Sunday, 25 September 2011
Saturday, 24 September 2011
The Salafi Error
The Salafi Error:-
Introduction
In this fourteenth century of the Islamic era, a recently mushroomed sect known as the Salafis, has invented some new rules which they believe are the Sunnat teachings of Rasulullah (sallallahu alayhi wasallam). Inspite of their views being in conflict with the teachings of the Salf-e-Saaliheen belonging to the Noblest Ages of Islam (Khairul Quroon), they obstinately cling to their misguided opinions. Their method is to subject the Ahadith to their personal understanding. Inspite of the divergence which this self-opinion produces from the Way of the Ummah inherited from the Sahaabah, the Salafis intransigently cling to their deviation.
A little reflection would convince them that it is not possible that the Aimmah-e-Mujtahideen who were the Students of the Sahaabah would propagate acts which are in conflict with the Sunnah. Any act which has been accepted and practised by the entire Ummah from the earliest era of Islam cannot be deviation. Deviation will be the act which is in conflict with this sacred Unanimity.
One of the erroneous practices of the Salafis is their act of spreading their legs wide apart during Salaat. In the bid to touch the toes of the musalli standing adjacent to them, they disfigure their stance and ruin their composure with the mental preoccupation of touching the toes of the musallis standing on both sides in the Saff during Jamaat Salaat. Even when performing Salaat alone, they stretch the legs hideously apart. But for this innovation they have absolutely no Shar’i evidence. A solitary Hadith which makes reference to ‘foot with foot’ has been grievously misunderstood and misinterpreted by them. Besides their misinterpretation, they have intentionally ignored all the other Shar’i proofs which refute their interpretation.
A perusal of the relevant Ahadith on this subject will convince every unbiased Muslim that the Salafi interpretation of the Hadith is a concoction of the nafs. It is a concoction designed and prepared by shaitaan to create rifts and discord in the Ummah. When people opt to abandon the practices which the Aimmah Mujtahideen have reported on the basis of the authority of the Sahaabah, then shaitaani manipulation is evident.
All four Math-habs of the Ahlus Sunnah Wal Jama’ah unanimously refute the Salafi contention on the position to be adopted when standing for Salaat. None of the Math-habs teaches that the legs should be spread out widely when standing for Salaat nor that the toes of the Musalli alongside should be touched. Some of the Salafis go to great lengths in spreading their legs in the bid to touch the next man’s toes causing annoyance and much irritation.
The Emphasis on Straghtening the Sufoof(Sufoof is the plural of saff which refers to the row of musallis in a Jamaat)
The Ahadith of Rasulullah (sallallahu alayhi wasallam) emphasise the straightening of the sufoof. The emphasis in all the Hadith narrations dealing with this subject is directed to proper saff*-formation, not on the feet of the musallis touching the toes of the musalli standing alongside as the Salafis inordinately and inconsiderately practice.
In the endeavour to sustain the practice of stretching the legs wide open while performing Salaat, the Salafis have gone to the extreme of adopting this ugly stance even when performing Salaat alone. While a man who is uneducated in the laws of the Shariah may misunderstand the solitary Hadith in which reference has been made to “foot with foot”, the same mistake cannot and should not be made in so far as Salaat performed alone because the question of “foot with foot” is not remotely related to infiraadi Salaat, i.e. performing Salaat alone.
The Salafis may abortively argue that the aim of spreading the legs wide apart is to ensure straightness of the sufoof, but what argument do they have for justifying this unbecoming practice when a man is performing Salaat infiraadan(individually)? Furthermore, there is no Hadith narration in this regard which could even be misinterpreted to support the case of a munfarid stretching his legs to the extremities of east and west or north and south, depending on the location of the Qiblah from where he happens to be.
The Salafis claim that it is Sunnah to stretch the legs wide apart and for a musalli’s toes to touch the toes of the musalli standing alongside him in the saff. This ludicrous position is imposed by the Salafis on even women who are obliged to stand with their legs wide open. What an ugly, miserable and immodest stance for a woman to adopt? A woman is an object of concealment according to the statement of Rasulullah (sallallahu alayhi wasallam). When she has to stretch her legs wide open, she adopts the stance of lewd and shameless women. Throughout Salaat, a woman’s postures are to be constricted -- made small and drawn in, not asserted like a man asserts and expresses his actions during Salaat.
As far as their stance is concerned for the munfarid, there is not a single Hadith which they can cite in substantiation for their view which anyhow is utterly baseless. All the relevant Ahadith on this topic teach the contrary, namely, that the feet should be held slightly apart -- about four to five inches (10 cm). There also exists consensus of the Four Math-habs on this issue.
As far as the feet position for the saff is concerned, the Salafis conveniently overlook all the Ahadith which negate their corrupt view and intransigently cling to a view which they have understood to be the method. In taking to this view, they deliberately cast aside what exactly the Hadith in question says. They took a single word (namely ‘foot with foot’) out of the context of the Hadith and formulated the practice of stretching the legs wide apart and touching the toes of the musallis standing alongside on either side in the saff. For understanding this issue, it is best that we cite all the relevant Ahadith.
The Ahadith
1. Hadhrat Umar (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Straighten the sufoof, line up the shoulders, close the gaps and become tender in the hands of your brothers. Do not leave any gaps for shaitaan. Whoever joins the saff, Allah will join him. And whoever cuts the saff Allah will cut him.” (Bukhari & Abu Dawood)[Become tender: that is to comply when a brother musalli in the saff touches your shoulder indicating that you should bring it in line with the shoulders of the other musallis in the saff.]
2. Hadhrat Baraa’ Bin Aazib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) used to enter the saff from end to end, touching our chests and our shoulders. He would say:“Do not be irregular (in your rows), for then your hearts will become irregular (i.e. discord will overtake you).” He would (also) say:“ Verily, Allah Azza Wa Jal and His Malaaikah dispatch Salaam on the first sufoof” [When the word ‘Salaat’ is related to Allah Ta ‘ala, it denotes Rahmat, i.e. He sends down mercy. When it is related to the Malaaikah, it means that they supplicate to Allah Ta`ala to send His mercy upon His servants.]
3. Hadhrat Anas Bin Maalik (radhiyallahu anhu) narrates that the Iqaamah for Salaat was given. Rasulullah (sallallahu alayhi wasallam) turned towards us and said: “Straighten your sufoof and stand close together, for verily I see you from behind.” In a narration of Hadhrat Anas (radhiyallahu anhu) it is mentioned: “Everyone among us would put his shoulder with the shoulder of his companion (alongside) and his foot with his foot.”
4. Hadhrat Anas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Join your sufoof and stand close together, and stand in line with (your) necks. I take oath by The Being in Whose power is my life that most certainly I see shaitaan entering the gaps in the saff as if he is a lamb.” (Abu Dawood)
5. Abul Qaasim Jadli (rahmatullah alayh) said :“I heard Nu’maan Bin Basheer (radhiyallahu anhu) say: ‘Rasulullah (sallallahu alayhi wasallam) turned towards the people (the musallis) and say three times: ‘By Allah! Most certainly, you should straighten your sufoof otherwise Allah will create discord in your hearts.’ Thereafter I saw that a man would attach his shoulder to the shoulder of his companion (the one standing alongside), his knee to the knee of his companion and his ankle to the ankle of his companion.” (Bukhari & Abu Dawood)
6. Nu’maan Bin Basheer (radhiyallahu anhu) narrates: “Rasulullah (sallallahu alayhi wasallam) would arrange (set in order) our sufoof. One day he came out (from his home) and saw a man (in the saff) whose chest was protruding in front of the (chests of) the community (i.e. the musallis). He then commented: ‘Straighten your sufoof otherwise Allah will cast discord in your faces (i.e. in the words coming from your mouths).” (Tirmizi)
7. Maalik Ibn Abi Aamir Ansaari (radhiyallahu anhu) narrates: “Uthmaan Bin Affaan (radhiyallahu anhu) would recite in his Khutbah: ‘When the Salaat is ready, arrange the sufoof properly and line up with the shoulders’ (i.e. the shoulders of the musallis should all be in line and touching).” (Muatta Imaam Muhammad)
8. Hadhrat Anas (radhiyallahu anhu) narrated that Nabi (sallallahu alayhi wasallam) said: “Join your sufoof and draw close among yourselves and line up with the necks.” Reported by Abu Dawood and Nisai. Authenticated by Ibn Hibbaan. (Bulooghul Maraam)--*I’laaus Sunnan.
These are about all the narrations pertaining to the manner and style of standing in Jamaat Salaat.
Explaining these Ahadith, Imaam Bukhaari (rahmatullah alayh) states in the section captioned:“JOINING SHOULDER TO SHOULDER”:
“This is what the Jamhoor have said: ‘Verily, the meaning (of joining in this context) is complete nearness and lining up, not actual joining (or touching).’” Al-Haafiz said: “The meaning of this is to emphasise in straightening the saff and closing the gaps.” And Aini too has said so. With this, the indication is towards emphasis in straightening the sufoof and closing the gaps. Qustulaani and others have also said this.”(Laamiud Duraari—commentary of Bukhari)In Faidhul Baari it is reported as follows:“It is stated in Sharhul Wiqaayah: ‘The musalli should stand apart (with his feet) so that there is a distance of four fingers in between them, and that is also the view of Imaam Shaafi (rahmatullah alayh), In another view it is said that the distance (between the feet) should be one hand (i.e. about 10 cm).’ (The author says): I did not find any difference of opinion among the Salf (i.e. Salf-e-Saaliheen) between the stance (of the musalli) in Jama’ah and in infiraad (i.e. performing alone). There is no difference regarding the gap (between the feet). It is not that the spreading of the feet should be more in Jama’ah than when performing Salaat alone.”
The summary of this is: When we do not find the Sahaabah and the Taabi-een differentiating in their standing position between Jama’ah and individual Salaat, then we understand that the only meaning of Rasulullah’s statement of ‘joining the shoulders’ is to line up closely and to abstain from leaving gaps (between the musallis).
The following appears in Laamiud Duraari, Commentary of Saheeh Bukhaari:“The Authorities (the Fuqaha) stated that it is best for the musalli to keep his feet about four fingers apart. They did not say that the feet should be united in ruku’ or sajdah. Aini says in Binaayah: ‘It is appropriate that there be the distance of four fingers between the feet of the musalli, for verily, this is nearest to khushoo.’”
Ibn Umar (radhiyallahu anhuma) would not spread (widely) his feet nor would the one foot touch the other, but between this there would be neither much closeness nor much distance.
In Raddul Mihtaar it is reported as follows:“The meaning of joining ankles to ankles is that everyone in the Jama’ah should stand alongside the other (i.e. in a straight line). So is it said in Fataawa Samarqand).” (I’laaus Sunan).
From all the narrations and views of the Muhadditheen and Fuqaha of the Khairul Quroon era it is abundantly clear that the Hadith which mentions joining foot with foot does not have a literal meaning. It simply means that the feet should be all in line, and this is achieved by the heels of the musallis all being in the same line. This will ensure a straight saff on which the emphasis of all the Ahadith is.
The Salafis
The Salafis of this age, while grabbing the words ‘foot with foot’, ignore ‘neck with neck’, ‘shoulder with shoulder’, ‘knee with knee’ and ‘ankle with ankle’. The narrations command joining of the necks just as it instructs joining of the feet. And, in the same way it commands joining of the knees and ankles. How is it possible for the neck of one musalli to touch the neck of the musalli alongside? At most, shoulders can touch. But to achieve the phenomenal act of joining necks, the musallis will have to ruin their Salaat and stand on their toes balancing at a precarious angle to achieve the goal of touching each other’s neck. But no one has ever advocated this ludicrous stance. Similarly, if the literal sense of the ‘ankle with ankle’ has to be accepted, it will place the musallis under great stress to achieve what is not simple because the protruding heels are barriers for this achievement. Also, if ‘knee against knee’ had to be literally considered, the musallis would have to stand with ugly bandied legs, stretching even their thighs hideously in order to join their knees with the knees of their companions? But, not even the Salafis have ventured such ludicrousness.
Why do the Salafis choose only ‘foot with foot’ out of the several instructions pertaining to the joining of various bodily parts? For this choice they have only their intransigent nafsaani desire --no daleel whatsoever. What is the determining factor to choose only feet and to ignore necks, knees, shoulders and ankles? On the other hand, the Ahlus Sunnah Wal Jama’ah -- the followers of the Four Math-habs -- *have a mass of evidence to support ‘joining of the shoulders’. Furthermore, joining or lining up of the shoulders is simple, rational and fulfills in the best way the instruction of straightening the saff.
It should be noted that the emphasis is on closing the gaps. There should be no gap between two musallis standing in the saff. But, the wider the legs are spread apart, the more the distance between the shoulders will increase. Thus, spreading the legs wide apart defeats the very command issued in the Hadith to close the gaps and straighten the sufoof.
In order to achieve ‘foot with foot’ literally, the Salafis are constrained to turn their feet at angles away from the Qiblah. In this hideous exercise they manage only to touch the toes of the adjacent musalli with much difficulty and irritation to those whose peace of mind is disturbed with the unruly encroachment of his companion’s toes. When the toes are made to touch with the feet in diagonal positions, the shoulders cannot touch, the knees, ankles, necks, etc. are thrown completely out of alignment.
When shoulders are not lined up, it is impossible to achieve straight sufoof. It is for this reason that the Hadith emphasises more on shoulders. Feet are mentioned only once. The Sahaabah and the Taabi-een relate the instruction ‘to line up’ and straighten the saff to the shoulders, necks, knees, ankles and the feet. In other words, all these should be in line, not out of alignment. It is for this reason that the Hadith clearly mentions that the Khulafa-e-Raashideen, in fact Rasulullah (sallallahu alayhi wasallam) himself, would order protruding chests to recede into line. Never did any of the Authorities of the Shariah speak about feet which should touch.
In the adoption of the Salafi mode, the movement is excessive in Salaat. Neither is proper Ruku’ nor proper Sajdah possible if this hideous posture has to be retained throughout Salaat. In fact Sajdah is not at all possible with the feet spread wide apart. Therefore, the Salafis are constrained to shift positions repeatedly when going to ruku’. This excessive movement in Salaat in negatory of khushoo’.
THE FOUR MATH-HABS
While the case of the Four Math-habs is logical, the actual daleel (proof) for our view is not rational interpretation, but is narrational evidence. Such evidence has been transmitted down the centuries from the Sahaabah. It should be understood that the Aimmah-e-*Mujtahideen -- the Imaams of the Math-habs -- had acquired their knowledge of Islam from either the Sahaabah or the Taabi-een who were the Students of the Sahaabah. Whatever they taught is therefore, what the Sahaabah had instructed. It is the height of folly and deviation to differ with them and to choose a way which is at variance with what they had disseminated.
It is not conceivable that the Salf-e-Saaliheen -- all the Imaams of the Math-bas were among them -- were in deviation and the present-day Salafis are on Rectitude. This is unacceptable to any Muslim who is prepared to reflect a bit. The greatest daleel for the view of the Math-habs is that whatever they teach has been acquired directly from either the Sahaabah or the Taabi-een.
The Salafi practice of spreading the feet wide apart and the irritating attempt to touch the next man’s toes are in conflict with the Sunnah as the aforegoing Shar’i evidences have established.
Conclusion
1. According to the Hambali Math-hab there should be a ‘small’ gap between the feet of the musalli.
2. According to the Maaliki Math-hab, the distance should be moderate, neither together nor so wide apart which is considered repugnant.
3. According to the Shaafi Math-hab, the gap between the feet should be one hand. It is Makrooh to spread the feet wider than this.
4. According to the Hanafi Math-hab, the distance between the feet should be four fingers. This is the Sunnah and the Way of the Salf-e-Saaliheen. The Salafis have no authority from the Salf-e-Saaliheen to substantiate its view of bid’ah.
Comments
In the Hanafi school (also in the Shafi'i school), there are predominantly two views. One is to stand with a gap of four fingers in between one's feet, as is mentioned in Ibn 'Abidin's authoritative commentary of the al-Durr al-Muhtar (1:462). The second view, mentioned in the commentary of Sunan al-Tirmidhi,Ma'arif al-Sunan, is that there is no specified distance to be maintain between one's feet and it is permissible to stand as one finds comfortable.
The hadith, related by Imam Abu Dawud and others, which is normally used to prove that one must touch their feet to those of the adjacent person, has been misunderstood. The Prophet (upon him be peace) only commands that the Companions straighten their rows.
In some narrations he also commands that shoulders be leveled together. It is the narrator who mentions that the Companions employed the joining of the feet together (and according to the narration in Sunan Abu Dawud, the knees were also linked together) to ensure the straightening of the rows. The Prophet (upon him be peace) did not order this.
Nowadays, since the rows are clearly marked in our masjids, there is no need to link the feet together. Standing with the heels on the marked lines will normally ensure that the rows remain straight and orderly.
