× Register Login What's New! Contact us
Results 1 to 13 of 13
  1. #1
    Nitro Zeus's Avatar
    Join Date
    Nov 2017
    Location
    Romania, Bucharest
    Gender
    Male
    Religion
    Islam
    Posts
    1,105
    Threads
    248
    Reputation
    649
    Rep Power
    11
    Likes (Given)
    65
    Likes (Received)
    142

    Questions about martyrs

    Report bad ads?

    Happy Ramadan everyone,

    I wonder, do martyrs have short life normally? Did Allah Decreed that martyrs have short life and not long one? Who are martyrs?

    I made back bone surgery when I was grade 9 and my mom told me that I'm martyr just because I suffered the surgery, is that true?

    It is halal to pray to become a martyr and die as martyr? Are those who get cancer are acrually martyrs or something deadly that has no cure for it? Are they martyrs?

    Just in curiosity

  2. Report bad ads?
  3. #2
    Abz2000's Avatar
    Join Date
    Jan 2011
    Location
    Around the bend from Venus - Just before Mars
    Gender
    Male
    Religion
    Islam
    Posts
    5,262
    Threads
    150
    Reputation
    45417
    Rep Power
    79
    Likes (Given)
    3769
    Likes (Received)
    2864

    Re: Questions about martyrs

    A martyr is usually someone who bears testimony to the haqq of Allah and His messengers and is then forced to forfeit his/her life due to standing firm upon that testimony - the old english word "murder" derives from the word martyr and this is why "manslaughter" was a different category (usually reserved for infidels and people killed accidentally).
    The word "shaheed" refers to testimony - and also alludes to one who has born testimony to the haqq for Allah's sake - and usually will be made to stand in the dock on the day of judgement and testify to the injustice they received as a consequence of their testimony and steadfastness upon the haqq.

    There are ahadith which include others but Allah knows best as to their authenticity and logic - though it is easily conceivable that those who were residing in a land infected by plague, and remained there in quarantine for Allah's sake - did actually forfeit their worldly lives as a result of their unselfishly standing steadfast on the haqq in full faith and anticipation of Allah's reimbursement.

    Some scholars have chosen to add a host of categories with their own reasoning - though Allah knows best.

    Rest assured that every 'usr (affliction of harm) is accompanied by yusr (ease) on the scales - due to Allah 's just wisdom - though this is no excuse for any human being to commit injustice, and the establishment of justice in Allah's sight is the duty of every human being and jinn.
    Questions about martyrs













  4. #3
    Nitro Zeus's Avatar
    Join Date
    Nov 2017
    Location
    Romania, Bucharest
    Gender
    Male
    Religion
    Islam
    Posts
    1,105
    Threads
    248
    Reputation
    649
    Rep Power
    11
    Likes (Given)
    65
    Likes (Received)
    142

    Re: Questions about martyrs

    Quote Originally Posted by Abz2000 View Post
    A martyr is usually someone who bears testimony to the haqq of Allah and His messengers and is then forced to forfeit his/her life due to standing firm upon that testimony - the old english word "murder" derives from the word martyr and this is why "manslaughter" was a different category (usually reserved for infidels and people killed accidentally).
    The word "shaheed" refers to testimony - and also alludes to one who has born testimony to the haqq for Allah's sake - and usually will be made to stand in the dock on the day of judgement and testify to the injustice they received as a consequence of their testimony and steadfastness upon the haqq.

    There are ahadith which include others but Allah knows best as to their authenticity and logic - though it is easily conceivable that those who were residing in a land infected by plague, and remained there in quarantine for Allah's sake - did actually forfeit their worldly lives as a result of their unselfishly standing steadfast on the haqq in full faith and anticipation of Allah's reimbursement.

    Some scholars have chosen to add a host of categories with their own reasoning - though Allah knows best.

    Rest assured that every 'usr (affliction of harm) is accompanied by yusr (ease) on the scales - due to Allah 's just wisdom - though this is no excuse for any human being to commit injustice, and the establishment of justice in Allah's sight is the duty of every human being and jinn.
    Is there a strong prayer in which I can recite in order to die as martyr?

  5. #4
    Abz2000's Avatar
    Join Date
    Jan 2011
    Location
    Around the bend from Venus - Just before Mars
    Gender
    Male
    Religion
    Islam
    Posts
    5,262
    Threads
    150
    Reputation
    45417
    Rep Power
    79
    Likes (Given)
    3769
    Likes (Received)
    2864

    Re: Questions about martyrs

    Quote Originally Posted by Nitro Zeus View Post
    Is there a strong prayer in which I can recite in order to die as martyr?

    Prayers are from the heart, the more we learn to formulate them in our own minds based upon the teachings and good example of Allah's final messenger - the more spiritual power they will have - although his prayers contain jawame al kalim which are powerful if wielded correctly and from the heart.
    Vain repetitions of pre-packaged invocations which are meaningless to the one who chants them are more like amulets than invocations.
    Questions about martyrs













  6. Report bad ads?
  7. #5
    Muhammad's Avatar
    Join Date
    Apr 2005
    Location
    on a Journey...
    Gender
    Male
    Religion
    Islam
    Posts
    8,873
    Threads
    205
    Reputation
    120413
    Rep Power
    155
    Likes (Given)
    441
    Likes (Received)
    3082

    Re: Questions about martyrs

    Assalamu alaykum,

    This link contains some information regarding martyrs: https://islamqa.info/en/answers/7128...rs-after-death :

    ...Shahaadah in Arabic has several meanings: definitive news, being present, seeing something, openness, and dying for the sake of Allaah.

    In Islamic terminology it refers to those Muslims who die fighting the kuffaar and because of the fighting. With regard to the Hereafter, it may refer to other things as well, as we shall see below.

    See: al-Mawsoo’ah al-Fiqhiyyah (26/214, 272).

    Thirdly:
    Martyrs are of different types.

    Al-Nawawi (may Allaah have mercy on him) said:

    It should be noted that martyrs are of three types:

    1 – The one who is killed in a war against the kuffaar by any means of fighting. He comes under the heading of martyrs who are rewarded in the Hereafter and he comes under the rulings on martyrs in this world, i.e. he should not be washed and the funeral prayer should not be offered for him.

    2 – The one who is given the reward of the martyr but does not come under the rulings on martyrs in this world. This refers to those who die of stomach diseases, the plague, being crushed under a falling wall, those who are killed defending their wealth and others who are mentioned in the saheeh ahaadeeth as being described as martyrs. Such a person should be washed and the funeral prayer should be offered for him, but in the Hereafter he will have the reward of the martyrs, but it will not necessarily be the same as the reward for those in the first category.

    3 – Those who steal from the war booty etc, who it says in the reports cannot be regarded as martyrs if they are killed in a war against the kuffaar. Such a person comes under the ruling of martyrs in this world, so he should not be washed and the funeral prayer should not be offered for him, but he will not have the full reward in the Hereafter. End quote.

    Sharh al-Nawawi ‘ala Muslim (2/164)...

