No Students Union Please - 2

Argument : DU, JNU have very strong unions so we should have one.
Answer: Neither of them completely override the university system - AMUSU does.

Argument : If administration buckles to Students Union then the blame should go to the Administration and not the Students Union.
Answer: Whether knife falls on the water melon or the other way round - it is AMU that looses.

And AMU has been a trend setter, not a trend follower. This handing over of disproportionate power to young boys (and/or girls) is not Islamic at all. We, at AMU, should never forget that Aligarh Movement in its originality is an Islamic movement.

No Students Union Please - 1

Aligarh Muslim University, like any university, is an academic institution.
This is not a place to live out political fancies of would be incompetent Muslim politicians.
Or, for that  matter, who will fail in politics later on.

Boring QS World University Rankings

IIT Mumbai 34th rank in Asian Universities.
And so on.

A Curse on America

America has drug problem. Almost like a curse.
Mexico is its neighbour.
And a supply route to its drug requirements - if one might use such a phrase.
What yours truly can not understand why US can not deal with this problem - a helpless country being used to devastate US socially.
Our American friends do get disturbed if you utter the word Islam on the other side of the globe.
What about taking care of your own neighbourhood?

This post was triggered by this news where sixteen dead bodies have been found in Mexico in a van beside a road. As usual the case is of suspected gang rivalry between drug traffickers. This kind of chilling news is nauseatingly common from that area.

Higgs is not an Imposter

Original work on Higgs particle is nearly fifty years old.

Fifty years is a long time. Many angles of this particle have been explored by now.
Over and over again.
So if there were some goofy corners of the theory revolving around Higgs we would have found them by now.

So when a publications called Daily Mail says that Higgs is an imposter then it can only be a tabloid news - as Daily Mail is. (Warning: Undue body exposure in the first link).

Of course the news comes from Cornell faculty - that we have to accept. But lately people have seen some unscientific activity in this context. Someone, half-jokingly, called Higgs the God Particle and the public started taking it completely seriously. Some really serious scientists wrote papers that Higgs is taking steps so that it can not be discovered. Any regular observer of the events can even identify serious incidents which delayed discovery of Higgs.

The matter of fact is that all these events that delayed the discovery of Higgs were accidents. Let us get that out of the way.

Also this fifty years gap in the discovery is there because the things on that frontier are really complex and difficult - let us that also clear and out into open.

And finally - it is Higgs itself. Please put the new assertions under due scrutiny but do not shoot Higgs down.

Yours truly never new that it is so difficult to be conservative!

Tareekh-e-Islam

Auragzeb Alamgir

Muhammed Al-Fateh

Abdul Hamid II

Rashid Ridha

Mustafa As-Sibaaee

Umar Bin Abdul Aziz

Said Nursi

Abul 'Ala Maududi

Muhammed Mahmood Al Sawwaf

Nuruddin Zangi

What are Hadiths?

1. Definition of Hadith

Hadith حديث

Literal Meaning : The Arabic word Hadith literally means ‘statement’ or 'talk'.

الحديث الكلام قليله و كثيره

“Hadith is a talk which may be brief or detailed.’

Ahaadith (أحاديث): Ahaadith is plural of Hadith.

Haadith and Qadeem (حادث اور قديم)

Haadith in Arabic is used as opposite to Qadeem. Qadeem means something without a beginning which obviously is none but Allah Ta'ala. The opposite of Qadeem is Haadith which means something with beginning. In other words it means ‘Created (Makhlooq). As per this meaning, the Qur’an is the word of Allah hence is Qadeem, whereas Hadith means that word which is created and since Rasulullah (Sallallahu Alaihi Wasallam) himself is among Makhlooq, so his statements are called Hadith.

Technical meaning of Hadith used in Shari’ah

In technical terms Hadith stands for the report of words and deeds, approval or disapproval of Rasulullah (Sallallahu Alaihi Wasallam). Whatever Rasulullah (Sallallahu Alaihi Wasallam) said or did constitute the Hadith. If someone said or did something in presence of Rasulullah (Sallallahu Alaihi Wasallam) and he approved or disapproved those words or deeds is also included in the definition of Hadith. The word Sunnah is used synonymously with Hadith but usually Sunnah word is used while reporting the deeds of Rasulullah (Sallallahu Alaihi Wasallam) whereas the word Hadith is used while reporting the Statements of Rasulullah (Sallallahu Alaihi Wasallam).

As companions of Rasulullah (Sallallahu Alaihi Wasallam) used to say: “Such and such thing was made guide to us by Rasulullah (Sallallahu Alaihi Wasallam) (Here word Sunnah was used) and they used to say:

سنن رسول الله لنا كذا و كذا

“Rasulullah (Sallallahu Alaihi Wasallam) stated such and such things for us (Here word Hadith is used)".

Word Hadith as used in Qur’an

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

“But the Bounty of thy Lord rehearse and proclaim.”(93:11)

In this Surah Allah Ta’ala reminds Rasulullah (Sallallahu Alaihi Wasallam) of His bounties which He bestowed upon him. Allah Ta’ala tells him that He found him in search of guidance and He guided him, and He found him in need and made him independent. After reminding him of these bounties Allah Ta’ala directs Rasulullah (Sallallahu Alaihi Wasallam) to proclaim and share these bounties with people.

Allamah Shabir Uthmani says: “Probably it is because of this verse (in which Allah Ta’ala uses word Hadith while directing Rasulullah (Sallallahu Alaihi Wasallam) to proclaim His Divine bounties) that the statements of Rasulullah (Sallallahu Alaihi Wasallam) are called Hadith."

Another thing which can be inferred from this verse is that whatever Rasulullah (Sallallahu Alaihi Wasallam) did or said, was all under the Divine Guidance and Control. In other words we can say that Hadith is a Divine Word but indirectly as compared to the Qur’an which is directly a Divine word.

The Qur’an also uses word Hadith in the meaning of story or incident:

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ

“Has the story reached thee of the honoured guests of Ibrahim.”(51:24)

هَلْ أَتَاكَ حَدِيثُ مُوسَى

“Has the story of Moses reached thee.” ( 79:15)

Word Hadith used by Rasulullah (Sallallahu Alaihi Wasallam)

Tirmidhi has reported a Hadith on the authority of Zayd bin Thabit (RA):

نضر الله أمرا سمع منا حديثا حفظه حتى يبلغه غيره

"May Allah bestow freshness upon one who listens Hadith from me and conveys it to others.”

In this tradition Rasulullah (Sallallahu Alaihi Wasallam) himself uses the word Hadith for his statement. The message conveyed in this Hadith by Rasulullah (Sallallahu Alaihi Wasallam) was very well taken by the distinguished men of this Ummah, who, in every generation dedicated their lives for this purpose. The sole aim in their life was to collect Hadith, preserve it in pristine purity and convey it to the future generations.

Word Hadith used by Sahaabah (RA)

Sahih Bukhari reports that once Abu Hurairah (RA) asked Rasulullah (Sallallahu Alaihi Wasallam):

إني أسمع منك حديثا كثيرا النساه

“I listen many Hadith from you (but) I forget"

Some common terminology used in Ilm-Hadith

Athar (اثر)

Literal meaning: Left over part of something, sign.

Technical meaning: It is used in three ways viz.,

1. Synonymous with Hadith.

2. That statement or act which is attributed to Sahaabah, Taabaeen.

3. That thing which is attributed to Sahaabah.

Sunnah (السنّة)

Literal meaning: Practice, habit.

Technical meaning:

1. Same as Hadith.

2. Practices of Rasulullah (Sallallahu Alaihi Wasallam)

3. That commandment which is proved by Qur’an and sunnah.

4. Antonym of Bid'at (innovation).

5. Demanded by Shari’ah in addition to Fardh and Wajib; on performance of which is reward and on avoidance of which there is punishment.

Sanad (سند)

Literal meaning: Support.

Technical meaning: Chain of transmission (The sequential list of names of a group of narrators who narrate a particular Hadith).

Matan (متن)

Literal meaning: The elevated hard part of earth.

Technical meaning: It is the text of the Hadith (that part of Hadith which is actually meant to be stated). It comes after Sanad i.e., chain of transmission.

Raawy (راوي)

Literal meaning: Narrator, one who narrates.

Technical meaning: Narrator of Hadith, everyone whose name comes in Sanad.

Marwy (مروي)

Literal meaning: That thing which has been narrated.

Technical meaning : Same as matan which comes after Sanad.

Muhaddith (محدّث)

That scholar who has enough knowledge of both wordings as well as the meanings of Hadith and is also well versed with the knowledge of narrations and narrators of Hadith.

Muhadditheen (محدّثين)

Plural of Muhaddith.

Haafiz-e-Hadith (حافظِ حديث)

It is defined in three ways:

1. One who has full knowledge of at least one lakh Hadith. (Uloom-ul-Hadith,Tadreeb)

2. Synonymous with Muhaddith.

3. Muhaddith who has enough knowledge about all the generations or Tabqat of narrators of Hadith.

Hujjat-e-Hadith (حجتِ حديث)

The Muhaddith who has complete knowledge of about three lakh Hadith. (Uloom-ul-Hadith)

Hakim (حاكم)

That Muhaddith who has such a strong hold on the knowledge of Hadith that hardly any part of it is left out of his knowledge. (Sharah-ul-Qari)

Ameer-ul-Mu’mineen fil Hadith (أمير المؤمنين في الحديث)

That Muhaddith who is superior to all the above mentioned Muhadditheen in all respects and whose opinion and research is seen with honour by all other contemporary Muhadditheen.

Some of the famous Muhadditheen who have been given this title are Sufiyan Thouri, Abdullah bin Mubarak, Ahmad bin Hambal, Imam Bukhari and Imam Muslim. (Uloom-ul-Hadith)

Riwayat fil Hadith (رواية في الحديث)

It means to memorize or to write a Hadith first (Sanad and Matan), and then quote and pass on the same wordings to others.

Dirayat fil Hadith (دراية في الحديث)

It includes analysis of Hadith with its all related aspects. Only after such in depth analysis decision is taken whether one has to act as per this Hadith or not.

2. Types of Hadith And Examples (Includes your 3rd question)

Classification of Hadith
Hadith-e-Qudsi (حديث قدسي)

It is that Hadith which Rasulullah (Sallallahu Alaihi Wasallam) quotes from Allah Ta'ala. In other words it is a statement of Allah Ta'ala quoted by Rasulullah (Sallallahu Alaihi Wasallam) and which is not in the Qur’an.

