to his own errors.

الى كم تمدح نفسك وشقاشقك وعباراتك، وتذم العلما، وتتبع عورات الناس؟ وع علمك بنهي الرسول صلي الله عليه و سلم: لا تذكروا موتاكم الا بخير فاٍ نهم قد أفضوا الى ما قدموا. بلى أعرف أنك تقول لي لتنصر نفسك: إنما الوقيعة في هولاء الذين ما شموا رائحة الاسلام، ولا عرفوا ما جاء به محمد صلى الله عليه و سلم وهو جهاد بلى و الله عرفوا خيراٌ كشيراٌ مما إذا عمل به العبد فاز، وجهلوا شيئاٌ كشيراٌ مما لا يعنيهم و "من حسن إسلام المرء تركه ما لا يعنيه

How long will you engage in criticizing others while disregarding your own self? How long will you indulge in self praise and in speaking highly of your writings? How long will you be devoted to condemning Ulama and in finding fault with others? You know well the Prophet’s صلى الله عليه وسلم prohibition against it. He advised that we should speak only good of the deceased. They are destined to be recompensed for what they did. I know in your defense you will argue: “My criticism is against those who are unfamiliar with Islam and who do not understand the Prophet’s صلى الله عليه وسلم Shariah. Therefore I am engaged in Jihad against them”. By God! People do know what is good and if they act upon it, they will attain deliverance. They are unaware of unnecessary details. It is one of the features of Islam that a Muslim avoids what is trivial.

يا رجل بالله عليك كفٌ عنا، فاٍنك محجاج، عليم اللسان لا تقر ولا تنام. إياكم والاغلو طات في الدين، كره نبيك صلى الله عليه و سلم المسائل وعابها، ونهى عن كشرة السوال وقال: "ان اخوف ما اخف على امتي كل منافق عليم اللسان" وكشرة الكلام بغير دليل تقسي القلب اذا كان في الحلال والحرام، فكيف اذا كان في عبارات اليونسية والفلاسفة، وتلك الكفريات التي تعمي القلوب

O servant of Allah! Do restrain your tongue against us. Of course you are eloquent and loquacious. You cannot sit idle. Save yourself against the trials of faith of too much interrogation and of hair splitting. The Prophet صلى الله عليه وسلم disapproved all this. Rather, he condemned one who indulges in all this. He is on record saying: “I fear against that member of my community who has duality of character and is loquacious.” Unnecessary talk about the halal (lawful) and the haram (unlawful) leads only to the hardening of the heart. What is the point in engaging with Yunusiya and philosophical text? These are manifestations of falsehood which turn the hearts blind

Note: Yunusiya refers to the followers of Sheikh Yunus Ibn Yusuf Ibn Musa‘id Shaybaani (d. 619H), of Mardin, Quniya. He was a pious spiritual master. Ibn Khalqan has recorded his marvels. His followers are known as Yunusis. It seems that their followers got distracted from the true path. Allama Ibn Imad has written in Shazarat-az-zahab- “May Allah do away with their evil!” Perhaps Ibn Taymiyya wanted to eliminate their evils

والله قد صرنا ضحكلة في الوجود، فاٍلى كم تنبش دقائق الكفريات الفلسفية، لنرد عليها بعقولنا؟ يا رجل قد بلعت (سموم) الفلاسفة وتصانيفاتهم مرات، وبكشرة استعمال السموم، يدمن عليها الجسم، وتكمن والله في البدن

By Allah! We have been reduced to a laughing stock in the world. How long will you engage in your philosophical hair splitting and how far we will keep refuting it with reasons? O servant of Allah! You have drunk deep the poison of philosophers & of their books. When we consume poison frequently, the body becomes habitual of it and it remains hidden in the body.

واشوقاه الى مجلس فيه تلاوة بتدبر، وخشية بتذكر، وصمت بتفكر. واها لمجلس يذكر فيه الابرار، فعند ذكر الصالحين تتنزل الرحمة، لا عند ذكر الصالحين يذرون بالازدراء واللعنة.

Ah! my love for such blessed gatherings in which we used to reflect, on reciting the Qur'an, remembering Allah with humility and silent meditation. I miss those sessions in which the pious were mentioned. Allah’s mercy descends as they are mentioned. In contrast, Allah’s mercy does not bless those gatherings in which the pious are dismissed contemptuously.

 كان سيف الحجاج ولسان ابن حزم شقيقين فواخيتهما. بالله خلونا من ذكر بدعة الخميس واكل الحبوب، وجدوا في ذكر بدع كنا نعدها من أساس الضلال قد صارت هي محض السنة، وأساس السوحيد، ومن لم يعرفها فهم كافر أو حمار، ومن لم يكفره فهو أكفر من .فرعون وتعد النصارى مشلنا

Hajjaj’s sword and Ibn Hazm’s tongue were the pebbles of the same pouch. You have adopted both of these. For Allah’s sake, leave us alone and also give up the meal of Thursdays as innovative. Be more careful about the innovation, which we regarded as the mother of all evil. Now the same (that innovation) lies at the core of monotheism. If someone is unaware of this (monotheism) he is an unbeliever (Kafir) and whoever does not regard him as an unbeliever is an unbeliever worse than pharaoh. Even Christians areparaded as someone similar to us.