Manner of standing in the rows of the jama`ah
It is established from several ahadith that the row should be absolutely straight and no gaps should be left between the worshippers. However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?
Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu anhu). He says: "Once Rasulullah (sallallahu alaihi wasallam) faced us and said: "Straighten your rows". He repeated this thrice. He then said: "By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (radhiallahu anhu) says: "I then saw the people joining together their shoulders and ankles". [Abu Dawood, Sahih ibn Khuzaima]
The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.
However, upon analysing this hadith, several points come to light: Firstly, Rasulullah (sallallahu alaihi wasallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wasallam) himself instructed the Sahaaba (radhiallahu anhu) to join their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted this manner in order to fulfil the command of straightening the saff. Secondly, this hadith clearly mentions that Nu’maan bin Basheer (radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing this PRIOR to the commencement of the salah. There is no mention of this position being maintained even after the salah had commenced.
Therefore we find that great muhadditheen such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu anhu) to ensure that the row is straight.
In fact, a hadith of Hazrat Anas (radhiallahu anhu) makes it absolutely clear that this practice was merely a measure adopted BEFORE the salah to ensure the straightening of the row. He says: "If I had to do that (join the ankles) with anyone of them (the tabi’een) today, they would run like wild mules". [Fath al-Bari, vol.2, pg.176]
This simply means that the taabi’een severely disliked that anybody should join their ankles with them. Several points are understood from this: Firstly, Hazrat Anas (radhiallahu anhu) had stopped doing this completely. Had this been a sunnah and not just a manner of ensuring that the saff was straight, it is impossible that Hazrat Anas (radhiallahu anhu) would have left it out merely upon somebody disliking it.
Secondly, the taabi’een would never have disliked it if they had observed many of the Sahaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaba (radhiallahu anhum) had only occasionally adopted this practice to ensure the straightening of the saff. It was not a sunnah in itself, otherwise they would never have left it out.
It has already been made clear that Rasulullah (sallallahu alaihi wasallam) never himself instructed the joining of the ankles, nor is there any mention of the Sahaba (radhiallahu anhum) having maintained this position even IN salah. However, if for a moment we do accept that this position must be adopted during the course of the salah as well, the question is: In which posture of salah must this position be maintained? Must it be maintained during qiyam, ruku, sajdah and qada or in only some of these postures? If one says that the ankles should be joined only in the qiyam posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in ruku and sajdah, the same could be said for qiyam, since to stand with one’s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people.
In short, this practice is not established as a sunnah of salah. It was merely adopted initially by the Sahaba (radiallahu anhum) BEFORE the commencement of salah to ensure that the rows are straight.
COMMENT
Abul Qaasim Jadli (rahmatullah alayh) said :I heard Nu’maan Bin Basheer (radhiyallahu anhu) say: ‘Rasulullah (sallallahu alayhi wasallam) turned towards the people (the musallis) and say three times: ‘By Allah! Most certainly, you should straighten your sufoof otherwise Allah will create discord in your hearts.’ Thereafter I saw that a man would attach his shoulder to the shoulder of his companion (the one standing alongside), his knee to the knee of his companion and his ankle to the ankle of his companion. (Bukhari & Abu Dawood)
If we take the literal meaning of this hadith which a few people( WAHABIS) take , then we have to join our knee with the knee of the person standing next to us in suhoof, which is PRACTICALLY IMPOSSIBLE if the two person are of different height, because the height of knee from ground will be different for two person of different height.( I really tried this!)
These people who take literal meaning fail to answer thisIn the endeavour to sustain the practice of stretching the legs wide open while performing Salaat, the Salafis have gone to the extreme of adopting this ugly stance even when performing Salaat alone.
The Salafis claim that it is Sunnah to stretch the legs wide apart and for a musalli’s toes to touch the toes of the musalli standing alongside him in the saff. This ludicrous position is imposed by the Salafis on even women who are obliged to stand with their legs wide open. What an ugly, miserable and immodest stance for a woman to adopt? A woman is an object of concealment according to the statement of Rasulullah (sallallahu alayhi wasallam). When she has to stretch her legs wide open, she adopts the stance of lewd and shameless women. Throughout Salaat, a woman’s postures are to be constricted -- made small and drawn in, not asserted like a man asserts and expresses his actions during Salaat.
COMMENT
Hadhrat Anas (radhiyallahu anhu) narrated that Nabi (sallallahu alayhi wasallam) said: Join your sufoof and draw close among yourselves and line up with the necks. Reported by Abu Dawood and Nisai. Authenticated by Ibn Hibbaan. (Bulooghul Maraam)--*I’laaus SunnanSo the hadeeth tells up to line with Necks and not touch necks.
Even if the hadith tells us to LINE NECK ( AND NOT TOUCH) how woould WAHABIS explain this that if two brothers of different height are standing next to each other in a line during salah then their NECK WOULD not be in a straight line, rather the neck of the shorter person will be near the chest of the taller person, making NECKS in zig zag path rather than a straight line!
It is for this reason that the title of a chapter in Sahih al-Bukhari ‘Chapter on the Joining of the Shoulders and Feet Together Whilst Forming the Rows’ has been classified by Hafiz Ibn Hajar to be based on exaggeration. He writes in his commentary Fath al-Bari,
[Imam Bukhari’s] reason for choosing this specific title is to exaggerate (mubalagha) the importance of straightening the rows and filling the gaps in between. (Fath al-Bari2:247).
This means that the narration is not to be taken literally. Imam Shawkani, who is constantly referred to by those who prefer not to follow a school of thought( wahabis) in Islamic jurisprudence, has not taken it for its literal interpretation either. He writes in his bookNayl al-awtar:
[The statement of the Companion] means, place the parts of the body [shoulders, etc.] in line with each other, so that the shoulder of each person performing prayer is in level with the shoulder of the next person. This way everyone’s shoulders, knees and feet will be in a single straight line (Nayl al-awtar3:65*).In clear words, this indicates that the real reason for joining the shoulders and other parts, was to straighten the rows, not that the joining itself is an obligatory act.
COMMENT
Even one of the recent WAHABI scholar (Shaykh Salih al-'Uthaymin) says this
س234: ما المعتمد في إقامة الصفوف؟ وهل يشرع للمصلي أن يلصق كعبه بكعب من بجانبه؟ أفتونا مأجورين؟الجواب: الصحيح أن المعتمد في تسوية الصف محاذاة الكعبين بعضهما بعضاً، لا رؤوس الأصابع، وذلك لأن البدن مركب على الكعب، والأصابع تختلف الأقدام فيها، فهناك القدم الطويل، وهناك القدم القصير، فلا يمكن ضبط التساوي إلا بالكعب .وأما إلصاق الكعبين بعضهما ببعض فلا شك أنه وارد عن الصحابة –رضي الله عنهم- فإنهم كانا يسوون الصفوف بإلصاق الكعبين بعضهما ببعض ، أي أن كل واحد منهم يلصق كعبه بكعب جاره لتحقق المحاذاة وتسوية الصف، فهو ليس مقصوداً لذاته لكنه مقصود لغيره كما ذكر بعض أهل العلم، ولهذا إذا تمت الصفوف وقام الناس ينبغي لكل واحد أن يلصق كعبه بكعب صاحبه لتحقق المساواة، وليس معنى ذلك أن يلازم هذا الإلصاق ويبقى ملازماً له في جميع الصلاة . ومن الغلو في هذه المسألة ما يفعله بعض الناس من كونه يلصق كعبه بكعب صاحبه ويفتح قدميه فيما بينهما حتى يكون بينه وبين جاره في المناكب فرجة فيخالف السنة في ذلك، والمقصود أن المناكب والأكعب تتساوى
Question: What is the relied-upon position regarding the straightening of the rows (sufuf)? Is it prescribed for the praying person to join his ankle (ka'b) to the ankle of the person next to him? Please give us the fatwa, may you be rewarded.
Answer: That which is correct is that the relied-upon position regarding the straightening of the row is that the ankles should be in line with each other, not the ends of the toes, and that is because the body is supported upon the ankle, and the feet differ in regard to the toes, because some feet are long, and some feet are short. So it is impossible to ensure straightness except by the ankles (i.e. by the ankles being in line with each other).
As for joining the ankles to the ankles of the others, then no doubt this is reported from the Sahabah, radhiyallahu 'anhum, for they would straighten the rows by joining ankles, that is, every one of them would join his ankle with the ankle of his neighbour to ensure being line, and the straightness of the row. So it is not meant as an aim in itself, but rather as a means of achieving another aim, as some of the people of knowledge have mentioned. Therefore, when the rows are completed and the people are standing, it is befitting for every one of them to join his ankle to the ankle of his companion to ensure straightness. It does not mean that he should continue this joining and remain so for the whole salah.
From the extremism that has occurred with regard to this issue is what is done by some people in that one of them will join his ankle to the ankle of his companion, and he will spread his feet so far apart until there is a gap between his shoulder and the shoulder of his companion, so he will oppose the Sunnah by doing that. But the aim is that the shoulders and ankles should be in line with each other.
Introduction
In this fourteenth century of the Islamic era, a recently mushroomed sect known as the Salafis, has invented some new rules which they believe are the Sunnat teachings of Rasulullah (sallallahu alayhi wasallam). Inspite of their views being in conflict with the teachings of the Salf-e-Saaliheen belonging to the Noblest Ages of Islam (Khairul Quroon), they obstinately cling to their misguided opinions. Their method is to subject the Ahadith to their personal understanding. Inspite of the divergence which this self-opinion produces from the Way of the Ummah inherited from the Sahaabah, the Salafis intransigently cling to their deviation.
A little reflection would convince them that it is not possible that the Aimmah-e-Mujtahideen who were the Students of the Sahaabah would propagate acts which are in conflict with the Sunnah. Any act which has been accepted and practised by the entire Ummah from the earliest era of Islam cannot be deviation. Deviation will be the act which is in conflict with this sacred Unanimity.
One of the erroneous practices of the Salafis is their act of spreading their legs wide apart during Salaat. In the bid to touch the toes of the musalli standing adjacent to them, they disfigure their stance and ruin their composure with the mental preoccupation of touching the toes of the musallis standing on both sides in the Saff during Jamaat Salaat. Even when performing Salaat alone, they stretch the legs hideously apart. But for this innovation they have absolutely no Shar’i evidence. A solitary Hadith which makes reference to ‘foot with foot’ has been grievously misunderstood and misinterpreted by them. Besides their misinterpretation, they have intentionally ignored all the other Shar’i proofs which refute their interpretation.
A perusal of the relevant Ahadith on this subject will convince every unbiased Muslim that the Salafi interpretation of the Hadith is a concoction of the nafs. It is a concoction designed and prepared by shaitaan to create rifts and discord in the Ummah. When people opt to abandon the practices which the Aimmah Mujtahideen have reported on the basis of the authority of the Sahaabah, then shaitaani manipulation is evident.
All four Math-habs of the Ahlus Sunnah Wal Jama’ah unanimously refute the Salafi contention on the position to be adopted when standing for Salaat. None of the Math-habs teaches that the legs should be spread out widely when standing for Salaat nor that the toes of the Musalli alongside should be touched. Some of the Salafis go to great lengths in spreading their legs in the bid to touch the next man’s toes causing annoyance and much irritation.
The Emphasis on Straghtening the Sufoof(Sufoof is the plural of saff which refers to the row of musallis in a Jamaat)
The Ahadith of Rasulullah (sallallahu alayhi wasallam) emphasise the straightening of the sufoof. The emphasis in all the Hadith narrations dealing with this subject is directed to proper saff*-formation, not on the feet of the musallis touching the toes of the musalli standing alongside as the Salafis inordinately and inconsiderately practice.
In the endeavour to sustain the practice of stretching the legs wide open while performing Salaat, the Salafis have gone to the extreme of adopting this ugly stance even when performing Salaat alone. While a man who is uneducated in the laws of the Shariah may misunderstand the solitary Hadith in which reference has been made to “foot with foot”, the same mistake cannot and should not be made in so far as Salaat performed alone because the question of “foot with foot” is not remotely related to infiraadi Salaat, i.e. performing Salaat alone.
The Salafis may abortively argue that the aim of spreading the legs wide apart is to ensure straightness of the sufoof, but what argument do they have for justifying this unbecoming practice when a man is performing Salaat infiraadan(individually)? Furthermore, there is no Hadith narration in this regard which could even be misinterpreted to support the case of a munfarid stretching his legs to the extremities of east and west or north and south, depending on the location of the Qiblah from where he happens to be.
The Salafis claim that it is Sunnah to stretch the legs wide apart and for a musalli’s toes to touch the toes of the musalli standing alongside him in the saff. This ludicrous position is imposed by the Salafis on even women who are obliged to stand with their legs wide open. What an ugly, miserable and immodest stance for a woman to adopt? A woman is an object of concealment according to the statement of Rasulullah (sallallahu alayhi wasallam). When she has to stretch her legs wide open, she adopts the stance of lewd and shameless women. Throughout Salaat, a woman’s postures are to be constricted -- made small and drawn in, not asserted like a man asserts and expresses his actions during Salaat.
As far as their stance is concerned for the munfarid, there is not a single Hadith which they can cite in substantiation for their view which anyhow is utterly baseless. All the relevant Ahadith on this topic teach the contrary, namely, that the feet should be held slightly apart -- about four to five inches (10 cm). There also exists consensus of the Four Math-habs on this issue.
As far as the feet position for the saff is concerned, the Salafis conveniently overlook all the Ahadith which negate their corrupt view and intransigently cling to a view which they have understood to be the method. In taking to this view, they deliberately cast aside what exactly the Hadith in question says. They took a single word (namely ‘foot with foot’) out of the context of the Hadith and formulated the practice of stretching the legs wide apart and touching the toes of the musallis standing alongside on either side in the saff. For understanding this issue, it is best that we cite all the relevant Ahadith.
The Ahadith
1. Hadhrat Umar (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Straighten the sufoof, line up the shoulders, close the gaps and become tender in the hands of your brothers. Do not leave any gaps for shaitaan. Whoever joins the saff, Allah will join him. And whoever cuts the saff Allah will cut him.” (Bukhari & Abu Dawood)[Become tender: that is to comply when a brother musalli in the saff touches your shoulder indicating that you should bring it in line with the shoulders of the other musallis in the saff.]
2. Hadhrat Baraa’ Bin Aazib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) used to enter the saff from end to end, touching our chests and our shoulders. He would say:“Do not be irregular (in your rows), for then your hearts will become irregular (i.e. discord will overtake you).” He would (also) say:“ Verily, Allah Azza Wa Jal and His Malaaikah dispatch Salaam on the first sufoof” [When the word ‘Salaat’ is related to Allah Ta ‘ala, it denotes Rahmat, i.e. He sends down mercy. When it is related to the Malaaikah, it means that they supplicate to Allah Ta`ala to send His mercy upon His servants.]
3. Hadhrat Anas Bin Maalik (radhiyallahu anhu) narrates that the Iqaamah for Salaat was given. Rasulullah (sallallahu alayhi wasallam) turned towards us and said: “Straighten your sufoof and stand close together, for verily I see you from behind.” In a narration of Hadhrat Anas (radhiyallahu anhu) it is mentioned: “Everyone among us would put his shoulder with the shoulder of his companion (alongside) and his foot with his foot.”
4. Hadhrat Anas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Join your sufoof and stand close together, and stand in line with (your) necks. I take oath by The Being in Whose power is my life that most certainly I see shaitaan entering the gaps in the saff as if he is a lamb.” (Abu Dawood)
5. Abul Qaasim Jadli (rahmatullah alayh) said :“I heard Nu’maan Bin Basheer (radhiyallahu anhu) say: ‘Rasulullah (sallallahu alayhi wasallam) turned towards the people (the musallis) and say three times: ‘By Allah! Most certainly, you should straighten your sufoof otherwise Allah will create discord in your hearts.’ Thereafter I saw that a man would attach his shoulder to the shoulder of his companion (the one standing alongside), his knee to the knee of his companion and his ankle to the ankle of his companion.” (Bukhari & Abu Dawood)
6. Nu’maan Bin Basheer (radhiyallahu anhu) narrates: “Rasulullah (sallallahu alayhi wasallam) would arrange (set in order) our sufoof. One day he came out (from his home) and saw a man (in the saff) whose chest was protruding in front of the (chests of) the community (i.e. the musallis). He then commented: ‘Straighten your sufoof otherwise Allah will cast discord in your faces (i.e. in the words coming from your mouths).” (Tirmizi)
7. Maalik Ibn Abi Aamir Ansaari (radhiyallahu anhu) narrates: “Uthmaan Bin Affaan (radhiyallahu anhu) would recite in his Khutbah: ‘When the Salaat is ready, arrange the sufoof properly and line up with the shoulders’ (i.e. the shoulders of the musallis should all be in line and touching).” (Muatta Imaam Muhammad)
8. Hadhrat Anas (radhiyallahu anhu) narrated that Nabi (sallallahu alayhi wasallam) said: “Join your sufoof and draw close among yourselves and line up with the necks.” Reported by Abu Dawood and Nisai. Authenticated by Ibn Hibbaan. (Bulooghul Maraam)--*I’laaus Sunnan.