Difference between Hadith-e-Qudsi & the Qur’an

In Qur’an both the words as well as meaning is revealed by Allah Ta'ala.

In Hadith-e-Qudsi only meaning is revealed by Allah Ta'ala which is put into words by Rasulullah (Sallallahu Alaihi Wasallam). So Hadith-e-Qudsi is not of the same status as Qur’an. We cannot touch Qur’an without Wadhu, such is not the case with Hadith-e-Qudsi. The whole Qur’an was revealed to Rasulullah (Sallallahu Alaihi Wasallam) through Angel Jibraeel (AS) whereas Ahaadith-e-Qudsiyah were revealed through other agencies like dream and Ilham (intuition) in addition to Angel Jibraeel (AS).

Example: Rasulullah (Sallallahu Alaihi Wasallam) quotes Allah Ta'ala as saying:

الصوم لي و أنا أجزا به

"Fasting is Mine and it is I Who gives reward for it"

Marfu’ (مرفوع)

Literal meaning: Elevated.

Technical meaning: Traced directly.

A Hadith which is traced back directly to Rasulullah (Sallallahu Alaihi Wasallam) is called Marfu’. In this type the Sanad (chain of transmission) reaches right upto Rasulullah (Sallallahu Alaihi Wasallam). It has two types: viz:

I. Marfu’ Haqiqi (مرفوع حقيقي)

II. Marfu’ Hukmi (مرفوع حكمي)

I. Marfu’ Haqiqi (مرفوع حقيقي)

It is that Hadith which is attributed to Rasulullah (Sallallahu Alaihi Wasallam) in clear terms. It is of four types viz;

a) Marfu’ Qawli (مرفوع قولي)

It is that Hadith which contains some statement of Rasulullah (Sallallahu Alaihi Wasallam).

b) Marfu’ Fe’li (مرفوع فعلي)

It is that Hadith which describes some act or deed of Rasulullah (Sallallahu Alaihi Wasallam) e.g., Rasulullah (Sallallahu Alaihi Wasallam) performed such and such act in such and such way.

c) Marfu’ Taqriri (مرفوع تقريري)

It is that Hadith which includes some statements or acts of some of the companions of Rasulullah (Sallallahu Alaihi Wasallam) which were said or done in his presence and he did not object to them.

d) Marfu’ Wasfi (مرفوع وصفي)

It is that Hadith which describes something about physical, spiritual or moral attributes or states of Rasulullah (Sallallahu Alaihi Wasallam).

II. Marfu’ Hukmi (مرفوع حكمي)

It is that Hadith which is not attributed to Rasulullah (Sallallahu Alaihi Wasallam) directly but due to some other reason. For example,

* Sahaabah used to do such and such thing. It indirectly means that they were doing it under the instructions of Rasulullah (Sallallahu Alaihi Wasallam).

* When a Sahaabi says that they had been ordered in such and such way. This also becomes a Murfu’ Hukmi Hadith.

Mauqoof (موقوف)

Literal meaning: Stopped.

Technical meaning: That Hadith in which chain of transmission stops at Sahaabah and does not reach Rasulullah (Sallallahu Alaihi Wasallam). It has three types viz.,

a) Mauqoof Qowli (موقوف قولي)

That Hadith in which a particular statement of some Sahaabi is stated.

b) Mauqoof Fe’li (موقوف فعلي)

That Hadith in which a particular act of some Sahaabi is described.

c) Maqoof Taqriri (موقوف تقريري)

That Hadith in which some Taabaee said or did something in presence of a Sahaabi and the latter did not object to that.

Maqtoo (ةقطوع)

Literal meaning: Cut.

Technical meaning: That statement or deed which is attributed to some Tabaee. In this Hadith chain of transmission stops at two steps-down i.e., at the level of Taabaee.

Muttasil (متصل)

Literal meaning: Joined.

Technical meaning: That Hadith which has got successive narrators continuously without any gap or omission in between. Its chain or Sanad is uninterrupted from beginning to the end. For example:

Imam Maalik (RA) says that he heard from Nafea, who heard from Ibne Umar, who in turn heard from Rasulullah (Sallallahu Alaihi Wasallam) such and such thing.

Musnad (مسند)

Literal Meaning: Having been related or attributed to.

Technical Meaning: That Marfu Hadith whose Sanad or chain is Muttasil (joined) is called Musnad Hadith.

Classification of Hadith as per type of chain of transmission

Tabaqat (generations) of narrators of Hadith as per Ibn Hajar Asqalani (RA)

Before understanding this classification of Hadith, one must understand what is meant by Tabaqat or generations of narrators.

Tabaqat from Sahaabah

Sahaabah-al-Kiram constitute the first three generation of narrators, who directly learned Islam from Rasulullah (Sallallahu Alaihi Wasallam). This group is divided into three groups. Viz;

i) Tabaqah Al-Kubar Sahaabah (Upper level).

ii) Tabaqah Al-Wusta Sahaabah (Medium level)

iii) Tabaqah Al-Sugra Sahaabah (Low level).

Tabaqat from Taabaeen

This constitutes the second group of generations of narrators in chain of transmission. Those Muslims who saw/witnessed the era of Sahaabah and learned Islam from them are called Tabaeeh.

This group has been divided into three sub-groups. viz:

i) Tabaqah al-Kubar Taabaeen like Syed Ibn-al-Musaib

ii) Tabaqah al-Wusta Taabaeen like Hasan Bisri, Muhammad bin Seereaan.

iii) Tabaqah al-Sugra like Imam Zuhri, Qatada.

Tabaqat from Taba-Taabaeen

Taba-Taabeen constitute the third group. Those Muslims who saw/witnessed the era of Taabaeen and learned Islam from them are called Taba-Tabaeeh. This group has further been sub-divided into three sub-groups:

i) Tabaqah Kubar Taba-Taabaeen like Imam Maalik, Sufiyan Thouri.

ii) Tabaqah al-Wusta Taba-Taabaeen like Sufiyan bin Uyainiya

iii) Tabaqah al-Sugra Taba-Taabaeen like Imam Shaafaee, Abdul Razaq

Classification Based upon Number of Narrators

Mutawatir (متواتر)

Literal meaning: Continuousز

Technical meaning: It is a Hadith that is narrated in each era, from the days of Rasulullah (Sallallahu Alaihi Wasallam) is upto this day by such a large number of narrators that it is impossible to reasonably accept that all of them have colluded to tell a lie. In other words it means that since so many people are narrating this Hadith in each generation so there is not even least doubt about its truthfulness, so Hadith-e-Mutawatir is taken as an absolute truth and one who rejects it is considered Kaafir. Mutawatir has following types:

i) Mutawatir Lafdhi (متواتر لفظي)

It is a Hadith whose words are narrated by such a large number as is required for a Mutawatir, in a manner that all the narrators are unanimous in reporting it with the same words without any substantial discrepancy. Example:

من كذّب علي متعمد فليتبوأ مقعده في النار

One who attributes a lie to me deliberately should find his abode in Hell. (Bukhari)

This Hadith has been narrated by more than seventy Sahaabah with the same wording.

ii) M****utawatir Manvi (متواتر معنوي)

It is a Mutawatir Hadith which is not reported by the narrators in the same words. The words of the narrators are different. Sometimes even the reported events are not the same. But all the narrators are unanimous in reporting a basic concept which is common in all the reports . This common concept is also ranked as a Mutawatir concept. For example: Raising of hands while making dua.

Khabre-Wahid (خبر واحد)

Literal meaning: Khabre means statement and Wahid means one .

Technical meaning: That Hadith which does not reach to the status of Mutawatir.

Classification of Khabre Wahib

It has been divided into three kinds as per number of narrators. Viz;

i) Mash-hoor (مشهور)

ii) Aziz (عزيز)

iii) Gareeb (غريب)

II) Khabre Wahid has also been divided into two groups as per acceptability. Viz;

a) Maqbool (مقبول): Accepted.

b) Mardood (مردود): Rejected or Dhaeef (weak) (Sometimes these two are thought to be synonymous)].

a) Maqbool is further divided into five kinds. Viz;

i) Sahih Lizatihi (صحيح لذاته)

ii) Sahih Ligairihi (صحيح لغيره)

iii) Hasan Lizatihi (حسن لذاته)

iv) Hasan Ligairihi (حسن لغيره)

v) Naasikh & Mansokh (ناسخ و منشوخ)

b) Mardood (Dhaeef) as per the type of discontinuity in Sanad or Chain is divided into five types, viz;

i) Muallaq (معلق)

ii) Mursal (مرسل)

iii) Munqata (منقطع)

iv) Mudallas (مدلس)

v) Muazzal (معزل)

Also, Mardood or Dhaeef based upon the type of defect in Rawi or narration is divided into eight parts, viz.,

i) Maudhoo (موضوع)

ii) Matruk (متروك)

iii) Munkar (منكر)

iv) Shaz (شاذ)

v) Muallal ((معلٰى

vi) Mudarraj (مدرج)

vii) Maqloob (مقلوب)

viii) Muztarib (مضطرب)

Mash hoor (مشهور)

Literal meaning: Famous Hadith.

Technical meaning: That Hadith which is handed down by at least three or more than three narrators and it does not reach to the status of Mutwatir. Example:

من جآء منكم الجمعة فليغسل

"One who finds Friday should take Ghusl (bath)"

Aziz (عزيز)

Literal meaning: Rare.

Technical meaning: That Hadith which is transmitted or handed down by at least two narrators at each step in the chain of transmission. If there are two narrators only in one step, still it is Aziz; and even if there are more narrators in other steps in Tabqaat. Example:

لا يؤمن حتى أكون أحب إليه من والده و ولده و الناس أجمعين

"No one amongst you can be a Mu’min until and unless I am dearer to him than his father, children and everybody."

Gareeb (غريب)

Literal Meaning: Stranger, alone.

Technical Meaning: That Hadith in which link of transmission is joined to another at certain point by one transmitter only. Example:

إنما الأعمال بالنيات

"Indeed deeds are as per intention."

From the generation of Sahaabah only Hadhrat Umar (RA) has narrated this Hadith.

Another meaning of Gareeb: Gareeb means stranger, so if there is any difficult word in the text (Matan) of the Hadith whose meaning is not clear, then that type of Hadith is also called Gareeb. Example:

Rasulullah (Sallallahu Alaihi Wasallam) said:

"Offer Salaah while standing if you cannot do that, offer while sitting and if you cannot do that offer while lying down.

