Da'wah Salafiyah V.S Hizbu Tahreer

[Salafi_Online]

innalhamdulillah....

 

it is upon us to copy their actions and beliefs.

 

this brings us back to the Ahad Hadith, did the best people in this planet except Ahad Hadith in ‘Aqeeda, if they did….it is incumbent upon us to accept it, if they did not then its necessary that we do not accept it…..

 

Allow me to demonstrate: few Ahad Ahadith that the Salaf accepted in their aqeeda!

 

(1) Hadeeth related by 'Ai'sha (raa) regarding The Punishment of the Grave in Sahih al-Bukhari, no. 1372

 

(2) The Prophet said, "No prophet was sent but that he warned his followers against the one-eyed liar (Ad-Dajjal). Beware! He is blind in one eye, and your Lord is not so, and there will be written between his (Ad-Dajjal's) eyes (the word) Kafir (i.e., disbeliever)." Hadith - Bukhari 9.245, Narrated Anas

 

(3) the Messenger (saas): 'Prophethood will be amongst you for as long as Allaah wills, then Allaah will raise it up when He wills, then there will be Khilafah upon the way of Prophethood, then Allaah will raise it up when He wills, then there will be kingship, then oppressive kingship, then Khilafah upon the way of Prophethood'

 

The salaf Did take Ahad Hadith into ‘Aqeeda:

 

Prove:

(1) Imam ash-Shaafi’ee (d.204H) said, “The punishment of the grave is true, the questioning of those in the graves is true, the Resurrection is true, the Day of Judgement is true, Paradise and the Fire are true. Whatever else is reported in the Sunnah and so mentioned by the scholars and their followers throughout the lands of the Muslims is true.” Reported by al-Baihaqee in Manaaqib ash-Shaafi’ee (1/415).

 

(2) Imaam Ahmad said, “Punishment of the grave is true. No-one denies it except one who is misguided and astray and leading others astray.” Reported by Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/174).

 

(3) Imam Baarbarharee student of Imam Ahmed”We have faith in al-Maseehud-Dajjaal” Kitaab Sharh us-Sunnah

 

(4) Imam Hilaali,” we wait for the Khilaafah in the way of the Prophethood and we work to bring it about anew(Cassette Recording)

 

(5) Sharh ul-Aqeedat ul-Waasitiyyah ”The Khalifah will re-establish”

[Salafi_Online]

Innalhamdulillah....

 

(6) Imaam ash-Shaafi'ee's 'ar-Risaala' on the Chapter X on "Evidence to the necessaty of accepting the Aahaad Khabar"

 

and in Saheeh al-Bukhaaree, English translation, volume 9, "Chapter: What is said regarding the acceptance of the information given by one truthful person

 

(7) All the Scholars you Quoted accept Ahad Hadith in 'Aqeeda ie..Bukhari, Tahaawi and Ibn Hajar

 

You say "I accept the hadeeth in Bukhaaree is saheeh but I don't believe in it

 

In the Hizbu Tahreer, book 'ad-Doosiyyah' is that these ahadeeth "When one of you finishes the last tashahhud then let his say: 'O Allah I seek refuge in you from the punishment of the grave and the punishment of the Hell-fire and from the trials of life and death and the trials of Dajjal.'" - They say: 'I act in this as it is knowledge - that is: We say that saying: "....." however we do not believe in it?! This is a crazy contradiction - how can you affirm a saying and not believe in it? this is not rational / sensible. As if you are saying: I say it with my tongue and do not believe it in my heart. They do not believe that there is any punishment in the grave - they do not believe it but they say: We affirm it.

 

between 'certain knowledge' ('Ilmul Yaqeen) and 'Aynul-yaqeen (certainty itself) is a level which Allah mentions at the end of Soorat ul-Haaqah: 'Haqqul-Yaqeen' - so we have,

(i) 'Ilmul Yaqeen

(ii) Haqqul yaqeen

(iii) 'Aynul Yaqeen,

 

all of them are certainty (Yaqeen) - are they a single thing? No rather they are levels - so Yaqeen (certainty) has levels, but its root is one, i.e. it's being knowledge. So the narration from the Prophet (sallallaahu alayhi wasallam) which fulfills the five conditions (of authenticity):

(i) the chain of narration be fully connected by

 

(ii) trustworthy (iii) precise narrators

 

(iv) nor contradicting something more reliable

and

 

(v) not having a hidden defect

 

- these conditions safeguard it from error and forgetfulness. We say - that a narrator may forget or make a mistake but we are sure in this case (i.e. after the fulfillment of the five conditions) and this narrator here did not forget since he is precise and trustworthy in his Deena and reliable and it is narrated from him by like of him - reliable and with precise memory not forgetting anything and it does no contradict the narrations of other narrators, and does not have a hidden defect

 

- then we know that the narrator has not forgotten - not because we think he is infallible but because we have examined and checked - so this condition brings about knowledge with us: And even if we were to say: it only amounts to 'zann'(conjecture): then which zann(conjecture) would it be?,

 

correct or certain zaan, or incorrect zann. then the Hizb Tahreer will say correct zann!