These are about all the narrations pertaining to the manner and style of standing in Jamaat Salaat.
Explaining these Ahadith, Imaam Bukhaari (rahmatullah alayh) states in the section captioned:“JOINING SHOULDER TO SHOULDER”:
“This is what the Jamhoor have said: ‘Verily, the meaning (of joining in this context) is complete nearness and lining up, not actual joining (or touching).’” Al-Haafiz said: “The meaning of this is to emphasise in straightening the saff and closing the gaps.” And Aini too has said so. With this, the indication is towards emphasis in straightening the sufoof and closing the gaps. Qustulaani and others have also said this.”(Laamiud Duraari—commentary of Bukhari)In Faidhul Baari it is reported as follows:“It is stated in Sharhul Wiqaayah: ‘The musalli should stand apart (with his feet) so that there is a distance of four fingers in between them, and that is also the view of Imaam Shaafi (rahmatullah alayh), In another view it is said that the distance (between the feet) should be one hand (i.e. about 10 cm).’ (The author says): I did not find any difference of opinion among the Salf (i.e. Salf-e-Saaliheen) between the stance (of the musalli) in Jama’ah and in infiraad (i.e. performing alone). There is no difference regarding the gap (between the feet). It is not that the spreading of the feet should be more in Jama’ah than when performing Salaat alone.”
The summary of this is: When we do not find the Sahaabah and the Taabi-een differentiating in their standing position between Jama’ah and individual Salaat, then we understand that the only meaning of Rasulullah’s statement of ‘joining the shoulders’ is to line up closely and to abstain from leaving gaps (between the musallis).
The following appears in Laamiud Duraari, Commentary of Saheeh Bukhaari:“The Authorities (the Fuqaha) stated that it is best for the musalli to keep his feet about four fingers apart. They did not say that the feet should be united in ruku’ or sajdah. Aini says in Binaayah: ‘It is appropriate that there be the distance of four fingers between the feet of the musalli, for verily, this is nearest to khushoo.’”
Ibn Umar (radhiyallahu anhuma) would not spread (widely) his feet nor would the one foot touch the other, but between this there would be neither much closeness nor much distance.
In Raddul Mihtaar it is reported as follows:“The meaning of joining ankles to ankles is that everyone in the Jama’ah should stand alongside the other (i.e. in a straight line). So is it said in Fataawa Samarqand).” (I’laaus Sunan).
From all the narrations and views of the Muhadditheen and Fuqaha of the Khairul Quroon era it is abundantly clear that the Hadith which mentions joining foot with foot does not have a literal meaning. It simply means that the feet should be all in line, and this is achieved by the heels of the musallis all being in the same line. This will ensure a straight saff on which the emphasis of all the Ahadith is.
The Salafis
The Salafis of this age, while grabbing the words ‘foot with foot’, ignore ‘neck with neck’, ‘shoulder with shoulder’, ‘knee with knee’ and ‘ankle with ankle’. The narrations command joining of the necks just as it instructs joining of the feet. And, in the same way it commands joining of the knees and ankles. How is it possible for the neck of one musalli to touch the neck of the musalli alongside? At most, shoulders can touch. But to achieve the phenomenal act of joining necks, the musallis will have to ruin their Salaat and stand on their toes balancing at a precarious angle to achieve the goal of touching each other’s neck. But no one has ever advocated this ludicrous stance. Similarly, if the literal sense of the ‘ankle with ankle’ has to be accepted, it will place the musallis under great stress to achieve what is not simple because the protruding heels are barriers for this achievement. Also, if ‘knee against knee’ had to be literally considered, the musallis would have to stand with ugly bandied legs, stretching even their thighs hideously in order to join their knees with the knees of their companions? But, not even the Salafis have ventured such ludicrousness.
Why do the Salafis choose only ‘foot with foot’ out of the several instructions pertaining to the joining of various bodily parts? For this choice they have only their intransigent nafsaani desire --no daleel whatsoever. What is the determining factor to choose only feet and to ignore necks, knees, shoulders and ankles? On the other hand, the Ahlus Sunnah Wal Jama’ah -- the followers of the Four Math-habs -- *have a mass of evidence to support ‘joining of the shoulders’. Furthermore, joining or lining up of the shoulders is simple, rational and fulfills in the best way the instruction of straightening the saff.
It should be noted that the emphasis is on closing the gaps. There should be no gap between two musallis standing in the saff. But, the wider the legs are spread apart, the more the distance between the shoulders will increase. Thus, spreading the legs wide apart defeats the very command issued in the Hadith to close the gaps and straighten the sufoof.
In order to achieve ‘foot with foot’ literally, the Salafis are constrained to turn their feet at angles away from the Qiblah. In this hideous exercise they manage only to touch the toes of the adjacent musalli with much difficulty and irritation to those whose peace of mind is disturbed with the unruly encroachment of his companion’s toes. When the toes are made to touch with the feet in diagonal positions, the shoulders cannot touch, the knees, ankles, necks, etc. are thrown completely out of alignment.
When shoulders are not lined up, it is impossible to achieve straight sufoof. It is for this reason that the Hadith emphasises more on shoulders. Feet are mentioned only once. The Sahaabah and the Taabi-een relate the instruction ‘to line up’ and straighten the saff to the shoulders, necks, knees, ankles and the feet. In other words, all these should be in line, not out of alignment. It is for this reason that the Hadith clearly mentions that the Khulafa-e-Raashideen, in fact Rasulullah (sallallahu alayhi wasallam) himself, would order protruding chests to recede into line. Never did any of the Authorities of the Shariah speak about feet which should touch.
In the adoption of the Salafi mode, the movement is excessive in Salaat. Neither is proper Ruku’ nor proper Sajdah possible if this hideous posture has to be retained throughout Salaat. In fact Sajdah is not at all possible with the feet spread wide apart. Therefore, the Salafis are constrained to shift positions repeatedly when going to ruku’. This excessive movement in Salaat in negatory of khushoo’.
THE FOUR MATH-HABS
While the case of the Four Math-habs is logical, the actual daleel (proof) for our view is not rational interpretation, but is narrational evidence. Such evidence has been transmitted down the centuries from the Sahaabah. It should be understood that the Aimmah-e-*Mujtahideen -- the Imaams of the Math-habs -- had acquired their knowledge of Islam from either the Sahaabah or the Taabi-een who were the Students of the Sahaabah. Whatever they taught is therefore, what the Sahaabah had instructed. It is the height of folly and deviation to differ with them and to choose a way which is at variance with what they had disseminated.
It is not conceivable that the Salf-e-Saaliheen -- all the Imaams of the Math-bas were among them -- were in deviation and the present-day Salafis are on Rectitude. This is unacceptable to any Muslim who is prepared to reflect a bit. The greatest daleel for the view of the Math-habs is that whatever they teach has been acquired directly from either the Sahaabah or the Taabi-een.
The Salafi practice of spreading the feet wide apart and the irritating attempt to touch the next man’s toes are in conflict with the Sunnah as the aforegoing Shar’i evidences have established.
Conclusion
1. According to the Hambali Math-hab there should be a ‘small’ gap between the feet of the musalli.
2. According to the Maaliki Math-hab, the distance should be moderate, neither together nor so wide apart which is considered repugnant.
3. According to the Shaafi Math-hab, the gap between the feet should be one hand. It is Makrooh to spread the feet wider than this.
4. According to the Hanafi Math-hab, the distance between the feet should be four fingers. This is the Sunnah and the Way of the Salf-e-Saaliheen. The Salafis have no authority from the Salf-e-Saaliheen to substantiate its view of bid’ah.
Comments
In the Hanafi school (also in the Shafi'i school), there are predominantly two views. One is to stand with a gap of four fingers in between one's feet, as is mentioned in Ibn 'Abidin's authoritative commentary of the al-Durr al-Muhtar (1:462). The second view, mentioned in the commentary of Sunan al-Tirmidhi,Ma'arif al-Sunan, is that there is no specified distance to be maintain between one's feet and it is permissible to stand as one finds comfortable.
The hadith, related by Imam Abu Dawud and others, which is normally used to prove that one must touch their feet to those of the adjacent person, has been misunderstood. The Prophet (upon him be peace) only commands that the Companions straighten their rows.
In some narrations he also commands that shoulders be leveled together. It is the narrator who mentions that the Companions employed the joining of the feet together (and according to the narration in Sunan Abu Dawud, the knees were also linked together) to ensure the straightening of the rows. The Prophet (upon him be peace) did not order this.
Nowadays, since the rows are clearly marked in our masjids, there is no need to link the feet together. Standing with the heels on the marked lines will normally ensure that the rows remain straight and orderly.
Manner of standing in the rows of the jama`ah
It is established from several ahadith that the row should be absolutely straight and no gaps should be left between the worshippers. However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?
Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu anhu). He says: "Once Rasulullah (sallallahu alaihi wasallam) faced us and said: "Straighten your rows". He repeated this thrice. He then said: "By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (radhiallahu anhu) says: "I then saw the people joining together their shoulders and ankles". [Abu Dawood, Sahih ibn Khuzaima]
The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.
However, upon analysing this hadith, several points come to light: Firstly, Rasulullah (sallallahu alaihi wasallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wasallam) himself instructed the Sahaaba (radhiallahu anhu) to join their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted this manner in order to fulfil the command of straightening the saff. Secondly, this hadith clearly mentions that Nu’maan bin Basheer (radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing this PRIOR to the commencement of the salah. There is no mention of this position being maintained even after the salah had commenced.
Therefore we find that great muhadditheen such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu anhu) to ensure that the row is straight.
In fact, a hadith of Hazrat Anas (radhiallahu anhu) makes it absolutely clear that this practice was merely a measure adopted BEFORE the salah to ensure the straightening of the row. He says: "If I had to do that (join the ankles) with anyone of them (the tabi’een) today, they would run like wild mules". [Fath al-Bari, vol.2, pg.176]
This simply means that the taabi’een severely disliked that anybody should join their ankles with them. Several points are understood from this: Firstly, Hazrat Anas (radhiallahu anhu) had stopped doing this completely. Had this been a sunnah and not just a manner of ensuring that the saff was straight, it is impossible that Hazrat Anas (radhiallahu anhu) would have left it out merely upon somebody disliking it.
Secondly, the taabi’een would never have disliked it if they had observed many of the Sahaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaba (radhiallahu anhum) had only occasionally adopted this practice to ensure the straightening of the saff. It was not a sunnah in itself, otherwise they would never have left it out.
It has already been made clear that Rasulullah (sallallahu alaihi wasallam) never himself instructed the joining of the ankles, nor is there any mention of the Sahaba (radhiallahu anhum) having maintained this position even IN salah. However, if for a moment we do accept that this position must be adopted during the course of the salah as well, the question is: In which posture of salah must this position be maintained? Must it be maintained during qiyam, ruku, sajdah and qada or in only some of these postures? If one says that the ankles should be joined only in the qiyam posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in ruku and sajdah, the same could be said for qiyam, since to stand with one’s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people.
In short, this practice is not established as a sunnah of salah. It was merely adopted initially by the Sahaba (radiallahu anhum) BEFORE the commencement of salah to ensure that the rows are straight.
COMMENT
Abul Qaasim Jadli (rahmatullah alayh) said :I heard Nu’maan Bin Basheer (radhiyallahu anhu) say: ‘Rasulullah (sallallahu alayhi wasallam) turned towards the people (the musallis) and say three times: ‘By Allah! Most certainly, you should straighten your sufoof otherwise Allah will create discord in your hearts.’ Thereafter I saw that a man would attach his shoulder to the shoulder of his companion (the one standing alongside), his knee to the knee of his companion and his ankle to the ankle of his companion. (Bukhari & Abu Dawood)
If we take the literal meaning of this hadith which a few people( WAHABIS) take , then we have to join our knee with the knee of the person standing next to us in suhoof, which is PRACTICALLY IMPOSSIBLE if the two person are of different height, because the height of knee from ground will be different for two person of different height.( I really tried this!)
These people who take literal meaning fail to answer thisIn the endeavour to sustain the practice of stretching the legs wide open while performing Salaat, the Salafis have gone to the extreme of adopting this ugly stance even when performing Salaat alone.
The Salafis claim that it is Sunnah to stretch the legs wide apart and for a musalli’s toes to touch the toes of the musalli standing alongside him in the saff. This ludicrous position is imposed by the Salafis on even women who are obliged to stand with their legs wide open. What an ugly, miserable and immodest stance for a woman to adopt? A woman is an object of concealment according to the statement of Rasulullah (sallallahu alayhi wasallam). When she has to stretch her legs wide open, she adopts the stance of lewd and shameless women. Throughout Salaat, a woman’s postures are to be constricted -- made small and drawn in, not asserted like a man asserts and expresses his actions during Salaat.
COMMENT
Hadhrat Anas (radhiyallahu anhu) narrated that Nabi (sallallahu alayhi wasallam) said: Join your sufoof and draw close among yourselves and line up with the necks. Reported by Abu Dawood and Nisai. Authenticated by Ibn Hibbaan. (Bulooghul Maraam)--*I’laaus SunnanSo the hadeeth tells up to line with Necks and not touch necks.
Even if the hadith tells us to LINE NECK ( AND NOT TOUCH) how woould WAHABIS explain this that if two brothers of different height are standing next to each other in a line during salah then their NECK WOULD not be in a straight line, rather the neck of the shorter person will be near the chest of the taller person, making NECKS in zig zag path rather than a straight line!
It is for this reason that the title of a chapter in Sahih al-Bukhari ‘Chapter on the Joining of the Shoulders and Feet Together Whilst Forming the Rows’ has been classified by Hafiz Ibn Hajar to be based on exaggeration. He writes in his commentary Fath al-Bari,
[Imam Bukhari’s] reason for choosing this specific title is to exaggerate (mubalagha) the importance of straightening the rows and filling the gaps in between. (Fath al-Bari2:247).
This means that the narration is not to be taken literally. Imam Shawkani, who is constantly referred to by those who prefer not to follow a school of thought( wahabis) in Islamic jurisprudence, has not taken it for its literal interpretation either. He writes in his bookNayl al-awtar:
[The statement of the Companion] means, place the parts of the body [shoulders, etc.] in line with each other, so that the shoulder of each person performing prayer is in level with the shoulder of the next person. This way everyone’s shoulders, knees and feet will be in a single straight line (Nayl al-awtar3:65*).In clear words, this indicates that the real reason for joining the shoulders and other parts, was to straighten the rows, not that the joining itself is an obligatory act.
COMMENT
Even one of the recent WAHABI scholar (Shaykh Salih al-'Uthaymin) says this
س234: ما المعتمد في إقامة الصفوف؟ وهل يشرع للمصلي أن يلصق كعبه بكعب من بجانبه؟ أفتونا مأجورين؟الجواب: الصحيح أن المعتمد في تسوية الصف محاذاة الكعبين بعضهما بعضاً، لا رؤوس الأصابع، وذلك لأن البدن مركب على الكعب، والأصابع تختلف الأقدام فيها، فهناك القدم الطويل، وهناك القدم القصير، فلا يمكن ضبط التساوي إلا بالكعب .وأما إلصاق الكعبين بعضهما ببعض فلا شك أنه وارد عن الصحابة –رضي الله عنهم- فإنهم كانا يسوون الصفوف بإلصاق الكعبين بعضهما ببعض ، أي أن كل واحد منهم يلصق كعبه بكعب جاره لتحقق المحاذاة وتسوية الصف، فهو ليس مقصوداً لذاته لكنه مقصود لغيره كما ذكر بعض أهل العلم، ولهذا إذا تمت الصفوف وقام الناس ينبغي لكل واحد أن يلصق كعبه بكعب صاحبه لتحقق المساواة، وليس معنى ذلك أن يلازم هذا الإلصاق ويبقى ملازماً له في جميع الصلاة . ومن الغلو في هذه المسألة ما يفعله بعض الناس من كونه يلصق كعبه بكعب صاحبه ويفتح قدميه فيما بينهما حتى يكون بينه وبين جاره في المناكب فرجة فيخالف السنة في ذلك، والمقصود أن المناكب والأكعب تتساوى
Question: What is the relied-upon position regarding the straightening of the rows (sufuf)? Is it prescribed for the praying person to join his ankle (ka'b) to the ankle of the person next to him? Please give us the fatwa, may you be rewarded.
Answer: That which is correct is that the relied-upon position regarding the straightening of the row is that the ankles should be in line with each other, not the ends of the toes, and that is because the body is supported upon the ankle, and the feet differ in regard to the toes, because some feet are long, and some feet are short. So it is impossible to ensure straightness except by the ankles (i.e. by the ankles being in line with each other).