In this Hadith it was not clear how to offer Salaah in lay down position. Hadhrat Ali (RA) made its meaning clear by saying it is lateral position facing Qiblah.

Sahid Lizatihi (صحيح لذاته)

Literal Meaning: Sound, Faultless.

Technical Meaning: That Hadith which is transmitted by successive narrators upto the end without any missing link between them in the chain of transmission. In this all the narrators are highly pious, authentic and reliable and there is no weakness in this Hadith either as regards to chain of transmission or as regards to the text (Matan) of the Hadith. Example:

"Bukhari has narrated that Abdullah bin Yousuf said that he heard Malik who quoted from Muhammad bin Jubair bin Matam, who quoted his father as saying that he heard Rasulullah (Sallallahu Alaihi Wasallam) reciting Surah 'Tur" in Magrib Salaah".

This Hadith is Sahih as its Sanad is Muttasil (joined), all of its narrators are authentic and it is also free from all other defects.

Sahih Ligairihi (صحيح لغيره)

Literal meaning: Sahih—Sound, Ligairihi—Due to others.

Technical meaning: It is a Hasan Lizatihi Hadith, which gets strengthened and becomes Sahih Hadith because of the support from other narrations. Since this Hadith in itself was Hasan and got elevated to the status of Sahih due to support from other hadith, it is called Sahihi-Ligairihi.

Status: Like Sahih it is also Hujjat in Shari'ah and is dependable to be acted upon.

Conditions for being Sahih

1. Continuity of chain or Sanad: Every transmitter should be joined to the next successive transmitter directly without any missing link between them throughout the whole chain of transmission. in other words it should be Marfu Mutasil, what is also called Musnad.

2. Piousness and Taqwa of transmitters: Every transmitter (Raawy) should be extremely pious, mature with sound mind and an honoured person.

3. Memory power or written documentation: Every narrator should have extraordinary memory power so that it can be assumed that whichever Hadith he has learned , he remembers it well or he should have got properly written Hadith from reliable sources.

4. Lack of opposition to know authorities of Hadith: No Raawy or transmitter should have opposed any known authority of Hadith or a Muhaddith superior to him.

5. Lack of reasons which could raise any doubt: Raawy should not have any such apparent or hidden ailment which can tell upon his health.

Well known compilations of Ahaadith-e-Sahihah are as under:

i) Mota Imam Maalik.

ii) Sahih Bukhari.

iii) Sahih Muslim.

The best book of hadith

The whole Muslim Ummah is in agreement that the best book on earth after Qur'an Shareef is Sahih Bukhari. After Sahih Bukhari, it is Sahih Muslim.

The total number of Ahaadith in Sahih Bukhari is 7397. These include repeated Ahaadith as well. If repetitions are deleted, then total number of non repeated Ahaadith remains 2602.

The total number of Ahaadith in Sahih Muslim is 7151 and the number of repeated Ahaadith is 4000.

It is well accepted fact that Sahih Bukhari and Sahih Muslim contain all Sahih Ahaadith but it does not mean that any Hadith which is not included in these two books is not Sahih. Imam Bukhari says that he selected Sahih Bukhari out of one Lakh Sahih Ahaadith which he knew and left more Sahih Hadith than he included in his book, fearing that the book would become too lengthy.

Similarly Imam Muslim says that it is not like this that he has mentioned every Sahih Hadith in his book, but he included those Ahaadith only which were considered sound as per the agreement of Muhadditheen.

Muttafaq Alaihi (متفق عليه)or Agreed Upon Hadith

A Hadith which is found both in Sahih Bukhari as well as in Sahih Muslim is called Muttafaq Alaihi or Agreed Upon Hadith.

Sihah Sittah (The best six books of Sahih Hadith)

1. Sahih Bukhari.

2. Sahih Muslim.

3. Sunan Abu Dawood.

4. Sunan Nasai.

5. Sunan Tirmidhi.

6. Sunan Ibn Majah.

Some people consider Mota Imam Maalik instead of Ibn Majah.

Categorisation of Hadith books by Shah Wali Ullah Muhaddith Delhvi (RA) as per the status and strength of Hadith

First degree group:

1. Sahih Bukhari,

2. Sahih Muslim.

3. Mota Imam Maalik.

Second degree group:

1. Abu Dawood.

2. Nasai.

3. Tirmidhi.

Third degree group:

1. Musnaf Ibne Abi Shaiba.

2. Musnad Abu Ya'la.

3. Baihaqi.

4. Tahawi. etc.

Grades of Sahih Hadith

Grade 1: That Hadith which is present both in Bukhari and Muslim.

Grade 2: Which is present in Bukhari only.

Grade 3: Which is present in Muslim only.

Grade 4: Which fulfils the criteria of Bukhari and Muslim.

Grade 5: Which fulfills the criteria of Imam Bukhari.

Grade 6: Which fulfills the criteria of Imam Muslim.

Grade 7:That Hadith which is labelled Sahih by other Muhaditheen.

A clarification about work “Sahih Hadith”

When we talk about the grades of Sahih Hadith and weak Hadith, this difference is all because of chain of transmission and the condition of narrators. As regards to the text (Matan) of the Hadith, nobody can say that this Hadith is more Sahih than the other.

Other authentic books of Sahih Hadith

1. Sahih Ibne Khuzaimah.

2. Sahih Ibne Haban.

3. Mustadrak Hakim.

4. Mota Imam Malik.

5. Sunan Arba (Abu Dawood, Nasai, Tirmidhi, Ibn Majah.

6. Dar-Qutni.

7. Sunan Baiqhi.

8. Musnad Imam Ahmad.

9. Musnad Imam Shafi.

10. Musnad Imam Abu Hanifah.

11. Sahih Abi Awanah.

12. Sahih Ibne Sakan.

Hasan Lizatihi (حسن لذاته)

Literal Meaning: Hasan—Nice, good, Lizatih— means 'in itself '

Technical Meaning: A Hadith which is like Sahih Hadith in all respects except that some of its narrators are found to have little defective memory. It is next to Sahih Hadith in Status. Example:

Qutaiba narrates on the authority of Jafar bin Suleman Az-Zabal, he on the authority of Abi Bakar bin Abi Musa his father Al-Asha'ri who says that he heard Rasulullah (Sallallahu Alaihi Wasallam) saying:

"Jannat is under the shadow of swords".

In this Hadith all narrators are excellent except Jafar bin Suleman Az-Zabal who is thought to have defective memory, so this Hadith slipped down to the status of Hasan, otherwise it would have been rated as Sahih.

Famous compilations of Hasan Ahaadith

1. Jamia Tirmidhi.

2. Sunan Abu Dawood

3. Sunan Dare-Qutni.

Hasan Ligairihi (حسن لغيره)

That Dhaeef Hadith which when transmitted through many channels elevates to the status of Hasan and then becomes Maqbool (acceptable).

Status: Next to Sahih, and is dependable to be acted upon. It is also Hujjat in Shari'ah like Sahih.

Imam Tirmidhi in his book Jamia Tirmidhi labels a Hadith as Sahih, Hasan or Dhaeef after quoting them.

Naasikh & Mansookh

We have seen that Mutwatir Hadith provides information of Yaqeeni (sure) grade and compels man to believe and accept it without any hesitation.

Rest of the Ahaadith come under the title "Khabr-e-Wahid". In Khabr-e-Wahid we have seen two groups viz, Maqbool (acceptable) and Mardood (rejected). Amongst these two groups Maqbool group is taken as argument or Hujjat in Shari'ah and is to be acted upon, but sometimes a problem arises when there are two Ahaadith which are apparently contradictory to each other in text, even when both are Sahih or Hasan. This problem can only be solved by knowing about Naasikh (abrogating Hadith) and Mansokh (abrogated Hadith). This is another important but difficult science about the knowledge of Hadith and is not a job of everyone. Imam Ahmad bin Hanbal says: "We were not able to comprehend Naasikh and Masnsokh Hadith until we sat in the company of Imam Shafaee (i.e., he made us understand this)".

In case of these Ahaadith which differ from one another, a few situations are possible viz;

1. It is possible to have such interpretation of these Hadith so that both can be acted upon and there is no need to leave any Hadith out of them.

2. It is possible that two Hadiths are having such contradictory texts such that it is not possible to combine them and one can act upon only one of them. In such situations one has to know about Naasikh and Mansokh.

Naasikh and Mansookh (ناسخ و منسوخ)

That Hadith which abrogates any early Hadith is called Naasikh Hadith and the Hadith which has been abrogated is called Mansookh. One has to act upon Naasikh and not on Mansookh, after he learns which one is Naasikh and which one is Mansokh.

If Naasikh and Mansookh is not known

In this situation, it will be seen that out of these differing Ahaadith which one is preferable (Raajeh). To label one preferable (Raajeh) is again not an easy job and everybody cannot do it, only a great scholar of Hadith who has extraordinary hold on all different sciences of Hadith can accomplish this job. This is the reason that you will see that common people get confused after seeing two different Hadiths about the same thing and those who rely on just common translations of Hadith start fighting with others and draw erroneous conclusions. These people least understand that it is not proper to draw some conclusion after just reading translation of few Hadith only. As already stated that in drawing conclusions as to which Hadith is to be acted upon and which Hadith is preferable and which is abrogated, one needs tremendous all round knowledge of all aspects of Hadith.

Hadhrat Ali (RA) and importance of Naasikh and Mansookh

Once a man came to Masjid-e-Nabwi and started delivering lessons on Qur'an. Hadhrat Ali (RA) called him and asked him if he knew Naasikh and Mansokh, that person replied in negative, Hadhrat Ali (RA) asked him to get out of the Masjid-e-Nabwi. It means that Hadhrat Ali (RA) was of the opinion that one who did not know Naasikh and Mansokh has no business to teach the Qur'an. Similarly in Ilm-e-Hadith, the knowledge of Naasikh and Mansokh is of great significance.

Causes of referability (Tarjeeh) of a Hadith

A) As per Matan:

1. If one Hadith forbids a thing and other shows permissibility, the former will be Rajeh or preferable i.e., Hurmat is preferable over Ibahat.

2. If one Hadith contains a statement of Rasulullah (Sallallahu Alaihi Wasallam) and other mentions any deed, then former is preferable over the later i.e. Qowly Hadith is preferable to Feli.