    See also: https://www.islamweb.net/en/fatwa/88945/



    Quote Originally Posted by Abz2000 View Post

    There are ahadith which include others but Allah knows best as to their authenticity and logic -
    These hadith are authentic as they are found in authentic books of hadith such as Al-Bukhari and Muslim:

    Narrated Abu Hurairah:
    Allah's Messenger صلى الله عليه وسلم said, 'While a man was going on a way, he saw a thorny branch and removed it from the way and Allah became pleased by his action and forgave him for that.' Then (the Prophet صلى الله عليه وسلم) said, 'Five are martyrs: One who dies of plague, one who dies of an abdominal disease, one who dies of drowning, one who is buried alive (and) dies and one who is killed in Allah's Cause.'
    [Sahih Al-Bukhari Hadith No. 621, Vol. 1; Sahih Muslim 1914]
    | Likes IslamLife00, Ahmed., ZeeshanParvez liked this post
    Questions about martyrs




  8. #6
    Physicist's Avatar
    Join Date
    Nov 2015
    Location
    Indonesia
    Gender
    Male
    Religion
    Islam
    Posts
    219
    Threads
    13
    Reputation
    966
    Rep Power
    22
    Likes (Given)
    92
    Likes (Received)
    105

    Re: Questions about martyrs

    If you will cross mountain ridge in snickers, it may get broken. You'll be sorry parting with it because they served you so well. But will you be sorry to part with snickers which got broken after the first stone you occasionally hit?
    Same way, by desiring to die as a martyr, you want to be like that snickers looking for first occasion to get broken.
    The value of a martyr is not in the fact of his death but in the effort he was doing. Otherwise it's just a sophisticated way of suicide in attempt to cheat your way out of the punishment for the suicide.

  9. #7
    IslamLife00's Avatar
    Join Date
    Dec 2017
    Gender
    Female
    Religion
    Islam
    Posts
    136
    Threads
    2
    Reputation
    411
    Rep Power
    10
    Likes (Given)
    97
    Likes (Received)
    66

    Re: Questions about martyrs

    About martyrs, I found this information on Islamqa as well :

    https://islamqa.info/en/answers/1090...-to-a-good-end

    Ever since I read that, I have been making dua in this hadith :

    Narrated Anas: Allah's Messenger (ﷺ) said," None of you should long for death because of a calamity that had befallen him, and if he cannot, but long for death, then he should say, 'O Allah! Let me live as long as life is better for me, and take my life if death is better for me.' " (Sahih al Bukhari)

    and sometimes I add : "and grant me martyr death if it is better for me"

    Of course only Allah knows what is best for each of us.

    Found a hadith about martyrdom :

    It was narrated from Abu Hurairah that the Prophet (ﷺ) said:
    “What do you say among yourselves about the martyr?” They said: “The one who is killed in the cause of Allah.”
    He said: “In that case the martyrs among my nation would be few. Whoever is killed in the cause of Allah is a martyr; whoever dies in the cause of Allah is a martyr;
    whoever dies of a stomach disease is a martyr; and whoever dies of the plague is a martyr.” (Sunan ibn Majah)
    Last edited by IslamLife00; 4 Weeks Ago at 06:01 AM. Reason: add
    | Likes Ahmed. liked this post
    Questions about martyrs

    Jabir bin 'Abdullah narrated that the Messenger of Allah (s.a.w) said:'A slave (of Allah) shall not believe until he believes in Al-Qadar, its good and its bad, such that he knows that what struck him would not have missed him, and that what missed him would not have struck him." (Jami 'at Tirmidhi)

  10. #8
    Abz2000's Avatar
    Join Date
    Jan 2011
    Location
    Around the bend from Venus - Just before Mars
    Gender
    Male
    Religion
    Islam
    Posts
    5,262
    Threads
    150
    Reputation
    45417
    Rep Power
    79
    Likes (Given)
    3769
    Likes (Received)
    2864

    Re: Questions about martyrs

    The plague part makes sense - the stomach part, i wonder what differentiates it in context from the head and heart and liver and kidneys. Drowning, i wonder what differentiates it from a house fire and a vehicle accident - and since this uncertainty is present in my heart as to those parts - i simply say "Allah knows best" - due to the fact that the Prophet is reported to have said: whoever narrates something in my name whilst believing it to be untrue - let him reserve his seat in hellfire.


    It was narrated that Anas bin Malik said:

    "The Messenger of Allah (ﷺ) said: 'Whoever tells lies about me', I (the narrator) think that he also said 'deliberately', let him take his place in Hell.'"

    حَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ الْمِصْرِيُّ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ كَذَبَ عَلَىَّ - حَسِبْتُهُ قَالَ مُتَعَمِّدًا - فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏

    Grade : Sahih (Darussalam)
    English reference : Vol. 1, Book 1, Hadith 32
    Arabic reference : Book 1, Hadith 33


    Narrated Al-Mughira:
    I heard the Prophet (ﷺ) saying, "Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire." I heard the Prophet (ﷺ) saying, "The deceased who is wailed over is tortured for that wailing."

    حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدٍ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ، عَنِ الْمُغِيرَةِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏"‏ إِنَّ كَذِبًا عَلَىَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏‏.‏ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏"‏ مَنْ نِيحَ عَلَيْهِ يُعَذَّبُ بِمَا نِيحَ عَلَيْهِ ‏"‏‏.‏

    Reference : Sahih al-Bukhari 1291
    In-book reference : Book 23, Hadith 50
    USC-MSA web (English) reference : Vol. 2, Book 23, Hadith 378
    (deprecated numbering scheme)
    Report Error | Share


    He obviously knew that all of his acquaintances were not of equal caliber.


    Aal-e-Imran 3:79

    مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًا لِّى مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُوا۟ رَبَّٰنِيِّۦنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ

    English - Sahih International

    It is not for a human [prophet] that Allah should give him the Scripture and authority and prophethood and then he would say to the people, "Be servants to me rather than Allah," but [instead, he would say], "Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied."



    get Quran App:https://goo.gl/w6rESk



    Ash-Shura 42:10

    وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُۥٓ إِلَى ٱللَّهِۚ ذَٰلِكُمُ ٱللَّهُ رَبِّى عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

    English - Sahih International

    And in anything over which you disagree - its ruling is [to be referred] to Allah . [Say], "That is Allah, my Lord; upon Him I have relied, and to Him I turn back."

    English - Pickthall

    And in whatsoever ye differ, the verdict therein belongeth to Allah. Such is my Lord, in Whom I put my trust, and unto Whom I turn.

    get Quran App:https://goo.gl/w6rESk



    Al-Hujurat 49:16

    قُلْ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِكُمْ وَٱللَّهُ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِۚ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

    English - Sahih International

    Say, "Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?"

    English - Pickthall

    Say (unto them, O Muhammad): Would ye teach Allah your religion, when Allah knoweth all that is in the heavens and all that is in the earth, and Allah is Aware of all things?

    English - Yusuf Ali

    Say: "What! Will ye instruct Allah about your religion? But Allah knows all that is in the heavens and on earth: He has full knowledge of all things.

    get Quran App:https://goo.gl/w6rESk


    It is logically conceivable that imaam al Bukhari and imaam Muslim wouldn't have bothered stating long chains if they believed each of their narrations to be 100% verbatim from the messenger of Allah, rather, they chose to present their studies with such and such said that the messenger of Allah said, and then compiled the strongest chains in a different class of books.
    I used to be a filist for a trans-national company and i've also sorted fruits from dented fruits at home so i can perceive the difficulty a person could face.
    The culture of uncritical submission to the texts of earlier scholars was NOT something we see in the seerah and lives of khulafaa ar-raashidun - maybe it was war fatigue after the fitnahs and the readiness of some to take up the sword at any small disagreement.

    The studies of the respected imaams al bukhari and muslim are themselves a testament to the high level of critical thinking that was encouraged by our predecessors.

    That's my opinion alone and people are free to disagree in submission to Allah
    Last edited by Abz2000; 4 Weeks Ago at 02:25 PM.
    Questions about martyrs













  11. #9
    Ahmed.'s Avatar
    Join Date
    Apr 2008
    Location
    London
    Gender
    Male
    Religion
    Islam
    Posts
    233
    Threads
    3
    Reputation
    146
    Rep Power
    68
    Likes (Given)
    426
    Likes (Received)
    123

    Re: Questions about martyrs

    I think I know why stomach desease death leads to martyrdom

    Basically, if a person suffers so much before death then that suffering gets a muslims sins totally forgiven. Stomach desease can cause gruelling severe pain...