والله في القلوب يكوك، ان سلم لك إيمانك بالشهادتين فأنت سعيد. يا خيبة من اتبعك فإنه معرض للزندقة والانحلال، لاسيما اذا كان قليل العلم والدين باطوليا شهرانيا لكنه ينفعك و يجاهد عنك بيده ولسانه، وفي الباطن عدو لك بحاله وقلبه، فهل معظم اتباعك الا قعيد مربوط، خفيف العقل او عامي كذاب، بليد الذهن او غريب واجم قوي المكر او ناشف صالح، عديم الفهم، فإن لم تصدقني ففتشهم وزنهم بالعدل

By Allah! I have serious doubts regarding you. If you die proclaiming your testimony to Islam, it will be your felicity. Ruined is he who follows you, because he makes himself vulnerable to the loss of faith and heresy, especially he who is weak in faith, lacks knowledge, follows his base desires and seeks greatness for himself. Such a person will be your associate both physically and verbally yet he will oppose you in his heart. Most of your followers are your yes men, foolish, ignorant, liars and dim-witted. Some of them are of foreign origin, deceitful or harshly pious fools. If you do not trust my estimate, find out about them. Judge them fairly.

يا مسلم اقدم حمار شهوتك لمدح نفسك. الى كم تصادقها وتعادي الاخيار؟ الى كم تصادقها وتزدري بالابرار؟ الى كم تعظمها وتصغر العباد؟ الى متى تخاللها وتمقت الزهاد؟ الى متى تمدح كلامات بكيفية لا تمدح بهاـ والله ـ احاديث الصحيحين؟ يا ليت احاديث الصحيحين تسلم منك، بل في كل وقت تغير عليها بالتضعيف والاهدار او التاويل والانكار

O Muslim! Desires seem to have overwhelmed you. How long will you consider yourself to be true and keep belittling the noble souls? How far will you follow this attitude while deprecating pious servants of Allah? How much more will you indulge in self praise? By Allah, you do not praise so much the standard Ahadith in the collections of Bukhari and Muslim. I wish you had not attacked these. All the time you are keen on proving their weakness or lowering their value or misinterpreting or rejecting these.

 اما آن لك ان ترعوي؟ اما حان لك ان تتوب وتنيب؟ اما انت في عشر السبعين وقد قرب الرحيل؟ بلى والله ما اذكر انك تذكر الموت بل تزدري بمن يذكر الموت، فما اظنك تقبل على قولي، ولا تصغي الى وعظي، بل لك همة كبيرة في نقض هذه الورقة بمجلدات، وتقطع لي اذناب الكلام ولا تزال تنتصر حتى اقول: والبتة سكت فاذا كان هذا حالك عندي، وانا الشفوق المحب الواد، فكيف يكون حالك عند اعدائك؟ واعداوك ـ والله ـ فيهم صلحاء واخيار، وعقلاء وفضلاء، كما ان اولياءك فيهم فجرة وكذبة، وجهلة وبطلة وعور وبقر

Is it still not time for you to recant? Is it not time for repentance and turning to Allah? You are in your seventies. It is time for the journey to the next world. By Allah! I believe you never think of death. Rather, you may mock those who remember death. I do not think you will pay heed to my advice because you are a spirited person. You may write volumes, refuting my (this) one page letter to you. You may keep thundering against me until I give in. Since you can treat me thus who is your sincere advisory, you can behave worse towards those whom you take as your enemy. I can say it on oath that among your enemies some are wise, scholars as well. Likewise among your supporters, however, there are wicked, deceitful, lying, ignorant and dim-witted persons.

قد رضيت منك بان تسبني علانية، وتنتفع بمقالتي سراٌ (رحم الله امراٌ اهدى الي عيوبي) فاٍني كثير العيوب، غزير الذنوب، والويل لي ان انا لا اتوب، ووافضيحتي من علام الغيوب، ودوائي عفو الله ومسامحته وتوفيقه وهدايته. والحمد الله رب العالمين وصلى الله  على سيدنا محمد خاتم النبين و على اله وصحبه اجمعين

I am reconciled to your public reviling on the condition you act on my advice. May Allah have mercy on him who brings to my attention my weaknesses! I am a sinner, full of lapses. If I do not repent, I am doomed for destruction. Alas! I shudder at my disgrace before the One Who knows the Unseen. My only hope is His pardon, guidance and strength to me. All praise is for Lord of the worlds. May Allah bestow special blessings upon our leader, the seal of the Messengers, Prophet Muhammad صلى الله عليه وسلم, his household and his Companions رضوان الله اجمعين. 

The original manuscripts of  this risalah are still available in Dar Al Kutub Al Misriyya (no: 18823) and Maktabah Al Zahiriyyah (no: 1347).