As for joining the ankles to the ankles of the others, then no doubt this is reported from the Sahabah, radhiyallahu 'anhum, for they would straighten the rows by joining ankles, that is, every one of them would join his ankle with the ankle of his neighbour to ensure being line, and the straightness of the row. So it is not meant as an aim in itself, but rather as a means of achieving another aim, as some of the people of knowledge have mentioned. Therefore, when the rows are completed and the people are standing, it is befitting for every one of them to join his ankle to the ankle of his companion to ensure straightness. It does not mean that he should continue this joining and remain so for the whole salah.
From the extremism that has occurred with regard to this issue is what is done by some people in that one of them will join his ankle to the ankle of his companion, and he will spread his feet so far apart until there is a gap between his shoulder and the shoulder of his companion, so he will oppose the Sunnah by doing that. But the aim is that the shoulders and ankles should be in line with each other.
Sunday, 18 September 2011
Post Mortem Of Zakir Naik
Dr. Zakir abdul karim naik is famous for his lectures on comparative religion and islam. We have provided below some exclusive details about him which have been collected from his websites, internet, youtube and other publish sources under public domain.
(1) As per IRF WEBSITE Dr. zakir naik was born on 18th october, 1965. His website does not give information where he was born and brought up. His website does not give any information about his father, his occupation, qualifications etc. It is mentioned that he studies medicine and passed bachelors degree in MBBS from topiwala national medical college, nair hospital, mumbai india. But his website does not give details about the academic year in which he actually paseed MBBS exam.
(2) His website does not mention names of schools or colleges where he studies islamic subjects. It is also not known who taught him reading Quran because his arabic accent and Quran reading is completely out of gear, unprofessional and against tajweed rules. His website is also silent to where he studies Tafseer al-Quran, Usool-e-Hadeeth, Rules of Fiqh, Sharia, Arabic language, and other essential islamic subjects required of a true islamic scholar who is allowed to give opinions on issue of Islamic fiqh
It seems Dr. Naik is a mysterious home grown, home fed, self read and self trained scholar of Islam.
In his speeches he says he is a student of comparative religion, but he gives his rulings / opinions literally on all Islamic subjects. He even criticizes Imams of Fiqh and Ahadith. He claims that they (Imams of Fiqh and Ahadith) did not have full information with them when they gave their
Islamic rulings. He claims he judges the Imams rulings and acts as per his better understanding of Quran, Ahadith, Sharia and Fiqh. He claims that acceptance and following of Imams as truthful teachers of Islam has damaged Islam.
(3) As per the information on his Website, Dr. Naik was influenced by the comparative religion lectures of Shaikh Ahmed Deedat (1918-2005) of South Africa when he was studying medicine. This means that Dr. Naik's self-home-reading of Islamic subjects started when he was around 22 years old (around 1987). Amazingly, within 3 years' of self-reading of Islamic subjects (1987-1990), in addition to his extensive medical full-time oncampus study, semester exams, medical internship, etc., he read everything about Islam and established Islamic Research Foundation in February 1991 and started full time Da'wa.
In his lectures, Dr. Naik says that he started Da'wa even before the establishment of IRF in 1991. This shows Dr. Naik has exceptional ability of memorization. He did not read Islamic subjects with the intention to understand them, he simply by-hearted every book that came his way.
Those whose memory is sharp, are generally intelligent, but they often become dictionaries. They never try to understand the subject; they memorize it with the intention to repeat it either in an exam or in front of people to get applause. They heavily depend upon their word-by-word photo finish memory and develop their skills in debates. They mesmerize their audience by skillful display of their memory and often turn the tables on their opponents in debates. They can convert logic into illogic and wisdom into stupidity and vice versa by their arguments and oratory. They use their vast memory to confuse their opponents and followers both. Over a period of time when they become famous and develop considerable following among masses, they start large scale misinterpretation of facts by their skillful arguments and become leaders of a new group in the world. That is how Ibn Taymiyya (1263-1328) became the founder of a new Sect by the power of his super memory and oratory. Now Zakir Naik is a living example of this phenomenon.
(4) Shaikh Ahmed Deedat
Shaikh Ahmed Husain Deedat was born on July 1, 1918 in Surat, Gujarat State of India. His family migrated to South Africa in 1927. He established the first Islamic religious institution in South Africa to train preachers at the Assalaam Institute in Braemar. He was the president of the Islamic Propagation Center International (IPCI), until he suffered from a stroke, which left him paralyzed for over 9 years until he passed away on 8th August 2005.
Shaikh Ahmad Deedat was an Ahle Sunnah (Hanafi) Scholar
(a) It is important to mention here that Shaikh Ahmed Deedat was an Ahle Sunnah Scholar who used to give a lot of respect to Shaikh Mir Asedullah Quadri. Shaikh Deedat wrote many letters to Shaikh Mir Asedullah Quadri from his Islamic Propagation Center International appreciating the work of Shaikh Quadri. He used to send his books and booklets to the Shaikh from South Africa. Both these Shaikhs never met, but had great respect for each other and were in contact via letters and exchange of their books. We will briefly mention here about some of the
last letters of Shaikh Ahmad Deedat to Shaikh Asedullah Quadri. On March 8, 1996, Shaikh Deedat wrote to Shaikh Asedullah Quadri
'Islamic Wisdom' to be sent to him, as (in the words of Shaikh Deedat) it will be a great assistance to him as he was writing a book with a similar title. In May 1996, Shaikh Asedullah Quadri sent him the Urdu book (Hikmat-e-Islamia authored by Shaikh Mohammad Abdul Qadeer Siddiqui ) with the promise to send the English translation done by him which was under print at that time. Shaikh Asedullah Quadri's letter and the book reached Shaikh Deedat on June 4, 1996, but by then Shaikh Deedat had a severe paralytic stroke on May 3, 1996. The information about the stroke was sent to Shaikh Mir Asedullah Quadri by Qassim Deedat, Treasurer, IPCI in his letter dated 17th September 1996.
Shaikh Mir Asedullah Quadri sent most of his books to IPCI, South Africa. Many of the books sent to Ahmad Deedat were related to Tasawwuf and he was very happy to read them.
Shaikh Ahmad Deedat was a rare gem and a Sufi at heart though his area of specialization was comparative religion. He also had exceptional memory, but he never misused it.
(b) Shaikh Ahmad Deedat belonged to Ahle Sunnah wal Jama'a, is also established from the fact that he used to take advise from Dr. Tahir-ul- Qadri in matters of Islamic Fiqh. Evidence in this context is available on Internet and Youtube.
(c) Shaikh Ahmad Deedat (r) being an honest Sunni (Hanafi) Shaikh is also
established from the fact that he openly supported and participated in
Milad-un-Nabi ( Sallalllahu alaihe wasallam ) Celebrations.
(d) Shaikh Ahmad Deedat credentials as a Sunni Shaikh are also established from the fact that he praised Maulana Abdul Aleem Siddiqui (rehmatullah alaih) who was a student of Aala Hazrat Ahmed Radha Khan (rehmatullah alaih).
(e) Shaikh Ahmad Deedat was a Sunni Scholar is also proved from the fact that Salafi Scholars declared him Mushrik and Bidati for his clear cut Ahle Sunnah beliefs.
(5) Dr. Zakir Naik claims he was influenced by Shaikh Deedat (r) but we fail to understand how come he turned into a hard core Salafi because Shaikh Deedat was a humble Sufi at heart.
Wikipedia, a trusted and most visited encyclopedic website shows Dr. Naik to be Salafi (not Sunni). See rounded information in this Screen Shot.
However, lately on Dr. Naik's Wikipedia page they have removed 'Salafi' and now it shows only 'Islam'.
Dr. Naik propagates theories of Salafism in the name of Islam. The meanings and interpretations of Quran, Ahadith presented by Zakir Naik, all are as per Wahhabi / Salafi beliefs. Dr. Naik says God has two hands, two eyes, face, legs, shins and has large body and sits above the skies on a big chair facing towards Arsh. Someone asked Dr. Naik, how are God's hands and body; he said, 'we do not know, it is known to God only'.
The description of Salafi Sky God is similar in nature with Hindu God Vishnu. The only difference between Hindu God Vishnu and Salafi Sky Idol God is, Vishnu is married, while Salafi Sky God is single. Also Hindus draw and make models of their God Vishnu, while Salafis don't, but their faith in a huge human like Idol as their God is same, identical. In view of their misunderstanding about Allah, Salafis prostrate to their Sky Idol God 5 times a day during Salah. They claim this huge Sky Idol has created this Universe.
Dr. naik propagates above beliefs as islam and feels pride that he is converting so many people into islam. the example of people who are converting after listening to Zakir naik lectures is that of a person who falls from the sky and get stuck in a coconut tree.
(6) Dr. naik interpretations of other religious scriptures are also contrversial as their scholars have time and again proved that what he interprets is wrong. Watch realted videos on internet and youtube.
(7) DR. NAIK QADIYANI BELIEFS
In his speeches and writings, Dr. naik claims that advent of Prophet Muhammad sallallahu alaihe wasallam has been mentioned in hindu scriptures. He has made this claim thousands of time in his lectures.
People will be surprised to know that Dr. naik's rhetoric on this subject is a direct copy of the work entitles "Muhammad (sallallahu alaihe wasallam) in world scriptures" written by ABDUL HAQ VIDYARTHI QADIYANI (1888-1977), a missionary of Lahore ahmadiyya movement.
Read Dr. Naik's article Introduction to Hinduism on his IRF website.
We are not trying to emphasize here that Dr. Naik has not mentioned the sources of his Hinduism studies because we are not discussing academic ethics. Our focus is on a much bigger and very serious issue.
Answering a question in one of his lecturers, whether Muslims can consider the Vedas and the other Hindu Scriptures to be the revelations of God? Dr. Naik replied:
" There is no text in the Quran or Sahih Hadith mentioning the name of the revelation that was sent to India. Since the names of the Vedas or other Hindu scriptures are nowhere to be found in Quran and Sahih Hadith, one cannot say for sure that they were the revelations of God.
They may be the revelation of God or may not be the revelation of God "
However in all his speeches, he mentions the Vedic and other Hindu scriptures that were originally invented and documented by Abdul Haq Vidyarthi Qadiyani, word-by-word; and reiterates that advent of Prophet Mohammad Sallallahu alaihe wasallam has been prophecied in Hindu scriptures.
This practice on the part of Dr. Naik establishes the fact that he believes in Hindu scriptures as the word of God (in an altered format as that of Bible) though he does not want to declare it openly. His profound belief in Hindu scriptures as the word of God is also established from the following facts.
Dr. Zakir Naik mentions the following Quranic verse hundreds of times in his speeches and invites Hindus to come to common terms with Muslims.
Say: ( O' Prophet ) "O People of the Book! come to common terms as between us and you: That we worship none but Allah, that we associate no partners with him; that we associate not, from among ourselves, Lords and patrons other than Allah." If then they turn back, you say: "Bear witness that we are Muslims]. (Aal-e-Imran - 64).
The above verse is addressed to the people of the book ( revealed to Prophets). This verse does not address Idol worshipers. It is a well known fact that Hindu Idol worship is similar to Makkan Pagan tradition and we are positive that no Muslim in the world will ever dispute this fact.
We have not come across a Hadith in which Prophet Mohammad Sallallahu alaihe wasallam called upon Idol worshipers to come to common terms with Islam.
Why then Dr. Naik reads the above verse and invites Hindus to come to common terms?
This practice of Dr. Naik confirms the fact that he believes in all Hindu scriptures as the word of God.
As a matter of fact he has never denied that these scriptures are not the word of God as he says these may be or may not be the word of God.
This is hypocrisy (Munafiqat)
Dr. Naik calls Zoroastrianism a prophetic religion and calls its founder Zoroaster as 'Prophet'. In one of his lectures he said: "Zoroastrianism is a Non Semitic, Aryan, Non Vedic religion, which is not associated with Hinduism and it is a Prophetic religion. Zoroastrianism is also called as Parsism and it was founded by Prophet Zoroaster. Reference - (Concept of God in Major Religions - from the CD - 'Presenting Islam and Clarifying Misconceptions' - Lecture series by Dr. Naik, Developed by AHYA Multi Media - 12 Enlightening Sessions).
Quran testifies that all Prophets gave the same message about Allah. But Zoroaster preached worship of fire. We do not understand how Dr. Naik testifies Zoroaster as prophet? Why Dr. Naik is afraid to declare his Qadiyani beliefs in public?
(a) If he accepts openly Hindu scriptures, as word of God, then he will have to accept (like Qadiyanis do) that Ram, Krishna, Buddha, Ashoka and Guru Nanak were all Prophets and that Kalki Avatar (the 10th incarnation of Hindu God Vishnu to appear before dooms day) is the (final) Prophet.
(b) Qadiyanis are treated as out of Islam in the Muslim world and it is difficult for Dr. Naik to openly disclose his Qadiyani beliefs because it will create a lot of problems for him in Muslim community. Dr. Naik knows pretty well, what will happen to him if he discloses his above hidden beliefs in public.
THE MOST SERIOUS ISSUE
The most serious and alarming concern is, Dr. Naik is making millions of Muslims believe in Hindu scriptures as the word of God from his misleading D'awa.
On Face book alone he has around 220,000 fans. His organization is running several hundred centers in India and other countries. They are also running schools and training Centers where students are taught his D'awa techniques. He also runs Peace TV in English and Urdu and is planning to open a Bengali channel and his website claims that it is the largest viewed religious channel in the world. We are afraid all his followers may turn into a sub sect of Salafis who will believe that Hindu Scriptures are word of God and Hindu Gods and Avatars are Prophets. Thus Dr. Naik is in the making of massive sub sect within Salafism. Or may be what Zakir Naik is doing is the part of a larger conspiracy. We will discuss about it in our next Article on Peace TV. Whatever may be the case, we pray Allah to save Muslims from this massive Fitnah.
(8) DR. NAIK DECLARED KAFIR BY OVER 50 FATAWAS AND MILLIONS OF CONDEMNATIONS
(a) In August 2008, Darul Uloom Deoband, India issued a fatwa stating: "The statements made by Dr Zakir Naik indicate that he is a preacher of Ghair Muqallideen (People who reject Imams of Fiqh., like Salafis, Ahle Hadith, etc.). One should not rely upon his speeches."
(b) Similar Fatwas are issued by many other scholars including Deobandi Mufti Zar Wali Khan, founder of Jamia Arabia Ahsan-ul-uloom, Karachi, Pakistan
(c) Yaha Al-Hajoori, the famous Ahl-e-Hadith scholar condemned Dr. Naik in many of his writings and declared him Kafir.
(d) More than 20 Fatawas of Kufr were issued by the Shariah Board of America against Naik. They say Naik has gone astray as he is not a scholar but is involved in Islamic teachings without authority or any knowledge to do so, which is dangerous to Islam. "Naik is known for discussions on comparative religions. He is not a qualified Aalim-e-Deen, therefore his comments on fiqh have no merit. If it is true that he condemned the fiqh of the Imams, then that in itself is a clear indication of his lack of understanding of Shariah."
(e) A Fatwa was issued by Darul Ifta Jamia Binnoria, Pakistan, regarding Zakir Naik not being a certified Aalim of Deen.
(f) In November 2008, Lucknow, India based Government appointed Mufi Abul Irfan Mian Firangi Mahali issued a fatwa-e-Kufr against Naik, describing Naik as a "Kafir" (non-believer) and stating in the fatwa, that Naik should be ex-communicated from Islam. He argued that "Naik is not an Islamic scholar. His teachings are against Quran. In his speeches, he insults Prophet Mohammad sallallahu alaihe wasallam and his family members and glorifies Yazeed, the assasin of Imam Husain Radiallahu anh.
(g) Correct Islamic Faith International Association (CIFIA) and its 330 Associate Islamic Institutions, over 2 million registered users of their Associates and an estimated 350 million (35 crores) followers throughout the world consider Dr. Zakir Naik as a self declared scholar who lies about Quran and Ahadith; who is not an Aalim-e-Deen and who consistently disrespects Prophet Mohammad ( Sallallahu alaihe wasallam), Sahabah, Imams of Fiqh and Awliya Allah. Thus he has gone astray.
(h) Dr. Zakir Naik did 'Tauba' in writing in front of Ahle Sunnah Scholars and Assistant Commissioner of Police, Greater Mumbai, India on November 12, 2008 for his Kufriya statement about Prophet Mohammad Sallallahu alaihe wasallam. However, he did not change after his written Taubah and still continues with his lies and misrepresentation of Islam.
(9) ZAKIR NAIK LIES ABOUT QURANIC VERSES AND AHADITH
Dr. Zakir Naik takes Quran in his hands, raises his hands and lies about its verses. Similarly, he takes Ahadith books in his hands and lies about them. He was criticized for his lies by many scholars but he continues this practice without any regard to Quran and Ahadith. He should know that taking Quran in hand and lying about its contents is a serious crime in Islam. Denial and misrepresentation of Quranic verses and Ahadith takes a person out of Islam. There are hundreds of occasions when Dr. Naik lied about Quran and Ahadith in front of huge crowds. We have given below some of these references.
