Saturday, October 28, 2017

Nabi and rasul - What is the difference?

Difference between Nabi and Rasul

By: Khurshid Imam
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Popular understanding is: "Every Rasul is Nabi. But every Nabi is not Rasul. Rasul is the Nabi who was given holy book from God."
Let us check the validity of this definition in the light of Quran.

Nabi is an Arabic word derived from the root word nūn bā hamza (ن ب أ) which means "news or piece of information or tidings". One who delivers the news / tidings is referred as NABI. Quran has used this word for those human being whom we refer to as Prophet in English. Prophet or Nabi would give glad tidings of good result and paradise for those who believed the message of God and he would warn people against bad consequences of rejecting the message of God.

Rasul is one who delivers the message. Going by the literal meaning both seems to be exactly same but they are not. Let’s not go into the etymology of these terms. Let us see some basic differences:

Quran has used word RASUL for different kind of creatures. It is not specific to human being or Prophets.

1.     RASUL used for angel:
Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger (Rasul). Quran 17:95.

Allah says that an angel would have been sent as RASUL if angels were living on the earth.

Quran 11:77 And when Our messengers (Rasul), [angels], came to Lot,
Quran 11:81 - (The angels) said, "O Lot, indeed we are messengers (Rasul) of your Lord;
Quran 11:69 And certainly did Our messengers (Rasul) come to Abraham with good tidings;
Quran 15:57 - [Abraham] said, "Then what is your business [here], O messengers (Rasul)?"
Quran 15:61 - And when the messengers (Rasul) came to the family of Lot,
Quran 29:31 - messenger sent to Abraham is referred as Rasul.
Quran 29:33 - messenger sent to Prophet Lot is referred as Rasul.

Quran 7:37 refers to angel of death as Rasul.

2.     RASUL used for Al-Rooh:
ROOH- who visited Hazrat Maryam is referred to as Rasul. Quran 19:17, 19

3.     RASUL used for normal human being:
And the king said, "Bring him to me." But when the messenger (Rasul word is used here) came to him, [Joseph] said, "Return to your master …." Quran12:50

Word Rasul is used here for a person who belonged to the kingdom of Egypt. 

4.     RASUL used for Sahabi (Companion of Prophet Muhammad):
When Prophet was sending Hazrat MUAZ BIN JABAL as Governor of Yemen then Prophet referred Hazrat Muaz as RASUL ka RASUL” = “Messenger (of prophet) of the messenger (messenger of Allah)”. Source: Sunan At-Tirmidhi 1327

5.     RASUL used for Jinn (invisible creature of God):
"O you assembly of jinn and mankind! "Did not there come to you messengers (Rasul) from amongst you, reciting unto you My Verses and warning you of the meeting of this Day of yours?" Quran 6:130

Allah chooses messengers from the angels and from the people. Indeed, Allah is Hearing and 
Seeing. Quran 22:75

Quran 33:40 tells that Prophet Muhammad is RASUL and he is the seal of NABI. Prophet Muhammad is referred as last NABI. He is not referred as last RASUL.
Nabi were those people whom we call as Prophet. Risalat continues. But door of revelation ceased with Prophet Muhammad. Revelation of God would come to human being who was a Nabi.

Allah says in Quran 28:59 that Allah does not destroy a population until he sends RASUL among them. Obviously this Risalat of Rasul continues in the form of human beings acting as Rasul / warner / guide. But for sure – NABUWWAT or Prophet-hood has ended so there is no concept of receiving revelation from Allah after Prophet Muhammad.

Myth: Rasul is a Nabi who got new holy book from God. There were 313 Rasul and 100,000+ Nabi”.

Reality 1: This hypothesis contradicts with Quran. Quran 19:54 says that Prophet Ishmael was a Rasul. But we know that he did not bring any new holy book. He was son of Prophet Abraham and he would have continued teaching of Sohaf-e-Ibraheem i.e. book given to his father.
And mention in the Book (the Qur'an) Isma'il (Ishmael). Verily he was true to what he promised, and he was a Messenger (Rasul), (and) a Prophet (Nabi). Quran 19:54
Please note that word RASUL is used for Prophet Ismael even though he was not given any separate book.

Reality 2: Quran says opposite. As we have seen that every Nabi was a Rasul. Quran 3:81 says that every Nabi was given portion of book and wisdom (Kitaab and Hikmah). Details of “Al Kitaab” is beyond the scope of this article. The idea is that teachings from Al-Kitab (Need not to be present today in holy book format) was given to every Nabi but misconception spread is that only Rasul were given holy book. Holy book / revelation is not a factor for differentiating between Nabi and Rasul.

Reality 3: Quran says in 19:30 that Jesus was given book and he was Nabi.
[Jesus] said, "Indeed, I am the servant of Allah. He has given me the Scripture (Kitab) and made me a prophet (Nabi). Quran 19:30

Reality 4: Quran 19:51 says that Prophet Moses was a Nabi and a Rasul. Even though – he was given torah, a new shariah yet Quran did not say that he was only a Rasul and not a Nabi.

Reality 5: “We gave Moses the scripture (Kitab) and followed him up with messengers (Rasul) in quick succession. …”. Quran 2:87.

Please note that Quran says that Moses was given the book, then messengers (Rasul) came in quick succession and then ayah talks about Prophet Jesus. It is very obvious that messengers (Rasul) coming in quick succession after Moses would mean no new message or scripture but the continuation of the message (book) of Prophet Moses. This fact also discards the idea that Rasul is a Nabi who brings new shariah / holy book.

Reality 6: “And We have already sent Noah and Abraham and placed in their descendants prophet hood (Nabuwwat) and scripture (Kitab)…”. Quran 57:26

Please note that Quran did not say Risalat and Kitab, rather it says Nabuwwat and Kitab. Again- we find here that theory of Rasul only getting Kitab is fabricated concept. Let me repeat: Quran has not put revelation / shariah / new holy book – a factor in differentiating between Nabi and Rasul.

I don’t know how this false notion – “every Rasul is a Nabi and only Rasul got holy book”- became so popular. This idea is horribly wrong in the context with Quran.

Conclusion:
1.     Nabi is a person who receives divine guidance and revelation from God.
2.     Every Nabi was a Rasul. Rasul is someone who carries a message.
3.     Quran uses Rasul for Nabi, angel, normal human being etc.
4.     So, every Nabi was a Rasul but every Rasul need not be Nabi.
5.     Holy book or revelation is not a factor in differentiating Nabi and Rasul.

***** Mail: serviceforhumanity@gmail.com for feedback  *****

Saturday, October 7, 2017

क़ुरआन की जन्नत और मुसलमानों की जन्नत

क़ुरआन की जन्नत और मुसलमानों की जन्नत

"खुर्शीद इमाम"
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अलग अलग जगहों पर क़ुरआन ने उन क्वालिटीज़ का ज़िक्र किया है जो जन्नत में जाने के लिए होनी चाहिए, सूरह रा'द (13) की आयत नंबर 19-24 तक जन्नत के लोगों (अहले जन्नत) की ऐसी तफसीर पढ़कर शादाब बड़ा ही खुश था,👇

क़ुरआन 13:19 ... इस के सिवा नहीं कि अक्ल वाले ही समझते हैं (जो सोचते हैं, जो गौरो फिक्र करते हैं, जो अपनी अक्ल का इस्तेमाल करते हैं) ।

क़ुरआन 13:20 ... वह जो अल्लाह का अहद पूरा करते हैं और पुख्ता कौल औे इकरार नहीं तोड़ते (ऐसे लोग जो अपने वादों और एग्रीमेंट्स की कद्र करते हैं) ।

क़ुरआन 13:21 ... और वह लोग जो जोड़े रखते हैं जिस  लिए अल्लाह ने हुक्म दिया है कि जोड़ा जाए, और वह अपने रब से डरते हैं, और बुरे हिसाब का खौफ खाते हैं (क़ुरआन रिश्तों नातों को कायम रखने और उन्हें मज़बूत बनाने पर ज़ोर देता है और बंटने से रोकता है, वो अपने बुरे हिसाब से डरते हैं) ।

क़ुरआन 13:22 ... और जिन लोगों ने अपने रब की खुशी हासिल करने के लिए सब्र किया, और उन्होंने नमाज़ कायम की, और जो हम ने उन्हें दिया है उस से खर्च किया पोशीदा और ज़ाहिर, और वह नेकी से बुराई को टाल देते हैं वही हैं जिनके लिए आख़िरत का घर है (वो बुराई को नेकी से बदल देते हैं) ।