    Although Hamza Yusuf is not such a reliable scholar in my view, he does get a lot of things right. I heard him say once that the reason why Muslims who burn to death are martyred is because the torture purges all the sins from their body
    | Likes IslamLife00 liked this post

  12. Report bad ads?
  13. #10
    Muhammad's Avatar
    Join Date
    Apr 2005
    Location
    on a Journey...
    Gender
    Male
    Religion
    Islam
    Posts
    8,873
    Threads
    205
    Reputation
    120413
    Rep Power
    155
    Likes (Given)
    441
    Likes (Received)
    3082

    Re: Questions about martyrs

    السلام عليكم ورحمة الله وبركاته

    Quote Originally Posted by Abz2000 View Post
    The plague part makes sense - the stomach part, i wonder what differentiates it in context from the head and heart and liver and kidneys. Drowning, i wonder what differentiates it from a house fire and a vehicle accident - and since this uncertainty is present in my heart as to those parts - i simply say "Allah knows best" - due to the fact that the Prophet is reported to have said: whoever narrates something in my name whilst believing it to be untrue - let him reserve his seat in hellfire.
    Firstly, the attitude of a believer is total submission to the revelation of Allah سبحانه وتعالى.

    Allah سبحانه وتعالى tells us in the Qur'an:


    يا أَيُّهَا الَّذينَ آمَنوا لا تُقَدِّموا بَينَ يَدَيِ اللَّهِ وَرَسولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَميعٌ عَليمٌ
    O you who believe! Do not put (yourselves) forward before Allah and His Messenger (), and fear Allah. Verily! Allah is All-Hearing, All-Knowing. [49:1]

    He سبحانه وتعالى also says:


    إِنَّما كانَ قَولَ المُؤمِنينَ إِذا دُعوا إِلَى اللَّهِ وَرَسولِهِ لِيَحكُمَ بَينَهُم أَن يَقولوا سَمِعنا وَأَطَعنا ۚ وَأُولٰئِكَ هُمُ المُفلِحونَ
    The only saying of the faithful believers, when they are called to Allah (His Words, the Qur'an) and His Messenger (), to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise).[24:51]


    And He سبحانه وتعالى also says:


    وَأَنيبوا إِلىٰ رَبِّكُم وَأَسلِموا لَهُ مِن قَبلِ أَن يَأتِيَكُمُ العَذابُ ثُمَّ لا تُنصَرونَ

    "And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped.
    [39:54]



    The reality of submitting to Allah سبحانه وتعالى is to carry out His commands, yielding ourselves in front of Him, and following the Prophet صلى الله عليه وسلم. Everything that Allah سبحانه وتعالى orders or prohibits in the Qur'an, and everything that the Prophet صلى الله عليه وسلم orders or prohibits in the Sunnah, our position towards that is to glorify it by carrying out the matter. This is the only way for success in this life and the Hereafter. Therefore, even if we did not understand the full meaning of a verse of the Qur'an or a hadeeth, we still follow it and know for sure that it is the truth. We follow everything that has been revealed to us and not our personal desires. We hear and we obey.


    The following examples show how the righteous predecessors venerated the speech of the Prophet صلى الله عليه وسلم


    It is narrated on the authority of Qatada. We were sitting with 'Imran b. Husain in a company and Bushair ibn Ka'b was also amongst us. 'Imran narrated to us that on a certain occasion the Messenger of Allah (may peace and blessings be upon him) said: Modesty is a virtue through and through, or said: Modesty is a goodness complete. Upon this Bushair ibn Ka'b said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I am narrating to you the hadith of the Messenger of Allah (ﷺ) and you are contradicting it. He (the narrator) said: Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair is one amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair). [Sahih Muslim 37 b]


    Abdullah b. Umar reported:
    I heard Allah's Messenger (ﷺ) say: Don't prevent your women from going to the mosque when they seek your permission. Bilal b. 'Abdullah said: By Allah, we shall certainly prevent them. On this'Abdullah b. Umar turned towards him and reprimanded him to harshly as I had never heard him do before. He ('Abdullah b. Umar) said: I am narrating to you that which comes from the Messenger of Allah (ﷺ) and you (have the audicity) to say: By Allah, we shall certainly prevent them. [Sahih Muslim 442 b]


    We should also know that there is no contradiction between the Qur'an, Sunnah and our intellect. This is common sense because the creator of the mind and reason is Allah, and the One Who revealed this religion is Allah, and what is from Allah will never contradict itself. Any matter we find in the Shari'ah, the intellect is a witness to its authenticity and correctness. Any apparent contradiction is only because we fall short in its understanding and implementation.

    It is the people of innovation who reject what opposes their intellect. According to them logical proof is given priority over the textual proof of the Quran and Sunnah, which leads them to rejecting narrations of the Prophet صلى الله عليه وسلم or reaching invalid conclusions about their meanings. They would do well to remember the first one to use his intellect to disobey Allah سبحانه وتعالى was Iblees, when he went against Allah's command based on his intellect. He said he was created from fire and was thus superior to what Adam عليه السلام was created from.

    Imam Asim Khan writes,

    ...The Ahl al-Sunnah hold a position in between these two evil extremes. They addressed both parties from a middle ground clarifying that revelation that relates to matters of the Unseen (Ghayb), theology (‘Aqīdah), as well as matters of worldly dealings (Muāmalāt), are always in harmony with human intellect as Allāh revealed it for a people of intellect. The intellect recognises it to be sound and is ready to adhere when revelation legislates and commands it. Thus, the role of intellect is essentially one of recognising and submitting to the truth found in revelation. The verse of the Qur’anic chapter al-Mulk points to this when it relates the cries of the disbelievers as they enter the Hellfire: “If only we had really listened and used our intellect, we would not have been Companions of the Blaze”; only then do they realise the reason why God had granted them the senses and a discerning mind.

    It is not the role of the intellect to legislate and formulate religious prescriptions independent of revelation. Regarding the case of the scholars (Mujtahidūn) who are able to exercise legal reasoning (Ijtihād) based on their intimate knowledge of the Sacred Texts and the legislative reasons (‘Illal) behind injunctions, the intellect plays a greater role here. However, it is still operating within the realm of revelation and not independently. Moreover, revelation itself commands that legal reasoning be applied in certain cases.

    True intellectual liberation cannot come from following blindly the philosophies and ideas of one’s mind or from disbelieving nations, for every man errs and makes mistakes. As for the ideas, thoughts, and principles that are found in revelation, they come from a Divine, infallible source. Revelation therefore deserves to be placed over and above human intellect if any perceived conflict was found between the two sources. Furthermore, the Prophets came with knowledge which reason could not attain in and of itself, such as knowledge about the Creator, the Hereafter, the Unseen (Ghayb), and so on; never did they come with what reason considers impossible.

    The reality is that reason is a prerequisite to all knowledge as with it we acquire knowledge; however, it is not sufficient by itself. It is only a faculty of the soul, a power like the power of vision in the eye. It works only when it receives light from faith (Īmān) and revelation, just as the eye sees only when it receives light. Therefore, true enlightenment does not come from submission to that which errs, may speak from conjecture, or is prone to external influences; rather it comes from submission to the All-Mighty, the All-Wise.

    https://www.islam21c.com/theology/re...lse-dichotomy/



    due to the fact that the Prophet is reported to have said: whoever narrates something in my name whilst believing it to be untrue - let him reserve his seat in hellfire.
    The hadith you have quoted are regarding telling lies about the Prophet صلى الله عليه وسلم. As we are talking about hadith found in the most authentic books of hadith, there is no need for you to harbour baseless doubts simply because something doesn't fit with your logic.