A picture of the original manuscipt of the Nasihah
copied by Qadi Shuhbah (d.779H).

original manuscipt edited by Shaykh Zahid Kawthari.

A model from the book of Ibn Al Siraj, Al Tashwiq.

Al Nasihah Al Dhahabiya, Dar Al Mamun.

Al Nasihah Al Dhahabiya, Pg 1.

Al Nasihah Al Dhahabiya, Pg 2.

Al Nasihah Al Dhahabiya, Pg 3.

Al Nasihah Al Dhahabiya, Pg 4.

Al Nasihah Al Dhahabiya, Pg 5.

Al Nasihah Al Dhahabiya, Pg 6.

Among the proofs of its authenticity is that the hadith Master Abu Sa‘id Al-‘Ala'i said he copied it himself from Al-Dhahabi’s autograph manuscript. The Mufassir Qadi Burhan Al-Din Ibn lama‘a, Abt'i Ishaq Ibrahim ibn ‘Abd al-Rahim ibn Muhammad Al-Misri Thumma Al-Maqdisi Al-Dimashqi (725H-790H) then copied it himself from Al-Ala’i’s autograph manuscript, then Taqi Al-Din Abu Bakr Ibn Ahmad Ibn Muhammad Ibn Qadi Shuhba (d. 779H) copied it himself from the autograph manuscript of Ibn Jami‘a. Al Kawthari published its facsimile edition as written by lbn Qadi Shuhba. 

To all the scholars mentioned in this article, May Allah be pleased with them All.

Position of Hands in Salah- The Wahhabi Fallacy.

Tying Hands on chest in Salah- A critical analysis of the Hadith of Wa'il ibn Hujr in Sahih of Ibn Khuzaima.

Wahhabism, the ultra conservative sect which claim to follow "True Islam" of the Salaf have left no part of religion where they have not innovated something new, mainly in order to look different from those whom they consider as deviants. Unfortunately for them, they have turned out to be the biggest innovators in Islam, walking in the footsteps of Khawarij and taking a total different path than that of Salaf As Salih. One of the most absurd innovation of theirs is tying hands on the chest during Namaz. Neither the Prophet صلى الله عليه وسلم, nor any of his pious successors رضوان الله يجمعن have tied their hands towards/on the chest during Namaz.

Note: Many people might question that, "Why women are instructed to tie their hands on chest if it was not done by the Prophet صلى الله عليه وسلم? The answer to that is, The Prophet himself had instructed the women to do so. It is also proven through the amal of many Sahabiya and Umm Al Momineen Bibi Aisha (رضي الله عنه). It will be discussed else where.

In this article, we will discuss the authenticity of this hadith. The seekers of knowledge would understand it and the ego driven dumb heads would try to deceive themselves and others in one way or the other. The hadith is narrated by Ibn Khuzaima in his sahih, Vol 1, Pg 243, Hadith 479 which is as follows

Sahih Ibn Khuzaima, Vol 1, Pg 243, Narration 479.

It is narrated from Abu Tahir who narrated it from Abu Bakr who narrated it from Abu Musi who narrated it from Mu'ammal who narrated it from Sufiyan who narrated it from Asim bin Kulayb and he from his father who narrated it from Wa'il bin Hujr رضي الله عنه who said,

"I offered the Salat with the Prophet 
صلى الله عليه وسلم and he kept his right hand on his left hand, on the chest."

There are many defects in the chain of narration, but first, we will discuss the wordings in other versions of this hadith.

Note that Ibn Khuzaima has also narrated two more hadith's in the same chapter, from Wa'il bin Hujr himself on the issue of placing the right hand over the left in salah without the addition of the words, "On the chest." They are narrated from Ibn Idrees and Ibn Fadl respectively (instead of Muam'mal bin Ismail). Imam Ibn Majah in his Sunan, Vol 2, Pg 21, Hadith 810, English Ed, Darussalam Publications (First Ed), has also mentioned this narration of Wa'il bin Hujr without the addition of the words "On the Chest." Similarly, Imam Abu Dawud in his Sunan, Vol 1, Pg 427, Hadith 723, English Ed, Darussalam Publications and Imam Ahmed bin Hanbal in his Musnad, Hadith 18891, Cairo Ed, Imam Tirmidhi and Ibn Hibban has also narrated the same i.e. without the words, "On the Chest."

Sahih Ibn Khuzaima, Vol 1, Pg 242-43

Pg 243, Narrations without the words "On the chest."

Hence, it is clear from the other versions of this hadith that the words, "On the chest" are added by a Sub narrator (Mua'mmal bin Ismail) and doesn't go back to Wa'il Ibn Hujr.

Now, let us discuss about the chain of the narration containing the words, "On the chest." The chain is as follow,

اخبرنا ابو طاهر، اخبرنا ابو بكر، اخبرنا ابو موسي، اخبرنا مومل، اخبرنا سفيان عن عاصم بن كليب عن ابيه عن وائل بن حجر

The main narrator in dispute here is Mua'mmal Ibn Ismail. Lets discuss about the condition of this narrator.