क़ुरआन 13:23 ... हमेशगी के बागात (हैं) उन में वह दाखिल होंगे, और वह जो उनके बाप दादा, और उन की बीवियों, और औलाद में से नेक हुए और उन पर हर दरवाज़े से फरिश्ते दाखिल होंगे (यह कहते हुए कि)👇

क़ुरआन 13:24 ... "तुम पर सलामती हो इसलिए कि तुम ने सब्र किया बस खूब है आख़िरत का घर" ।

कम लफ़्ज़ों में, क़ुरआन ने जन्नत के लोगों की ये क्वालिटीज़ बताई हैं👇

A. अक्ल से काम लेने वाले, सोचने समझने वाले ।
B. वादों को पूरा करने वाले/ अपनी बात पर कायम रहने वाले ।
C. इस बात का खौफ रखने वाले जी इंसान को अपने हर अमल का हिसाब देना है ।
D. रिश्तों नातों और जुड़ाव को बचाए और संभाले रखने वाले ।
E. सब्र करने वाले ।
F. नमाज़ कायम करने वाले ।
G. अल्लाह ने जो दिया है उस से खर्च करने वाले ।
H. बुराई से अच्छे अखलाक़ और नेकी के साथ निबटने वाले ।

जन्नत सलामती वाले लोगों के लिए हैं; यही वजह है कि फरिश्ते उन्हें लफ्ज़ "सलामती" से नवाज़ेंगे.

अचानक शादाब को याद आया कि बचपन से उसने क्या सीखा है ? अपने वालिदैन से, मस्जिदों के खुत्बों से‌, इस्लामिक जलसों के लाउडस्पीकरों से तो उसने यही समझा था कि जन्नत में जाने के लिए इंसान को ये सब चाहिए:👇

1. ज़िन्दगी में एक बार दिल से या ज़बान से कलमा पढ़ लो ।
या...
2. या 73 में से एक जन्नती फिरके का हिस्सा बन जाओ ।
या ...
3. या पूरी ज़िन्दगी में सिर्फ एक छोटी सी नेकी कर लो ।
या...
4. दाढ़ी रख को और सही लंबाई का सलवार या पजामा  पहन लो ।
या...
5. अल्लाह के 99 नाम याद कर लो ।
...... ।"

शादाब ने कहा, "क़ुरआन का इस्लाम मुसलमानों के इस्लाम से बोहोत अलग है"

क़ुरआन दीन का फित्री, तर्कसंगत, अक्ल में आने वाला और इंसानी उसूल देता है

Thursday, October 5, 2017

काफिर शब्द का क्या अर्थ है

काफिर शब्द का क्या अर्थ है?
अरबी शब्दकोश में काफिर शब्द का धातु (root): (क+फ+र) کفر
काफ़िर शब्द के तीन अलग अलग अर्थ है
1- छिपाना
2- इन्कार करना
3- नाशुक्री,अकृतज्ञता
1- सबसे पहले "छिपाना"
...كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ...
...वर्षा की मिसाल की तरह जिसकी वनस्पति ने किसान का दिल मोह लिया।...
क़ुरआन 57:20
यहाँ कुफ्फारٍ الْكُفَّارَ जो काफिर کفار के जमा (बहुवचन) इस्तेमाल हुआ है
यहाँ किसान को काफिर (کافر,छिपानेवाला) कहा गया है क्यूंकि किसान ज़मीन के नीचे बीजों छिपाता हैं
2- इन्कार करना
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ (يَكْفُرْ ) بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ...
दीन (धर्म) के सम्बन्ध में कोई ज़बरदस्ती नहीं। सन्मार्ग, पथभ्रष्टता से अलग हो चुका है। अतः जो व्यक्ति, शैतान को "झुठलाये" (इन्कार करना) और ईमान लाये, अल्लाह पर...
क़ुरआन 2:256
यहाँ یکفر (yakfur) शब्द का इस्तेमाल हुआ है और मुसलमानों के लिए आया है यहाँ मुसलमानों को कहा जा रहा है कि तुम शैतान का इनकार करो
3- नाशुक्री,अकृतज्ञता
وَلَقَدۡ اٰتَيۡنَا لُقۡمٰنَ الۡحِكۡمَةَ اَنِ اشۡكُرۡ لِلّٰهِ​ؕ وَمَنۡ يَّشۡكُرۡ فَاِنَّمَا يَشۡكُرُ لِنَفۡسِهٖ​ۚ وَمَنۡ (كَفَرَ)
فَاِنَّ اللّٰهَ غَنِىٌّ حَمِيۡدٌ‏ 
और हमने लुकमान को विवेक प्रदान किया कि अल्लाह का आभार प्रकट करो। और जो व्यक्ति आभार प्रकट करेगा। तो वह अपने ही लिए आभार प्रकट करेगा और जो "कृतघ्नता" (नाशुक्री) करेगा तो अल्लाह निस्पृह है, विशेषताओं वाला है।
क़ुरआन 31:12
काफिर शब्द का क्या अर्थ है?
अरबी शब्दकोश में काफिर शब्द का धातु (root): (क+फ+र) کفر
काफ़िर शब्द के तीन अलग अलग अर्थ है
1- छिपाना
2- इन्कार करना
3- नाशुक्री,अकृतज्ञता
1- सबसे पहले "छिपाना"
...كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ...
...वर्षा की मिसाल की तरह जिसकी वनस्पति ने किसान का दिल मोह लिया।...
क़ुरआन 57:20
यहाँ कुफ्फारٍ الْكُفَّارَ जो काफिर کفار के जमा (बहुवचन) इस्तेमाल हुआ है
यहाँ किसान को काफिर (کافر,छिपानेवाला) कहा गया है क्यूंकि किसान ज़मीन के नीचे बीजों छिपाता हैं
2- इन्कार करना
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ (يَكْفُرْ ) بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ...
दीन (धर्म) के सम्बन्ध में कोई ज़बरदस्ती नहीं। सन्मार्ग, पथभ्रष्टता से अलग हो चुका है। अतः जो व्यक्ति, शैतान को "झुठलाये" (इन्कार करना) और ईमान लाये, अल्लाह पर...
क़ुरआन 2:256
यहाँ یکفر (yakfur) शब्द का इस्तेमाल हुआ है और मुसलमानों के लिए आया है यहाँ मुसलमानों को कहा जा रहा है कि तुम शैतान का इनकार करो
3- नाशुक्री,अकृतज्ञता
وَلَقَدۡ اٰتَيۡنَا لُقۡمٰنَ الۡحِكۡمَةَ اَنِ اشۡكُرۡ لِلّٰهِ​ؕ وَمَنۡ يَّشۡكُرۡ فَاِنَّمَا يَشۡكُرُ لِنَفۡسِهٖ​ۚ وَمَنۡ (كَفَرَ)
فَاِنَّ اللّٰهَ غَنِىٌّ حَمِيۡدٌ‏ 
और हमने लुकमान को विवेक प्रदान किया कि अल्लाह का आभार प्रकट करो। और जो व्यक्ति आभार प्रकट करेगा। तो वह अपने ही लिए आभार प्रकट करेगा और जो "कृतघ्नता" (नाशुक्री) करेगा तो अल्लाह निस्पृह है, विशेषताओं वाला है।
क़ुरआन 31:12
और जिन लोगो तक इस्लाम का पैगाम नहीं पहुँचा उनके लिए क़ुरान एक अलग शब्द का इस्तेमाल करता है वो है ग़ाफ़िल (غَافِلُونَ)
ذَٰلِكَ أَنْ لَمْ يَكُنْ رَبُّكَ مُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ
यह इस कारण से कि तुम्हारा पालनहार बस्तियों को उनके अत्याचार पर इस स्थिति में नष्ट करने वाला नहीं कि वहाँ के लोग (सन्देश से) ग़ाफ़िल हों।
क़ुरआन 6:13

Saturday, September 23, 2017

Why muslim sacrifice on Eid ul Adha : Questions of Non-Muslims

1. When Prophet Ibraheem sacrificed his son for the pleasure of Allah, why do Muslims make animal sacrifices on Eid-al-Adha?