    He obviously knew that all of his acquaintances were not of equal caliber.
    In the context of telling lies about the Prophet صلى الله عليه وسلم, I hope you are not referring to the Sahabah as this would be a very serious accusation. The Sahabah are those whose calibre Allah Himself has praised in the Qur'an in numerous places. Moreover, Abu Huraira reported Allah's Messenger (ﷺ) as saying:
    Do not revile my Companions, do not revile my Companions. By Him in Whose Hand is my life, if one amongst you would have spent as much gold as Uhud it would not amount to as much as one much on behalf of one of them or half of it. [Sahih Muslim 2540]




    It is logically conceivable that imaam al Bukhari and imaam Muslim wouldn't have bothered stating long chains if they believed each of their narrations to be 100% verbatim from the messenger of Allah, rather, they chose to present their studies with such and such said that the messenger of Allah said, and then compiled the strongest chains in a different class of books.
    Brother, you have quoted from Al-Bukhari in your own post and the chain was mentioned at the beginning of the hadith:
    ...حَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ الْمِصْرِيُّ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم
    Rather than casting aspersions that these great Imams might not have been bothered to do such-and-such, I advise you to research their lives, their works and methodology and you will be amazed.

    Imam al-Bukhari رحمه الله is said to have questioned more than a thousand hadeeth scholars, who lived in places as far apart as Balkh, Merv, Nishapur, the Hijaz, Egypt and Iraq. He is said to have not only memorised the ahadeeth in the books of the scholars, but he also memorised the biographies of all the narrators in their chains of narrators, inclluding their dates and places of birth and death. At Baghdad, ten traditionists changed the isnads and contents of a hundred ahadeeth, recited them to Al-Bukhari at a public meeting, and asked him questions about them. Al-Bukhari first confessed his ignorance of the traditions that they had recited. But then he recited the correct versions of all the traditions concerned, and said that probably his questioners had inadvertently recited them wrongly. At Samarqand, four hundred students tests Al-Bukhari's knowledge in the same way, and Al-Bukhari succeeded in exposing their interpolations.

    He would not write down any hadeeth in his Saheeh until he had done ghusl, then prayed two rak’ahs and prayed istikhaarah, asking Allaah to guide him with regard to writing down this hadeeth; then he would write it down. It took him sixteen years to write this book, which the Ummah accepted and unanimously agreed that what is narrated in it is saheeh; and Allaah has protected this Ummah from agreeing upon misguidance.

    In addition, Imam Muslim is as just and reliable as Imam al-Bukhari; both had the highest degree of memorization proficiency and truthfulness with Allah. Also the book of Sahih Muslim occupies the second place after al-Bukhari; both books were received with full acceptance by the Muslim Ummah due to meeting all conditions of the highest degree for a sound Hadith.

    The culture of uncritical submission to the texts of earlier scholars was NOT something we see in the seerah and lives of khulafaa ar-raashidun - maybe it was war fatigue after the fitnahs and the readiness of some to take up the sword at any small disagreement.
    Nobody is talking about uncritical submission. Scholars have researched these books of hadeeth and commented on them. Despite that, the conclusion remains to be that Saheeh al-Bukhari and Muslim are both books of Hadith that are accepted as Saheeh (authentic) by the whole Ummah and many scholars have reported the consensus of Muslim Ummah on this fact.

    Imam al-Nawawi (may Allaah have mercy on him) said:
    The ummah is unanimously agreed that these two books are saheeh and it is obligatory to follow their ahaadeeth.
    Tahdheeb al-Asma’ wa’l-Lughaat (1/73)



    Shaykh al-Islam Ibn Taymiyah said:
    There is no book beneath the canopy of heaven that is more sound than al-Bukhaari and Muslim, after the Qur’aan.
    Majmoo’ al-Fataawa (18/74).


    Al-Haafiz Abu ‘Amr ibn al-Salaah said in Siyaanat Saheeh Muslim (p. 86), with his isnaad going back to Imam al-Haramayn al-Juwayni that he said:

    If any man were to swear that he would divorce his wife if it were not the case that what is in the books of al-Bukhaari and Muslim is what they ruled to be sound of the words of the Prophet (peace and blessings of Allaah be upon him), then divorce would not be binding upon him, and he would not be breaking his oath, because the Muslim scholars are unanimously agreed that they are saheeh.



    In view of this, it is not correct for lay people to present baseless doubts upon any hadith that has been established as being authentic. Allah سبحانه وتعالى has promised to preserve this religion and He will guard it against error.
    | Likes Abz2000, ZeeshanParvez, Ahmed. liked this post
    Questions about martyrs




  14. #11
    Abz2000's Avatar
    Join Date
    Jan 2011
    Location
    Around the bend from Venus - Just before Mars
    Gender
    Male
    Religion
    Islam
    Posts
    5,262
    Threads
    150
    Reputation
    45417
    Rep Power
    79
    Likes (Given)
    3769
    Likes (Received)
    2864

    Re: Questions about martyrs



    @Muhammad
    for your detailed and well researched post adding to the knowledge base for readers - since it is through such discussions that minds are enlightened.


    Of course, i narrate from al bukhaari and muslim because i believe that they were sincere and highly knowledgeable scholars whose works do not appear to have been surpassed by any other hadith compilers in terms of general accuracy - despite the fact that i believe other scholars such as tirmidhi and ibn majah to have been sincere too.

    There is much to think about in the speech which you kindly quoted from imaam ibn taymiyyah who was a highly critical revolutionary thinker who pulled his people from stagnation and jewish style blind legalism - though (unjustly in my opinion) vilified by many of his hollowly rigid and ignorant detractors as the "heretic from harraan".

    Shaykh al-Islam Ibn Taymiyah said:
    There is no book beneath the canopy of heaven that is more sound than al-Bukhaari and Muslim, after the Qur’aan.
    Majmoo’ al-Fataawa (18/74).
    And i don't think that anybody of sound mind could argue with such a statement in the context of voluminous preservation of Islamic teachings.

    I would like you to consider the hadith recorded by imaam al bukhari in which anas ibn malik or abd allah ibn abbas swears: "by Allah the messenger of Allah did not say that 'eesa ibn maryam is of reddish white complexion but rather brown" and then goes on to narrate the dream of the Prophet at ka'bah (the brown version).
    We can see in this instance that both sets of narrations have been included - and this is not because imaam al bukhaari was ignorant or foolish - but because he was a sincere scholar who didn't know al ghaib and was working with what he had before him.
    Both chains were very strong and had come directly from sahaabah who discussed and had different opinions on the point after the Prophet - and the memories of some were clearer on some narrations than the memories of others.
    A genuine scholar who is faced with such a scenario and wants to pass on as much of the message as possible to later generations would most likely do what imaam al bukhaari did - post both and let Allah prove the facts when the time comes. A similar incident occurs amongst ahadith of both imams regarding the eye of ad-dajjal.