He was one of the Shuyukh's who narrated from the giants like Hammad bin Zaid, Sufiyan Al Thawri, Sufiyan Ibn Uyayna and Fu'dail bin Iyad. He was graded "Trustworthy" by Imam Yahya Ibn Mae'en (Al Jarah Wa Tadeel, Ibn Abi Hatim, Vol 8, Pg 374, Narrator no 1709/ Tadhib Al Kamal, Al Mizzi, Vol 29, Pg 177). But Ibn Abi Hatim himself, after quoting Yahya Ibn Mae'en, said, He is "Truthful" (Saduq), intense in Sunnah but "MAKES MANY MISTAKES".(Al Jarah Wa Tadeel, Vol 8, Pg 374, Narrator no 1709).

Al Jarah Wa Tadeel, Ibn Abi Hatim, Vol 8, Pg 374.

Ibn Sa'ad in his Tabaqat, Vol 8, Pg 63, Narrator 2482 said, "He is TRUSTWORTHY but makes MANY MISTAKES." Al Bukhari said, He is "MUNKAR AL HADITH."(Tarikh Al Sagheer, Vol 2, Pg 279/ Tadhib Al Kamal, Vol 29, Pg 177). Ibn Hibban has mentioned him in his Thiqat, Vol 9, Pg 187 where he also mentioned that He (Mua'mmal) MAKES MISTAKES." Al Dhahabi in his Al Kashf, Vol 2, pg 309, Narrator no: 5747 said, "His narrations, (some are) sound and (some are) erroneous."

Ibn Sa'ad, Tabaqat, Vol 8, Pg 63.

Al Dhahabi again in his Tadhib Al Tadhib, Vol 9, g 164, Narrator no 7070 said, "He was a Shaykh of Hadith but made MANY MISTAKES." Al Dhahabi further says in his Mizan Al Itidal, Vol 4, Pg 228, Narrator no: 8949, that Abu Zuhrah Al Razi said, "He (Mua'mmal) makes MANY MISTAKES." He said, "He is MUNKAR AL HADITH." Ibn Hajr in his Tadhib Al Tadhib, Vol 10, Pg 381 said, "He is TRUSTWORTHY but made MANY MISTAKES."

Al Dhahabi, Mizan, Vol 4, Pg 228.

Many said, "He was a huffaz until his books were buried. Then, he started making mistakes."[Because he was forced to narrate from his memory] (Tadhib Al Kamal, Vol 29, Pg 178).

Al Mizzi, Tadhib Al kamal. Vol 29, Pg 178.

After reading the above Jarah of the scholars, we can understand that the addition of the words "On the chest." in the hadith was a MISTAKE. It is also understood from other shawahid narrations from Wa'il Ibn Hujr. This should be enough for a sane Muslim to accept the truth and, not act upon the added words, but Wahhabi's are known for their ego driven madness. So, we will further discuss the problems in this narration.

The second problem with the chain of narration is Mua'mmal bin Ismail has narrated this from Sufiyan al Thawri. Ibn Hajr writes in his Fath Al Bari, Vol 13, Kitab Al Adab, chapter 15, Pg 529 that, "The narrations of Mua'mmal bin Ismail from Al Thawri are MAUQUF (Stopped/doesn't go back). This further weakens the narration.

Ibn Hajr, Fath Al Bari, Vol 13, Pg 529

The third problem with the chain is that, this narration is reportedly narrated from Imam Sufyan Al Thawri رضي الله عنه but it is well known that his stance on the issue of placing hands in salat was in accordance with Imam Abu Hanifa رضي الله عنه. Like Imam al Adham, He didn't practise Rafa'yadein and tied his hands below the navel. It is seen in Sharah Muslim by Imam Nawawi, Vol 4, Kitab Al Salat, Chapter of tying hands below the navel in Salat, Pg 114,

Abu Hanifa, Sufiyan Al Thawri, Ishaq bin Ruwayah, Ishaq bin Marwazi (رضي الله عنه) were of this position because they had a narration of Imam Ali عليه سلام who said, "Verily, it is from the sunna to place the right hand over the left under the navel".

Al Nawawi, Sharah Sahih Muslim, Vol 4, Pg 114.

Note: This narration from Hazrat Ali عليه سلام contains a weak narrator but the matn is supported by many Shawahids. That's why it is acted upon. This will be discussed in an another article if Allah permits.

How can a person like Imam Sufiyan (with such great status and caliber), teach one thing and follow the other. This clearly proves that the words "on the chest", is an error.

If we observe the text of Sahih Ibn Khuzaima, one would find Imam Ibn Khuzaima commenting on the authenticity of the narrations soon after narrating them. But in this case, we don't find him commenting anything below the narration. Hence it would be stupidity to believe that every narration in it is sound because it came in a book with the initial "Sahih".

Important of all, this narration neither has any Shawahids nor is it narrated from any other companion or from another chain of transmission.

☆CONCLUSION: 

1) This narration of Ibn Khuzaima, narrated from Wa'il Ibn Hujr comes with many other chains without the words, "On the Chest." This is a single narration with these words and hence will be considered as an error based on Usul Al Hadith. Those words are to be considered as Fabrication.