This is indeed true that Prophet Ibraheem (pbuh) in his full senses went out to sacrifice his son as this was what he was seeing in the dreams. However, though he did put the knife to his son's throat, in reality the sacrifice that got done was of an animal. God was testing Prophet Ibraheem that whether he would sacrifice his most precious attachment i.e. his only son for the pleasure of Allah. Prophet Ibraheem's intention to sacrfice his son did not waiver and he acted accordingly till the very last and so it was accepted by God and his son was replaced by an animal by God's command. To mark this event, God has commanded all believers to make animal sacrifices on that day and share the meat with family, friends; relatives and the poor.


2. Why do Muslims make animal sacrifices when the holy Quran itself says that neither their meat nor their blood reaches God? Why do not Muslims give away the money used in making sacrifices as charity to the poor?

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ

It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him. (22:37)

The aayah clearly says that though the meat or blood do not reach God, He has still commanded to do the sacrifice as it helps develop 'Taqwa' or God consciousness in the believers. 'Taqwa' is a multi-faceted attribute and cannot be developed by making charity alone. 'Roza' and 'Salah' also help develop 'Taqwa'. Different types of trainings are required to develop a complte well rounded personality of a believer who has God consciousness or 'Taqwa' in his heart. Each mode of worship, be it 'Roza', 'Salah', 'Zakaat' or 'Qurbani' help inculcate different factes of 'Taqwa' like how to have control over material desires of food, drink, comfort or how to value time and follow a disciplined life, or how to leave the attachment to money and give to others. In the case of 'Qurbani', believers are asked to ponder on the great sacrifice that Prophet Ibraheem got ready to make for the pleasure of God and which so pleased God that He commanded to sacrifice an animal instead of sons for all the times to come. However, this great sacrifice that Prophet Ibraheem was about to make and his spirit of selfless love and devotion towards God needs to be cultivated within the hearts of every true believer. The sacrifice of an animal that has been commanded by God as commemoration of that event goes to strengthen the spirit of sacrifice of beloved worldly things in the way of God. Also, it serves as a reminder of God's infinte mercy on His slaves that He only asks to sacrifice an animal and teaches us to share our blessings with others especially the needy.

As regards to charity, Islam is the only religion that commands its followers to make a compulsory charity of minimum 2.5% on their wealth. Besides, one is exhorted to make voluntary charity or come to aid in whatever way it is possible to assist the needy. However, charity helps develop a selfless nature in human beings with regards to other human beings. While the sacrifice done as commemoration of Prophet Ibraheem's spirit of sacrifice helps develop devotion and selflessness towards God, our creator. Therefore, one form of worship cannot be replaced by another form of worship as they each help in developing different facets of 'Taqwa' or God consciousness

Note: Whether a human being is permitted to eat meat or not is beyond the scope of this article. Kindly refer to below video for understanding on that topic.

Please watch this video for details on : Is Non Veg food permitted for mankind?



Friday, September 15, 2017

What is the difference between fardh, sunnat & nafil prayer?

Difference between fardh, sunnat & nafil prayer?

By: Khurshid Imam
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It is important to note that there are only two categories of Salah or any act / duty in islam:
1. Fardh - means obligatory. If one fails to offer fardh,it will be regarded as sin.

2. Nafil - means it is optional. If done, one will be rewarded for it. However, if one fails to do it, then there is no harm. It will not be regarded as sin unlike for fardh Salah.

Prophet Muhammad (Peace be upon him) did not define Salah or any duty into wajib, Sunnat e muakkeda, Sunnat e ghair muakkeda, mandoob, mustahab etc. In fact these terminologies were not used at the time of Prophet. These terminologies were developed by jurists of later era to make an act easily understood for common mass.

Quran and guidance from life of Prophet present an act only into two categories: Obligatory [fardh] or Optional [nafil].

Jurists later divided nafil into sub categories:
1. Wajib: If it was done by Prophet most of times.
2. Sunnat-e-muakkeda : If an act was done by Prophet frequently.
3. Sunnat-e-ghair muakkeda / mustahab / mandoob: If an act was done by prophet occassionally.

These terminologies were not brought into place by Prophet - hence we see difference of opinion and disagreement among scholars. For example:

1. Each of 4 school of thought differ:
  • In number of optional Salah [nafil] in 5 times prayer.
  • Exact timing of a Salah.
  • Some other aspects of Salah. For example: Imam Malik was of the opinion to leave the hands to dangle at one's sides during fardh prayer. Other 3 school of thoughts differed from this opinion.

2. Imam Abu Hanifah held that witr prayer is wajib. Shafi’i, Maliki, and Hanbali scholars ruled that Salat al-Witr is sunnat.

There were different parameters based on which jurists divided nafil act into different categories.


Conclusion:
1. Five time Salah [Fajir: 2 rakah,   Zuhar: 4 rakah,   Asar : 4 rakah,   Maghrib : 3 rakah,   Isha : 4 rakah] are mandatory / fardh and you will be questioned if you don't offer them.

2. Rest all prayers are optional. Make sure to not miss fardh prayer in any case.

Monday, August 7, 2017

Paradise of Quran vs Paradise of Muslims

Paradise of Quran vs Paradise of Muslims

By: Khurshid Imam
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At different places, Quran talks about qualities that will lead people to paradise. Shadab was extremely delighted to read one such description of people of paradise as found in Quran, Surah Raad (13), Ayah 19-24.

Quran 13:19. ... They only will be reminded who are people of understanding [who think, who ponder, who use their aql]

Quran 13:20. Those who fulfill the covenant of Allah and do not break the contract. [People who honor their agreements & promises]

Quran 13:21. And those who join that which Allah has ordered to be joined and fear their Lord and are afraid of the evil of [their] account, [Quran promotes preserving and strengthening relationships/ ties and avoiding division. They fear for their bad account.]

Quran 13:22 And those who are patient, seeking the countenance of their Lord, and establish prayer and spend from what We have provided for them secretly and publicly and prevent evil with good - those will have the good consequence of [this] home. [They repel evil with good]

Quran 13:23 Gardens of perpetual residence; they will enter them with whoever were righteous among their fathers, their spouses and their descendants. And the angels will enter upon them from every gate, [saying],

Quran 13:24 "Peace be upon you for what you patiently endured. And excellent is the final home."

In short, Quran says that following qualities are present in people of paradise:
A. Rational approach, thinking mind.
B. Fulfilling promise / keeping up of words.
C. Fearing that one will be held accountable for all deeds.
D. Preserving relations, maintaining ties.
E. Being patient.
F. Establishing salah.
G. Spending what Allah has provided.
H. Dealing with evil in good manners.

Paradise is for peaceful people; that is why angels will greet people with the word "Peace".

Suddenly shadab remembers what he was taught from his childhood. From his parents, from sermons of the mosque, from loudspeakers of Islamic programs he had understood that for entering paradise, one should:
1. say kalima once in life from heart and by tongue. OR..
2. belong to the one particular "saved sect" out of 73 sects. OR..
3. do one single good deed in whole life. OR..
4. have a beard and trousers of sufficient length. OR..
5. memorize names of Allah.
...... ."

"Islam of Quran is very different from Islam of Muslims", Shadab said.

Quran gives natural, logical, rational and humane concept of the Deen.

Friday, July 14, 2017

2021 or 2026 - choice is your's - Perform or Perish

A. What he said:   The wise man warned in 1987 through his revolutionary book "NOW OR NEVER" [english translation of the original book "Agar ab bhi na jaage to"] that this non-performing ummah will suffer humiliation and annihilation very soon in India (specifically) and round the globe in general.

Few took his words seriously. The wise man had warned through his books, lectures etc since 1987. It looked insane because muslims were in their comfort zone.
His warning became more vocal after 2014. Meanwhile india witnessed brazen and open attack on muslims by Govt supported and sponsored elements. Life, honor, business, property and institution of muslims were attacked by Govt from all directions.
A few people started believing his words. They became serious and started working in the correct direction.

B. Why he said:  The wise man is not an astrologer or political expert but yes he is Quran expert. Law of God is : Perform or perish. In past several centuries - this ummah proved itself its uselessness by abandoning Quran. Sects, ulemas and fabricated narrations made sure that muslims land up in worse possible situation in every domain. So as per laws of God - this ummah is bound to suffer and undergo azaab of Allah.