    الْيُمْنَى

    Narrated `Abdullah:
    Ad-Dajjal was mentioned in the presence of the Prophet. The Prophet (ﷺ) said, "Allah is not hidden from you; He is not one-eyed," and pointed with his hand towards his eye, adding, "While Al-Masih Ad- Dajjal is blind in the right eye and his eye looks like a protruding grape."
    حَدَّثَنَا
    مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ،
    قَالَ ذُكِرَ الدَّجَّالُ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَقَالَ ‏ "‏ إِنَّ اللَّهَ لاَ يَخْفَى عَلَيْكُمْ، إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ ـ وَأَشَارَ بِيَدِهِ إِلَى عَيْنِهِ ـ وَإِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ ‏"‏‏.‏
    Reference : Sahih al-Bukhari 7407
    In-book reference : Book 97, Hadith 36
    USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 504
    (deprecated numbering scheme)



    الْيُسْرَى


    Hudhaifa reported that Allah's Messenger (ﷺ) said:
    Dajjal is blind of left eye with thick hair and there would be a garden and fire with him and his fire would be a garden and his garden would be fire.

    حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، وَمُحَمَّدُ بْنُ الْعَلاَءِ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ حُذَيْفَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الدَّجَّالُ أَعْوَرُ الْعَيْنِ الْيُسْرَى جُفَالُ الشَّعَرِ مَعَهُ جَنَّةٌ وَنَارٌ فَنَارُهُ جَنَّةٌ وَجَنَّتُهُ نَارٌ ‏"‏ ‏.‏
    Reference : Sahih Muslim 2934 a
    In-book reference : Book 54, Hadith 130
    USC-MSA web (English) reference : Book 41, Hadith 7010
    (deprecated numbering scheme)
    Report Error | Share


    Most ahadith say "right" whereas some say "left".

    A scholar who would be faced with such a dilemma would have to choose one (and risk discarding the correct one) discard both (despite the importance of conveying the message) or simply post both and let Allah clarify the details when the time comes.
    (I believe the term "mudtarib" should be considered in this instance).


    The problem is that some scholars after them have chosen to accept both in a strange way, and claim that it simply means that there is defect in both - apparently because they cannot bring themselves to accept the notion that this was a human effort to preserve what was being lost fast, and was not the undisputable word of Allah .

    I am not speaking to defend myself or to feed my ego - but rather to state the fact that even the sahaabah from whom the great imaams narrated would sometimes forget parts and often clearly and honestly stated that they were uncertain of whether a certain detail was x or y. This doesn't discredit them - rather it shows their honesty and sincerity in trying to relay the message.

    Regarding those who claim that all sahabah were righteous and wise - well, one needs to go back and study the riddah wars and recall how abu bakr as-siddeeq dealt with those sahaabah who apostasized after Allah's messenger passed away. The differences in opinion of some sahabah were such that mu'aawiyah ibn abi sufyaan took up the sword against ali ibn abi tuaalib and ammaar ibn yaasir (all three of whom were primary narrators of many ahadith) and yazeed ibn mu'aawiyah against hussain ibn ali.

    Until we accept that these were human endeavours by humans capable of error - we will fall into error and confusion ourselves.




    Narrated `Adi bin Hatim:
    We came to `Umar in a delegation (during his rule).
    He started calling the men one by one, calling each by his name.
    (As he did not call me early) I said to him. "Don't you know me, O chief of the Believers?"
    He said, "Yes, you embraced Islam when they (i.e. your people) disbelieved;
    you have come (to the Truth) when they ran away;
    you fulfilled your promises when they broke theirs;
    and you recognized it (i.e. the Truth of Islam) when they denied it."
    On that, `Adi said, "I therefore don't care."

    حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ، قَالَ أَتَيْنَا عُمَرَ فِي وَفْدٍ، فَجَعَلَ يَدْعُو رَجُلاً رَجُلاً وَيُسَمِّيهِمْ فَقُلْتُ أَمَا تَعْرِفُنِي يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ بَلَى، أَسْلَمْتَ إِذْ كَفَرُوا، وَأَقْبَلْتَ إِذْ أَدْبَرُوا، وَوَفَيْتَ إِذْ غَدَرُوا، وَعَرَفْتَ إِذْ أَنْكَرُوا‏.‏ فَقَالَ عَدِيٌّ فَلاَ أُبَالِي إِذًا‏.‏
    Reference : Sahih al-Bukhari 4394
    In-book reference : Book 64, Hadith 417
    USC-MSA web (English) reference : Vol. 5, Book 59, Hadith 677
    (deprecated numbering scheme).


    Sahih:

    Ṣaḥīḥ (صَحِيْح) is best translated as "authentic".[citation needed] Ibn Hajar defines a hadith that is ṣaḥīḥ lithatihi – "ṣaḥīḥ in and of itself" – as a singular narration (ahaad; see below) conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a muttaṣil ("connected") isnād ("chain of narration") that contains neither a serious concealed flaw (ʻillah)علة nor irregularity (shādhdh). He then defines a hadith that is ṣaḥīḥ lighairihi – "ṣaḥīḥ due to external factors" – as a hadith "with something, such as numerous chains of narration, strengthening it."[3]


    Muḍṭarib:

    Muḍṭarib (مُضْطَرِب meaning "shaky") – According to Ibn Kathir, if reporters disagree about a particular shaikh, or about some other points in the isnād or the matn, in such a way that none of the opinions can be preferred over the others, and thus there is irreconcilable uncertainty, such a hadith is called muḍṭarib.[13]

    An example is the following hadith attributed to Abu Bakr:

    O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs.

    The hadith scholar Al-Daraqutni commented: "This is an example of a muḍṭarib hadith. It is reported through Abu Ishaq, but as many as ten different opinions are held regarding this isnād. Some report it as mursal, others as muttasil; some take it as a narration of Abu Bakr, others as one of Sa'd or ʻA'ishah. Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as muḍṭarib."[13]


    A cannonical gospel truth isn't necessarily the truth, the whole truth, and nothing but the truth - the information is valuable - but the dhabb hole is open:


    canonical
    /kəˈnɒnɪk(ə)l/
    adjective
    1.
    according to or ordered by canon law.
    "the canonical rites of the Roman Church"
    2.
    included in the list of sacred books officially accepted as genuine.
    "the canonical Gospels of the New Testament"
    noun
    1.
    the prescribed official dress of the clergy.
    "Cardinal Bea in full canonicals"



    Also note that more emphasis has been traditionally placed on isnad (and backing of personalities) whereas a critical re-study of matn (which is the primary point of narrating in the first place and source of legislation) is due.
    Last edited by Abz2000; 4 Weeks Ago at 09:39 PM.
    Questions about martyrs













  15. #12
    Muhammad's Avatar
    Join Date
    Apr 2005
    Location
    on a Journey...
    Gender
    Male
    Religion
    Islam
    Posts
    8,873
    Threads
    205
    Reputation
    120413
    Rep Power
    155
    Likes (Given)
    441
    Likes (Received)
    3082

    Re: Questions about martyrs

    السلام عليكم ورحمة الله وبركاته

    Apologies to the OP as we seem to be going further off-topic. However, I felt a clarification was needed here.

    Quote Originally Posted by Abz2000 View Post
    I would like you to consider the hadith recorded by imaam al bukhari in which anas ibn malik or abd allah ibn abbas swears: "by Allah the messenger of Allah did not say that 'eesa ibn maryam is of reddish white complexion but rather brown" and then goes on to narrate the dream of the Prophet at ka'bah (the brown version).
    We can see in this instance that both sets of narrations have been included - and this is not because imaam al bukhaari was ignorant or foolish - but because he was a sincere scholar who didn't know al ghaib and was working with what he had before him.

    Both chains were very strong and had come directly from sahaabah who discussed and had different opinions on the point after the Prophet - and the memories of some were clearer on some narrations than the memories of others.
    A genuine scholar who is faced with such a scenario and wants to pass on as much of the message as possible to later generations would most likely do what imaam al bukhaari did - post both and let Allah prove the facts when the time comes.
    It is important to note that what we are discussing are general principles in how we approach the topic of Hadeeth. If one understands these principles then it does not matter how many hadeeth of such nature you list; they will not pose any problem even for someone who has minimal knowledge of this subject.