 

Then we say:

it is a source for belief ('Aqeedah) as Allah ta'aalaa says: Who bear in mind the certainty that they are to meet their Lord [baqarah 2:46]

 

So the word 'zann' here is used with the meanings of belief in one of the principles of belief, i.e. belief in the Hereafter Allah ta'aalaa says:

 

I did really understand that my account would reach me [Haaqqah 69:20]

 

(Using the term 'zann') and this is quoted in praise of him, he is a Believer. [Also, the verse]:

 

And they perceived that there is no fleeing from Allah but to Himself [Tawbah 9:118]

 

in the story of those who remained behind - so here (again) 'zann' occurs with the meaning of I'tiqaad (certain belief) - so it has meaning of belief.

 

We find that if one of them narrates something from the Messenger (S), the other who heard it would accept it from him.

[Salafi_Online]

Innalhamdulillah....

 

Allaah (T) said (what means):

 

And it is not proper that all of the believers should go out to fight. From each party

 

[taa'ifah] of them, only a division should go forth, so that they (who are left behind) may receive instructions in religion, and that they may warn their people when they return to them, so that they may be aware. [9:122]

 

This address by Allaah (T) is fardh kifaayah, i.e. binding on the entire community and must be performed by at least a few of its members.

 

Thus, someone must stay behind to teach others the religion. There is no doubt that the term religion in the above aayah includes both matters of legislation as well as creed.

 

In this aayah Allaah uses the word taa'ifah which means one or more than one, as Ibn ul-Athir stated in an-Nihaayah. Al- Bukhaari said (in his Sahih), One man is called taa'ifah in Allaah's saying (that means):

 

If two parties [ta'ifataan] among the believers fight (each other)... [49:9]

 

So if two men fight, the meaning of this aayah applies to their situation as well. Ibn Hajar said in Fath ul- Baari, The word taa'fah means one or more than one, and is not a specific number; this is what is reported from Ibn `Abbaas and others like an-Nakh`i and Mujaahid

[Salafi_Online]

Innalhamdulillah....

 

Primarily, all hadiths are divided into two categories: authentic and unauthentic. So when a scholar declares, If there is an authentic hadith, it is my madthab (way and belief), he is not distinguishing between mutawaatir and ahaad hadiths.

 

“When a hadeeth is found to be saheeh, then that is my madhhab” Abu Hanifa

 

Imam Shafi’ee

 

The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah

 

(sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted [Ar.: halaal] for him to leave it for the saying of anyone else." [ibn al-Qayyim (2/361) & Fulaani (p. 68)]

 

Therefore akhee its not my intentions to change your mind, however, your are not upon what the Companions where upon…Or those who followed them in exact faith. The Hizb Taheer call people to the fire.

 

since the majority of the religion is based upon Ahad Hadith, it just means that you do not have 100% certainty in your religion…thus your faith is in doubt all the times….. Alahmdulillah

Sufficient for us are our Salaf for explaining our religion

 

!!So I end with these beautiful words by Imam baabaraheeri and Qaadee Shareek(d.177)

 

'So examine - may Allaah have mercy upon you - the speech of everyone you hear from, particularly in your time. Do not act in haste, nor enter into anything from it until you ask and see: Did any of the Companions of the Messenger (saas) speak about it, or any of the scholars. So if you find a narration from them about it, then cling to it. Do not go beyond it and do not give precedence to anything over it and thus fall into the fire' {Kitaab Sharh us-Sunnah, no. 5}.Imam Baabarhaaree

 

 

Qaadee Shareek (d.177H)

 

said 'Ibaad ibn al-Awaam said: 'Shareek ibn Abdullah came to us more than fifty years ago, so we said to him: 'O Abu Abdullah! there are a group of the Mu'tazilah who deny the ahaadeeth about Allaah descending to the Lowest Heaven and that the people of Paradise see their Lord. So Shareek quoted about ten ahaadeeth like that, and then said: "As for us, we have taken our deen from the sons of the Sahaabah, from the Tabi'een. From whom did they take theirs ?".{Ibn Mandah in At-Tawheed, Q. 1/97.}

 

And I close this topic here!!!…

I've made my case….with concrete prove….while u on the other hand…have not

 

Im not going to make a tafseer of the ayat but how does it prove your point, Hazrat Abu Bakr held this view which is why he initially was against compiling it but then realised that he should. By your analogy they shouldnt have bothered.

you need to Stop lying...Abu Bakr didnt want to compilate the Quran, cause he felt it was Bi'ah(innovation) no because of Ahad hadith... until Allah opened his heart. Im ONly Here to convey the message...not convince you!!!!

Walaykum salam wa rahmatullahi....

[Truth Seeker]

You can make as many posts as you like but could you at least answer two very simple questions? all you need to do is be succint and to the point:

 

1) Refute the definition of Quran as agreed by scholars and why they say Mutawatir and not ahad.

 

2) Refute that Ahad narrated ayats were not accepted.

 

Then we can address your points. I clearly addressed all your questions yet you havent. We can all make beatifully long posts but this is a specific issue and a simple answer will suffice.

 

The point i wish to make is that ahad narrations were not accepted in the compilation of the Quran, why becuase they were not definate (even though it were sahaba narratign them) and the sahaba knew that they could not accept anything with potential doubt.

 

Just answer the two interrelated points, then we can take the discussion from there.