C. How you can be saved?  Indian Media, bureaucracy, Govt institutions, Judiciary, Police have already pledged alliance to upcoming hindu rahstra and they all are working fast in this direction. Normal hindus are told by RSS and other anti-indian ideologies that for the upcoming hindu rashtra its important to support Govt.

What is remaining is full fledged support of Indian army. That will be followed by abolishing of election, one party rule and establishment of hindu rashtra. Constitutional stamp will be given to this "new india" that will fulfill dream of RSS who have been working hard for decades.

2021 is the date set by RSS for declaration of Hindu rashtra. As per their "constitution" Muslims and Christians have to live like a second degree citizen, with no constitutional rights and they have to follow hindu culture in all aspects of life.


If it seems far fetched to you - just wait for few years.

********** The End of this ummah and beginning of a new era *********

But, wait.... that is not the end of the story.

If you really think that you want to avoid your destruction and your humiliation then ponder over laws of God. As per laws of God - those who will work in the correct direction, by performing the duty that ummah was ignoring - then those people will be saved by the azaab of Allah. That is promise of Allah.

In this difficult situation, you have the opportunity to be among those who will get the highest level of paradise and be at par with Sahaba ikram.

Final solution is in this video, watch "carefully":


Wednesday, July 12, 2017

Surrogacy, test tube baby, IVF and Islam


There can be many reasons because of which a couple opts for IVF. Woman's inability to produce eggs, man's poor sperm quality, woman's damaged fallopian tubes etc are some of the reasons why a couple is unable to reproduce child in normal way and opts for IVF.

Wiki says: In Vitro Fertilization is an assisted reproductive technology (ART) commonly referred to as IVF. IVF is the process of fertilization by extracting eggs, retrieving a sperm sample, and then manually combining an egg and sperm in a laboratory dish. The embryo(s) is then transferred to the uterus.

There can be following scenarios:

A. Embryo / baby develops inside mother's womb and mother gives birth:

   Case 1. Sperm and egg belong to real parent. It is allowed.
   Case 2. Either sperm or egg is not that of parent but that of someone else. Strictly not allowed.

B. Baby develops inside another woman's [called surrogate] womb and she gives birth: All such cases not allowed in islam.
No matter whose sperm and whose egg - if a surrogate gives birth to the baby then it is not allowed. In india, thailand etc surrogate mother's are those women who rent their womb in exchange of money. So this is more like a commercial activity.

Please bear in mind - this life is a test for the hereafter. Some people are tested through their children while some are tested by not having children. So adopt means that are ethically, morally and logically permissible.

Monday, July 10, 2017

11 easy ways of abandoning Quran

How masses are made to go away from Quran:
  1. You can not understand Quran by own. You must study under "true" scholar.
  2. You have to understand Quran as understood by Salaf-Saleheen [first three generation after Prophet Muhammad.] ONLY. You can not have an interpretation that is not proved from salaf saleheen.
  3. You need to have 15-20 uloom in order to understand Quran.
  4. Do you know arabic? If NO - then you do not have right to interpret Quran.
  5. Your interpretation is new one and never told by salaf-saleheen so you are deviated.
  6. You can not use reasoning and logic for understanding Quran.
  7. You should know the shan-e-nazool and asbab-e-nazool of Quranic ayah - without that you can not understand Quran.
  8. You should explain Quran only as explained by classical scholars like Ibn kaseer.
  9. You should know which ayah is abrogated else you will not understand properly.
  10. Without hadees - you can not understand Quran so you should know hadees related to Quranic ayah before understanding the ayah.
  11. You do not have "islamic" look - then how can you understand Quran?

Saturday, June 24, 2017

We should love God or fear God?

Question: We should love God or fear God? I believe that fear is the first step towards obedience to God.
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Answer: The Arabic word "taqwa" is usually mis-translated as "fear". The root word "WAW QAF YA" signifies love. God should not be feared like we fear animal, ghost or bad people. God is to be loved.

When love for someone increases to great extent then a fear develops, but this fear is not because of some scary things but its because of out of extreme love. This fear prevents you from disobeying the one whom you love. This feeling of love / fear is called TAQWA which Quran recommends.

"... those who are believer - they love Allah extremely ..." Quran 2:165

Quran says that believers remember Allah too much.

At the same time Quran urges believers to have - what is usually translated as "fear" of Allah. Please note that different arabic words have different meanings but they are usually translated as a single word "fear"

So - how can "extreme love" of Allah and being "fearful" to Allah can be reconciled?
This "fear of Allah" is not the fear you have for an animal, ghost, fire, drowning etc. The "fear" of Allah is the result of extreme love for Allah. When you love Allah so much so that a kind of "fear" develops that you find it difficult to dis-please Allah then this kind of fear is what is expected in islam.

You have to "fear" Allah out of extreme love for Allah.

Quran does not adhere to the philosophy of fear based obedience. Quranic approach step-wise is:
1. To go through signs of God.
2. Ponder over signs of God - present everywhere.
3. If someone is convinced with signs and believes in his ultimate creator, then he / she should have firm faith in God.
4. Faith in God includes believing in LAWS of God. These laws we keep on dealing with in our day today life. Quran and surroundings provides knowledge of these laws of God.
5. Next comes the step for ACTION. Action will depend on the faith and love for God. The more a believer loves Almighty God, more he /she will follow commands of God.
6. The extreme form of love generates a kind of fear. A believer should refrain from sins out of fear of disobeying God. 

In nutshell - Quran commands conviction based faith that is based on reasoning, love and submission
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Friday, June 16, 2017

Allah put his soul into Adam


Question: Quran says that Allah gave his rooh [spirit] to Adam. So does this mean that Adam got some portion from body of Almighty God?
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Answer: The ayah under discussion is:
“Then He fashioned him in due proportion, and breathed into him his soul. Quran: al-Sajdah 32:9
ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ

A similar ayah is in Quran 15:29 that talks about rooh of Allah.

Not only Quran talks about "spirit of Allah" but also about:
1. the “House of Allaah”: “and sanctify My House for those who circumambulate it”. Quran: al-Hajj 22:26
طَهِّرْ بَيْتِيَ

2. the “she-camel of Allaah”: “This she‑camel of Allaah is a sign unto you”. Quran: al-A’raaf 7:73
نَاقَةُ اللَّهِ لَكُمْ آيَةً

Obviously - these "she-camel of Allah" or "house of Allah" do not refer to something from the body of God but - something that belongs to Allah because it was created by Allah. Similarly "Rooh" or what is popularly called as "the spirit" is creation of Allah and Allah gave the "connection" of rooh to Adam. In fact every living human being possess this "connection to life" or "Rooh".

Wednesday, May 24, 2017

Was Hazrat Ayesha [Allah be pleased with her] Hadees rejector?


1. Narrated Sahl bin Sad: Allah's Apostle said, "If at all there is bad omen, it is in the horse, the woman, and the house." (Sahih Bukahri,Book #62, Hadith #32).
Imam Ahmed reported in his Musnad 6/246:

Abu-Hassan reports that two people came to Aishah and said to her that Abu Hurayrah narrates that the Prophet used to say that bad luck is to be found only in women, horses and houses. At this Aishah replied: By the God who revealed the Qur’an to the Prophet! The Prophet never said this; what he did say was that the People of the Jahilliyyah hold this opinion.


The isnad of A’ishah’s hadith has been declared authentic by the hadith masters al-Hakim ( 2/479 ) and ad-Dhahabi. It has also been declared authentic by Shaykh Shu'ayb al-Arna'ut.

Note: In simple words - Hazrat Ayesha rejected that so-called-hadees because actually it was not hadees. She rejected because those were not words of Prophet even though Hazrat Abu Hurayrah understood so.


2.  Second instance of "Hadees rejection" is when she was told that dead is punished because of wailing of relatives. She rejected on the basis of Quran because words of narration contradicted with Quran. Moreover - she knew that Prophet had not said so. It is important to know that many sahaba were understanding the same thing until hazrat Ayesha made things clear.