    I will reiterate the first point I mentioned with regards to veneration of the Shariah and not hastily advancing our personal opinions. When there is a matter that we don't understand, we refer it to those who know. Scholars with a deep understanding of this topic have already researched and reconciled between hadeeth, so you should consult their works. It is not for lay people like us to express our personal opinions and cause confusion in the minds of other Muslims. We should also respect the consensus of specialists on the matter that is at the heart of their specialty. It is not logical to say that physicists, chemists, mathematicians, educationalists or economists, for example, have made a mistake if they agree on a matter – especially when the one who is objecting to them is not one of the specialists in that field.

    Also, we should be clear in our minds that there can be no contradiction in the Revelation of Allah سبحانه وتعالى. What may appear to a person as a contradiction in the various texts of Shariah could be due to numerous reasons, such as ignorance on his part of the Arabic language, of general and specific or absolute and restrictive understandings, not knowing about abrogation, and so on. But what we don't do, when we read a Hadith that we think differs with another, is to immediately reject it and start to doubt the calibre of the Sahabi who narrated it. And often what we are dealing with are simply apparent contradictions which come to the mind of those who hasten to jump to conclusions when examining Hadeeth. Most of these are not contradictions in reality, rather they are mere speculation in the mind of the objector and it is possible, with deliberation and by examining the shades of meaning of different words, to answer the one who thinks that there is a contradiction, and demonstrate how the hadith is in harmony with the fundamentals and sublime aims of Shariah.


    With regards to the narration regarding the complexion of Prophet Isa عليه السلام, the following has been quoted by Islamweb:
    Al-Haafith Ibn Hajar reconciled between the two descriptions in his book Fat-h Al-Baari. He said,
    “… this difference is similar to the difference in whether he was Aadam (of brown complexion) or red-skinned. Red in the speech of the Arabs means fair-complexioned with a reddish undertone, and the term Aadam denotes brown complexion. The two descriptions may be reconciled by saying that he had reddish skin for a reason such as fatigue, but he was normally brown-skinned.” [Fat-h Al-Baari]

    Az-Zarqaani cited another attempt to reconcile between the two descriptions from Al-Qurtubi in his commentary on the Muwatta’,
    “Al-Qurtubi said, "Perhaps the dark complexion turned a brownish color close to red, as was the prevalent color among the Arabs. The two versions of the report can thereby be reconciled."”

    As-Saffaareeni said,
    “There is no contradiction between reddish and dark skin because his brownish color could have been unmixed as stated earlier … The term Aadam denotes slight brownness, and having an unmixed complexion does not prevent reddishness. Ibn Hajar said, "This is because many people with dark complexion may have reddish cheeks."” [Lawaami‘ Al-Anwaar]

    Allaah Knows best.


    A similar incident occurs amongst ahadith of both imams regarding the eye of ad-dajjal.
    The following has been mentioned at IslamQA:
    From the reports quoted above, we may note that some of them describe his right eye as being blind or defective, and some describe his left eye as being blind or defective. Both accounts are saheeh. Some of the scholars sought to reconcile these reports. Al-Qaadi ‘Iyaad said: “Both eyes of the Dajjaal will be defective, because all the reports are saheeh. His right eye will be the one that is abraded (mamsooh) and dull, unable to see, as stated in the hadeeth of Ibn ‘Umar. And his left eye will be the one that is covered with a thick fold of skin, and will also be defective.” So he will have a defect in both his right eye and his left eye; each of them will be blind, i.e., defective, because the Arabic word used in the hadeeth, a’war, is used to describe anything that is defective and is especially used to describe the eyes of they are impaired. One eye will be non-functional and the other will be defective.”

    Al-Nawawi agreed with this reconciliation suggested by al-Qaadi ‘Iyaad, and al-Qurtubi also approved of it.
    https://islamqa.info/en/answers/8806/who-is-the-dajjaal

    A scholar who would be faced with such a dilemma would have to choose one (and risk discarding the correct one) discard both (despite the importance of conveying the message) or simply post both and let Allah clarify the details when the time comes.
    (I believe the term "mudtarib" should be considered in this instance).

    The problem is that some scholars after them have chosen to accept both in a strange way, and claim that it simply means that there is defect in both - apparently because they cannot bring themselves to accept the notion that this was a human effort to preserve what was being lost fast, and was not the undisputable word of Allah .
    In the case of apparent contradicting texts, a Mujtahid would follow an academic methodology and examine several important matters. He would seek to combine both texts as there may be a general and specific understanding, or an absolute and restrictive understanding. He would look into abrogation, the strength of evidences, supporting evidences and what the scholars have said on the matter. This would not be a game of chance where he would simply pick the one his finger landed on.

    Therefore, where it is possible to reconcile between them, that is what must be done. There is no problem here. The problem is with those who reject the Sunnah and cast aspersions on the ahadeeth of the Prophet صلى الله عليه وسلم without any academic methodology or acceptable critical guidelines, and without properly understanding the fundamentals of hadeeth science that they are talking about.

    Remember, the Sunnah is one of the two parts of divine Revelation that were revealed to the Messenger of Allaah صلى الله عليه وسلم. Therefore, it is inevitable that Allaah will protect it, so as to preserve the religion from distortion and additions or subtractions.

    Ibn Hazm (may Allaah have mercy on him) said in al-Ihkaam (1/95), commenting on the verses [al-Hijr 15:9] and [al-Anbiya’ 21:45]:
    Allaah tells us that the words of His Prophet (peace and blessings of Allaah be upon him) are all Wahy (revelation), and Wahy is undoubtedly Dhikr, and Dhikr is preserved according to the text of the Qur’aan. Thus it is correct to say that his words (peace and blessings of Allaah be upon him) are all preserved by Allaah, may He be glorified and exalted, and He has promised that none of them will be lost to us, because that which Allaah preserves can certainly not be lost at all; it has all been transmitted to us and Allaah has established proof and left us with no excuse.

    The point in transmission of the Sunnah is to convey the meanings, not the exact same words that were uttered by the Prophet صلى الله عليه وسلم. However, the scholars of this Ummah throughout the early centuries strove to preserve the Shariah and the Sunnah. They have transmitted to us the words of the Prophet صلى الله عليه وسلم as he said them, and they distinguished between the reports that were right and wrong, true and false. Multiple reports of a single hadeeth does not mean that there is any shortcoming in the preservation and transmission of the Sunnah. Rather the reports vary for numerous reasons, such as there being multiple incidents, narrators reporting the meaning rather than the wording, narrators quoting only part of a hadeeth in one place and narrating it in full elsewhere, and so on.

    Allaah guaranteed that there would always be in this Ummah those who would explain it and highlight evidence against the errors of those who err and the lies of those who lie. This Ummah will not agree on misguidance, and there will remain among them a group who will adhere to the truth until the Hour begins. For they are the last of the nations and there is no Prophet after their Prophet and no Book after their Book. Just because reports may differ in some wording or in different contexts, none of that gives cause to doubt its status or worry that it has not been preserved properly or to dispute its validity as evidence or to say that the people have no need of it.

    I am not speaking to defend myself or to feed my ego - but rather to state the fact that even the sahaabah from whom the great imaams narrated would sometimes forget parts and often clearly and honestly stated that they were uncertain of whether a certain detail was x or y. This doesn't discredit them - rather it shows their honesty and sincerity in trying to relay the message.
    Where they were not sure about something, they would make it clear. As for a lay person jumping to that conclusion without any basis every time he reads a hadith he does not understand, then that is totally unacceptable.