2) Mu'ammal Bin Ismail was a trustworthy Hafiz but he made many mistakes in narrating the hadith, because his books were buried and he was forced to narrate from his memory. This narration seems like one of his mistake.

3) The connection between Mu'ammal Bin Ismail and Imam Sufiyan Al Thawri is Mauquf (broken). Mauquf narrations are weak even near Wahhabi scholars.

4) Imam Al Thawri himself believed in placing the hands below the navel in Salah. How could he narrate something which he doesn't believe? If this narration is supposed to be sound, then why didn't he change his stance?

5) Imam Ibn Khuzaima himself remained silent on the soundness of this narration. Hence it cannot be said that Ibn Khuzaima deemed this narration to be sound.

For all the scholars mentioned in this article, "May Allah be pleased with them All."

→Fiqh Al Imam by Abdur Rahman bin Yusuf was referred to improve this article.

The Untruthful Virtues Attributed to Imam Ali.

Dealing with the Maudu'at attributed to Imam Ali.

Loving Ahlul Bayt and following them is Fard upon us as the Prophet صلى الله عليه و سلم himself said,

I am in the state of war with those who will fight you (Ahlul Bayt), and in the state of peace with those who are peaceful to you.

↠ Fada’il al-Sahaba, Imam Ahmad Ibn Hanbal (d.240H), vol 2, pg 767, Narration 1350.

↠ Jami al-Tirmidhi, Imam Tirmidhi (d.279H), vol 5, pg 699.

↠ Sunan Ibn Majah, Imam Ibn Majah (d.273H), vol 1, pg 52.

↠ Al-Mustadrak Ala Sahihayn, Imam Hakim (d.405H), vol 3, pg 149.

↠ Majma al-Kabir, Imam Tabarani (d.360H), vol 3, pg 30, also in Al-Awsat.

↠ Majma’ al-Zawa’id, Imam Ali Ibn Abu Bakr Al-Haythami (d.807H), vol 9, pg 169.

I am leaving behind you, two precious things. The Qur'an and the Ahlul Bayt.

 ↠ http://sunnah.com/muslim/44/55

There is no denying the virtues of the Ahlul Bayt but Imam Ali himself warned us that

Two groups will find destruction with regards to me. One will exaggerate their love for me to the point that it leads them away from truth and the other will exaggerate their hatred for me to such a degree that it leads them away from truth. The best of my supporters are those who are moderate.

 ↠ Nahjul Balagha, Imam Ali Al Murtaza عليه سلام, English ed, Pg 349, Sermon no 127, Chapter on Khawarijites.

We have to be careful with regards to what is narrated about them i.e. we should reject the narrations which tries to belittle them (like the one in Tirmidhi and Abu Dawud, narrated from Ikrimah that Ali Ibn Abi Talib burned the apostates which clearly goes against the Qur'an and the Prophet's صلى الله عليه و سلم orders) and also reject those which over exaggerates them, which goes against the Quran and established truths (from the hadith). One of them is going to be discussed here in this article.

It is narrated from Hazrat Abu Bakr Siddiq رضي الله عنه that the Prophet of Allah صلى الله عليه و سلم said, 

لا يجوز احد الصراط الا من كتب له علي بن ابي طالب الجواز

No one shall cross the Bridge of Sirat (bridge to Paradise), except those with a written permission from Ali.

↠ Riy'ad un Nazara, Ibn Jarir Al Tabari (d.310H), Vol 2, Pg 155, Narration 632.

↠ Tarikh Baghdad, Khateeb Al Baghdadi (d.463H), Vol 12, Pg 78-79, Under the biography of                                                                                        Ubaydullah bin Lula bin Jafar.

↠ Tarikh Dimishq, Ibn Asakir (d.571H), Vol 44, Pg 253-254.

↠ Mizan Al Itidal, Imam Dhahabi (d.742H), Vol 1, Pg 28, Under the biography of Ibrahim bin                                                                                            Humyd Al Dinawari.

↠ Sawariq Al Muriqa, Ibn Hajr Al Haytami, Pg 78.

↠ Dhikr Al Uqba fi Manaqib Zawil Qurba, Muhibuddin Al  Tabari (d.673H), Pg 131.

Scan from Riyad un Nazara, Vol 2, Pg 155. (pic 1)

Scan from Dhikr Al Uqba, Pg 131, (pic 2).

         

Pg 79, (Pic 4).

Scans from Tarikh Al Baghdad, Vol 12, pg 78, (Pic 3).

 

Scan from Sawaiq Al Muhriqa, Pg 78, (Pic 5)

Tarikh Dimishq, Ibn Asakir, vol 44, Pg 253, (Pic 6).

Pg 254, (Pic 7).

Now, we will analyze the chain of narrations.

We start from the earliest source i.e., Ibn Jarir Al Tabari (d.310H). In his book, it is directly narrated from Qais ibn Abi Hazm.