Narrated `Abdullah bin 'Ubaidullah bin Abi Mulaika:
One of the daughters of `Uthman died at Mecca. We went to attend her funeral procession. Ibn `Umar  and Ibn `Abbas were also present. I sat in between them (or said, I sat beside one of them. Then a man came and sat beside me.) `Abdullah bin `Umar said to `Amr bin `Uthman, "Will you not prohibit  crying as Allah's Messenger (ﷺ) has said, 'The dead person is tortured by the crying of his relatives.?" Ibn `Abbas said, "`Umar used to say so." Then he added narrating, "I accompanied `Umar on a journey from Mecca till we reached Al-Baida. There he saw some travelers in the shade of a Samura (A kind of forest tree). He said (to me), "Go and see who those travelers are." So I went and saw that one of them was Suhaib. I told this to `Umar who then asked me to call him. So I went back to Suhaib and said to him, "Depart and follow the chief of the faithful believers." Later, when `Umar was stabbed, Suhaib came in weeping and saying, "O my brother, O my friend!" (on this `Umar said to him, "O Suhaib! Are you weeping for me while the Prophet (ﷺ) said, "The dead person is punished by some of the weeping of his relatives?" Ibn `Abbas added, "When `Umar died I told all this to Aisha and she said, 'May Allah be merciful to `Umar. By Allah, Allah's Messenger (ﷺ) did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives." Aisha further added, "The Qur'an is sufficient for you (to clear up this point) as Allah has stated: 'No burdened soul will bear another's burden.' " (35.18). Ibn `Abbas then said, "Only Allah makes one laugh or cry." Ibn `Umar did not say anything after that.

Reference : Sahih al-Bukhari 1286, 1287, 1288
In-book reference : Book 23, Hadith 47
http://sunnah.com/bukhari/23/47

So, if a muslim rejects narrations that are wrongly attribute to Prophet - then he/ she is following the way of mother of believers - Hazrat Ayesha.

Naseeruddin Albani was a great Hadees rejector

50 Sahih hadees rejected by Naseeruddin al Albani

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1. AL-ALBANIS WEAKENING OF SOME OF IMAM BUKHARI AND MUSLIMS AHADITH.

Al-Albani has said in "Sharh al-Aqeedah at-Tahaweeah, pg. 27-28" (8th edition, Maktab al-Islami) by Shaykh IbnAbi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Sahih collections of al-Bukhari andMuslim is Sahih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact / correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself!Now let us consider this information in the light of elaboration :-

SELECTED TRANSLATIONS FROM VOLUME 1

No 1: (*Pg. 10 no. 1 )
Hadith: The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said: "Allah says I will be an opponent to 3persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous,(b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets thefull work done by him, but doesnt pay him his wages." [Bukhari no 2114-Arabic version, or see the Englishversion 3/430 pg 236].
Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 4/111 no. 4054". Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased withhim)!!

No 2: (*Pg. 10 no. 2 )Hadith: "Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram." [Muslim no.1963-Arabic edition, or see the English version 3/4836 pg. 1086].
Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 6/64 no. 6222." Although this Hadith has been narrated by Imams Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allahbe pleased with him)!!


No 3: (*Pg. 10 no. 3 )Hadith: "Amongst the worst people in Allahs sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret." [Muslim no. 1437- Arabic edition].
Al-Albani claims that this Hadith is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/197 no. 2005." Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!!


No 4: (*Pg. 10 no. 4 )Hadith: "If someone woke up at night (for prayers) let him begin his prayers with 2 light rakats." [Muslim no.768].
Al-Albani stated that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 1/213 no. 718." Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!!


No 5: (*Pg. 11 no. 5 )Hadith: "You will rise with shining foreheads and shining hands and feet on the Day of Judgement bycompleting Wudhu properly. . . . . . . ." [Muslim no. 246].
Al-Albani claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/14 no. 1425." Although it has been narrated byMuslim from Abu Hurayra (Allah be pleased with him)!!


No 6: (*Pg. 11 no. 6 )Hadith: "The greatest trust in the sight of Allah on the Day of Judgement is the man who doesnt divulge thesecrets between him and his wife." [Muslim nos 124 and 1437]
Al-Albani claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/192 no. 1986." Although it has been narratedby Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!!


No 7: (*Pg. 11 no. 7 )Hadith: "If anyone READS the last ten verses of Surah al-Kahf he will be saved from the mischief of theDajjal." [Muslim no. 809].
Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 5/233 no. 5772." NB- The wordused by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadithhas been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recordedby Imam Nawawi in "Riyadh us-Saliheen, 2/1021" of the English edn).


No 8: (*Pg. 11 no. 8 )Hadith: "The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had a horse called al-Laheef." [Bukhari, see Fathal-Bari of Hafiz Ibn Hajar 6/58 no. 2855]. But Al-Albani said that this Hadith wasDAEEF in "Daeef al-Jami waZiyadatuh, 4/208 no. 4489." Although it has been narrated by Bukhari from Sahl ibn Saad (Allah be pleasedwith him)!!!Shaykh Saqqaf said: "This is only anger from anguish, little from a lot and if it wasnt for the fear oflengthening and boring the reader, I would have mentioned many other examples from al-Albanis bookswhilst reading them. Imagine what I would have found if I had traced everything he wrote?"AL-ALBANIS INADEQUACY IN RESEARCH (* Vol. 1 pg. 20)Shaykh Saqqaf said: "The strange and amazing thing is that Shaykh al-Albani misquoted many great Hadithscholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as anunbeatable source and even tries to imitate the great scholars by using such terms like "Lam aqif ala sanadih",which means "I could not find the chain of narration", or using similar phrases! He also accuses some of thebest memorizers of Hadith for lack of attention, even though he is the one best described by that!" Now forsome examples to prove our point:


No 9 : (* Pg. 20 no. 1 )Al-Albani said in "Irwa al-Ghalil, 6/251 no. 1847" (in connection to a narration from Ali): "I could not find the sanad."Shaykh Saqqaf said: "Ridiculous! If this al-Albani was any scholar of Islam, then he would have known thatthis Hadith can be found in "Sunan al-Bayhaqi, 7/121" :- Narrated by Abu Sayyed ibn Abi Amarah, who saidthat Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that AbuUsama from Sufyan from Salma ibn Kahil from Muawiya ibn Soayd who said, I found this in my fathersbook from Ali (Allah be pleased with him).


"No 10 : (* Pg. 21 no. 2 )Al-Albani said in Irwa al-Ghalil, 3/283: Hadith of Ibn Umar Kisses are usury, I could not find the sanad."Shaykh Saqqaf said: "This is outrageously wrong for surely this is mentioned in Fatawa al-Shaykh ibn Taymiyyaal-Misriyah (3/295): Harb said Obaidullah ibn Muaz said to us, my father said to me that Soayd from Jiballawho heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury. And these narrators are allauthentic according to Ibn Taymiyya!"


No 11 : (* Pg. 21 no. 3 )Hadith of Ibn Masood (Allah be pleased with him): "The Quran was sent down in 7 dialects. Everyone ofits verses has an explicit and implicit meaning and every interdiction is clearly defined." Al-Albani stated inhis checking of "Mishkat ul-Masabih, 1/80 no. 238" that the author of Mishkat concluded many Ahadith withthe words "Narrated in Sharh us-Sunnah," but when he examined the chapter on Ilm and in Fadail al-Quran hecould not find it!Shaykh Saqqaf said: "The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if heis seriously interested in finding this Hadith we suggest he looks in the chapter entitled Al-Khusama fi al-Quran from Sharh-us-Sunnah (1/262), and narrated by Ibn Hibban in his Sahih (no. 74), Abu Yaala in hisMusnad (no.5403), Tahawi in Sharh al-Mushkil al-Athar (4/172), Bazzar (3/90Kashf al-Asrar) and Haythami hasmentioned it in Majmooa al-Zawaid (7/152) and he has ascribed it to Bazzar, Abu Yaala and Tabarani in al-Awsat who said that the narrators are trustworthy.


"No 12 : (* Pg. 22 no. 4 )Al-Albani stated in his "Sahihah, 1/230" while he was commenting on Hadith no. 149: "The believer is theone who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and byAl-Hakim from Ibn Abbas, I (Albani) could not find it in Mustadrak al-Hakim after checking it in his Thoughtssection."Shaykh Saqqaf said: "Please dont encourage the public to fall into the void of ignorance which you havetumbled into! If you check Mustadrak al-Hakim (2/12) you will find it! This proves that you are unskilled atusing book indexes and the memorization of Hadith!"