    Regarding those who claim that all sahabah were righteous and wise - well, one needs to go back and study the riddah wars and recall how abu bakr as-siddeeq dealt with those sahaabah who apostasized after Allah's messenger passed away.

    The differences in opinion of some sahabah were such that mu'aawiyah ibn abi sufyaan took up the sword against ali ibn abi tuaalib and ammaar ibn yaasir (all three of whom were primary narrators of many ahadith) and yazeed ibn mu'aawiyah against hussain ibn ali.

    Until we accept that these were human endeavours by humans capable of error - we will fall into error and confusion ourselves.
    Firstly, a Sahâbî (Companion) is one who met the Prophet صلى الله عليه وسلم whilst believing in him, and died on that belief. Therefore this does not include apostates. As for Yazeed ibn Mu'awiyah, he was not born until the caliphate of ‘Uthman رضي الله عنه and he was not a Sahabi.

    With regards to the Sahabah رضي الله عنهم, one of the fundamentals of belief for Ahl as-Sunnah wa’l-Jama‘ah is to love the Sahabah and take them as allies, testifying that they were people of faith, virtue, honesty, integrity, dignity and truthfulness; criticising them or any one of them is a cause of doom and deviation from the straight path of Allah.
    Imam Ahmad (3589) narrated with a jayyid isnaad from ‘Abdullah ibn Mas‘ood that he said: Verily Allah looked at people’s hearts, and He found that the heart of Muhammad (blessings and peace of Allah be upon him) was the best of all people’s hearts, so He chose him for Himself and sent him with His message. Then he looked at the hearts of people after the heart of Muhammad, and He found that the hearts of his companions were the best of people’s hearts, so he made them the helpers of His Prophet, who fought alongside him to support his religion.


    The Sahabah رضي الله عنهم – even though they are the best of people – were also human, and there occurred among them that which usually occurs among people of disputes and differences of opinion. But they were the swiftest of people in doing good, and they were the foremost in knowledge of the truth, acting upon it and the swiftest to acknowledge and correct their mistakes, if one of them made a mistake, like any other human. What is required of anyone who is accountable is to refrain from discussing the differences that arose among the Sahabah رضي الله عنهم and to think positively of every one of them.

    With regards to the fighting between Ali and Mu'awiyah, each party had a reason to fight, which was based on their own understanding of the texts and on their own ijtihaad, whereby each party believed it was in the right. Hence when it became clear to some of them that they were mistaken, they regretted going out and fighting, and regret is repentance, and repentance erases what comes before it, especially in the case of the noblest of mankind, and the highest in status and most respected of them after the Prophets and Messengers of Allah. Whoever examines this matter properly will realise that this fighting was caused by those who sought to spread discord by spreading rumours and false ideas. Many of the Sahabah رضي الله عنهم went out during this fighting seeking to reconcile between the people. Fighting was the most hateful thing to them, but the decree of Allah inevitably came to pass.

    Harbouring doubts about the Sahabah is a very dangerous issue, as the following explains:

    The Sahaabah (may Allah be pleased with them all) are people whom Allah chose especially to be the companions of His Prophet (blessings and peace of Allah be upon him). Their virtues that are referred to in the Qur’an and saheeh Sunnah, and to which history testifies and those who loved them and those who opposed them also testified, are too many to count. According to the questioner’s way of thinking and reasoning, everything that is trusted and definitive may be subjected to these baseless doubts and illusions, and these far-fetched notions, that no man with sound reasoning could accept.

    Whoever develops doubts about the sound character of the Sahaabah (may Allah be pleased with them) will also develop doubts about the religion of Allah, about the Book of Allah, about the laws of Allah, and about the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him).

    Who is it that taught people the Qur’an and taught them their religious obligations, their duties according to sharee‘ah, the rulings of Allah and the Sunnah of His Messenger?

    How did the people learn how to pray, fast and perform the rituals of Hajj? How did they learn the rulings on business interactions, marriage, divorce and how to judge between people? Where did they learn the description of Paradise and its bliss, and the description of Hell and its punishment?

    Who was it that taught them about the Oneness of Allah, and taught them sound belief?

    How did they learn about the names and attributes of Allah, and follow the right path with regard to these matters, unlike the followers of innovation? Who is it that taught the people good manners and virtuous deeds?

    Do you think that Allah, may He be exalted, could choose for the leader of the sons of Adam companions who are liars, who fabricate lies against Allah and His Messenger?

    If it was possible that they could fabricate verses of the Qur’an and fabricate hadiths that speak of their own virtues, then how could we trust anything that they narrated about the religion of Allah?

    Could anyone who has such characteristics be entrusted with the laws of Allah, the rulings of His religion and the Sunnah of His Messenger? In that case the entire religion would be lost, and there would be no Islam, no faith and no ihsaan; there would be nothing but lies, fabrication and selfishness.

    “Glory be to You (O Allah) this is a great lie” [an-Noor 24:16].

    If we listen to these destructive insinuating thoughts that destroy faith and put one beyond the pale of Islam, then nothing that has to do with religion could be sound, as there would be the possibility that the Sahaabah fabricated it and spread it among the people!

    According to your way of thinking, how could lineages be confirmed? How could we be certain that So and so – whoever he may be – is indeed the son of So and so? How could we know who among the people is of legitimate birth and who is illegitimate?

    Is it not possible – according to your way of thinking – that people could agree on a lie, so the adulterer could claim that his child is legitimate and was born as a result of a proper marriage, not an illicit relationship?

    If we do not affirm the sound character, sincerity and honesty of the Sahaabah, then the entire religion would collapse, and we would not be sure of any of its laws, beliefs, fundamental teachings, general principles, and rulings on what is lawful and what is prohibited, because there would be the possibility that it may be based on lies and fabrications in all issues, since those who transmitted this knowledge would be the type of people who could agree together to fabricate lies against Allah and His Messenger!

    “Glory be to You (O Allah) this is a great lie” [an-Noor 24:16].

    We disavow your ideas before our Lord; we reject them and do not accept them. We seek refuge with Allah lest they cross our minds or lest we regard them as sound thoughts, and we testify that we respect the Sahaabah of our Prophet, and that they were the truest of people in speech, the most trustworthy, the best in manners and attitude, the best in character, the best in deeds, the closest to Allah and the greatest in faith and belief.

    https://islamqa.info/en/answers/1876...ion-completely

    Also note that more emphasis has been traditionally placed on isnad (and backing of personalities) whereas a critical re-study of matn (which is the primary point of narrating in the first place and source of legislation) is due.
    The rulings of Islam are based upon the Qur'an and Sunnah, which necessitates a deep study of the matn of the ahadeeth, not only the isnad. I am not sure what you mean to infer by 'backing of personalities' and 'critical re-study', but what has already been mentioned should suffice regarding Allah protecting this deen and protecting the Ummah from agreeing upon misguidance.

    I ask Allah سبحانه وتعالى to guide me, you and all of us.
    Last edited by Muhammad; 4 Weeks Ago at 03:49 AM.
    Questions about martyrs




  16. #13
    Abz2000's Avatar
    Join Date
    Jan 2011
    Location
    Around the bend from Venus - Just before Mars
    Gender
    Male
    Religion
    Islam
    Posts
    5,262
    Threads
    150
    Reputation
    45417
    Rep Power
    79
    Likes (Given)
    3769
    Likes (Received)
    2864

    Re: Questions about martyrs



    @Muhammad

    for your dialogue and input.
    I honestly cannot bring myself to spend my energies arguing with a Muslim to the extent that it appears like a sparring contest to the kuffar - since the Muslims are a blessing and closest to the straight and just path than any other peoples - these issues are simply things we must ponder upon as we advance through life on the path to aakhirah.