3. Technical meaning as per Shari'ah is preferable over literal meaning.

4. Strong argument is preferable over weaker argument.

5. Rasulullah's (Sallallahu Alaihi Wasallam) interpretation is preferred over anybody else's interpretation.

6. That commandment where cause is also given is preferable over that commandment where cause is not given.

B) As per Sanad:

1. Strong Sanad is preferable over weak Sanad.

2. That Sanad which has less number of narrators is preferable over that which has more number of narrators.

3. The narrator who is excellent in Fiqh is preferred over the others.

4. If a Hadith is transmitted through many channels, that makes it preferable.

5. That Sanad which is agreed upon is preferred over the Sanad which is disputed.

Mardood Hadith

Kinds of Mardood Hadith

Mursal (مرسل)

Literal Meaning: Left out, forwarded.

Technical Meaning: It is that Hadith which a Taaba'ee quotes directly from Rasulullah (Sallallahu Alaihi Wasallam) without mentioning the name of Sahaabi. For example:

حدثنا رسول الله كذا و كذا

"Rasulullah (Sallallahu Alaihi Wasallam) said so and so."

Status: This type of Hadith is usually considered Mardood (rejected) or Dha'eef (weak) as the state of left out narrator is not known who can be a non-Sahaabi as well. But some scholars like, Imam Abu Hanifa, Imam Maalik, Imam Ahmed and Imam Shafaee, say that Mursal Hadith can be depended upon and should be considered if the Taaba'ee is authentic and realiable.

Muallaq (معلق)

Literal meaning: Suspended.

Techinical meaning: It is that Hadith in which one or more than one narrators are unknown at the beginning of the chain or Sanad. This quality is also called Ta'leeq. In this type only the name of Sahaabi or that of Sahaabi and Taabaee may be mentioned and rest all are missing. Bukhari and Muslim also quote such types of Ahaadith.

Status: For making a Hadith acceptable the continuity of chain is essential, since here the chain is not continuous, so such Hadith is Mardood or rejected.

Muallaq also becomes acceptable or Maqbool if there are other evidences in support of it. Muallaq Ahaadith of Bukhari and Muslim are considered Maqbool.

So, Muallaq can be both acceptable as well as rejected.

Munqata (منقطع)

Literal meaning: Broken or cut off.

Technical meaning: That Hadith in which one or more narrators are unknown at different places of the chain but not first and last.

Status: It is considered Dhaeef or Mardood.

Muazzal (معضل)

Literal meaning: Difficult, problematic.

Technical meaning: That Hadith in which two or more than two narrators are missing successively in the Sanad.

Status: It is considered Dhaeef and of lower grade than Mursal and Munqata.

Mudallas (مدلس)

Literal Meaning: Deceptive, where a defect is concealed.

Technical Meaning: It is that Hadith in which an attempt is made to conceal the defects of the Sanad or chain of transmission.

Maudhu (موضوع)

Literal Meaning: Forged Hadith.

Technical Meaning: It is that Hadith which a liar fabricates and then attributes it to Rasulullah (Sallallahu Alaihi Wasallam).

Status: This is the worst type of weak Hadith. Some scholars do not include it even in weak Hadith if one knows that it is a Maudhu Hadith.

Types of Maudhu Hadith

i) A liar fabricates some statement of his own and then attributes it to Rasulullah (Sallallahu Alaihi Wasallam).

ii) Statements of earlier scholars or pious people are taken and then fabricated chain of transmission from Rasulullah (Sallallahu Alaihi Wasallam) is attached to it.

iii) Chain of Sahih Hadith is attached to a weak Hadith.

Munkar (منكر)

Literal Meaning: Disapproved.

Technical Meaning: Munkar Hadith is that Hadith wherein a weak narrator of Hadith opposes one who is quite authentic and reliable than him.

Shaz (شاذ)

Literal Meaning: Isolated.

Technical Meaning: Shaz Hadith is that Hadith wherein a comparatively less authentic narrator of Hadith opposes a more authentic narrator. This opposition may be either in Sanad (chain of transmission) or in Matan (text).

Status: This Hadith is rejected and not accepted.

Difference between Shaz and Munkar

The narrator of Shaz is authentic who narrates against a more authentic narrator whereas the narrator of Munkar is weak or less authentic.

Matruk (متروك)

Literal meaning: Abandoned.

Technical meaning: That Hadith in which there is such a narrator who has been blamed for lying or falsehood in matters other than narrating Hadith.

Status: Such a Hadith is considered rejected.

Muallal (معلل)

Literal meaning: having some cause (of defect).

Technical meaning: That Hadith which apparently is faultless but has some hidden defect which only scholars of Hadith can know.

Mudharraj (مدرج)

Literal meaning: Included.

Technical meaning: That Hadith in which something more than the text or chain of Hadith has been included. Example:

ِA Sahaabi narrates a Hadith and then adds some of his own words to explain it, such Hadith is called Mudarraj.

Status: This type of inclusion of some explanatory words is permissible only for Sahaabah and no one else.

Maqloob (مقلوب)

Literal Meaning: Turned.

Technical meaning: That Hadith in which the order of the wording of the Hadith has been altered.

Status: If it is done to change the meaning of the Hadith, then it is considered Maudhu (fabricated) Hadith and if it is done just for examination purposes, then it is permissible.

Muztarib (مضطرب)

Literal meaning: Perplexed like oceanic waves.

Technical meaning: That Hadith which is narrated through different channels of varying grades.

Status: Mardood or Dhaeef

Dhaeef (ضعيف)

Literal Meaning: Weak.

Technical Meaning: That Hadith which does not fulfill the criteria of Hasan. In this Hadith there is some defect either in the chain of transmission or in proper understanding of the transmitter, or its contents are not in perfect agreement with Islamic beliefs and practices.

It must be in mind that while quoting Dhaeef Hadith one must not say, "Rasulullah (Sallallahu Alaihi Wasallam) said "but one must take precautions and may say that it is quoted from him etc".

Status: Whether to act upon Dhaeef Hadith or not, it is controversial. There is usually consensus that Dhaeef Hadith cannot be used in Masail but can be used in Fadhail, Mustahab or Makrooh only when it fulfills three preconditions.

1. Its defect (of being Dhaaef) is not of extreme grade.

2. The Hadith comes under some well known principle of Shari'ah.

3. Acting upon it should not be thought obligatory.

As per Hanafi school of thought, Dhaeef Hadith is preferred over Qiyas (analogical deduction).

As already stated that if Dhaeef Hadith gets support from other sources, then it gets elevated to the status of Hasan Ligairihi.

When to quote Dhaeef Hadith

It is permissible to quote Dha'eef Hadith if:

1. It is not related to Islamic beliefs.

2. It is not related to Halal and Haram.

3. It is related to things like motivation or admonition.(Targeeb or Tarheeb)

Source : A Darul Uloom via SF

Signs of Revival of Islam

Even the death of a pious person can give away very strange signals. Hazrat Abid Ali Khan Sahab (RA) was encircled by divine Mercy a few days back. Here is the obituary report from normally staid the Hindu.

(Click for better view)

Moulana Abid Khan, the well-known face of the Tablighi Jamaat, passed away here on Thursday morning after a brief illness. He was 60.

He was admitted to Apollo Hospital on complaints of renal failure soon after Ramzan. Later, he later slipped into coma and died on Thursday morning. He is survived by two sons and four daughters.

As news of his demise spread thousands of people descended on his Tolichoki residence to catch a glimpse of the saintly persona of ‘Abid Bhai’, as he was popularly called.

The ‘namaz-e-janaza’ offered at Idgah Bilali in Shantinagar, where he used to lead the Id prayers, attracted more crowds than on the Id day. It was a virtual sea of humanity with people coming from neighbouring districts to take part in the funeral prayers.

The prayers scheduled to be held at 2 p.m. got delayed as the crowd swelled leading to traffic jam all around. A sobbing Amire Jamaat, Naiymullah Khan, led the prayers. The mortal remains of Moulana Abid Khan were laid to rest at his family graveyard in Hakimpet.

A born orator, Moulana Abid Khan was associated with the revivalist Tabligh movement founded by Maulana Ilyas, right from his student days. He devoted his entire life for the ‘dawah’ work which aims at enjoining good and forbidding evil.

Hunger in India

Purnima Haldar, in her thirties, gave away her three daughters. She was unable to feed them.
Welcome to reality.
Solve this first. This is a serious problem.
Olympics can wait.
So can wait the night clubs, and other silly competitions with the west.
Even they are facing similar problems.

Funeral Suicide Bombing in Afghanistan

BBC:

A suicide bomber has attacked a funeral ceremony in the eastern Afghan province of Nangarhar, killing at least 25 civilians including the son of a district governor, officials have said.

Los Angeles Times : 

The explosion took place in the Dur Baba district of Nangarhar province, where villagers had flocked to pay tribute to a village elder. But the attacker with explosives strapped to him slipped into their midst, said the provincial police chief, Abdullah Stanikzai.

Times Live South Africa

****************

Taliban has not taken the responsibility.

Dear Dalai Lama

Dear Dalai Lama,
What do you think of the plight of Rohingya Muslims in Myanmar?