(a) He misguides innocent Muslims about Quranic verses. Like the Arabic words 'Shifa' and Shafa'a are two different words. He tricks innocent Muslims to believe that both these words are same. In one of his speeches he claimed that - "there are 25 verses in Quran which say that Shifa - meaning waseelah, shifaarish - is Haraam".
It is a glaring lie and deliberate attempt to fool innocent Muslims. As a matter of fact it is a slander on Quran. The actual meaning of 'Shifa' is 'cure or healing'. And the word 'Shafa'a' means - 'Mediation (Waseelah)' or 'Recommendation (Sifaarish).
We have provided below the three verses in Quran which contain the word 'Shifa'. And we have provided their English meanings (Yousuf Ali) as well.
(i) It is in Quran - وَھُدًى الصُّدُورِ فِي لِّمَا شِفَاءٌ وَ رَّبِّكُمْ مِّن مَّوْعِظَة جَاءَتْكُم قَدْ النَّاسُ أَيُّھَا يَا
لِّلْمُؤْمِنِينَ وَرَحْمَة [Meaning -O' mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a guidance and a Mercy] (Younus - 57).
(ii) It is in Quran - وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا ھُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ◌ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا
خَسَارًا [ Meaning - We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss]. (Asra - 82).
(iii) It is in Quran - وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُه ◌ أَأَعْجَمِيٌّ وَعَرَبِ ي ◌ قُلْ ھُوَ
لِلَّذِينَ آمَنُوا ھُدًى وَشِفَاءٌ ◌ لَا يُؤْمِنُونَ فِي آذَانِھِمْ وَقْرٌ وَھُوَ عَلَيْھِمْ عَمًى وَالَّذِي ن ◌ۚ أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ
بَعِيدٍ [Meaning Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail?
What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"] (Fussilat - 44).
We fail to understand how can some one talk like this in front of thousands of people?
A person who daringly lies about Quran and Ahadith
(i) must be thinking that all Muslims of the world are fools,
(ii) or is not afraid of Allah,
(iii) or must have gone mad.
(b) Dr.Zakir Naik claims that there is no Hadith in the entire Ahadith literature which says that Wajib al-Vitre Salah can be performed with one "Salam" (like Maghrib prayer).
This is a blatant lie. There are more than 75 Ahadith in authentic books of Ahadith which certify that Vitr is performed with one 'Salam'.
(c) Zakir Naik says that there are many Ahadith in Bukhari where Prophet Mohammad sallallahu alaihe wasallam said that we should say "Ameen" with a loud voice during Salah after Sura Fatiha.
This is a blatant lie. There is only one Hadith in Bukhari in this context, which does not say that we should say 'Ameen' loudly. Therefore, the ruling of Imam Abu Hanifa that we should say Ameen slowly after Sura Fatiha cannot be viewed as wrong. Zakir Naik also claims that Imams of Fiqh did not have enough knowledge and were not aware of all Ahadith during their life times.
This is a serious allegation on the most acclaimed Imams of fiqh by a person like Zakir Naik who has not studied Islamic subjects in any Islamic school in the world.
(d) Zakir Naik says that there is no verse in Quran, or any Hadith in the entire Hadith literature which says that it is allowed to visit Graves of Awliya Allah and request them to pray for our well being.
This is another blatant lie. We have listed more than 70 Ahadith and Quranic verses which say it is important to visit Mazaarat and ask for mediation. Even Imam Shafi'i used to go to the grave of Imam Abu Hanifa daily and ask for his mediation. Read following Articles for details.
(e) Zakir Naik says that making of graves and tombs over graves is Haraam in Islam. This shows his lack of Islamic knowledge and deliberate misrepresentation of Islam to innocent Muslims. He should know that even Prophet Mohammad sallallahu alaihe wasallam ordered his pious mazaar to be within a secured room with roofing. After making the mazaar of Prophet Mohammad sallallahu alaihe wasallam Sahabah did not destroy the room. As a matter of fact it was reinforced and ultimately a large tomb was built on Raudhatun Nabi sallallahu alaihe wasallam.
(f) Zakir Naik does not differentiate between a dead non-believer and a dead Muslim. He treats even Prophet Mohammad sallallahu alaihe wasallam on par with a dead non-believer and claims that the Prophet sallallahu alaihe wasallam is dead like any other human being (Muslim or non-
Muslim) and he cannot hear or see anything (Nauzubillah - Astaghrifullah). This is the height of illiteracy of a so called scholar.
(g) Zakir Naik claims that it is haraam to say Fateha on Food and he quotes out of the context Quranic verses to fool innocent Muslims. We have quoted 15 Quranic verses and Ahadith to nail down his lies.
(h) Dr. Zakir Naik praises Yazid and claims that Karbala was a political
episode (Astaghfirullah - We pray Allah to save Islam from hypocrites).
He says Radiallahu anhu with Yazid's name and mentions a Hadith in Bukhari in which Prophet Mohammad sallallahu alaihe wasalam said the first Muslim Army who will invade the city of Constantinople (presently Istanbul) will be rewarded with Jannah. He claims Yazid was part of that army.
Zakir Naik's claim is false, a blatant lie and slander on Prophet Mohammad sallallahu alaihe wasallam . Not even a single Hadith mentioned in this context in the entire Hadith literature has the word "Constantinople" in its text. However, some Hadith scholars have mentioned the name "Constantinople" in their Hadith guides.
Read the following facts and you will know the height of Dr. Zakir Naik
lies.
The wording of the Hadith are "awwalu jaishin min ummati yaghzoona madinata Qaisara maghfurullahum". [Meaning - "The first Muslim army who will invade the city of Qaiser-e-Room (Byzantine empire) will be Jannati."] Thus, it could be any city of Byzantine empire. Read any Islamic History book written by any well known Islamic historian (including Salafi scholar Al-Dhahabi, Ibn Katheer etc.) it is mentioned that the first Muslim invasion of Constantinople, Byzantine mpire took place in 42 H in which Yazid was not there.
The second invasion of Muslims on Byzantine empire was in 43 H under the command of Bu'sr bin Abi Arta, and the Army reached the city of Constantinople. Yazid was not part of this Army.
The third invasion of Muslims took place in 44 H under the command of Abd ar-Rahman bin Khaled bin Walid. In this invasion, Busr bin Abi Arta also participated and attacked Constantinople from Sea. Yazid was not part of this Army.
The fifth invasion of Constantinople was in 46 H under the command of Malik bin Abdullah. Yazid was not part of this Muslim Army.
The sixth invasion of Byzantine empire was undertaken in 47 H under the command of Malik bin Hubaira. Yazid was not part of this Army.
Three invasions took place on Byzantine empire in 49 H under the commands of (i) Malik bin Hubaira and (ii) Fazala bin Ubair. Fazala bin Ubair captured many cities of Byzantine empire. (iii) The third invasion of Byzantine empire took place in the same year under the command of Yazid
bin Shajara Ar-Rahawi, who hailed from Syria. It is wrongly, may be deliberately, claimed by Wahhabis and their like minded Groups that the commander of this Army was Yazid bin Mu'awia, which is not true. Thus Yazid was not part of the three separate armies that invaded Byzantine
empire, three times in 49 H. The 8th invasion of Byzantine empire took place in 50 H and in this
invasion, some people claim that Yazid bin Mua'wia was part of this Army. Thus Yazid was part of the Army of 8th invasion of Byzantine Empire. But the Hadith says that the first Muslim Army who will invade Byzantine empire is Jannati. Then how come Yazid is claimed to be Jannati? The Salafis mention Hadith Guide book Fatahul Bari written by Ibn Hajar Asqalani in which it is mentioned that 'the invasion of Constantinople took place in 52 H and the commander of this Army was Yazid. Even if we take this date as authentic, then this will be the ninth invasion of that city, and not the first one. Because, as we have mentioned earlier with authentic sources that 8 invasions had already taken place before this date.
Therefore, Yazid cannot be part of the people who are declared Jannati by
Prophet Mohammad sallallahu alaihe wasallam.
It is also mentioned in many Islamic History books that at the time of 8th invasion of Byzantine empire, Janab Muawiah wanted Yazid to participate, but he refused. We cannot go into these details here because our Article is becoming too long.
We do not understand why Zakir Naik wants to favor Yazid against Imam Husain Radiallahu anhu.
Imam Ahmad bin Hanbal was asked by his son that a group of people (qawm) attribute us to [be with] Yazid , he replied, O son! Whoever believes in Allah , how can they have any association with Yazid? And why should he not be cursed (laanat) when Allah sends laanat on him in his Book. The son asked where did Allah send laanat on him in His Book? The Imam replied “in this saying of Allah It is in Quran - 'Do you then have the sign that if you get the authority, spread disorder in the land and sever your ties of Kinship? These are they whom Allah has cursed and made them deaf from the truth and made their eyes blind'. (Sura Mohammad Verses 22-23), and then said, is there any greater fasaad than the assasination of Husain radiallahu anhu.
(Reference - The above is mentioned in multiple sources such as Ibn Hajar
Makki in al-Sawa’iq al-Muhriqa page 333, Tafsir Mazhari v. 8. p. 434 Imam
Barzanji in al-Isha’at, Qadi Abu Ya’la in Mu’tamad al-Usool, ibn al-Jawzi
and so on).
Ad-Dhahabi, a Salafi scholar wrote about Yazid as follows:
He (Yazid) was a disgusting Nasibi (those who hate Ahle bait-e- Rasulullah - sallallahu alaihe wasallam ). He drank and did evil. He started his kingdom with the killing of the Shahid al-Hussain radiallahu anhu and ended it with the incident of al-Harra (siege of Madina which also makes
him directly liable for Lanah as Sahih Ahadith prove). Hence the people hated him, he was not blessed in his life and many took up arms against him after Imam Hussain radiallahu anhu such as the people of Madina - they rose for the sake of Allah
( Siyar al Alam an Nabula, Volume No. 4, Page No. 37-38 )
Ad-Dahabi also wrote - I say: 'When Yazid did to the people of Madina, what he did, and killed Imam Hussain radiallahu anhu and his brothers and progeny, and Yazid drank alcohol, and performed abominable things, then the people hated him and rose up against him more than once.
Allah did not bless his life and Abu Bilal Mirdas bin Adya al-Hanzali rose against him.'
(Taarikh al-Islam: wa-tabaqat al-mashahir wa-al-a`lam, Volume 005, Page No. 30)
Ad-Dhahabi further wrote: Ziyad Haarthi narrated: 'Yazid gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients from'. Yazid replied: 'it is made of sweet pomegranate, Isfahan's honey, Hawaz's sugar, Taif's grapes and Burdah's water'. Ahmed bin Masama' narrated: 'Once Yazid drank alcohol and started to dance, suddenly he fell down and his nostril began to bleed'.
(Siyar al A'lam wa al Nubalah, Volume 004, Page No. 037).
Jalaluddin Suyuti mentions in his book ‘The History of the Rightly Guided Caliphs’ (Taarekh ul Khulufaa al-Raashideen); “Nawfal bin Abi al-Faraat said ‘Once I was with Umar bin Abdul Aziz when a man said in his presence ‘Yazid, the leader of the believers’. Umar bin Abdul Aziz said [in
shock] ‘Did you call Yazid the Leader of the Believers'? Umar then ordered for the man to be lashed 20 times”.
Suyuti further writes that in the year 63 H. Yazid was involved in sacking Madina in killing a generation of the Companions, and in desecrating and robbing Madinah. Suyuti continues that the Prophet sallallahu alaihe wasallam and his children are pious and virtuous souls.
After creating carnage in Madina in the incident of Harrah, the army of Yazid proceeded to Makkah to confront Abdullah ibn al-Zubair, a selfdeclared Caliph in Hijaz. In Makka, the Army of Yazid committed unthinkable war crimes. Even Ka'abatullah was heavily damaged in Yazid's
military operation. Read Islamic History for details.
It is in Hadith - Prophet sallallahu alaihe wasallam said, whoever terrifies the people of Madinah, upon him is the curse of Allah that of His angels and that of all the people of the world.
(Sahih Muslim).
There are innumerable Quranic verses and Ahadith which clearly state that
Ahle Bait-e-Rasulullah sallallahu alaihe wasallam are pious and virtuous
souls.
It is in Hadith - Prophet Mohammad sallallahu alaihe wasallam looked at Hazrat Ali radiallahu anh, Hazrata Fatima radiallahu anha and Imam Hassan and Imam Hussain ridwanallahu alaihim ajmaeen and said " "I am in war with those who will fight with you, and in peace with those who are
peaceful to you." (Tirmidhi, Ibn Majah, al-Hakim, Tabarani, Mishkat, etc.).
Accusing Imam Hussain radiallahu anh is indeed character assassination of the distinguished grandson of Prophet Mohammad sallallahu alaihe wasallam. Many Ulema will agree that character assassination of the deceased Imam by Salafis / Deobandis and their like minded groups is a bigger crime than his physical assassination by Yazid and his cursed supporters.
All Salafi groups should know that when they declare Yazid was on the right path and say radiallahu anh with his name, then they will sure be standing along with Yazid in front of Allah on the Day of Judgment and their judgment will be done along with him. They should also know who stands a good chance to enter heaven - Imam Hussain radiallahu anhu or Yazid. It is in Hadith, Imam Hussain radiallahu anhu is the leader of youth in Jannah and his pious mother Fatima al-Zahra radiallahu anha is the leader of women in Jannah.
(10) DR. ZAKIR NAIK BANNED FROM ENTERING UK, CANADA AND SOME INDIAN CITIES Dr. Naik has been banned from entering UK and Canada since June 2010
for his controversial speeches. Earlier, on October 30, 2009 the Uttar Pradesh Government banned his entry and lectures in Allahabad, Kanpur, Lucknow and other cities in UP State, India, for the same reason.
A website has been launched by Dr. Naik http://www.zakirnaikban.com wh
(11) DR. NAIK'S POLITICAL ACTIVISM
Lately, Dr. Naik is playing the role of a political activist and a fighter in world politics. He says -
Quote - "If Osmana Bin Laden is fighting with the enemies of Islam, I am for him. If he is terrorizing the terrorist; if he is terrorizing the biggest terrorist - America, I am with him. Every Muslim should be terrorist. If a Muslim is terrorizing the terrorist, he is following Islam."
This kind of political activism is not good even for Muslims. How can you excite masses to fight with other countries even if it is established that injustices are done by them? This kind of incitements may create great disorder in the world and may lead to bloodshed on streets. More than 90% of the countries are run by democratic Governments. There are set of democratic standards to change the people in power. We strongly believe that we can change the course of events in the world by explaining to the people the virtues of tolerance, peace and love among
human beings.
It is important that Dr. Naik changes his disturbing rhetoric in public and stop inciting young men and women to fight with people in power in other countries. He can always express his opinion against injustice done to Muslims in the name of terrorism by certain countries in the world. But he
should concentrate to change this trend by changing the public opinion in those countries so that they elect honest peace loving Governments. This process may be tiresome and long, but this is the permanent solution to injustice in the world.
Our intention behind writing this Article is not to hurt the feelings of Dr. Zakir Naik, his associates or anyone else. If someone feels that the information in the Article hurts his feelings, we regret it profoundly because this is not our intention. We strongly believe that the information will definitely provide an opportunity to all concerned to correct, for their own good and for the good of Muslim community in the world.
(1) As per IRF WEBSITE Dr. zakir naik was born on 18th october, 1965. His website does not give information where he was born and brought up. His website does not give any information about his father, his occupation, qualifications etc. It is mentioned that he studies medicine and passed bachelors degree in MBBS from topiwala national medical college, nair hospital, mumbai india. But his website does not give details about the academic year in which he actually paseed MBBS exam.
(2) His website does not mention names of schools or colleges where he studies islamic subjects. It is also not known who taught him reading Quran because his arabic accent and Quran reading is completely out of gear, unprofessional and against tajweed rules. His website is also silent to where he studies Tafseer al-Quran, Usool-e-Hadeeth, Rules of Fiqh, Sharia, Arabic language, and other essential islamic subjects required of a true islamic scholar who is allowed to give opinions on issue of Islamic fiqh
It seems Dr. Naik is a mysterious home grown, home fed, self read and self trained scholar of Islam.
In his speeches he says he is a student of comparative religion, but he gives his rulings / opinions literally on all Islamic subjects. He even criticizes Imams of Fiqh and Ahadith. He claims that they (Imams of Fiqh and Ahadith) did not have full information with them when they gave their
Islamic rulings. He claims he judges the Imams rulings and acts as per his better understanding of Quran, Ahadith, Sharia and Fiqh. He claims that acceptance and following of Imams as truthful teachers of Islam has damaged Islam.