    The only reply i can think of is to remind myself and others that the truth is owned by Allah and that any mistakes are ours - therefore acceptance of mistakes and flaws (if there are any) will in no way dent the truth of Allah and His guidance to humanity. We are nothing more than students whose task is to follow the best of what we receive - and to show the rest of humanity that we are confident and content with the truth, or we risk becoming like the others who defend what their rabbis and priests and NIIST and FEMA say regardless of fact.


    A point to keep in mind as we teach our children the just truth:


    Sir, my concern is not whether God is on our side; my greatest concern is to be on God's side, for God is always right.

    Abraham Lincoln.



    Narrated 'Aisha:
    (the wife of the Prophet) Allah's Messenger (ﷺ) died while Abu Bakr was at a place called As-Sunah (Al-'Aliya) 'Umar stood up and said, "By Allah! Allah's Messenger (ﷺ) is not dead!" 'Umar (later on) said, "By Allah! Nothing occurred to my mind except that." He said, "Verily! Allah will resurrect him and he will cut the hands and legs of some men."
    Then Abu Bakr came and uncovered the face of Allah's Messenger (ﷺ), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Messenger (ﷺ)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice."
    Then he went out and said, "O oath-taker! Don't be hasty."
    When Abu Bakr spoke, 'Umar sat down. Abu Bakr praised and glorified Allah and said:
    "No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die."
    Then he recited Allah's Statement.:-- "(O Muhammad) Verily you will die, and they also will die." (39.30) He also recited:--
    "Muhammad is no more than a Messenger; and indeed many Messengers have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful." (3.144)
    The people wept loudly, and the Ansar were assembled with Sad bin 'Ubada in the shed of Bani Saida. They said (to the emigrants). "There should be one 'Amir from us and one from you." Then Abu Bakr, Umar bin Al-Khattab and Abu 'baida bin Al-Jarrah went to them. 'Umar wanted to speak but Abu Bakr stopped him. 'Umar later on used to say, "By Allah, I intended only to say something that appealled to me and I was afraid that Abu Bakr would not speak so well. Then Abu Bakr spoke and his speech was very eloquent. He said in his statement, "We are the rulers and you (Ansars) are the ministers (i.e. advisers)," Hubab bin Al-Mundhir said, "No, by Allah we won't accept this. But there must be a ruler from us and a ruler from you." Abu Bakr said, "No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the 'Arabs and of best origin. So you should elect either 'Umar or Abu 'Ubaida bin Al-Jarrah as your ruler." 'Umar said (to Abu Bakr), "No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah's Messenger (ﷺ)." So 'Umar took Abu Bakr's hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr. Someone said, "You have killed Sad bin Ubada." 'Umar said, "Allah has killed him."


    حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ ـ قَالَ إِسْمَاعِيلُ يَعْنِي بِالْعَالِيَةِ ـ فَقَامَ عُمَرُ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏.‏ قَالَتْ وَقَالَ عُمَرُ وَاللَّهِ مَا كَانَ يَقَعُ فِي نَفْسِي إِلاَّ ذَاكَ وَلَيَبْعَثَنَّهُ اللَّهُ فَلَيَقْطَعَنَّ أَيْدِيَ رِجَالٍ وَأَرْجُلَهُمْ‏.‏ فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَّلَهُ قَالَ بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا، وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُذِيقُكَ اللَّهُ الْمَوْتَتَيْنِ أَبَدًا‏.‏ ثُمَّ خَرَجَ فَقَالَ أَيُّهَا الْحَالِفُ عَلَى رِسْلِكَ‏.‏ فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ جَلَسَ عُمَرُ‏.‏ فَحَمِدَ اللَّهَ أَبُو بَكْرٍ وَأَثْنَى عَلَيْهِ وَقَالَ أَلاَ مَنْ كَانَ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ‏.‏ وَقَالَ ‏{‏إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ‏}‏ وَقَالَ ‏{‏وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ
    فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ‏}‏ قَالَ فَنَشَجَ النَّاسُ يَبْكُونَ ـ قَالَ ـ وَاجْتَمَعَتِ الأَنْصَارُ إِلَى سَعْدِ بْنِ عُبَادَةَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَقَالُوا مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ، فَذَهَبَ إِلَيْهِمْ أَبُو بَكْرٍ وَعُمَرُ بْنُ الْخَطَّابِ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، فَذَهَبَ عُمَرُ يَتَكَلَّمُ فَأَسْكَتَهُ أَبُو بَكْرٍ، وَكَانَ عُمَرُ يَقُولُ وَاللَّهِ مَا أَرَدْتُ بِذَلِكَ إِلاَّ أَنِّي قَدْ هَيَّأْتُ كَلاَمًا قَدْ أَعْجَبَنِي خَشِيتُ أَنْ لاَ يَبْلُغَهُ أَبُو بَكْرٍ، ثُمَّ تَكَلَّمَ أَبُو بَكْرٍ فَتَكَلَّمَ أَبْلَغَ النَّاسِ فَقَالَ فِي كَلاَمِهِ نَحْنُ الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ‏.‏ فَقَالَ حُبَابُ بْنُ الْمُنْذِرِ لاَ وَاللَّهِ لاَ نَفْعَلُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ‏.‏ فَقَالَ أَبُو بَكْرٍ لاَ، وَلَكِنَّا الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ هُمْ أَوْسَطُ الْعَرَبِ دَارًا، وَأَعْرَبُهُمْ أَحْسَابًا فَبَايِعُوا عُمَرَ أَوْ أَبَا عُبَيْدَةَ‏.‏ فَقَالَ عُمَرُ بَلْ نُبَايِعُكَ أَنْتَ، فَأَنْتَ سَيِّدُنَا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏ فَأَخَذَ عُمَرُ بِيَدِهِ فَبَايَعَهُ، وَبَايَعَهُ النَّاسُ، فَقَالَ قَائِلٌ قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ‏.‏ فَقَالَ عُمَرُ قَتَلَهُ اللَّهُ‏.‏

    Reference : Sahih al-Bukhari 3667, 3668
    In-book reference : Book 62, Hadith 19
    USC-MSA web (English) reference : Vol. 5, Book 57, Hadith 19
    (deprecated numbering scheme)
    Report Error | Share


    If there is any good in my speech or work - it is from Allah - and if there are mistakes are mine.
    Last edited by Abz2000; 4 Weeks Ago at 09:33 AM.
    Questions about martyrs














  17. Hide
Hey there! Questions about martyrs Looks like you're enjoying the discussion, but you're not signed up for an account.

When you create an account, we remember exactly what you've read, so you always come right back where you left off. You also get notifications, here and via email, whenever new posts are made. And you can like posts and share your thoughts. Questions about martyrs
Sign Up

Similar Threads

  1. The Martyrs
    By abo mussaab in forum General
    Replies: 0
    Last Post: 12-23-2015, 05:20 PM
  2. Replies: 1
    Last Post: 03-10-2009, 11:55 PM
  3. *!* Miracles of the Martyrs *!*
    By Khayal in forum The Hereafter
    Replies: 12
    Last Post: 05-11-2008, 10:02 PM
  4. What makes Martyrs smile? [images]
    By bronumba1 in forum Islamic Multimedia
    Replies: 15
    Last Post: 04-17-2006, 08:24 PM
  5. The Martyrs
    By DaSangarTalib in forum Creative Writing & Art
    Replies: 2
    Last Post: 01-04-2006, 07:33 PM

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •  
create