The Perspective on Zakir Naik

Fatwa Regarding Dr Zaakir Naik
FROM DARUL ULOOM DEOBAND
English Translation Edited by:
Mufti Afzal Hoosen Elias (May Allaah protect him)
Honourable Mufteen, Darul Uloom Deoband
Assalamu Alaykum wa Rahmatullah
My question is that how is Dr. Zakir Naik? Are his beliefs in accordance to those of the Ahl us Sunnah wal Jama’ah? Are his views on Hadith and Tafseer reliable or not? What is his path in Fiqh? Which Imam does he follow? Can we listen to his talks and practice upon them? Please provide a satisfactory answer.
Riyaad Ahmad Khan
Aaliya Printers, Uttar Su’ya (Ilaahabad)
Mobile 9794867772
There are many questions regarding Dr. Zakir Naik. This question is also one of these. A detailed answer regarding the beliefs, Fiqhi path and his explanations regarding the Qur’aan and Hadith were requested. Therefore, in the light of his lectures and speeches, a detailed answer is provided.
7
حامدا ومصليا ومسلما ، الجواب وبالله التوفيق والعصمة
Deviated things like moving away from the correct beliefs, interpolation and made up views regarding the Tafseer of the Qur’aan, awe for scientific research, unity with western thought in opposition to Islaam and turning away from the pious predecessors and the path of the majority of the Ummah in Fiqhi rulings are to be found in the lectures of Dr. Zakir Naik. Also, he is involved in an effort to turn the Muslim Ummah away from following the Mujtahid Imams, making the people renounce the religious institutions and trying to make the people have bad thoughts about the scholars. A few examples of such deviation are presented below:
1. A few points of Dr. Zakir regarding belief (belief is something very delicate. A slight slip in it could sometimes be a danger for Imaan).
a. “It is permissible to call unto Allaah with the words Vishnu and Barhma.”
Dr. Zakir says in one programme, “It is permissible to call unto Allaah using the names of the Hindu deities like ‘Vishnu’, meaning Rabb and ‘Barhma’ meaning Creator. This is on condition that a person does not have the belief regarding Vishnu that he has four hands and mounts birds.” [Islaam and Universal Brotherhood p.33 by Dr. Zakir Naik]
It is not permissible to call unto Allaah with these non Arabic words. It is not permissible to call on Him using such names that are not specific for Him. How can it be permissible to call on Allaah with names like Vishnu and Barhma when these are the outstanding signs of the Hindus?
b. “What is the word of Allaah? It is necessary to take the path of science and technology in order to test it.”
Dr. Zakir said during a programme, “Every man understands that his honourable book can only be the speech of Allaah. If you want to know which book is definitely the speech of Allaah, then the final test is to take the path of modern science and technology. If it is in accordance to modern science, then understand that this is definitely the speech of Allaah .” [الجواب على ثلاثين جوابا على أن ذاكر الهندي وأصحاب فكره منحرفون ضلالا للشيخ يحى الحجورى]
From this we come to know of Dr. Zakir’s deviated boldness, turning away from the book of Allaah, his astray thought pattern and also his awe for modern science that has reached dangerous boundaries. This is to the degree that he has made scientific research that changes every moment the standard by which to judge the divine books, especially the Noble Qur’aan. The greatest proof of it being the speech of Allaah is its I’jaaz (making helpless). Through it, Allaah  has laid down a challenge in various places (of the Qur’aan).
c. “Every person has the right to give Fatwa.”
Dr. Zakir states in one place, “It is permissible for any person to give Fatwa because the meaning of Fatwa is to give ones opinion.” [Ibid]
In this statement, Dr. Zakir has referred to such an important task of giving fatwa with such light words like ‘giving an opinion’. According to Allamah Ibn al Qayyim, a Mufti is a translator of Allaah in the explanation of divine law and he is responsible for signing in His place.
لم تصلح مرتبة التبليغ بالرواية والفتيا إلا لمن اتصف بالعلم والصدق…وإذا كان منصب التوقيع عن الملوك بالمحل الذي لا ينكر فضله ولا يجهل قدره…فكيف بمنصب التوقيع عن رب الأرض والسماوات ، فحقيق بمن أقيم في هذا المنصب أن بعد له عدته ويتأهب له أهبته وأن يعلم فدر المقام الذي أقيم فيه . إعلام الموقعين ٩١/١
This is not only regarding himself, but he has permitted it for every person. He has totally cast aside the following verse of the Qur’aan and Hadith of Rasulullaah ,
فاسألوا اهل الذكر إن كنتم لا تعلمون
If you do not know, then ask those of knowledge
من أفتى بغير علم كان إثمه على من أفتاه . أخرجه أبو داؤد في سننه ٣٥٩ رقم ٣٦٥٩٣، باب تفسير القرآن عن رسول الله صلى الله عليه وسلم
He who gives fatwa without authentic knowledge, the sin will be upon the one who gave the fatwa.
2. His own explanations in the Tafseer of the Qur’aan, i.e. interpolating the meaning
Tafseer of the Qur’aan is very delicate. The Mufassir stipulates the purport of Allaah , that Allaah has taken this meaning. Therefore, it is very dangerous for an incompetent person to step into this field. It is mentioned in a Hadith,
من قال في القرآن برأيه فأصاب فقد أخطأ. (أخرجه الترمذى رقم ٢٧٧٦)
If a person renders Tafseer from his own intelligence, then even if he reaches the correct meaning, he will still be taken to be someone that has done wrong.
Another narration states,
من قال في القرآن برأيه فليتبوأ مقعده من النار . أخرجه الترمذى ١٩٩/٥ رقم ٢٩٥١
It is for this reason that there are many conditions for a commentator (Mufassir). For example, he should be well aware of all the verses of the Qur’aan, he should have great knowledge of the Ahadith, he should have good knowledge of Arabic and its laws; syntax, morphology and eloquence and clarity etc. As far as Dr. Zakir is concerned, none of the conditions are found in him to the necessary degree, he does not know the laws of Arabic as it ought to be known, he does not have deep knowledge regarding the Ahadith nor does he have great knowledge of eloquence and clarity. (All this will be clarified by means of examples further on). On the other hand, all the causes for falling into deviation are found to a complete degree in Dr. Zakir, e.g. turning away from the Tafseer narrated from Rasulullaah , the Sahabah  and the Taabi’een, being awed by the thoughts of the era and misunderstanding the subject matter of the Qur’aan etc. Therefore, he has made many verses the practice ground for opposition on the basis of his ignorance. A few examples are presented below,
a. Dr. Zakir states regarding the Tafseer of the verse, (الرجال قوامون على النساء), “People say that the word ‘Qawwaam’ refers to being a stage higher. However, in reality, the word ‘Qawwaam’ comes from ‘Iqaamah’. The meaning of ‘Iqaamah’ is to stand up. Therefore, the meaning of ‘Iqaamah’ is being upon a higher level in terms of responsibility, not in virtue.” [Lectures of Zaakir Na’ik p.295, Farid Book Depot]
Dr. Zaakir has in support of the western view of equality of the sexes made his own Tafseer and has thereby negated the level of virtue that man has, whereas the great Mufassireen of the Ummah have explained the meaning to be higher in terms of virtue. Consequently, Ibn Kathir writes under the verse (الرجال قوامون على النساء),
أى الرجل قيم على المرأة أى هو رئيسها وكبيرها والحاكم عليها ، مؤدبها إذا اعوجت
The status of a man before his wife is like that of a ruler and leader. At the time of necessity, the husband also teaches his wife honour and respect in an appropriate manner.
Ibn Kathir writes in the Tafseer of (وللرجال عليهن درجة),
وللرجال عليهن درجة أى في الفضيلة في الخلق والمنزلة وطاعة الأمر والإنفاق والقيام بالمصالح والفضل في الدنيا والآخرة . ٦١٠/١
A husband is a level higher than the wife in terms of virtue, status, obedience etc. Also, the Tafseer of Dr. Zakir indeed goes against the Hadith,
لو كنت آمرا أحدا أن يسجد لأحد ، لأمرت النساء أن يسجدن لأزواجهن. أخرجه أبو داؤد
If it was permissible to make Sajdah to anyone but Allaah, I would have commanded the women to prostrate before their husbands. This is because if they were equal in virtue and the husband had no higher status than the wife, then why did Rasulullaah  want to command the women to prostrate – a sign of the greatest honour – before their husbands?
b. “Dr. Zakir, a question, “It is stated in the Qur’aan that the sex of the child in the womb of the mother is known only by Allaah, but science has now developed to quite an extent and we can specify this easily though ultra sonography. Is this verse of the Qur’aan not in contradiction with medical science?” He replies, “It is correct that it is mentioned in various translations and commentaries of this verse that only Allaah  knows the sex of the child that is in the womb of the mother. However, study the Arabic verse and you will see that an Arabic word equivalent to the English word ‘sex’ was not used. In reality, whatever the Qur’aan says, it is what is in the womb? The knowledge of this lies only with Allaah . Many Mufassireen have misunderstood and have taken the meaning to be that only Allaah knows the sex of the child that lies in the womb of the mother. This in incorrect. This verse does not indicate the sex of the foetus, but it indicates to the nature of the child in the womb. Will it be a cause of mercy or punishment for its parents?…[40 Objections on Islaam p.130 of Dr. Zaakir Naik, Areeb Publications, Dehli]
In this answer, Dr. Zaakir has been awed by scientific research and in order to save himself from the apparent objection, he has put the Tafseer narrated by the Sahabah and Taabi’een behind his back and has rejected a known meaning. He has criticised and said that many great Mufassireen are wrong. The meaning explained by Dr. Zaakir is the meaning of ‘Maa’ Mawsool. Many Mufassireen have mentioned this as a possibility under the first meaning. However, it is not correct to reject the second meaning. This is a clear proof that Dr. Zaakir does not ponder deeply and turns away from the statements of the Sahabah and Taabi’een. This is because the meaning that Dr. Zaakir has negated, another verse of Surah Ra’d points to it. The verse is,
الله يعلم ما تحمل كل انثى وما تغيض الأرحام وما تزداد. الرعد ٨
Allaah knows what every female bears and the shortages and excesses in the womb
This meaning is also narrated from the famous Tabi’i and Mufassir, Imam Qataadah . He says,
فلا يعلم ما في الأرحام أذكر أم أنثى الخ
Only Allaah has perfect knowledge of whether the foetus is a male or a female
Similarly, Ibn Kathir  has mentioned this in his Tafseer vol.6 p.355, ‘Allamah Nasafi  has written in Tafseer Madaarik vol.3 p.116 and Imam Shaukaani has written in Fath ul Qadeer vol.5 p.498. However, Dr. Zaakir has classified the meaning mentioned by these great Mufassirreen as wrong. He takes his meaning to be indisputable and is adamant upon it.
The correct answer:
The objective of the verse is to prove knowledge of the unseen for Allaah and ‘Ilm Ghayb in reality refers to that definite knowledge that is attained directly without any apparent cause and without any tools. The knowledge attained through tools and instruments by doctors is not definite knowledge, nor is it attained without instruments. It is Zanni (unclear) and is attained through instruments. Therefore, the Zanni knowledge attained through ultra sonography does not raise an objection on the Qur’aanic verse.