No 13 : (* Pg. 23 )Another ridiculous assumption is made by al-Albani in his "Sahihah, 2/476" where he claims that theHadith: "Abu Bakr is from me, holding the position of (my) hearing" is not in the book Hilya.We suggest you look in the book "Hilya , 4/73!"


No 14 : (*Pg. 23 no. 5 )Al-Albani said in his "Sahihah, 1/638 no. 365, 4th edition": "Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib."Shaykh Saqqaf: "That is what you say! It is not like that, for surely he is mentioned in Tahdhib al-Tahdhib ofHafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!!So beware!FURTHER EXAMPLES OF AL-ALBANIS CONTRADICTIONS


No 15 : (* Pg. 7 )Al-Albani has criticized the Imam al-Muhaddith Abul Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah)for mentioning in his book "al-Kanz al-Thameen" a Hadith from Abu Hurayra (Allah be pleased with him) withreference to the narrator Abu Maymoona: "Spread salaam, feed the poor. . . ."Al-Albani said in "Silsilah al-Daeefa, 3/492", after referring this Hadith to Imam Ahmad (2/295) and others: "Isay this is a weak sanad, Daraqutni has said Qatada from Abu Maymoona from Abu Hurayra: Unknown, andit is to be discarded." Al-Albani then said on the same page: "Notice, a slapdash has happened with Suyutiand Munawi when they came across this Hadith, and I have also shown in a previous reference, no. 571, thatal-Ghimari was also wrong for mentioning it in al-Kanz."But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by usingthis same sanad in "Irwa al-Ghalil, 3/238" where he says, "Classified by Ahmad (2/295), al-Hakim . . . fromQatada from Abu Maymoona, and he is trusted as in the book al-Taqreeb, and Hakim said: A Sahih sanad,and al-Dhahabi agreed with Hakim!So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti andMunawi) or al-Albani?


No 16 : (* Pg. 27 no. 3 )Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the sanadfor that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narratorwas: "Not that strong," see the book "Hayat al-Albani wa-Atharu. . . part 1, pg. 207."The truth is that Abu Haatim al-Razi said in the book al-Jarh wa-Taadeel, 8/45: "A good narrator but not thatstrong. . ." So note that al-Albani has removed the phrase "A good narrator !"NB-(al-Albani has made many of the Hadith which forbid Gold to women to be Sahih, in fact other scholarshave declared these Hadith to be daeef and abrogated by other Sahih Hadith which allow the wearing of goldby women. One of the well known Shaykhs of the "Salafiyya" - Yusuf al-Qardawi said in his book: Islamicawakening between rejection and extremism, pg. 85: "In our own times, Shaykh Nasir al-Din al-Albani hascome out with an opinion, different from the consensus on permitting women to adorn themselves with gold,which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad ofthese Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit goldrings and earrings."So who is the one who violates the ijma of the Ummah with his extreme opinions?!)


No 17 : (* Pg. 37 no. 1 )Hadith: Mahmood ibn Lubayd said, "Allahs Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was informedabout a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: Is he playingwith Allahs book whilst I am still amongst you? Which made a man stand up and say, O Allahs Messenger,shall I not kill him?" (al-Nisai). Al-Albani declared this Hadith to be Daeef in his checking of "Mishkat al-Masabih, 2/981, 3rd edition, Beirut,1405 A.H; Maktab al-Islami", where he says: "This man (the narrator) is reliable, but theisnad is broken orincomplete for he did not hear it directly from his father."Al-Albani then contradicts himself in the book "Ghayatul Maram Takhreej Ahadith al-Halal wal Haram, no. 261,pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H"; by saying it is SAHIH!!!


No 18 : (* Pg. 37 no. 2)Hadith: "If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him wasin the shadow and the other part of him was in the sun, he should rise up." Al-Albani declared this Hadith tobe SAHIH in "Sahih al-Jami al-Sagheer wa Ziyadatuh (1/266/761)", but then contradicts himself by saying it isDAEEF in his checking of "Mishkat ul-Masabih, 3/1337 no. 4725, 3rd Ed" and he has referred it to the Sunanof Abu Dawood!"


No 19 : (* Pg. 38 no. 3 )Hadith: "The Friday prayer is obligatory on every Muslim." Al-Albani rated this Hadith to be DAEEF inhis checking of "Mishkat al-Masabih, 1/434", and said: "Its narrators are reliable but it is discontinuous asis indicated by Abu Dawood". He then contradicts himself in "Irwa al-Ghalil, 3/54 no. 592", and says it isSAHIH!!!So beware o wise men!


No 20 : (* Pg. 38 no. 4 )Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place andthen weakened him in another. Al-Albani certifies in "Irwa al-Ghalil, 4/301" that Muharrar is a trustee withAllahs help, and Hafiz (Ibn Hajar) saying about him "accepted", is not accepted, and therefore the sanad isSahih.He then contradicts himself in "Sahihah 4/156" where he makes the sanad DAEEF by saying: "The narratorsin the sanad are all Bukharis (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of themen of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and thats why al-Hafiz IbnHajar did not trust him, Instead he only said accepted!"So beware of this fraud!


No 21 : (* Pg. 39 no. 5 )Hadith: Abdallah ibn Amr (Allah be pleased with him): "The Friday prayer is incumbent on whoever heardthe call" (Abu Dawood). Al-Albani stated that this Hadith was HASAN in "Irwa al-Ghalil3/58", he thencontradicts himself by saying it is DAEEF in "Mishkatul Masabih 1/434 no 1375"!!!


No 22 : (* Pg. 39 no. 6 )Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Sall Allahu alaihi wa Aalihi waSallim) used to say : "Do not be hard on yourself, otherwise Allah will be hard on you. When a people werehard on themselves, then Allah was hard on them." (Abu Dawood)Al-Albani stated that this Hadith was DAEEF in his checking of "Mishkat, 1/64", but he then contradictshimself by saying that this Hadith is HASAN in "Ghayatul Maram, pg. 141"!!
6.


No 23: (* Pg. 40 no. 7 )Hadith of Sayyida Aisha (Allah be pleased with her): "Whoever tells you that the Prophet (Peace be uponhim) used to urinate while standing, do not believe him. He never urinated unless he was sitting." (Ahmad,Nisai and Tirmidhi )Al-Albani said that this sanad was DAEEF in "Mishkat 1/117." He then contradicts himself by saying it isSAHIH in "Silsilat al-Ahadith al-Sahihah 1/345 no. 201"!!!So take a glance dear reader!


No 24 : (* Pg. 40 no. 8 )Hadith "There are three which the angels will never approach: The corpse of a disbeliever, a man who wearsladies perfume, and one who has had sex until he performs ablution" (Abu Dawood).Al-Albani corrected this Hadith in "Sahih al-Jami al-Sagheer wa Ziyadatuh, 3/71 no. 3056" by saying it wasHASAN in the checking of "Al-Targhib 1/91" [Also said to be hasan in the English translation of TheEtiquettes of Marriage and Wedding, pg. 11]. He then makes an obvious contradiction by saying that the sameHadith was DAEEF in his checking of "Mishkatul-Masabih, 1/144 no. 464" and says that the narrators aretrustworthy but the chain is broken between al-hasan al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!!


No 25 : (* Pg. 42 no. 10 )It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer,in distances such as between Makkah and Taif or between Makkah and Usfan or between Makkah andJeddah. . . .Al-Albani has weakened it in "Mishkat, 1/426 no. 1351", and then contradicts himself by saying it is SAHIHin "Irwa al-Ghalil, 3/14"!!


No 26 : (* Pg. 43 no. 12 )Hadith: "Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Kabaexcept the one with the two weak legs from Ethiopia." Al-Albani has weakened this Hadith in his checkingof "Mishkat 3/1495 no. 5429" by saying: "The sanad is DAEEF." But then he contradicts himself as is hishabit, by correcting it in "Sahihah, 2/415 no. 772."An example of al-Albani praising someone in one place and then disparaging him in anotherplace in his books


No 27 : (* Pg. 32 )He praises Shaykh Habib al-Rahman al-Azami in the book Sahih al Targhib wa Tarhib, page 63, where hesays: "I want you to know one of the things that encouraged me to. . . . which has been commented bythe famous and respected scholar Shaykh Habib al-Rahman al-Azami" . . . . And he also said on the samepage, "And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . ."Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to Adaab uz Zufaaf (The Etiquettes of Marriage and Wedding), new edition page 8, where hesaid: "Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, whois famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarlydeduction. . . . ."NB - (The above quotation from Adaab uz Zufaaf is not found in the English translation by his supporters,which shows that they deliberately avoided translating certain parts of the whole work).So have a glance at this!SELECTED TRANSLATIONS FROM VOLUME 2


No 28 : (* Pg. 143 no. 1 )Hadith of Abi Barza (Allah be pleased with him): "By Allah, you will not find a man more just than me"(Sunan al-Nisai, 7/120 no. 4103).Al-Albani said that this Hadith was SAHIH in "Sahih al-Jami wa Ziyadatuh, 6/105 no. 6978", and then heastonishingly contradicts himself by saying it is DAEEF in "Daeef Sunan al-Nisai, pg. 164 no. 287."So beware of this mess!