Qais Ibn Abi Hazm was a senior Tabi'en who is the only one to narrate from Al Asharra Al Mubashirun bil Jannah, the 10 companions who were promised Jannah by the Prophet. He narrated from Hazrat Abu Bakr, Umar, Uthman, Ali, Talha, Zubayr, Sa'ad bin Abi Waqas, Sae'ed bin Zaid,  Abdur Rahman bin Auf and from Abdullah Ibn Masud (رضي الله عنه). Tadhib Al Kamal, Imam Mizzi (d.743H), Vol 24, Pg 11].

He is graded Thiqa (Trustworthy) by many scholars like Ismail bin Abi Khalid, Ibn Bishr and Yahya Ibn Mae'en. Abu Dawud (d.267H) in Suwalat Al Ajuri, Vol 1, Pg 269, Narration 397 says that "He is the finest Tab'ien present in the Isnad." Similarly Al Ajali (d.261H) mentioned him in this Thiqat (Pg 392, Narrator No 1393), Ibn Hibban (d.343H) in his Thiqat (Vol 5, Pg 307), Ibn Abi Hatim (d.268H) graded him Trustworthy in his Al Jarah wa Tadeel,Vol 7, Pg 102, Narrator no: 579. He is also mentioned in Thiqat Ibn Shaheen (d.385H), Pg 191, Narrator no: 1158.

Ali Ibn Al Madini writes in his Ilal, Pg 49-50, Narrator no 46,

He also narrated from Abu Huraira and Qais bin Fahad, and for Bilal, he did not meet him. But he met Qais bin Fahad and narrated from Asma bint Abu Bakr (رضي الله عنه).

 Moreover, Ibn Abi Hatim in his Mursal, pg 168 narrates from Muhammad bin Ahmed bin Bar'aa who narrates from Ali Ibn Al Madani that he (Qais) did not hear from Hazrat Abu Darda and Salman Al Farsi (رضي الله عنه). In Tadhib Al Kamal, Vol 24, Pg 15, 

Ali Ibn Al Madini narrated from Yahya Ibn Saeed Al Qattan (d.198H) that he considered Qais bin Abi Hazm as "Munkar Al Hadith". [May be due to the fact that Abu Darda and Salman Al Farsi were close to Umar and Ali (رضي الله عنه) espectively during their caliphates, yet there is no report of him hearing or even meeting these companions of the Prophet صلى الله عليه و سلم].

Note: According to Al Dhahabi, Yahya Ibn Saeed was the one to start the practice of writing down the science of  Jarah O Tadeel. Among his students were the three most meticulous Imams of Rijal i.e. Yahya Ibn Maeen, Ahmed bin Hanbal and Ali Ibn Al Madini himself.

So, this narrator is not only disputed (though minorly), there is also one another problem with the isnad. In Tadhib Al Kamal, Vol 24, Pg 16, it is narrated from Yahya Ibn Maeen that Qais bin Abi Hazm died in 79H. There is a total gap of about 200 years between Ibn Abi Hazm and Al Tabari which he didnt mention. Such chain less narrations (with such over exaggeration) are definitely considered as Maudu'at (False reports)

Some people might argue that, refuting this is denying the intercession of Imam Ali (in particular) on the day of judgement and the righteous in general. The answer for that is

There is no denying of the intercession of Imam Ali عليه سلام and the other righteous people on the day of judgement because Allah has said in the Qur'an, "That day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word." [Al Taha:109]. There is only denying of the over exaggerated virtue which has been falsely attributed to Imam Ali. If we don't hesitate to criticize a hadith which degrades the Imam even in a slightest way, then why do we hesitate to criticize the false virtues ascribed to Him. Lets just suppose that this is a Sahih narration (which it is not), this written permission thing should make Imam Ali the greatest intercessor on the Day of Judgement. But it is proved from many hadith with different sahih chains that the Prophet صلى الله عليه و سلم will be the greatest intercessor on the Day of Judgement and this narration, here, belittles the power of intercession of the Prophet صلى الله عليه و سلم. Hence this hadith is out right rejected.

↠ Muhibuddin Al Tabari (d.630H) in his Dhikr Al Uqba also mentions this narration from Qais bin Abi Hazm. Moreover, in the footnotes, it is already mentioned by the editors that this narration is fabricated (see Pic 2).

↠ Coming to the narration from Tarikh Baghdad, it is mentioned in the biography of Ubaydullah bin lulu bin Jafar, Vol 12, pg 78-79, Narrator no 5464, Ed Bashar Al Marouf. The chain of narration is as follows

"....Abu Qasim AbdulAziz bin Muhammad bin Jafar al Athar from Abu Qasim Ubaydullah bin Lulu Al Shaji from Umar bin Wasl Al Basri from Sahl bin Abdullah Al Basri from Muhammad bin Sawar Al Basri from Malik bin Dinar from Al Hasan bin Abi Hasan Al Basri from Anas bin Malik....''

Before discussing about the narrators, I would like my readers to know that soon after mentioning this "hadith", Al Khatib has said straight away that this narration is 

"A FABRICATION BY THE STORY TELLERS WHICH WAS CARRIED FORWARD BY UMAR BIN SAHL (one of the narrators of this narration) AND HIS FOLLOWERS". (See Pic 4).