c. Dr. Zaakir states regarding the verse,
يا ايها النبى إذا جائك المؤمنت يبايعنك على ان لا يشركن بالله شيئا. الممتحنة ١٢
“Here, the word ‘Bay’ah’ is used. The word ‘Bay’ah’ will include the purport of election in our times. This is because Rasulullaah  was the Rasul of Allaah and the head of the government. The meaning of ‘Bay’ah’ was to accept him as the leader of the government. Islaam gave women the right to vote in that time.” [The rights of women in Islaam p.50, Dr. Zaakir Naik]
Here also, Dr. Zaakir makes an incorrect assertion. He wants to prove the right of women to vote by stating that the women taking ‘Bay’ah’ to Rasulullaah  is the ancient form of voting in today’s democratic system of election. This is the case when the people who know the reality of democracy (majority wins), they can understand clearly that this explanation of Dr. Zaakir is totally against what happens and it is wasting his intelligence in the Tafseer of the Qur’aan. This is because in accordance to the modern day democratic system, every person has the choice to choose the president. If someone does not gain the majority vote, then he cannot become the president. If taking Bay’ah was in reality getting votes, then did the Sahaabiyaat have the choice to reject the leadership of Rasulullaah ?
d. In the famous objection, based upon misunderstanding, raised upon the verse of Surah Maryam (يا أخت هارون ما كان أبوك امرأ سوء وما كانت أمك بغيا . مريم ٢٨) that Hadhrat Maryam radhiyallaahu anha was not the sister of Hadhrat Haaroon , and there was a difference of a thousand years between them, Dr. Zaakir says, “The Christian missionaries say that Rasulullaah  did not know the difference between the mother of Hadhrat ‘Isa , Maryam, and the sister of Haaroon, Maryam, whereas the meaning of the Arabic word ‘Ukht’ is children also. That is why the people said to Maryam that O children of Haaroon. In reality, it refers to the children of Hadhrat Haaroon .” [40 Objections on Islaam, Dr. Zaakir Naik]
This is based on the ignorance of Dr. Zaakir regarding Ahadith and lexicography. In refutation of this research, the Hadith of Muslim is sufficient. It is stated in Sahih Muslim,
عن المغيرة بن شعبة قال : لما قدمت نجران سألونى ، فقالوا : إنكم تقرأون يا أخت هارون وموسى قبل عيسى بكذا وكذا ، فلما قدمت على رسول الله صلى الله عليه وسلم سألته عمن ذلك فقال : إنهم كان يسمون بأنبيائهم والصالحين قبلهم . مسلم ١٧١/٦ دار الجيل بيروت رقم ٥٧٢١
Rasulullaah  clarified this verse 1400 years ago. The summary of it is that Hadhrat Maryam – the mother of Hadhrat ‘Isa  was not the sister of Hadhrat Haaroon , brother of Hadhrat Moosa , but the brother of the mother of Hadhrat ‘Isa  was also named Haaroon and these people used to keep their names after their Ambiyaa and pious luminaries. From this we learn that this is not a new objection, nor is there a need to fabricate an answer to it.
How ignorant is Dr. Zaakir of Ahaadith that instead of trying to reach the reality of the Ahadith and Tafseer, he fabricates interpretations.
e. Dr. Zaakir states regarding the verse (والأرض بعد ذلك دحها), “The Arabic word used here for egg is “Dahaaha”. This refers to an ostrich egg. The egg of an ostrich has a similar shape with that of the earth. Therefore, the Qur’aan clarifies with total correctness the shape of the earth. When the Qur’aan was revealed, the thought was that the earth is flat.” [Lectures of Dr. Zaakir Naik, Qur’aan and Modern Science p.73, 74]
Here, Dr. Zaakir has been overawed by scientific viewpoints. He also makes up his own explanation for the verse by making wrong deductions in researching the shape of the earth. This is on account of not understanding the subject matter of the Qur’aan (detailing Tauheed and Risaalat and everything else about the nature of things comes in between). Therefore, the word “Dahawa” in Arabic refers to spreading out and expanse. In accordance to this, the translation and Tafseer of “Dahaaha” is the spreading out of the earth and the creation of all the things in it. [see Tafseer Ibn Kathir] this word and its root does not give the meaning of egg.
3. Ignorance of the Ahadith
Due to his ignorance of the treasure of Ahadith, Dr. Zaakir mentioned many rulings that are against authentic Ahadith. Also, in how many places where there are a number of Ahadith, he says that there is no proof for it. Hereunder, examples of the ignorance of Dr. Zaakir or his wilful turning a blind eye to the Ahadith are presented,
a. Permissibility for women reciting the Qur’aan while in Haydh
On one programme, Dr. Zaakir says regarding a woman while she is in Haydh, “There is permission for Salaat in the Qur’aan and Hadith but it is not mentioned in any Hadith that she cannot recite the Qur’aan.”
This is despite the fact that there is a clear Hadith in Tirmizi, (لا تقرأ الحائض ولا الجنب شيئا من القرآن) “A woman in Janaabat and Haydh cannot recite the Qur’aan.”
Think that in the presence of clear authentic Ahadith, Dr. Zaakir has made claims and has rejected them.
b. The Ahnaaf do not have proof to show that flowing blood breaks Wudhoo’
While discussing in a lecture whether Wudhoo’ breaks or not by blood, Dr. Zaakir says, “Some ‘Ulema’, especially the Hanafi Fiqh think that Wudhoo’ breaks by blood flowing. If blood flows while in Salaat, what should a person do? The answer to this question is a detailed Fatwa (of the Ahnaaf). Regarding this, there is no proof in support of this view point.” [The reality of Zaakir Naik p.214, Maktabah Madinah Deoband]
At this point, Dr. Zaakir has levelled an accusation against the ‘Ulema’ regarding Hanafi Fiqh that they say that Wudhoo’ breaks by blood flowing, whereas there are many Ahadith narrated in this regard. In addition, the practice of the Sahabah  also remained upon this. Study the following narrations,
أخرج البخاري عن عائشة رضي الله عنها قالت : جائت فاطمة بنت أبي حبيش إلى النبي صلى الله عليه وسلم فقالت : يا رسول الله! إني امرأة أستحاض فلا أطهر ، أفأدع الصلاة؟ قال : لا ، إنما ذلك عرق وليست بالحيضة ، فإذا أقبلت الحيضة فدعى الصلاة وإذا أدبرت فاغسلي عنك الدم قال هشام : قال أبي ثم توضئي لكل صلاة حتى يجيئ ذلك الوقت.
إذا رعف أحدكم في صلاتة فلينصرف فليغسل عنه الدم ثم ليعد وضوءه ويستقبل صلاته أخرجه الدار قطني.
If someone has a nosebleed while in Salaat, he should wash the blood and repeat his Wudhoo’.
عن زيد بن ثابت رضي الله عنه الوضوء من كل دم سائل . أخرجه ابن عدي في الكامل (نصب الراية للإمام الزيلعي ٣٧⁄١
Wudhoo’ becomes compulsory by flowing blood.
Despite these and other narrations, Dr. Zaakir did not show his ignorance and claimed Ijtihaad saying that there is no proof to show that flowing blood breaks the Wudhoo’.
c. It is not permissible to differentiate between the Salaat of men and women
In another place, Dr. Zaakir states regarding the difference between the Salaat of men and women, “There is no authentic, established Hadith in which there is a command for women to perform Salaat in a way separate from that of men. Instead of this, there is a narration of Sahih Bukhari, Hadhrat Umm e Dardaa’ narrates that there is a command for women to sit in ‘At Tahiyyaat’ like men.”
Here, Dr. Zaakir has said two completely wrong things.
a. There is no Hadith showing the difference in Salaat between men and women
b. Rasulullaah  commanded that women should sit like men
By saying the first statement, Dr. Zaakir has denied all the Ahadith in which there is an explanation of the difference in Salaat between that of men and women. A few narrations are presented below:
أخرج البخاري عن النبي عليه السلام أنه قال يا أيها الناس! ما لكم حين نابكم شيئ في الصلاة ، أخذتم في التصفيق ، إنما التصفيق للنساء. ١٧٤⁄١ رقم ٦٨٤
عن وائل بن حجر قال لي رسول الله صلى الله عليه وسلم يا وائل بن حجر! إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها. المعجم الكبير للطبراني
عن يزيد بن أبي حبيب أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال : إذا سجدتما فضما بعض اللحم إلى الأرض ، فإن المرأة ليست في ذلك كالرجل . أخرجه أبو داؤد مرسلا والبيهقي موصولا
سئل ابن عمر كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يتحفزن . جامع المسانيد والسنن
These narrations state the differences in the performance of Salaat between men and women. There are other Ahadith besides them. The detailed books on this subject can be studied. Regarding the second thing where in Bukhari, there is a command of Rasulullaah  for women to sit like men, it is an incorrect attribution. The narration of Hadhrat Umm e Dardaa that Dr. Zaakir is giving, the words are as follows,
وكانت ام الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة . بخاري ١١٤⁄١
There is no mention of the action or speech of Rasulullaah  in it, but it is the action of a Sahabiyyah. By mentioning it, Imam Bukhari  has indicated that she was a jurist. She used to do it out of her own Ijtihaad. In addition, Imam Bukhari  mentioned in Ta’leeqan, without a chain of narration.
4. Running away from following the Mujtahid Imams and turning away from the path of following the majority in Fiqhi rulings.
In the light of his speeches and lectures, Dr. Zaakir does not seem to be a follower of any Imam, in fact, he is entrapped by permissibility, love of new things, being a Ghayr Muqallid and being without a Mazhab. Not only does Dr. Zaakir not follow a specific Imam, but he teaches the sincere masses to leave Taqlid. He links the rulings he explains to himself whether it be from any Imam or any view or deduction. Sometimes he adopts the nature of a Mujtahid and explains rulings, whereas in the narration of rulings, he should take the name of the Imam who deduced the ruling so that the listeners do not have the misunderstanding that this ruling is proven only from the Qur’aan and Sunnah. Besides this, there are other things practiced by people, whether proven from the Qur’aan and Hadith or from the view of the Mujtahid Imams, which are incorrect. From the following examples, this will be understood clearly.
a. It is permissible to touch the Qur’aan without Wudhoo’
In one place, Dr. Zaakir says, “There should be permission to touch the Qur’aan without Wudhoo’…”
This statement of Dr. Zaakir is against the verse (لا يمسه إلا المطهرون) and also against the Mujtahideen.
b. The Khutbah of Jumu’ah should not be in Arabic, but in the local language
In one place, regarding the Jumu’ah Khutbah, Dr. Zaakir states, “I understand that in our country, importance should be given to delivering the Jumu’ah Khutbah in the local and mother languages…”