No 29 : (* Pg. 144 no. 2 )Hadith of Harmala ibn Amru al-Aslami from his Uncle: "Throw pebbles at the Jimar by putting the extremityof the thumb on the fore-finger." (Sahih Ibn Khuzaima, 4/276-277 no. 2874)Al-Albani acknowledged its weakness in "Sahih Ibn Khuzaima" by saying that the sanad was DAEEF, but thencontradicts himself by saying it is SAHIH in "Sahih al-Jami wa Ziyadatuh, 1/312 no. 923!"


No 30 : (* Pg. 144 no. 3 )Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) wasasked about the sexually defiled [junubi]. . . can he eat, or sleep. . . He said :Yes, when this person makeswudhu." (Ibn Khuzaima no. 217 and Ibn Majah no. 592).Al-Albani has admitted its weakness in his comments on "Ibn Khuzaima, 1/108 no. 217", but then contradictshimself by correcting the above Hadith in "Sahih Ibn Majah, 1/96 no. 482 "!!


No 31 : (* Pg. 145 no. 4 )Hadith of Aisha (Allah be pleased with her): "A vessel as a vessel and food as food" (Nisai, 7/71 no. 3957).Al-Albani said that it was SAHIH in "Sahih al-Jami wa Ziyadatuh, 2/13 no. 1462", but then contradicts himselfin "Daeef Sunan al-Nisai, no. 263 pg. 157", by saying it is DAEEF!!!


No 32 : (* Pg. 145 no. 5 )Hadith of Anas (Allah be pleased with him): "Let each one of you ask Allah for all his needs, even for hissandal thong if it gets cut."Al-Albani said that the above Hadith was HASAN in his checking of "Mishkat, 2/696 no. 2251 and 2252",but then contradicts himself in "Daeef al-Jami wa Ziyadatuh, 5/69 no. 4947 and 4948"!!!


No 33 : (* Pg. 146 no. 6 ). Hadith of Abu Dharr (Allah be pleased with him): "If you want to fast, then fast in the white shining nightsof the 13th, 14th and 15th."Al-Albani declared it to be DAEEF in "Daeef al-Nisai, pg. 84" and in his comments on "Ibn Khuzaima, 3/302no. 2127", but then contradicts himself by calling it SAHIH in "Sahih al-Jami wa Ziyadatuh, 2/10 no. 1448" andalso corrected it in "Sahih al-Nisai, 3/902 no. 4021"!!So what a big contradiction!NB- (Al-Albani mentioned this Hadith in Sahih al-Nisai and in Daeef al-Nisai, which proves that he isunaware of what he has and is classifying, how inept!)


No 34 : (* Pg. 147 no. 7 )Hadith of Sayyida Maymoonah (Allah be pleased with her): "There is nobody who has taken a loan and it is inthe knowledge of Allah. . . ." (Nisai, 7/315 and others).Al-Albani said in "Daeef al-Nisai, pg 190": "Sahih, except for the part al-Dunya." Then he contradicts himselfin "Sahih al-Jami wa Ziyadatuh, 5/156", by saying that the whole Hadith is SAHIH, including the al-Dunya part.So what an amazing contradiction!


No 35 : (* Pg. 147 no. 8 )Hadith of Burayda (Allah be pleased with him): "Why do I see you wearing the jewellery of the people ofhell" (Meaning the Iron ring), [Nisai, 8/172 and others. . .]. Al-Albani has said that it wasSAHIH in "Sahih al-Jami wa Ziyadatuh, 5/153 no. 5540", but then contradicts himself by saying it is DAEEF in "Daeef al-Nisai, pg.230"!!!


No 36 : (* Pg. 148 no. 9 )Hadith of Abu Hurayra (Allah be pleased with him): "Whoever buys a carpet to sit on, he has 3 days to keepit or return it with a cup of dates that are not brownish in colour" (Nisai 7/254 and others).Al-Albani has weakened it with reference to the 3 days part in "Daeef Sunan al-Nisai, pg. 186", bysaying: "Correct, except for 3 days." But the genius contradicts himself by correcting the Hadith andapproving the 3 days part in "Sahih al-Jami wa Ziyadatuh, 5/220 no. 5804".So wake up (al-Albani)!!


No 37 : (* Pg. 148 no. 10 )Hadith of Abu Hurayra (Allah be pleased with him): "Whoever catches a single rakah of the Friday prayer hascaught (the whole prayer)." (Nisai 3/112, Ibn Majah 1/356 and others). Al-Albani has weakened it in "DaeefSunan al-Nisai, no. 78 pg. 49", where he said: "Abnormal (shadh), where Friday is mentioned." He thencontradicts himself by saying SAHIH, including the Friday part in "Irwa, 3/84 no. 622 ."May Allah heal you!AL-ALBANI AND HIS DEFAMATION AND AUTHENTICATION OF NARRATORS ATWILL!


No 38 : (* Pg 157 no 1 ). KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his "Sahihah, 3/481" : "Kanaan isconsidered hasan, for he is attested by Ibn Maeen." Al-Albani then contradicts himself by saying, "There isweakness in Kanaan" (see "Daeefah, 4/282")!!


No 39 : (* Pg. 158 no. 2 )MAJAA IBN AL-ZUBAIR :- Al-Albani has weakened Majaa in "Irwa al-Ghalil, 3/242", by saying, "This isa weak sanad because Ahmad has said: There is nothing wrong with Majaa, and Daraqutni has weakenedhim. . ."Al-Albani then made a contradiction in his "Sahihah, 1/613" by saying: "His men (the narrators) are trustedexcept for Majaa who is a good narrator of Hadith."An amazing contradiction!


No 40 : (* Pg. 158 no. 3 )UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in "Irwa al-Ghalil, 5/237" by saying: "Andthis is a weak (Daeef) sanad which has three defects. . . . the second defect is the weakness of al-Dhabi, theHafiz said: A truthful narrator with hallucinations".Al-Albani then makes an obvious contradiction in "Sahihah, 2/432", where he said about a sanad whichmentions Utba: "And this is a good (hasan) sanad, Utba ibn Hamid al-Dhabi is trustworthy but hashallucinations, and the rest of the narrators in the sanad are trusted." !!


No 41 : (* Pg. 159 no. 4 )HISHAM IBN SAAD :- Al-Albani said in his "Sahihah, 1/325": "Hisham ibn Saad is a good narrator ofHadith." He then contradicts himself in "Irwa al-Ghalil, 1/283" by saying: "But this Hisham has a weakness inmemorizing"So what an amazement!!


No 42 : (* Pg. 160 no. 5 )UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in "Sahihah, 1/371", where he said: "Hein himself is trusted but he used to be a very bad forger, which makes him undependable. . . ." Al-Albani thencontradicts himself again in "Sahihah, 2/259" by accepting him and describing him as being trustworthy froma sanad which mentions Umar ibn Ali. Al-Albani says: "Classified by Hakim, who said: A Sahih Isnad (chainof transmission), and al-Dhahabi went along with it, and it is as they have said."So what an amazement !!!


No 43 : (* Pg. 160 no. 6 )ALI IBN SAEED AL-RAZI :- Al-Albani has weakened him in "Irwa, 7/13", by saying: "They have saidnothing good about al-Razi." He then contradicts himself in another fantastic book of his, "Sahihah, 4/25",by saying: "This is a good (hasan) sanad and the narrators are all trustworthy."So beware !!!


No 44 : (* Pg. 165 no. 13 ). RISHDIN IBN SAAD :- Al-Albani said in his "Sahihah, 3/79" : "In it (the sanad) is Rishdin ibn Saad, and hehas been declared trustworthy." But then he contradicts himself by declaring him to beDAEEF in "Daeefah,4/53"; where he said: "And Rishdin ibn Saad is also daeef." So beware!!