Now, let us discuss about the authenticity of this chain. There are four problems in this chain.

1) Ubaydullah bin Lulu bin Jafar is UNKNOWN. Nobody has claimed to know him nor is he graded by any scholar. He is mentioned only in context of the above narration in Tarikh Baghdad, Vol 12, Pg 78-79, where Khateeb Baghdadi has described a single hadith under his biography which has been graded as "Fabrictaion". Also mentioned in Lisan Al Mizan (A book of Weak and Abandoned Narrators) by Ibn Hajr, Vol 5, Pg 339, Narrator No 5034.

2) Umar bin Wasl Al Basri Al Sufi. Khateeb Al Baghdadi has mentioned him in his Tarikh, Vol 13, Pg 67, Narrator no: 5891. He is graded as "Fabricator of Hadith." He is also mentioned in Al Dhu'afa Wal Matrukeen (Book of the weak and abandoned narrators) by Ibn Jawzi, Vol 2, Pg 218, Narrator no: 2517. Ibn Jawzi said he was a "Fabricator". Imam Dhahabi in his Mizan, Vol 3, Pg 230 and Ibn Hajr in his Lisan, Vol 6, Pg 155, Narrator no: 5708 have also graded him, A FABRICATOR OF HADITH respectively.

3) Sahl bin Abdullah al Basri. Imam Dhahabi has mentioned him in his Siyar Al Alam, Vol 13, Pg 330 that he is "Shaykh Al Arifeen". He was a man of Zuhd (Asceticism). But he is only "Maqbool" in hadith according to Ibn Hajr in his Taqreeb, Single Ed, Pg 430. Usually there is no problem with a Maqbool narrator and if all the other narrators in the chain are trustworthy, the hadith is graded Hasan. But, in this case, with the presence of fabricators in the chain, with no other Shawahid's and with this level of ambiguity in the matn of the narration, a Maqbool narrator will not suffice.

4) Muhammad bin Sawar Al Basri. Ibn Hajr in this Taqreeb, Single Ed, Pg 852, Narrator no: 5978 has graded his "Maqbool". As I have mentioned, a Maqbool narrator cant suffice in this narration.

↠ Considering the narration in Sawaiq Al Muhriqa of Ibn Hajr Haytami, the supporters of this narration have crossed all lines of control in making fool of themselves and other blind followers of theirs. They (and many websites controlled by Shii people) boast that Sawaiq Al Muhriqa is an "Anti Shia" book and Ibn Hajr Haytami has mentioned this in it. They try to claim that, being an Anti Shia, Ibn Hajr believed in it and endorsed it. Either they lack knowledge or seriousness about Islamic Studies or they want to hide the truth from the people.

This narration is mentioned in the Chapter "الباب التاسع في ما ثرهو فضائله ونبذ من أحواله وفيه فصول" i.e. The Chapter of the Virtues which are renounced (rejected, disclaimed). 

How can this be taken as a proof? Ibn Hajr Haytami has renounced this narration where as, the people who endorse this have totally misquoted him.

↠ The last book which has this narration mentioned in it with a chain is Tarikh Dimishq by Ibn Asakir, Vol 44, Pg 253-254. But unfortunately (for those who endorse these type of narrations), it has the same narrators as mentioned by Khatib Al Baghdadi. Ibn Asakir too, has mentioned the Qaul of Khatib Al Baghdadi that this narration is a fabrication by the story tellers. The scholars who have mentioned this narration have also mentioned explicitly that this narration is a fabrication. There is no chance one can endorse these kind of narrations and believes except for the exaggerators.

I agree that there are some extremely unique virtues of Imam Ali عليه سلام (which i will deal with, some other time) that are Sahih. There will always be difficulty to distinguish between the Sahih and the fabricated narrations for a layman. But, I believe that, a sane lover of Ahlul Bayt can always recognize the fabrications. 

For all the scholars mentioned in this post, "May Allah be pleased with them." Ameen.

Za'kah on Exploitable Assets

Zak'at on items rented for profit.

Exploited assets are defined as forms of wealth used to produce exchangeable services or goods that are sold for profit without exhausting the exploited assets themselves. They include assets rented for profit, such as residential buildings, means of transportation, jewelry, and other material used for rental purposes. Also in this category are livestock raised for milk, wool, or meat, and factories, plants, or equipment used for producing goods.

The difference between assets used for exploitation and those used for trading is that the former remain as permanent capital, while the latter change hands.

We have two groups among the jurists, one which restricts the zakatability of these assets and the one which expands the zakatability to include those assets. This article is written chiefly to refute those who restrict the Zakatability of exploitable assets for profit.

Those who restrict the Zakatability of Rent-able Items:

Those who tend to limit the zakatability argue that:

1. The Messenger of Allah صلى الله عليه وسلم defined the zakatable assets, and did not mention among them these exploited ones such as buildings, rented animals, and productive machinery. The principle is that people must not be obligated to pay any charge without a clear text. There is no such text.