(3) As per the information on his Website, Dr. Naik was influenced by the comparative religion lectures of Shaikh Ahmed Deedat (1918-2005) of South Africa when he was studying medicine. This means that Dr. Naik's self-home-reading of Islamic subjects started when he was around 22 years old (around 1987). Amazingly, within 3 years' of self-reading of Islamic subjects (1987-1990), in addition to his extensive medical full-time oncampus study, semester exams, medical internship, etc., he read everything about Islam and established Islamic Research Foundation in February 1991 and started full time Da'wa.
In his lectures, Dr. Naik says that he started Da'wa even before the establishment of IRF in 1991. This shows Dr. Naik has exceptional ability of memorization. He did not read Islamic subjects with the intention to understand them, he simply by-hearted every book that came his way.
Those whose memory is sharp, are generally intelligent, but they often become dictionaries. They never try to understand the subject; they memorize it with the intention to repeat it either in an exam or in front of people to get applause. They heavily depend upon their word-by-word photo finish memory and develop their skills in debates. They mesmerize their audience by skillful display of their memory and often turn the tables on their opponents in debates. They can convert logic into illogic and wisdom into stupidity and vice versa by their arguments and oratory. They use their vast memory to confuse their opponents and followers both. Over a period of time when they become famous and develop considerable following among masses, they start large scale misinterpretation of facts by their skillful arguments and become leaders of a new group in the world. That is how Ibn Taymiyya (1263-1328) became the founder of a new Sect by the power of his super memory and oratory. Now Zakir Naik is a living example of this phenomenon.
(4) Shaikh Ahmed Deedat
Shaikh Ahmed Husain Deedat was born on July 1, 1918 in Surat, Gujarat State of India. His family migrated to South Africa in 1927. He established the first Islamic religious institution in South Africa to train preachers at the Assalaam Institute in Braemar. He was the president of the Islamic Propagation Center International (IPCI), until he suffered from a stroke, which left him paralyzed for over 9 years until he passed away on 8th August 2005.
Shaikh Ahmad Deedat was an Ahle Sunnah (Hanafi) Scholar
(a) It is important to mention here that Shaikh Ahmed Deedat was an Ahle Sunnah Scholar who used to give a lot of respect to Shaikh Mir Asedullah Quadri. Shaikh Deedat wrote many letters to Shaikh Mir Asedullah Quadri from his Islamic Propagation Center International appreciating the work of Shaikh Quadri. He used to send his books and booklets to the Shaikh from South Africa. Both these Shaikhs never met, but had great respect for each other and were in contact via letters and exchange of their books. We will briefly mention here about some of the
last letters of Shaikh Ahmad Deedat to Shaikh Asedullah Quadri. On March 8, 1996, Shaikh Deedat wrote to Shaikh Asedullah Quadri
'Islamic Wisdom' to be sent to him, as (in the words of Shaikh Deedat) it will be a great assistance to him as he was writing a book with a similar title. In May 1996, Shaikh Asedullah Quadri sent him the Urdu book (Hikmat-e-Islamia authored by Shaikh Mohammad Abdul Qadeer Siddiqui ) with the promise to send the English translation done by him which was under print at that time. Shaikh Asedullah Quadri's letter and the book reached Shaikh Deedat on June 4, 1996, but by then Shaikh Deedat had a severe paralytic stroke on May 3, 1996. The information about the stroke was sent to Shaikh Mir Asedullah Quadri by Qassim Deedat, Treasurer, IPCI in his letter dated 17th September 1996.
Shaikh Mir Asedullah Quadri sent most of his books to IPCI, South Africa. Many of the books sent to Ahmad Deedat were related to Tasawwuf and he was very happy to read them.
Shaikh Ahmad Deedat was a rare gem and a Sufi at heart though his area of specialization was comparative religion. He also had exceptional memory, but he never misused it.
(b) Shaikh Ahmad Deedat belonged to Ahle Sunnah wal Jama'a, is also established from the fact that he used to take advise from Dr. Tahir-ul- Qadri in matters of Islamic Fiqh. Evidence in this context is available on Internet and Youtube.
(c) Shaikh Ahmad Deedat (r) being an honest Sunni (Hanafi) Shaikh is also
established from the fact that he openly supported and participated in
Milad-un-Nabi ( Sallalllahu alaihe wasallam ) Celebrations.
(d) Shaikh Ahmad Deedat credentials as a Sunni Shaikh are also established from the fact that he praised Maulana Abdul Aleem Siddiqui (rehmatullah alaih) who was a student of Aala Hazrat Ahmed Radha Khan (rehmatullah alaih).
(e) Shaikh Ahmad Deedat was a Sunni Scholar is also proved from the fact that Salafi Scholars declared him Mushrik and Bidati for his clear cut Ahle Sunnah beliefs.
(5) Dr. Zakir Naik claims he was influenced by Shaikh Deedat (r) but we fail to understand how come he turned into a hard core Salafi because Shaikh Deedat was a humble Sufi at heart.
Wikipedia, a trusted and most visited encyclopedic website shows Dr. Naik to be Salafi (not Sunni). See rounded information in this Screen Shot.
However, lately on Dr. Naik's Wikipedia page they have removed 'Salafi' and now it shows only 'Islam'.
Dr. Naik propagates theories of Salafism in the name of Islam. The meanings and interpretations of Quran, Ahadith presented by Zakir Naik, all are as per Wahhabi / Salafi beliefs. Dr. Naik says God has two hands, two eyes, face, legs, shins and has large body and sits above the skies on a big chair facing towards Arsh. Someone asked Dr. Naik, how are God's hands and body; he said, 'we do not know, it is known to God only'.
The description of Salafi Sky God is similar in nature with Hindu God Vishnu. The only difference between Hindu God Vishnu and Salafi Sky Idol God is, Vishnu is married, while Salafi Sky God is single. Also Hindus draw and make models of their God Vishnu, while Salafis don't, but their faith in a huge human like Idol as their God is same, identical. In view of their misunderstanding about Allah, Salafis prostrate to their Sky Idol God 5 times a day during Salah. They claim this huge Sky Idol has created this Universe.
Dr. naik propagates above beliefs as islam and feels pride that he is converting so many people into islam. the example of people who are converting after listening to Zakir naik lectures is that of a person who falls from the sky and get stuck in a coconut tree.
(6) Dr. naik interpretations of other religious scriptures are also contrversial as their scholars have time and again proved that what he interprets is wrong. Watch realted videos on internet and youtube.
(7) DR. NAIK QADIYANI BELIEFS
In his speeches and writings, Dr. naik claims that advent of Prophet Muhammad sallallahu alaihe wasallam has been mentioned in hindu scriptures. He has made this claim thousands of time in his lectures.
People will be surprised to know that Dr. naik's rhetoric on this subject is a direct copy of the work entitles "Muhammad (sallallahu alaihe wasallam) in world scriptures" written by ABDUL HAQ VIDYARTHI QADIYANI (1888-1977), a missionary of Lahore ahmadiyya movement.
Read Dr. Naik's article Introduction to Hinduism on his IRF website.
We are not trying to emphasize here that Dr. Naik has not mentioned the sources of his Hinduism studies because we are not discussing academic ethics. Our focus is on a much bigger and very serious issue.
Answering a question in one of his lecturers, whether Muslims can consider the Vedas and the other Hindu Scriptures to be the revelations of God? Dr. Naik replied:
" There is no text in the Quran or Sahih Hadith mentioning the name of the revelation that was sent to India. Since the names of the Vedas or other Hindu scriptures are nowhere to be found in Quran and Sahih Hadith, one cannot say for sure that they were the revelations of God.
They may be the revelation of God or may not be the revelation of God "
However in all his speeches, he mentions the Vedic and other Hindu scriptures that were originally invented and documented by Abdul Haq Vidyarthi Qadiyani, word-by-word; and reiterates that advent of Prophet Mohammad Sallallahu alaihe wasallam has been prophecied in Hindu scriptures.
This practice on the part of Dr. Naik establishes the fact that he believes in Hindu scriptures as the word of God (in an altered format as that of Bible) though he does not want to declare it openly. His profound belief in Hindu scriptures as the word of God is also established from the following facts.
Dr. Zakir Naik mentions the following Quranic verse hundreds of times in his speeches and invites Hindus to come to common terms with Muslims.
Say: ( O' Prophet ) "O People of the Book! come to common terms as between us and you: That we worship none but Allah, that we associate no partners with him; that we associate not, from among ourselves, Lords and patrons other than Allah." If then they turn back, you say: "Bear witness that we are Muslims]. (Aal-e-Imran - 64).
The above verse is addressed to the people of the book ( revealed to Prophets). This verse does not address Idol worshipers. It is a well known fact that Hindu Idol worship is similar to Makkan Pagan tradition and we are positive that no Muslim in the world will ever dispute this fact.
We have not come across a Hadith in which Prophet Mohammad Sallallahu alaihe wasallam called upon Idol worshipers to come to common terms with Islam.
Why then Dr. Naik reads the above verse and invites Hindus to come to common terms?
This practice of Dr. Naik confirms the fact that he believes in all Hindu scriptures as the word of God.
As a matter of fact he has never denied that these scriptures are not the word of God as he says these may be or may not be the word of God.
This is hypocrisy (Munafiqat)
Dr. Naik calls Zoroastrianism a prophetic religion and calls its founder Zoroaster as 'Prophet'. In one of his lectures he said: "Zoroastrianism is a Non Semitic, Aryan, Non Vedic religion, which is not associated with Hinduism and it is a Prophetic religion. Zoroastrianism is also called as Parsism and it was founded by Prophet Zoroaster. Reference - (Concept of God in Major Religions - from the CD - 'Presenting Islam and Clarifying Misconceptions' - Lecture series by Dr. Naik, Developed by AHYA Multi Media - 12 Enlightening Sessions).
Quran testifies that all Prophets gave the same message about Allah. But Zoroaster preached worship of fire. We do not understand how Dr. Naik testifies Zoroaster as prophet? Why Dr. Naik is afraid to declare his Qadiyani beliefs in public?
(a) If he accepts openly Hindu scriptures, as word of God, then he will have to accept (like Qadiyanis do) that Ram, Krishna, Buddha, Ashoka and Guru Nanak were all Prophets and that Kalki Avatar (the 10th incarnation of Hindu God Vishnu to appear before dooms day) is the (final) Prophet.
(b) Qadiyanis are treated as out of Islam in the Muslim world and it is difficult for Dr. Naik to openly disclose his Qadiyani beliefs because it will create a lot of problems for him in Muslim community. Dr. Naik knows pretty well, what will happen to him if he discloses his above hidden beliefs in public.
THE MOST SERIOUS ISSUE
The most serious and alarming concern is, Dr. Naik is making millions of Muslims believe in Hindu scriptures as the word of God from his misleading D'awa.
On Face book alone he has around 220,000 fans. His organization is running several hundred centers in India and other countries. They are also running schools and training Centers where students are taught his D'awa techniques. He also runs Peace TV in English and Urdu and is planning to open a Bengali channel and his website claims that it is the largest viewed religious channel in the world. We are afraid all his followers may turn into a sub sect of Salafis who will believe that Hindu Scriptures are word of God and Hindu Gods and Avatars are Prophets. Thus Dr. Naik is in the making of massive sub sect within Salafism. Or may be what Zakir Naik is doing is the part of a larger conspiracy. We will discuss about it in our next Article on Peace TV. Whatever may be the case, we pray Allah to save Muslims from this massive Fitnah.
(8) DR. NAIK DECLARED KAFIR BY OVER 50 FATAWAS AND MILLIONS OF CONDEMNATIONS
(a) In August 2008, Darul Uloom Deoband, India issued a fatwa stating: "The statements made by Dr Zakir Naik indicate that he is a preacher of Ghair Muqallideen (People who reject Imams of Fiqh., like Salafis, Ahle Hadith, etc.). One should not rely upon his speeches."
(b) Similar Fatwas are issued by many other scholars including Deobandi Mufti Zar Wali Khan, founder of Jamia Arabia Ahsan-ul-uloom, Karachi, Pakistan
(c) Yaha Al-Hajoori, the famous Ahl-e-Hadith scholar condemned Dr. Naik in many of his writings and declared him Kafir.
(d) More than 20 Fatawas of Kufr were issued by the Shariah Board of America against Naik. They say Naik has gone astray as he is not a scholar but is involved in Islamic teachings without authority or any knowledge to do so, which is dangerous to Islam. "Naik is known for discussions on comparative religions. He is not a qualified Aalim-e-Deen, therefore his comments on fiqh have no merit. If it is true that he condemned the fiqh of the Imams, then that in itself is a clear indication of his lack of understanding of Shariah."
(e) A Fatwa was issued by Darul Ifta Jamia Binnoria, Pakistan, regarding Zakir Naik not being a certified Aalim of Deen.
(f) In November 2008, Lucknow, India based Government appointed Mufi Abul Irfan Mian Firangi Mahali issued a fatwa-e-Kufr against Naik, describing Naik as a "Kafir" (non-believer) and stating in the fatwa, that Naik should be ex-communicated from Islam. He argued that "Naik is not an Islamic scholar. His teachings are against Quran. In his speeches, he insults Prophet Mohammad sallallahu alaihe wasallam and his family members and glorifies Yazeed, the assasin of Imam Husain Radiallahu anh.
(g) Correct Islamic Faith International Association (CIFIA) and its 330 Associate Islamic Institutions, over 2 million registered users of their Associates and an estimated 350 million (35 crores) followers throughout the world consider Dr. Zakir Naik as a self declared scholar who lies about Quran and Ahadith; who is not an Aalim-e-Deen and who consistently disrespects Prophet Mohammad ( Sallallahu alaihe wasallam), Sahabah, Imams of Fiqh and Awliya Allah. Thus he has gone astray.
(h) Dr. Zakir Naik did 'Tauba' in writing in front of Ahle Sunnah Scholars and Assistant Commissioner of Police, Greater Mumbai, India on November 12, 2008 for his Kufriya statement about Prophet Mohammad Sallallahu alaihe wasallam. However, he did not change after his written Taubah and still continues with his lies and misrepresentation of Islam.
(9) ZAKIR NAIK LIES ABOUT QURANIC VERSES AND AHADITH
Dr. Zakir Naik takes Quran in his hands, raises his hands and lies about its verses. Similarly, he takes Ahadith books in his hands and lies about them. He was criticized for his lies by many scholars but he continues this practice without any regard to Quran and Ahadith. He should know that taking Quran in hand and lying about its contents is a serious crime in Islam. Denial and misrepresentation of Quranic verses and Ahadith takes a person out of Islam. There are hundreds of occasions when Dr. Naik lied about Quran and Ahadith in front of huge crowds. We have given below some of these references.
(a) He misguides innocent Muslims about Quranic verses. Like the Arabic words 'Shifa' and Shafa'a are two different words. He tricks innocent Muslims to believe that both these words are same. In one of his speeches he claimed that - "there are 25 verses in Quran which say that Shifa - meaning waseelah, shifaarish - is Haraam".
It is a glaring lie and deliberate attempt to fool innocent Muslims. As a matter of fact it is a slander on Quran. The actual meaning of 'Shifa' is 'cure or healing'. And the word 'Shafa'a' means - 'Mediation (Waseelah)' or 'Recommendation (Sifaarish).
We have provided below the three verses in Quran which contain the word 'Shifa'. And we have provided their English meanings (Yousuf Ali) as well.
(i) It is in Quran - وَھُدًى الصُّدُورِ فِي لِّمَا شِفَاءٌ وَ رَّبِّكُمْ مِّن مَّوْعِظَة جَاءَتْكُم قَدْ النَّاسُ أَيُّھَا يَا
لِّلْمُؤْمِنِينَ وَرَحْمَة [Meaning -O' mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a guidance and a Mercy] (Younus - 57).
(ii) It is in Quran - وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا ھُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ◌ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا
خَسَارًا [ Meaning - We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss]. (Asra - 82).
(iii) It is in Quran - وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُه ◌ أَأَعْجَمِيٌّ وَعَرَبِ ي ◌ قُلْ ھُوَ
لِلَّذِينَ آمَنُوا ھُدًى وَشِفَاءٌ ◌ لَا يُؤْمِنُونَ فِي آذَانِھِمْ وَقْرٌ وَھُوَ عَلَيْھِمْ عَمًى وَالَّذِي ن ◌ۚ أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ
بَعِيدٍ [Meaning Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail?
What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"] (Fussilat - 44).
We fail to understand how can some one talk like this in front of thousands of people?
A person who daringly lies about Quran and Ahadith
(i) must be thinking that all Muslims of the world are fools,
(ii) or is not afraid of Allah,
(iii) or must have gone mad.
(b) Dr.Zakir Naik claims that there is no Hadith in the entire Ahadith literature which says that Wajib al-Vitre Salah can be performed with one "Salam" (like Maghrib prayer).
This is a blatant lie. There are more than 75 Ahadith in authentic books of Ahadith which certify that Vitr is performed with one 'Salam'.
(c) Zakir Naik says that there are many Ahadith in Bukhari where Prophet Mohammad sallallahu alaihe wasallam said that we should say "Ameen" with a loud voice during Salah after Sura Fatiha.