This is despite the fact that from the time of Rasulullaah  until today – through the generations -, the Jumu’ah Khutbah was delivered in Arabic. Today, Dr. Zaakir claims that the Khutbah should be delivered in the local language so that people understand, whereas this expediency (the understanding of those who do not speak Arabic) was also present in the time of Rasulullaah . However, Rasulullaah  always delivered the Khutbah in Arabic. He did not command that the Khutbah be delivered in another language, nor did he command that it be translated later on. Similarly, the Sahabah, Taabi’een, Tab ut Taabi’een and those after them went out of Arabia to foreign lands. They spread Islaam in the East and West but they always gave the Khutbah in Arabic, whereas those people were in need of spreading Deen to a greater level than what the people are in need of today. Some Sahabah and Taabi’een knew foreign languages very well yet they delivered the Khutbah in Arabic. The summary of this is that the practice of the Khulafaa’ e Raashideen and the Taabi’een and their adherence to it, as well as the continuous practice of the entire Ummah is clear proof that it is necessary to deliver the Khutbah in Arabic. This is to such an extent that Imam Maalik  says that it is necessary for the Khutbah to be in Arabic in order for the Jumu’ah to be correct, even though the entire gathering may be foreigners and no one knows Arabic. If there is no one in the gathering that can speak Arabic, then it becomes compulsory upon them to perform Zuhr Salaat, Jumu’ah falls away.
ولو كان الجماعة عجما لا يعرفون العربية ، فلو كان ليس فيهم من يحسن الإتيان بالخطبة عربية لم يلزمهم جمعة . حاشية الدسوقي على الشرح الكبير ٣٧٨⁄١ نقلا عن المقالات الفقهية
Shah Waliyullaah Muhaddith Dehlawi  says, “It is necessary for the Khutbah to be delivered in Arabic for it was the continuous practice of all the Muslims, in the East and the West.” [Musaffa Sharh Muwatta p.152, Farooq-Dehli]
c. One Talaaq should take effect from three Talaaqs
Dr. Zaakir says, “There are many conditions for three Talaaqs. It is impossible for all of them to be found. There are 300 Fatwas present from Saudia. Therefore Talaaq is one, in accordance to modern conditions, it should be one.” [Lectures of Zaakir Naik from the reality of Zaakir Naik p.331]
He says this despite all the Sahabah, Taabi’een, the four Mujtahid Imams, majority of the Ummah and all the reliable ‘Ulema’ of Saudia today state that 3 Talaaqs will take effect when a person issues 3 Talaaqs in one sitting, not one. There is no difference of opinion held by any reliable scholar in this ruling, except Ibn Taymiyyah and his student Ibn al Qayyim. However, in opposition to the entire Ummah (including the great Taabi’een and the 4 Imams – Abu Hanifah , Shafi’i , Maalik and Ahmad bin Hanbal ) the opinion of these two can never be followed. By explaining such a ruling in opposition to such a unanimous ruling he is misleading the Ummah. This ruling of 3 Talaaqs taking effect by uttering 3 is proven from the verse of the Qur’aan, countless Ahadith and the practice of the Sahabah  clearly. Study a few Ahadith,
وقال الليث عن نافع كان ابن عمر إذا سئل عمن طلق ثلاثا قال لو طلقت مرة أو مرتين (لكان لك الرجعة) فإن النبي صلى الله عليه وسلم أمرني بهذا (أى بالمراجعة) فإن طلقها ثلاثا حرمت حتى تنكح زوجا غيره . بخاري ٧٩٢⁄٢ و ٨٠٣⁄٢
Hadhrat Naafi’ says that when a Fatwa was asked of Hadhrat Abdullaah bin Umar  regarding a person who gave 3 Talaaqs. He said, “If you gave one or two (then you could have retracted) because Rasulullaah  gave me the command to retract and if you gave 3 Talaaqs, then the woman becomes forbidden until she marries another man.”
عن مجاهد قال كنت عند ابن عباس فجاءه رجل فقال : إنه طلق امرأته ثلاثا ، قال : فسكت حتى طننت أنه رادها إليه ، ثم قال : ينطلق أحدكم فيركب الحموقة ثم يقول يا ابن عباس فإن الله عزوجل قال (ومن يتق الله يجعل له مخرجا) عصيت ربك وبانت منك امرأتك . أخرجه أبو داؤد ٢٩٩⁄١ باب في الطلاق على الهزل ، رقم ١٨٧٨
Mujaahid says that I was by Ibn ‘Abbaas . A person came and said that he gave his wife 3 Talaaqs. He says that Ibn ‘Abbaas  remained silent. I understood that he will return his wife (he will give the command to retract), but he said, “Some of you do foolish things and sit (give 3 Talaaqs), then scream Ibn ‘Abbaas! Ibn‘Abbaas! Listen, Allaah says, ‘He who fears Allaah, Allaah will make a path out for him.’ You disobeyed your Rabb (by giving 3 Talaaqs), therefore your wife has been separated from you.”
وعن مالك بلغه : أن رجلا قال لعبد الله بن عباس : إني طلقت امرأتي تطليقة ، فما ذا ترى على ؟ فقال ابن عباس : طلقت منك بثلاث ، وسبع وتسعون اتخذت بها آيات الله هزوا . أخرجه الأمام مالك ١٩٩
A narration has reached Imam Maalik  that a person asked Abdullaah bin ‘Abbaas  that I have given my wife 100 Talaaqs. What do you say regarding it? Ibn ‘Abbaas  replied, “3 of these Talaaqs take effect upon your wife and by 97 you have played with the verses of Allaah.”
عن مالك بلغه : أن رجلا جاء إلى عبد الله ابن مسعود فقال : إني طلقت امرأتي ثمانى تطليقات ، قال ابن مسعود ، فماذا قيل لك؟ قال : قيل لي : إنها قد بانت مني ، فقال ابن مسعود صدقوا . الحديث . الموطا للإمام مالك ١٩٩
A narration reached Imam Maalik  that a person came to Abdullaah bin Mas’ood  and said, “I gave my wife 8 Talaaqs.” Hadhrat Ibn Mas’ood  asked about what did the people do to you? He replied that my wife has been separated. Hadhrat Ibn Mas’ood  said, “They spoke the truth, i.e. 3 Talaaqs took effect.”
حدثنا على بن محمد بن عبيد الحافظ نا محمد بن شاذان الحوهرى نا معلى بن منصور نا شعيب بن رزيق أن عطاء الخراسانى حدثهم عن الحسن قال نا عبد الله بن عمر أنه طلق امرأته تطليقة وهى حائض ثم أراد أن يتبعها بتطليقتين أخريين عند القرأين فبلغ ذلك رشول الله صلى الله عليه وسلم فقال يا ابن عمر ما هكذا أمرك الله إنك قد أخطأت السنة . والسنة أن تستقبل الطهر فيطلق لكل قرء قال فأمرنى رسول الله صلى الله عليه وسلم فراجعتها ثم قال إذا هى طهرت فطلق عند ذلك أو أمسك فقلت يا رسول الله أرأيت لو أنى طلقتها ثلثا أكان يحل لي أن أراجعها قال لا ، كانت تبين منك وتكون معصية. سنن الدار قطنى ٤٣٨/٢ زاد المعاد ٢٥٧/٢ مصنف ابن أبي شيبة بحواله عينى شرح كنز ١٤١ سنن الدار قطنى ٣١/٤ مطبوعه قاهرة
Hadhrat Hasan explains that Hadhrat Ibn Umar  explained to us that he gave his wife one divorce while she was in haydh. He then intended to give her the remaining two while she was pure. Rasulullaah  was informed of this and said, “O Ibn Umar! Allaah has not commanded you to do like this. You have gone against the path of Sunnah (by giving Talaaq while your wife is in Haydh). The Sunnah way is that you wait for the time of purity and one Talaaq should be given in every clean period. After this, Rasulullaah  gave me the order to retract. Consequently, I did so. He then said that when she becomes pure you have a choice whether to give her Talaaq or to keep her. Hadhrat Ibn Umar  says that I asked Rasulullaah  that O Rasul of Allaah, if I gave three Talaaqs, then would it have been permissible for me to retract ? Rasulullaah  said, “No. in this case, your wife has been separated from you and this action of your’s (giving three Talaaqs at once) is a sin.”
You have seen from the above mentioned Ahadith that three Talaaqs make the ruling of three take effect. There are many narrations that show that three Talaaqs refer to three, not one.
Note: Dr. Zaakir gave reference of 300 Saudi scholars in his lecture. He then presented his own opinion. However, he did not mention which scholars they were when the reliable Mufteen of Saudi Arabia gave Fatwa from their research that three Talaaqs refer to three. The decision was passed as follows,
بعد الاطلاع على البحث المقدم من الأمانة العامة لهيئة كبار العلماء والمعد من قبل لحنة الدائمة للبحوث والإفتاء في موضوع “الطلاق الثلاث بلفظ واحد” وبعد دراسة المسئلة وتداول الرأي واستعراض الأقوال التى قيلت فيها ومناقشة ما على كل قول من إيراد توصل المجلس بأكثريته إلى اختيار القول بوقوع الطلاق الثلاث بلفظ ثلاثا…الخ (مجلة التحوث الإسلامية المجلد الأول ، العدد الثالث سنة ١٣٩٧)
d. In one programme Dr. Zaakir gave the following counsel, “Muslims should adopt such a way that will allow Eid to be one throughout the world.”
This opinion of Dr. Zaakir goes against the Hadith (صوموا لرؤيته وأفطروا لرؤيته), i.e. fast upon sighting the moon and make Iftaar upon sighting the moon and it goes against sound intellect as well. This is because a single Eid is based upon taking Eid to be a festival or a national celebration or communal occasion. This is a very wrong notion because our Eidayn, Ramadhaan and Muharram are not some festivals, but all of them are worship. Also, every country’s times are different according to their horizon. When we perform Asr in India, it is morning in Washington. When we are performing Zuhr in India, Maghrib has been completed in London. It also happens that in one country it is Friday and in another country it is still Thursday, while in a third country Saturday has started. How can it be envisaged to have Eid on one day throughout the world?
In summary, in the light of these points we learn that Dr. Zaakir Naik has moved away from the Ahl us Sunnah wal Jama’ah in many rulings regarding belief, in the explanation of the Qur’aan and Hadith, he leaves out lexical meanings and the Tafseer narrated from the pious predecessors and takes help from his twisted intellect. He has fallen prey to interpolating the meanings. In addition to this, despite not having deep knowledge of religious sciences and ignorance of the objective of the Shari’ah, he does not follow a specific Imam. In fact, he goes the other way and criticises the Mujtahid Imams. Therefore, his talks are not worthy of consideration. It is very harmful to watch his programmes, listen to his speeches and to practice upon them without research. It is definitely not the work of any person to do research. Therefore, the general Muslims should stay away from his programmes. Also, every Muslim should remember that the matter of Deen is something felt. Man hears talks of Deen and practices only to find salvation in the Aakhirat. They should not practice just upon new research, quick answers-vast amounts of references and by apparently seeing his acceptance amongst people. In fact, it is necessary upon man to think that what standing this person has in religious sciences. From which teachers did he acquire knowledge? In what environment did he grow up? How are his ways, dressing and countenance. Does he mix with the other ‘Ulema’ and pious luminaries? Also, what do the scholars and Mashayikh of his time say about him? Similarly, it should also be seen whether those who take effect from him and those around him, how much awareness they have of Deen and reliable people that serve Deen are how many? If he has a number of reliable people around him, then it is necessary to know from them how he is. Why are they close to him? It should not be that they show themselves close to him because of misunderstanding, ignorance or because of some expediency. The crux of this is that if after research, a person gets contentment, then only his talks will be accepted to be reliable and worthy of practicing upon, otherwise there is safety for a person’s faith by staying away from him.
The famous Taabi’i, Muhammad Bin Seereen  says, (إن هذا العلم دين فانظروا عمن تأخذون دينكم) i.e. in order to listen and learn Deen, it is necessary to ponder deeply as from which people is knowledge being taken and being learnt. May Allaah  bless every person with the ability to tread the straight path. Ameen.
Zayn ul Islaam Qaasimi Ilaah Aabaadi
Deputy Mufti, Dar ul Ifta, Dar ul Uloom Deoband
20.03.1432, 24.02.2011
The Answer is correct
Habib ur Rahman
Mahmud Hasan Bulandshahri
Waqar Ali
Fakhr ul Islaam