No 45 : (* Pg. 161 no. 8 )ASHAATH IBN ISHAQ IBN SAAD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be.He said in "Irwa al-Ghalil, 2/228": "His status is unknown, and only Ibn Hibban trusted him." But then hecontradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copieswithout knowledge; this is proven in "Sahihah, 1/450", where he said about Ashaath: "Trustworthy". So whatan amazement!!!


No 46 : (* Pg. 162 no. 9 )IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haanitrustworthy in one place and has then made him unknown in another. Al-Albani said in Sahihah, 3/426: "Ibrahim ibn Haani is trustworthy", but then he contradicts himself in "Daeefah, 2/225", by saying thathe is unknown and his Ahadith are refused!!


No 47 : (* Pg. 163 no. 10 )AL-IJLAA IBN ABDULLAH AL-KUFI :- Al-Albani has corrected a sanad by saying it is good in "Irwa, 8/7", with the words: "And its sanad is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi whois truthful." He then contradicts himself by weakening the sanad of a Hadith where al-Ijlaa is found and hasmade him the reason for declaring it DAEEF (see Daeefah, 4/71); where he said: "Ijlaa ibn Abdullah has aweakness." Al-Albani then quoted Ibn al-Jawzis (Rahimahullah) words by saying: "Al-Ijlaa did not know whathe was saying ."!!!


No 48 : (* Pg. 67-69 )ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abul-Fadl al-Ghimari (Allahs mercy be upon them) inhis book "Silsilah al-Daeefah, 4/302", when checking a Hadith containing the narrator Abdullah ibn Salih.He says on page 300: "How could Ibn Salih be all right and his Hadith be good, even though he has gotmany mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and henarrates them without knowing about them!" He has not mentioned that Abdullah ibn Salih is one of Imamal-Bukharis men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that IbnMaeen and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself inother places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :-Al-Albani said in "Silsilah al-Sahihah, 3/229" : "And so the sanad is good, because Rashid ibn Saad istrustworthy by agreement, and who is less than him in the men of Sahih, and there is also Abdullah ibn Salihwho has said things that are unharmful with Allahs help!!" Al-Albani also said in "Sahihah, 2/406" about asanad which contained Ibn Salih: "a good sanad in continuity." And again in "Sahihah, 4/647": "Hes a proofwith continuity."
11. NB- (Shaykh Saqqaf then continued with some important advice, this has been left untranslated for brevitybut one may refer to the Arabic for further elaboration).By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth,let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested forhundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address toobtain his book Tanaqadat al-Albani al-Wadihat (The Clear Contradictions of al-Albani).THE IMAM AL-NAWAWI HOUSEPO BOX 925393AMMANJORDAN[The cost for volume 1 is $4.00 US plus shipping and the cost for volume 2 is $7.00 plus shipping].Allah knows best.HERE ENDS THE QUOTATIONS FROM SHAYKH SAQQAFThis has been just 48 selected contradictions from the works of al-Albani, as derived by Shaykh Saqqaf.During the course of my own research into al-Albanis works which have been translated into English by hisfollowers in England, I myself came across some startling errors. I was given some publications coming fromhis supporters in England [Jamiat Ihyaa Minhaaj al-Sunnah]; one by the title: "Daeef Ahadith of Abu DawudsSunan (according to Shaikh al-Albaanee, Nos according to the English Translation of Professor AhmadHasan, published in 1411/1991 C.E.)", and the other by the title: "Daeef Ahadith of an-Nawawis Riyaad-us-Saaliheen (according to the checking of Naasir ud-Deen Al-Albani, Nos according to the English Translationof S. M. Madni Abbasi)".I found some serious contradictions when I cross-referenced the above named publications; but I contentmyself by quoting just two of the contradictions, so that a round figure of fifty errors is achieved! Besidesthese errors there are others which will be displayed in the following pages, from the one who claims to begiving us the most authentic Sunnah through his classifications of Ahadith! The main aim in carrying outthe latter exercise is for the benefit of those believers who do not and can not read the Arabic works of al-Albani for one, and secondly to give the opportunity to any doubting "Thomas"; who may or may not beone of al-Albanis supporters at the time of reading this short exposition, to actually go along and check thereferences I have quoted from (mainly in English). By doing this, InshaAllah, all doubts about the authenticityof this exposition will be alleviated and the hearts of those who doubt may become content! Allah knowsbest.


No 49 :-Hadith: Aisha (Allah be pleased with her) reported the Apostle of Allah (Sall Allahu alaihi wa Aalihi waSallim) as saying: "Allah and His Angels bless those who are on the right flanks of the rows (in prayer)." [SeeSunan Abu Dawood, 1/676 pg. 175, English edn and Riyadh-us-Saliheen, 2/1094 pg. 548].When I checked the authenticity of the above Hadith by using the list "Daeef Ahadith of Abu Dawuds Sunan", itwas not counted amongst the daeef ones, which means to the user of this list that the above Hadith is SAHIH(or at least HASAN) according to the checking of al-Albani!But, when I found the same Hadith in Riyadh-us-Saliheen, it was declared to be DAEEF by al-Albani. Theactual words used by the author of "Daeef Ahaadith of an-Nawawis Riyadh-us-Saliheen", was:- "Al-Albaaneebrings a long note. . . . . . The wording (upon those on the right rows) is Shaadh or Munkar - the correctnarration being : (upon those who join the rows) - see Mishkaat, no. 1096,Daeef Abi Daud, no.153. . ."!!!NB- al-Imam Nawawi (Allahs mercy be upon him) said that the above Hadith has been cited on the terms ofImam Muslim by Imam Abu Dawood (see the above reference in Riyadh).
12.


No 50 :-Hadith: Abu Umamah (Allah be pleased with him) says that the Holy Prophet (Peace be upon him) said: "Aperson who did not take part in jihad or failed to equip a fighter, or did not look well after the family of afighter, would be severely punished by Allah before the day of judgement." ( Abu Dawood, 2/2497, pg. 693and Riyadh-us- Saliheen, 2/1348, pg. 643)When I checked the authenticity of the above Hadith by using the list Daeef Ahadith of Abu Dawuds Sunan, itwas not listed as being DAEEF, hence it has been declared to be SAHIH (or at leastHASAN) in al-Albanischecking of Abu Dawood! But when I found the above Hadith in Riyadh-us-Saliheen, al-Albani declared it to beDAEEF. The actual words used by the author of Daeef Ahaadith of An-Nawawis Riyaad-us-Saaliheen was: "Itsisnad contains al-Waleed ibn Muslim-a-mudallis - and he has used ananah here (from. . .). See at-Taleeq-ur-Ragheeb, 2/200."NB- Imam an-Nawawi said that the above Hadith has been related with a Sahih isnad, besides that, accordingto Shaykh Shuayb al-Arnaoots checking of the above Hadith in his edition of Riyadh-us-Saliheen, the aboveHadith is not daeef (this information has been derived from another publication of Jamiat Ihyaa Minhaaj al-Sunnah, by the title "List of daeef ahadiths in Riyaad-as-Saliheenaccording to Shuaib Arnaoutt," but as for the listsauthenticity, I say: it needs to be checked). I leave you to decide whose checking you will adopt.Now that I have quoted you 50 mistakes of al-Albani in Hadith, I wish to delve into some rather importantissues of fiqh, especially by comparing al-Albanis declarations with the views of other authors! For therecord let me say at the outset, that most of the opinions that I will be quoting from al-Albani are soundand acceptable to one school of fiqh or another. But if the reader may sometimes get the feeling that I haveinclined too much towards one particular school, then I have only done so to defend other sound andacceptable views which have been and are still being practised by large sections of the Ummah, indifferenceto the views of al-Albani and others. To all of us, more than one view should be acceptable if a Mujtahid hasused his personal reasoning to extract a ruling from the sources of the Shariah; since this was the attitude ofthe glorious Salaf as-Salihin (pious predecessors of the first three generations of Islam), may Allah be pleasedwith them all. But as for al-Albani and the generality of his supporters they have adopted the tactless way of rejecting/criticising all other ways unacceptable to their deductions from the Quran and Sunnah as you shallsee below.Allah knows best.