This is a blatant lie. There is only one Hadith in Bukhari in this context, which does not say that we should say 'Ameen' loudly. Therefore, the ruling of Imam Abu Hanifa that we should say Ameen slowly after Sura Fatiha cannot be viewed as wrong. Zakir Naik also claims that Imams of Fiqh did not have enough knowledge and were not aware of all Ahadith during their life times.
This is a serious allegation on the most acclaimed Imams of fiqh by a person like Zakir Naik who has not studied Islamic subjects in any Islamic school in the world.
(d) Zakir Naik says that there is no verse in Quran, or any Hadith in the entire Hadith literature which says that it is allowed to visit Graves of Awliya Allah and request them to pray for our well being.
This is another blatant lie. We have listed more than 70 Ahadith and Quranic verses which say it is important to visit Mazaarat and ask for mediation. Even Imam Shafi'i used to go to the grave of Imam Abu Hanifa daily and ask for his mediation. Read following Articles for details.
(e) Zakir Naik says that making of graves and tombs over graves is Haraam in Islam. This shows his lack of Islamic knowledge and deliberate misrepresentation of Islam to innocent Muslims. He should know that even Prophet Mohammad sallallahu alaihe wasallam ordered his pious mazaar to be within a secured room with roofing. After making the mazaar of Prophet Mohammad sallallahu alaihe wasallam Sahabah did not destroy the room. As a matter of fact it was reinforced and ultimately a large tomb was built on Raudhatun Nabi sallallahu alaihe wasallam.
(f) Zakir Naik does not differentiate between a dead non-believer and a dead Muslim. He treats even Prophet Mohammad sallallahu alaihe wasallam on par with a dead non-believer and claims that the Prophet sallallahu alaihe wasallam is dead like any other human being (Muslim or non-
Muslim) and he cannot hear or see anything (Nauzubillah - Astaghrifullah). This is the height of illiteracy of a so called scholar.
(g) Zakir Naik claims that it is haraam to say Fateha on Food and he quotes out of the context Quranic verses to fool innocent Muslims. We have quoted 15 Quranic verses and Ahadith to nail down his lies.
(h) Dr. Zakir Naik praises Yazid and claims that Karbala was a political
episode (Astaghfirullah - We pray Allah to save Islam from hypocrites).
He says Radiallahu anhu with Yazid's name and mentions a Hadith in Bukhari in which Prophet Mohammad sallallahu alaihe wasalam said the first Muslim Army who will invade the city of Constantinople (presently Istanbul) will be rewarded with Jannah. He claims Yazid was part of that army.
Zakir Naik's claim is false, a blatant lie and slander on Prophet Mohammad sallallahu alaihe wasallam . Not even a single Hadith mentioned in this context in the entire Hadith literature has the word "Constantinople" in its text. However, some Hadith scholars have mentioned the name "Constantinople" in their Hadith guides.
Read the following facts and you will know the height of Dr. Zakir Naik
lies.
The wording of the Hadith are "awwalu jaishin min ummati yaghzoona madinata Qaisara maghfurullahum". [Meaning - "The first Muslim army who will invade the city of Qaiser-e-Room (Byzantine empire) will be Jannati."] Thus, it could be any city of Byzantine empire. Read any Islamic History book written by any well known Islamic historian (including Salafi scholar Al-Dhahabi, Ibn Katheer etc.) it is mentioned that the first Muslim invasion of Constantinople, Byzantine mpire took place in 42 H in which Yazid was not there.
The second invasion of Muslims on Byzantine empire was in 43 H under the command of Bu'sr bin Abi Arta, and the Army reached the city of Constantinople. Yazid was not part of this Army.
The third invasion of Muslims took place in 44 H under the command of Abd ar-Rahman bin Khaled bin Walid. In this invasion, Busr bin Abi Arta also participated and attacked Constantinople from Sea. Yazid was not part of this Army.
The fifth invasion of Constantinople was in 46 H under the command of Malik bin Abdullah. Yazid was not part of this Muslim Army.
The sixth invasion of Byzantine empire was undertaken in 47 H under the command of Malik bin Hubaira. Yazid was not part of this Army.
Three invasions took place on Byzantine empire in 49 H under the commands of (i) Malik bin Hubaira and (ii) Fazala bin Ubair. Fazala bin Ubair captured many cities of Byzantine empire. (iii) The third invasion of Byzantine empire took place in the same year under the command of Yazid
bin Shajara Ar-Rahawi, who hailed from Syria. It is wrongly, may be deliberately, claimed by Wahhabis and their like minded Groups that the commander of this Army was Yazid bin Mu'awia, which is not true. Thus Yazid was not part of the three separate armies that invaded Byzantine
empire, three times in 49 H. The 8th invasion of Byzantine empire took place in 50 H and in this
invasion, some people claim that Yazid bin Mua'wia was part of this Army. Thus Yazid was part of the Army of 8th invasion of Byzantine Empire. But the Hadith says that the first Muslim Army who will invade Byzantine empire is Jannati. Then how come Yazid is claimed to be Jannati? The Salafis mention Hadith Guide book Fatahul Bari written by Ibn Hajar Asqalani in which it is mentioned that 'the invasion of Constantinople took place in 52 H and the commander of this Army was Yazid. Even if we take this date as authentic, then this will be the ninth invasion of that city, and not the first one. Because, as we have mentioned earlier with authentic sources that 8 invasions had already taken place before this date.
Therefore, Yazid cannot be part of the people who are declared Jannati by
Prophet Mohammad sallallahu alaihe wasallam.
It is also mentioned in many Islamic History books that at the time of 8th invasion of Byzantine empire, Janab Muawiah wanted Yazid to participate, but he refused. We cannot go into these details here because our Article is becoming too long.
We do not understand why Zakir Naik wants to favor Yazid against Imam Husain Radiallahu anhu.
Imam Ahmad bin Hanbal was asked by his son that a group of people (qawm) attribute us to [be with] Yazid , he replied, O son! Whoever believes in Allah , how can they have any association with Yazid? And why should he not be cursed (laanat) when Allah sends laanat on him in his Book. The son asked where did Allah send laanat on him in His Book? The Imam replied “in this saying of Allah It is in Quran - 'Do you then have the sign that if you get the authority, spread disorder in the land and sever your ties of Kinship? These are they whom Allah has cursed and made them deaf from the truth and made their eyes blind'. (Sura Mohammad Verses 22-23), and then said, is there any greater fasaad than the assasination of Husain radiallahu anhu.
(Reference - The above is mentioned in multiple sources such as Ibn Hajar
Makki in al-Sawa’iq al-Muhriqa page 333, Tafsir Mazhari v. 8. p. 434 Imam
Barzanji in al-Isha’at, Qadi Abu Ya’la in Mu’tamad al-Usool, ibn al-Jawzi
and so on).
Ad-Dhahabi, a Salafi scholar wrote about Yazid as follows:
He (Yazid) was a disgusting Nasibi (those who hate Ahle bait-e- Rasulullah - sallallahu alaihe wasallam ). He drank and did evil. He started his kingdom with the killing of the Shahid al-Hussain radiallahu anhu and ended it with the incident of al-Harra (siege of Madina which also makes
him directly liable for Lanah as Sahih Ahadith prove). Hence the people hated him, he was not blessed in his life and many took up arms against him after Imam Hussain radiallahu anhu such as the people of Madina - they rose for the sake of Allah
( Siyar al Alam an Nabula, Volume No. 4, Page No. 37-38 )
Ad-Dahabi also wrote - I say: 'When Yazid did to the people of Madina, what he did, and killed Imam Hussain radiallahu anhu and his brothers and progeny, and Yazid drank alcohol, and performed abominable things, then the people hated him and rose up against him more than once.
Allah did not bless his life and Abu Bilal Mirdas bin Adya al-Hanzali rose against him.'
(Taarikh al-Islam: wa-tabaqat al-mashahir wa-al-a`lam, Volume 005, Page No. 30)
Ad-Dhahabi further wrote: Ziyad Haarthi narrated: 'Yazid gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients from'. Yazid replied: 'it is made of sweet pomegranate, Isfahan's honey, Hawaz's sugar, Taif's grapes and Burdah's water'. Ahmed bin Masama' narrated: 'Once Yazid drank alcohol and started to dance, suddenly he fell down and his nostril began to bleed'.
(Siyar al A'lam wa al Nubalah, Volume 004, Page No. 037).
Jalaluddin Suyuti mentions in his book ‘The History of the Rightly Guided Caliphs’ (Taarekh ul Khulufaa al-Raashideen); “Nawfal bin Abi al-Faraat said ‘Once I was with Umar bin Abdul Aziz when a man said in his presence ‘Yazid, the leader of the believers’. Umar bin Abdul Aziz said [in
shock] ‘Did you call Yazid the Leader of the Believers'? Umar then ordered for the man to be lashed 20 times”.
Suyuti further writes that in the year 63 H. Yazid was involved in sacking Madina in killing a generation of the Companions, and in desecrating and robbing Madinah. Suyuti continues that the Prophet sallallahu alaihe wasallam and his children are pious and virtuous souls.
After creating carnage in Madina in the incident of Harrah, the army of Yazid proceeded to Makkah to confront Abdullah ibn al-Zubair, a selfdeclared Caliph in Hijaz. In Makka, the Army of Yazid committed unthinkable war crimes. Even Ka'abatullah was heavily damaged in Yazid's
military operation. Read Islamic History for details.
It is in Hadith - Prophet sallallahu alaihe wasallam said, whoever terrifies the people of Madinah, upon him is the curse of Allah that of His angels and that of all the people of the world.
(Sahih Muslim).
There are innumerable Quranic verses and Ahadith which clearly state that
Ahle Bait-e-Rasulullah sallallahu alaihe wasallam are pious and virtuous
souls.
It is in Hadith - Prophet Mohammad sallallahu alaihe wasallam looked at Hazrat Ali radiallahu anh, Hazrata Fatima radiallahu anha and Imam Hassan and Imam Hussain ridwanallahu alaihim ajmaeen and said " "I am in war with those who will fight with you, and in peace with those who are
peaceful to you." (Tirmidhi, Ibn Majah, al-Hakim, Tabarani, Mishkat, etc.).
Accusing Imam Hussain radiallahu anh is indeed character assassination of the distinguished grandson of Prophet Mohammad sallallahu alaihe wasallam. Many Ulema will agree that character assassination of the deceased Imam by Salafis / Deobandis and their like minded groups is a bigger crime than his physical assassination by Yazid and his cursed supporters.
All Salafi groups should know that when they declare Yazid was on the right path and say radiallahu anh with his name, then they will sure be standing along with Yazid in front of Allah on the Day of Judgment and their judgment will be done along with him. They should also know who stands a good chance to enter heaven - Imam Hussain radiallahu anhu or Yazid. It is in Hadith, Imam Hussain radiallahu anhu is the leader of youth in Jannah and his pious mother Fatima al-Zahra radiallahu anha is the leader of women in Jannah.
(10) DR. ZAKIR NAIK BANNED FROM ENTERING UK, CANADA AND SOME INDIAN CITIES Dr. Naik has been banned from entering UK and Canada since June 2010
for his controversial speeches. Earlier, on October 30, 2009 the Uttar Pradesh Government banned his entry and lectures in Allahabad, Kanpur, Lucknow and other cities in UP State, India, for the same reason.
A website has been launched by Dr. Naik http://www.zakirnaikban.com wh
(11) DR. NAIK'S POLITICAL ACTIVISM
Lately, Dr. Naik is playing the role of a political activist and a fighter in world politics. He says -
Quote - "If Osmana Bin Laden is fighting with the enemies of Islam, I am for him. If he is terrorizing the terrorist; if he is terrorizing the biggest terrorist - America, I am with him. Every Muslim should be terrorist. If a Muslim is terrorizing the terrorist, he is following Islam."
This kind of political activism is not good even for Muslims. How can you excite masses to fight with other countries even if it is established that injustices are done by them? This kind of incitements may create great disorder in the world and may lead to bloodshed on streets. More than 90% of the countries are run by democratic Governments. There are set of democratic standards to change the people in power. We strongly believe that we can change the course of events in the world by explaining to the people the virtues of tolerance, peace and love among
human beings.
It is important that Dr. Naik changes his disturbing rhetoric in public and stop inciting young men and women to fight with people in power in other countries. He can always express his opinion against injustice done to Muslims in the name of terrorism by certain countries in the world. But he
should concentrate to change this trend by changing the public opinion in those countries so that they elect honest peace loving Governments. This process may be tiresome and long, but this is the permanent solution to injustice in the world.
Our intention behind writing this Article is not to hurt the feelings of Dr. Zakir Naik, his associates or anyone else. If someone feels that the information in the Article hurts his feelings, we regret it profoundly because this is not our intention. We strongly believe that the information will definitely provide an opportunity to all concerned to correct, for their own good and for the good of Muslim community in the world.
Sunday, 11 September 2011
Salafi Aqeedah Exposed About Yazid lanati
“Imam” of the Wahabi/Salafis
Part1
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Quote:
Ibn Taymiyyah said;
“Yazeed was from the teenage muslims he was neither a disbeliever nor a Zindeeq (heretic) he used to give a lot (of wealth in charity) and he was brave.
He did not have the evil and bad things which the enemies attributed to him.”
(al-Waseeyatul-Kubraa (pg.300), Majmoo al-Fataawa (2/41).
Ibn Taymiyyah said:
“This man (Yazeed) was a king from amongst the muslim kings and he was not like this and that (as the people claim).” (Minhaaj as-Sunnah (2/247).
Ibn Taymiyyah also said:
“Rather the Islaam of Mu’awiyyah, Yazeed, Banee Ummayyah and Banee Abbaas is established with Tawatur (ie so many narration's) and similarly their praying, fasting and Jihaad against the non-believers is also established.” (Minhaaj as-Sunnah (1/163).
Ibn al-Qayyim writes in his book al-Manaar al-Muneef:
“ALL the narration's that mention the censure of Yazeed bin Mu’awiyyah are lies.”
(al-Manaar al-Muneef Fis-Saheeh Wadh-Dha’eef (pg.220).
[End of quote]
--------------------------------------------------------------
The Holy Prophet
(Sallallahu alaihi wa sallam)
Has described all the tribulations, which will occur till the day of judgment. He (Sallallahu alaihi wa sallam) had warned the Ummah about Yazid as well. Many Hadith have been reported in this connection. In some Hadith, Yazid has only been indicated and in some he has been explicitly mentioned, that the first person in the Ummah to change the Sunnah and to destroy the Deen will be a person from Bani Ummayyah called Yazid.
The Imams of the science of Hadith
Imam Abu Bakr bin Abi Shaiba has written in his "Musannaf"
Imam Abu Ya'ala has written in his "Musnad"
Imam Ahmed bin Hussain Baihaqi has written in his "Dalaail e Nabuwwa"
Imam Ibn Hajar Asqalani has written in his "Al-Matalib al A'aliya”
Imam Shahabuddin Ahmed bin Hajar Haitami in “As- Sawaaiq Al Muhriqa”
Imam Ibn Katheer in "Bidayah Wan Nihayah"
Imam Jalaluddin Suyuti in "Tarikh Al Khulafa."
The great Muhaddith of the 3rd century Hijri
Imam Abu Ya'ala has recorded a Hadith along with its chain of narration in his Musnad Vol 2, Pg No. 71:
It has been narrated on the authority of Hadhrat Abu Ubaidah bin Jarrah (May Allah SWT be well pleased with him) that the Holy Prophet (Sallallahu alaihi wa sallam) said: The affairs of Ummah will be maintained with justice, till a person from Bani Ummayyah will be first to cast a crack in the religion. He will be called Yazid. All the narrators of this Hadith are honest and reliable.
The aforementioned Hadith has also been recorded by the great Muhaddith Imam Shahabuddin Ahmed bin Hajar Haitami in As Sawaaiq Al Muhriqa, Pg no. 132. He has recorded another Hadith in this regard in the same book on Pg No. 132.
Hadhrat Abu Darda (May Allah SWT be well pleased with him) relates: I heard the Holy Prophet (Sallallahu alaihi wa sallam) say: The first person to change My Sunnah will be a person from Bani Ummayyah who will be called Yazid."
Imam Ibn Katheer has recorded the same Hadith in Bidayah wan Nihayah, Vol 6, Pg No. 256 on the authority of Hadhrat Abuzar Ghifari (May Allah SWT be well pleased with him). In that narration, the words, "who will be called Yazid," are not related.
This Hadith is also present in the following books:
Musannaf Ibn Abi Shaiba, Vol 8, Pg No. 341. Hadith no. 145
Dalaail Un Nabuwwah lil Baihaqi- Abwab Ghazwa Tabuk, Hadith No.2802
Matalib al A'aliyah, Kitabul Futooh, Hadith No.4584.
MY UMMAH WILL BE DESTROYED
AT THE HANDS OF A FEW LADS OF QURAISH
There is a Hadith in Sahib Bukhari, Vol 2, Kitab ul Fitan.