Source : AskIslam

First Nine Allegations Against Shaikh Nasiruddin Albani

Here are these:

1. He is a Hadeeth scholar, not a Jurist
2. He has no knowledge in the Fundamentals [of Islaam]
3. He has no teachers (Shuyookh)
4. He holds unconventional opinions which are contrary to the
opinions of others
5. He does not respect the Scholars and does not know their place
6. His Math-hab is Dhaahiri
7. He is Lenient when authenticating Ahadeeth
8. He is contradictory in his judgment of Ahadeeth
9. He does not analyze the text [of the Hadeeth]

The link above also has the answers which we shall not reproduce because answer to first one was disingenuous and unconvincing. 

Tom Holland Has Gone Fishing

There is a novelist called Tom Holland.
He is slightly ambitious also - not an uncommon disease in those parts of the cosmos - the west.
He is bent upon questioning the historicity of Islam.
And the generous west is ever ready to support any enterprise that can do anything to undermine Islam.
You see that is civilization famous for its freedom of speech.
So BBC's Channel4 did broadcast his documentary on the same conspiracy theory.

Then there was a minor hiccup. Inayat Banglawala was one of those who had a question or two for Tom Holland. On Twitter. After Inayat Sahab's persistence on getting the things clarified Mr Holland left the arena.

That is evolution of Tom Holland for you - he has moved from phising to fishing on the evolution ladder.

Mufti Zarwali Khan Sahab (DB) : Dawrah-e-Tafseer

2011

2012

Abdullah Quilliam : Harbinger of Islam in United Kingdom

Somehow so many things are converging in the life of Abdullah Quilliam.
Marmaduke Pickthall, after spending two decades in India, returned to UK to be buried near an unknown person.
Who was this man whom he loved so much?
And even Abdullah Yusuf Ali is buried nearby.
And Baron Headly.
The unknown person was Abdullah Quilliam himself.
This BBC documentary tells us the fascinating story.
Strange are the ways of our Lord.

Health and safety hazards of Neck Tie

Necktie opponents cite risks of wearing a necktie as argument for discontinuing it. Their cited risks are entanglement, infection, and vasoconstriction. Entanglement is a risk when working with machinery or dangerous, possibly violent jobs such as policemen and prison guards, and certain medical fields.[11]

The answer is to avoid wearing neckties, or to wear pre-knotted neckties that easily detach from the wearer when grabbed; vascular constriction occurs with over-tight collars. Studies have shown increased intraocular pressure in such cases, which can aggravate the condition of people with weakened retinas.[12]

There may be additional risks for people with glaucoma. Sensible precautions can mitigate the risk. Paramedics performing life support remove an injured man's necktie as a first step to ensure it does not block his airway. Neckties might also be a health risk for persons other than the wearer. They are believed to be major vectors in disease transmission in hospitals.

Notwithstanding such fears, doctors and dentists wear neckties for a professional image. Hospitals take seriously the cross-infection of patients by doctors wearing infected neckties,[13] because neckties are less frequently cleaned than most other clothes.

On 17 September 2007, British hospitals published rules banning neckties.[14]In the UK it is a popular prank to pull someone's tie so that it tightens, this prank, known as peanuting, is often used to embarrass the victim but may, more rarely, be used as a form of bullying. In March 2008, a 13 year old boy from Oxted in Surrey was rushed into hospital with spinal injuries after being 'peanuted'. He was kept in hospital for 3 days.[15]

References:-

^ Kuhn, W. (January). ""Violence in the emergency department: Managing aggressive patients in a high-stress environment"". Postgraduate Medicine 105 (1): 143–148. PMID 9924500. http://www.postgradmed.com/issues/1999/01_99/kuhn.htm. Retrieved 2006-06-08.

^ Teng, C; R Gurses-Ozden, J M Liebmann, C Tello, and R Ritch (August 2003). ""Effect of a tight necktie on intraocular pressure"". British Journal of Ophthalmology 87 (8): 946–948. doi:10.1136/bjo.87.8.946. PMID 12881330. http://bjo.bmjjournals.com/cgi/content/full/87/8/946. Retrieved 2006-06-08.

^ Nurkin, Steven; Carl Urban, Ed Mangini, Norielle Mariano, Louise Grenner, James Maurer, Edmond Sabo, James Rahal (May 2004). ""Is the Clinicians' Necktie a Potential Fomite for Hospital Acquired Infections?"". Paper presented at the 104th General Meeting of the American Society for Microbiology May 23–May 27, 2004, New Orleans, Louisiana. pp. 204.

^ Satter, Raphael; Lindsey Tanner (17 September 2007). "U.K. Hospitals Issue Doctors' Dress Code". http://apnews.myway.com/article/20070918/D8RNKDPG0.html. Retrieved 2007-09-19.


Source : SF

Kalam Cosmology

There were Greek philosophers.
Then there were their followers.
It so happened that some of them either entered Islam or some Muslims fell prey to the charms of the superficially beautiful lady called philosophy.
To defend Islam against this onslaught Muslims developed the art of Kalam.
That is Muslim scholasticism.
And Greek philosophy was temporarily contained.
It was decimated by persistent and consistent onslaught by Imam Ghazali (RA) and his disciples like Imam Razi and Ibn Khaldoon and others.

In recent times a Christian debater, William Craig, has been using the Kalam Cosmology argument to give nightmares to atheists.

This would have been alright except for a minor detail - the atheists this time happen to be highbrow physicists. Here is a quote from Cosmic Variance blog:

Craig is sufficiently good at debating that atheists are now advising each other to stay away from him for fear of looking bad — e.g. here and here.

Making Faces at US : Rachel Corrie Case

It does not affect them.
They have gone beyond childish actions and corresponding reactions.
And perhaps they have gone beyond that also.
When face making is slightly more than childish and symbolic.
We are talking about Rachel Corrie case.

She was killed in Israel when she tried to block the path of a bulldozer demolishing Palestinian houses.
She was an American and America takes great care of its citizen - its citizen have more rights in many countries than the citizen of those countries.
Except for Israel - in this case Israelis are more chosen than the Americans.

It is her parents who are left to fight for justice for the soul of their departed daughter.

PS:  And the verdict is in favour of Israel.

Late Professor Muhammed Nasim Farooqi, Former VC, AMU

Sometimes AMU feels like Greece.
Both are famous for their tragedies.
Last VC of AMU, Professor P.K. Abdul Azis was a tragic figure.
He did made valiant efforts for the academic revival of AMU but his detractors were not interested in them.
They were not interested even in the off-campus centers.
The VC before him, Mr Nasim Ahmed too was a tragic figure.
AMU wan meant for imparting modern education to the Muslim society as whole, in fact its vision is global for Muslim Ummah is a global phenomena, but it has got some how reduced to cater to Khair, Sasni, Hathras, Harduaganj, Atrauli. Do not worry if you do not know these locations - you just do not know the majority student composition.
So some people wanted to reserve some seats for Muslim students and the university made a move to that effect.
And all calamity rained on AMU - even some of the very vocal supporters of the idea did tame a rather shamefully quick U-turn.
One person could not have made a graceful exit - the VC. It was Mr Nasim Ahmed.
Yours truly has his sympathies with Mr Ahmed - he in fact went into depression because of that. Why? Was it personal mistake altogether? No it was not.
The VC before him was a rather short tenured - Janab Muhammed Ansari Sahab, the current Vice President of India.
Before that it was Mr Mehmoodur Rahman Sahab.
He too is a slightly tragic figure because the work he did as VC was monumental.
Indeed in modern times of land encroachments university boundary is a monument in itself - that is one of the many things that he did for the university, construction of the university boundary wall.
(There is a BHU joke. A Maharaja was cajoled to commit to boundary wall construction. He was more than glad - building cots a lot so what is there in a boundary wall, he thought. Only to regret it later for the length of the boundary was of huge proportions.)
Another significant contribution of Mehmoodur Rahman Sahab was the slow but persistent control of the law and order situation at the campus. When he took over the reins the university was in a state of near total break down of administrative authority. It was inherited from Dar-e-Farooqi, the Farooqi era.

What makes Mehmoodur Rahman Sahab also a tragic figure is that once you do that kind of things for the university you should be a person who is accepted as a prize citizen. That has not happened. He has ended up in a high position in Bombay Mercantile Bank but any such assignment can not match the glory that goes with the Vice Chancellorship of AMU.

Finally, for this note, we come to late Professor M.N.Farooqi who expired on 24 August, 2012 at Kanpur after a heart attack.

Verily we are for our Lord and unto Him is our return.

He too was a tragic figure. There are enough academic developments in AMU that can be attributed to him and people have more or less unanimously declared that as a person or an academician he was above reproach. What made him into a tragedy is the hideously manipulative gentry at AMU who completely took over the campus. Those who were students in those days have seeped into administrative, clerkial as well as teaching hierarchy and  its effect will be there for decades to see.

There will be enough smarties around asserting that Professor Farooqi failed as an administrator. That is a travesty of truth. AMU, the non-VC part of it, failed to maintain a administrative composure. If we do not identify the problem correctly it is unlikely to have a positive prognosis