2. Jurists throughout the history of Islam and in all its various countries did not obligate zakah on those assets.

3. We have on hand scholarly opinions that negate the zakatability of exploited assets. Jurists have stated that residential home, craftsman's tools, transportation animals, home furnishings, etc., are all exempt from zakah. This means factories, buildings, cars, planes, and ships are not zakatable, regardless of their size, value, or income.

When the earnings of these assets are received, retained for one year, and exceed

nisab, they are then zakatable, like money.

Disproving the evidence of the restrictors

1.      The fact that the Prophet (p) does not mention a certain asset as zakatable is not in indication of non-zakatability, because the Prophets only mentions growing assets common in Arab society at his time, such as camels, cows, lambs, wheat, barley, dates, raisin, and silver money. Muslims throughout generations obligated zakah on many assets by analogy to these mentioned by the Prophet, because of the general terms used in the texts, and in consideration of the objectives of zakah. Some examples are:

A. Al Shafi'i رضي الله عنه says in al Risalah about the zakatability of gold, "The Messenger of Allah صلى الله عليه وسلم  imposed zakah on silver. Afterward, Muslims collected zakah on gold, either by virtue of a text from the Prophet that did not reach us, or by analogy, since gold is used by people as a determinant of value for their exchange, before and after Islam."[1] [Scans Below pg 192-194].

The possibility that there is a saying that did not reach al Shafi'i is very remote. The only reason, then, is analogy, as stated by Abu Bakr bin al 'Arabi in Sharh al Tirmidhi: "The Arabs' trade at the time of the Prophet صلى الله عليه وسلم used silver currency, so the Prophet mentions it to mean all money used. His mentioning of silver was understood as inclusive of all kinds of money, but when people in later generations started asking for a specific text on everything, God shut in their faces the door of guidance and they deviated from the track of their predecessors."[2]

Scan from Sharah Tirmidhi, Vol 3, Pg 194.

 B. There is no clear text about the zakatability of trade assets. In spite of that, Ibn al Mundhir reports that they are zakatable by ijma'. Only the Zahiris disagree.

C. Hazrat Umar رضي الله عنه ordered zakah on horses because he realized that they had become valuable wealth. Imam Abu Hanifah رضي الله عنه agrees with 'Umar رضي الله عنه on this issue as long as the horses are retained for growth and pastured naturally.

D. Imam Ahmad رضي الله عنه obligates zakah on Money on the basis of the report from the Companions and by analogy to grains and fruits. He further obligates zakah on all minerals by analogy to gold and silver, and by virtue of the general verse, "And out of that which We have produced for you from the earth. . ."

E. Imam Al Zuhri, al Hasan, and Abu Yusuf (رضي الله عنه) obligate a one-fifth charge on pearls. amber, and other extracts from the sea, by analogy to rikaz and minerals.

F. All known schools of thought utilize analogy in the rules of zakah. The Shafi'ites, for example, use analogy in the zakatability of food items although the sayings mention only a few of these items by name.

2.      The claim that no Muslim jurists impose zakah on exploited assets is refuted on the basis that the concept of retaining the asset and exploiting it for production or rental is a modern innovation that did not exist at the time of the great Muslim jurists. Yet we find their statements indicate that such assets would be zakatable

3. The fact that jurists exempt residential houses and craftsmens tools from zakah cannot be extended to include buildings exploited for rent and factories or plants established by industrial growth. Riding animals of the past are by no means similar to modern cars, planes, and gigantic ships, while personal home furnishings of the past differ substantially from today's furniture rental businesses. Our predecessors did not err when they decided that furniture and tools are not zakatable; they applied strictly and rationally the rules for zakatability to the circumstances of the age in which they lived. The author of al Hidayah rationalizes the exemptions of such items "because they are utilized for essential needs and also do not grow."[3] The author of al 'Inayah comments, "Each of these two traits is alone an obstacle to zakatability. Residential quarters are indispensable for people as is clothing. As for growth, it may either be a characteristic of the item itself, as in the case of gold and silver, or it may be merely by designation, as in the case of business inventory."[4] Jurists unanimously agree that a house taken as a residence by its owner is not zakatable. This exemption is a expression of Islamic justice, especially when compared with most contemporary real estate taxes, which usually do not give such consideration.

It is essential to point out that the rationalization or the exemption of housing, clothing, tools etc., from zakah on the basis that they are non-growing and utilized for essential needs, is itself an indication that any of these items becomes subject to zakah if it is used for growth and for non-essential needs.

[1]. Al Risalah, Imam Shaf'ai, ed. Ahmad Shakir, pp. 193-194.

[2]. Sharh al Tirmidhi, Imam Abu Bakr Ibn Al Arabi, Vol. 3, p. 104.

[3]. Al Hidayah with Fath al Qadir, Vol. 1, p. 487.

[4]. Al 'Inayah, p. 487

Note: The following paragraphs are taken from the book, "Fiqh Al Zakah by Dr. Yusuf Al Qaradawi."