'Amr bin Yahya Sae'ed bin 'Amr bin Sae'ed narrates on the authority of his paternal grandfather; that he said: I was sitting along with Hadhrat Abu Hurairah (May Allah SWT be well pleased with him) in Masjid Nabawi in Madina and Marwan was along with us.
Hadhrat Abu Hurairah (May Allah SWT be well pleased with him) said: I heard the truthful Prophet (Sallallahu alaihi wa sallam) say:
My Ummah will be destroyed at the hands of a few young men of the Quraish. Marwan said: Allah curse such youngsters. Hadhrat Abu Hurairah (May Allah SWT be well pleased with him) said: I can say 'so and so, son of so and so and so and so, son of so and so, if I want to. Hadhrat 'Amr bin Yahya says, I, along with my grandfather, went to Bani Marwan when they were ruling over Syria and found that he was a young boy and my grandfather said shortly they will also become one of them. We said you understand this better.
ASK FOR ALLAH'S PROTECTION AGAINST
THE RULE OF LADS
There is a Hadith in Musnad Imam Ahmed. (Hadith No: 3800)
Translation: It has been narrated on the authority of Hadhrat Abu Hurairah (May Allah SWT be well pleased with him) relates that the Holy Prophet (Sallallahu alaihi wa sallam) said:
Ask for Allah's protection, against the start of the decade of 70 and against the against the rule of young men."
The interpreter of Sahih Bukhari and the author of Fath Ul Bari, Hafidh Ahmed bin
Hajar Asqalani (May Allah SWT shower His Mercy on him), mentions another
Hadith on the authority of "Musannaf Ibn Abi Shaiba, and writes:
The Hadith of Musannaf Ibn Abi Shaiba says that Hadhrat Abu Hurairah (May Allah SWT be well pleased with him) even while passing through markets, used to pray, 'O Allah SWT,
let me not reach 60 A.H. and the rule of youngsters.'"
Hafidh Ibn Hajar Asqalani (May Allah SWT shower His Mercy on him) writes after mentioning this Hadith:
In this Hadith, it is indicated that the first youngster would become a ruler in 60 A.H.
Accordingly this is what happened. Yazid bin Mua'awiyah occupied the seat in this year, stayed there till 64 A.H. and died.
The interpreter of Sahih Bukhari, Imam Badruddin 'Aini Hanafi (May Allah SWT shower His Mercy on him) specifies what is meant by "the first child to rule" in Umdat ul Qari/ Vol 16, Pg No. 333. He writes:
"The first youngster to rule was Yazid."
It is mentioned in the Hadith, which mention the tribulations close to the Qiyamah,
Translation:
"Then those who invite towards misguidance will arrive."
In the interpretation of this Hadith, Hadhrat Shah Waliullah (May Allah SWT shower His
Mercy on him) writes in Hujjatullah il Baligha,. Vol 2, Pg No. 213;
Mabhasthul Fitan: In Syria, the one who invited towards misguidance is Yazid and in Iraq. Mukhtar."
The Pride of the Hadith-masters, Abul Hasanaat Syed Abdullah Shah Naqshbandi Mujaddidi Qadri (May Allah SWT shower His Mercy on him) mentions the opinion of Hadhrat Mazhar (May Allah SWT shower His Mercy on him) on the authority of Mirqaat:
By young men, it is meant those who were after the first four rightly-guided Caliphs, (Khulafa Rashidun), i.e. Yazid, Abdul Malik bin Marwan etc."
In a very short period of time, he (Yazid) spread extraordinary decay in the Ummah. He destroyed Madina Munawwarah (from where the world was granted peace); in Makkah Mukarramah, (which has been declared by Allah SWT as a city of peace), he set up cannons and rained stones on the Ka'aba. He denied water to the Ahle Bait for 3 days in the battle of Karbala. He insulted the Ahle Bait.
He persecuted the family of the Holy Prophet (Sallallahu alaihi wa sallam) to no end.
YAZID ORDERED
THE MARTYRDOM OF IMAM HUSSAIN
(MAY ALLAH SWT BE WELL PLEASED WITH HIM)
He martyred the associates of the Ahle Bait and he martyred Imam Hussain (May Allah SWT be well pleased with him).
A CONFESSION BY IBN ZYAD
Ibn Zyad himself said that Yazid ordered him to martyr Imam Hussain (May Allah SWT be well pleased with him) on the threat of death.
Imam Ibn Atheer (May Allah SWT shower His Mercy on him) records the confession of Ibn Zyad.
Translation: "Now, about my martyring Hussain (May Allah SWT be well pleased with him), the fact is that Yazid ordered me to do this. He threatened to kill me if I didn't, so I martyred Imam Hussain (May Allah SWT be well pleased with him)."
According to Islamic Law, if any person murders anybody else, then as a punishment, the murderer is killed. But Yazid neither killed Ibn Zyad, Shimar or other officials nor dismissed them from their offices. Instead, he expressed his happiness. Afterwards, out of fear that the situation might go out of control he expressed some sorrow in a formal, political manner.
^In fact, this wretched man
used his stick to poke at the teeth of Imam Hussain (May Allah SWT be well pleased with him), those teeth, which the Holy Prophet (Sallallahu alaihi wa sallam) kissed.
Imam Ibn Atheer (May Allah SWT shower His Mercy on him) has written in Tarikh Kamil
Imam Ibn Katheer (May Allah SWT shower His Mercy on him) in Bidayah wan Nihayah
Imam Tabari (May Allah SWT shower His Mercy on him) in Tarikh Tabari.
Translation: Abu Muhnaf relates on the authority of Abu Hamza Thimali, who relates on the authority of Abdullah Yamani, who relates on the authority of Qasim, who said:
When the blessed head of Imam Hussain (May Allah SWT be well pleased with him) was placed before Yazid, he had a stick in his hands with which he started poking at the teeth of Imam Hussain (May Allah SWT be well pleased with him).
Then he said:
“Verily, ours and his example is as said by Hisseen bin Hamam Mari: Our swords smash the skulls of those who have strength and domination over us; and of those who are really disobedient and oppressors."
Hadhrat Abu Bazrah Aslami
(May Allah SWT be well pleased with him) said:
Listen O Yazid! By Allah! Your stick is touching that spot, which I witnessed the Holy Prophet (Sallallahu alaihi wa sallam) used to kiss. Then he said: Beware, O Yazid! On the day of judgment, Imam Hussain (May Allah SWT be well pleased with him) will arrive with such grandeur that his intercessor will be the Holy Prophet (Sallallahu alaihi wa sallam) and you will arrive in such a state that Ibn Zyad will be yours."
In Bidayah wan Nihayah, Vol 8, Pg No. 215, at the end of the aforementioned Hadith, it is mentioned,
Translation:
At that time, Hadhrat Abu Bazrah Aslami (May Allah SWT be well pleased with him) said:
Remove your stick! By Allah! I have often seen the Holy Prophet (Sallallahu alaihi wa sallam) place His mouth on the mouth of Imam Hussain (May Allah SWT be well pleased with him) and kiss it.
WE FEARED THAT STONES WOULD FALL FROM THE SKY
Due to the martyrdom of Imam Hussain (May Allah SWT be well pleased with him), the people of Madina became strongly opposed to Yazid and pledged their allegiance to Hadhrat Abdullah bin Hanzlah (May Allah SWT be well pleased with him).
Yazid sent an army to attack Madina, which attacked the people of Madina and persecuted its citizens. On that occasion, Hadhrat Abdullah bin Hanzlah (May Allah SWT be well pleased with him) spoke to the people of Makkah and described the un-islamic activities of Yazid.
Hadhrat Muhammad bin Sa'ad (May Allah SWT be well pleased with him) who is a Muhaddith as well as a historian, has written in Tabaqaat e Kubra, Vol 5 Pg No. 66.
The people of Madina agreed to pledge their allegiance to Hadhrat Abdullah bin Hanzlah (May Allah SWT be well pleased with him) and gave him authority over their affairs. He took the pledge from them to fight till their last breath. Then he said:
O my community! Fear Allah, who has got not equal. By Allah! We stood up against Yazid, when we feared that stones would be rained on us from the sky. He is such a person, who declares marriage with mothers, daughters and sisters as permissible (Jayaz), who drinks wine and abandons Salaat. By Allah! If no one from the people supported me, even then I will use my courage and bravery in this matter for the sake of Allah SWT."
WE COME FROM SUCH A PERSON WHO HAS GOT NO DEEN
Imam Abu Ja'afar Muhammad bin Jarir Al Tabari (May Allah SWT shower His Mercy on him), writes in Tarikh Tabari, Vol 1, Pg No. 403:
They (the delegation from the people of Madina, after returning from Yazid) said:
"We come from such a person, who has got no Deen. He drinks wine, plays tambourines, songstresses dance before him, he plays with dogs and listens to stories with thieves and rascals. O people! We make you a witness that we break our pledge given to him. Then all the people of Madina broke their pledge. People came to Hadhrat Abdullah bin Hanzlah (May Allah SWT be well pleased with him)and pledged their allegiance to him.
Imam Ibn Atheer (May Allah SWT shower His Mercy on him) writes in Tarikh Kamil Vol 3, Pg no. 337,
The great Tabi'e Hadhrat Hasan Basri (May Allah SWT be well pleased with him) says about Yazid: He was a drunkard of the last degree, he wore silk and played with tambourines."
He was so addicted to wine that he did not stop it even when he reached Madina Munawwarah in Hajj and started drinking there as well.
It is written in Tarikh Kamil, Vol 3 Pg No. 465
Translation: Yazid performed Hajj in the life of his father. When he reached Madina Munawwarah, he started drinking wine."
Imam Ibn Katheer
(May Allah SWT shower His Mercy on him)
writes in Bidayahwan Nihayah,
Vol 6, Pg No. 262:
Translation:
The reason for the incident of Hira is that a delegation from Madina went to Damascus to meet Yazid. When they returned, they related Yazid's habit of drinking and his other bad habit to their families. The worst among his habit was that he missed Salaat because of wine.
For this reason, the people of Madina agreed to break their pledge of allegiance. They declared this near the Prophet's Pulpit in Masjid Nabawi.
When Yazid came to know this, he sent an army to Madina Munawwarah. The leader of the army was a person named Muslim bin 'Uqba.
The Pious Elders (Salaf Saliheen) have also addressed this person as Musrif bin 'Uqba. When he entered Madina, he declared the lives of the Madinians and their property as "Mubah" for 3 days, which meant that for 3 days, the army could do whatever they liked with the lives and the property of the people of Madina. Thus, in those 3 days, he martyred hundreds of people.
There is Tradition in Imam Baihaqi's Dalaail Un Nabuwwa
Translation:
It has been narrated on the authority of Hadhrat Mugheera (May Allah SWT be well pleased with him) that Musrif bin 'Uqba looted Madina for 3 days and raped 1000, unwed, chaste daughters of Islam.
It is written in Tabaqat Al kubra, Vol 5, Pg No.66:
Muslim bin 'Uqba attacked Madina with his army. Yazid's army martyred 700 Hafidh of the Holy Quran, raped 1000 unwed, chaste Muslim women and for 3 days, there could not be any Adhaan and Salaat in Masjid Nabawi.
ALLAH'S CURSE IS ON THE ONE,
WHO FRIGHTENS THE PEOPLE OF MADINA
Yazid ordered the ravaging of Madina Munawwarah, public killings, when there are severe warnings in Hadith for those just who frighten the people of Madina Munawwarah.
There is a Hadith in Musnad Ahmed, Musnad madaniyyen Hadith No. 15962.
Translation:
It has been narrated on the authority of Hadhrat Saib bin Khalad (May Allah SWT be well pleased with him) that the Holy Prophet (Sallallahu alaihi wa sallam) said: Whoever frightens the people of Madina by their oppression, Allah SWT will frighten him and on him rests the curse of Allah SWT, of the angels and of all the people. Allah SWT will not accept any obligatory (Fardh) of optional (nafl) act from such a person the Day of Judgment.
It can be imagined what will be the lot of the person who not only frightened the people of Madina but spilled blood and ravaged Madina and gave permission to the whole army for their animalistic deeds.
YAZID'S ARMY STONED THE KA'ABA
Afterwards, Yazid ordered the army to attack the Ka'aba in Makkah. Accordingly, Yazid's army set up their cannons and stoned the Ka'aba, because of which the curtain of the Ka'aba caught fire.
It is written in Tarikh Kamil, Vol 3, Pg. No. 464:
"To the extent that when 3 days of Rabe'e ul Awwal passed, they stoned the Ka'aba with their cannons, burnt it and started singing thus:
"We have tremendous power and courage; we stone this Masjid with cannons."
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In the basic tract of beliefs (Aqaaid), which is taught in most Madrasas, Sharh Aqaaid Nasafi,
Imam Sa'aduddin Taftazani (May Allah SWT shower His Mercy on him) writes:
"Some Imams, because of ordering the martyrdom of Imam Hussain, declare him as a disbeliever (kafir) and defector (murtad), and hold cursing Yazid as permissible.
The scholars of this Ummah are in agreement on the permissibility of cursing those martyred Imam Hussain and those who ordered it or those consider it (the martyrdom) as permissible and those who became happy on it.
The fact is that Yazid's agreement on the martyrdom of Imam Hussain, his being happy with it and his insulting the Ahle Bait is well established by those traditions, which are in effect, equal to the "mutawatir" (popular) Traditions, even though its details may not be established by a first-hand report (Khabr Wahid). So we cannot exercise restraint on Yazid, but we will exercise restraint about the Iman of Yazid.
May Allah curse him and his helpers."
SHARIAH RULING ON ADDRESSING YAZID WITH
("RAZIALLAHU ANU")
The words "raziallahu anhu" are used to signify Allah's pleasure. They are used as a form of respect to praise somebody.
"Raziallahu anhu" is used specially for the Sahabah and for those pure souls, whose hearts are filled with fear and awe of Allah SWT, as Allah SWT himself says: Surah Bayyinah-08.
The aforementioned Hadith and the interpretations of the Imams make it clear that Yazid was wretched. He changed the Sunnah, he cast a crack in the Deen.
He insulted the Haramain, he insulted the Ahle Bait. Using "raziallahu anhu" for such a person is to respect him and this is equal to destroying the edifice of Islam.
This is to invite Allah's anger and misguidance. The Holy Prophet (Sallallahu alaihi wa sallam) has declared respecting an innovator (bida'ati) as helping to destroy the edifice of Islam.
There is a Hadith in Imam Tabarani's Mo'jam ausat (Hadith No: 6263).
It has been narrated on the authority of Hadhrat Aisha Siddiqua (May Allah SWT be well pleased with her) that the Holy Prophet (Sallallahu alaihi wa sallam) said:
"Whoever respects an innovator, verily he helps in destroying Islam."
There is a Hadith in Imam Baihaqi's Shu'abul Iman:
It has been narrated on the authority of Hadhrat Anas (May Allah SWT be well pleased with him) that the Holy Prophet (Sallallahu alaihi wa sallam) said:
When a innovator (bid’ati) is respected, Allah SWT expresses His anger and because of it, the 'Arsh trembles."
Dr Zakir Nalayik "ibn Yazid" (LA):
Watch video Here and in Urdu Here
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PUNISHMENT FOR THE ONE WHO ADDRESSES YAZID AS
("RAZIALLAHU ANHU")
The just Caliph of Bani Ummayyah, Hadhrat Umar bin Abdul 'Aziz
(May Allah SWT be well pleased with him)
declared the person who addressed Yazid as "Raziallahu anhu" as liable to be punished.
This is written in "Tahdheeb ul Tahdheeb", the authoritative book on Rijal (the science of the classification of men, for the purpose of categorizing the Hadith), by
Imam Ibn Hajar Asqalani, in Vol 11, the letter "ya", Pg No. 316.
Imam Ibn HajarHaitamu has written in "As Sawaiiq Al Muhriqa" on Pg No. 132 and
Imam Jalaluddin Suyuti (May Allah SWT shower His Mercy on him) in Tarikh ul Khulafa
Pg No. 166.
Nouful bin Abu Aqrab states that,
“I was in the presence of Hadhrat Umar bin Abdul 'Aziz (May Allah SWT shower His Mercy on him), one person while talking about Yazid said,
"Amir Ul Momineen Yazid said so and so and Amir Ul Momineen said so and so"
Hadhrat Umar bin Abdul 'Aziz (May Allah SWT shower His Mercy on him) said
"You address Yazid as ‘Amir Ul Momineen’?" and ordered that he should be lashed 20 times. Hence, he was lashed 20 times."
This so called "scholar" finds it amusing!
"On him is what he deserves!"
La'anat upon you and your followers!
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Quote Wahabi:
“Now the question is, WHO CARES IF ZAKIR NAIK DEFENDS YAZID? The Brother is totally clueless about these matters it's not even his field, if Some Giant Historian and researcher of Hadith were to Defend Yazid Then I'd be interested but Zakir Naik??? kommon lol “
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