43 Important Hadith about Women

1 : Woman’s Pray at Home is better than Going to Mosque 2 : Woman’s Freedom to Go out for their Needs 3 : Evils behind Unnecessary Socialising of Unveiled Women 4 : Woman should take the Permission of Her Husband before Going out 5: Prohibition on Women Regarding Putting Perfumes when Going out 6 : Prohibition on Women regarding showing her Charms when Going out 7 : Women should not travel without Mahram 8 : Women should have their own Entrance to the Mosque 9 : Women should not walk in the middle of the street 10 : Women should perform Tawaf without mingling with men 11 : Men shouldn’t enter freely into private places where foreign women are 12 : Women should have their own learning venues 13 : Women should not Carry Funeral 14 : Women should not take off their clothes outside their homes 15: Woman should not Describe another woman to her husband 16: Women should not speak unnecessarily in the presence of foreign men 17 : Prohibition of lamentation over the dead 18 : Exchange of salutation between men and women once there is no temptation 19 : Men and women may talk to each other in good intention 20: A woman can offer herself in marriage to the righteous man 21 : A woman should not be married against her will 22 : A woman is not allowed to promise her husband not to marry after he dies 23 : A woman should not ask for divorce without a reason 24 : Young women can sing and play the tambourine in weddings and similar occasions 25 : Wives have great duty towards their husbands 26 : Angels curses the disobedient wife 27 : Woman should be grateful to her husband 28 : Woman should not obey her husband if ordered to do a sin 29 : Woman should not donate from her money unless upon husband’s consent 30 : Woman should help her husband and his dependants 31: Husband should provide for wife and children 32 : Prohibition of changing Allah’s creations unnecessarily 33 : Woman should not wear tight clothes 34 : Woman should not wear false hair like Jews 35 : Woman should not lie and adopt falsehood 36 : Women should not wear high shoes 37 : Women should not shave their heads 38 : Women’s dying their hands and feet with henna 39: Women should cover her face in the presence of foreign men 40 : Women are allowed to wear gold and silk 41 : Women, not men, are allowed to wear clothes dyed in saffron 42 : Women should not show their ornaments to foreign men 43: Women should not imitate men in dress, movements, and way of speech FOR DETAIL PROOF SEE THE COMMENTS

The Etiquettes of Speech !

1. “And when the foolish address them (with bad words) they reply back with ‘Salamaa’ (peaceful words of gentleness).” (Qur’an, 25:63) 2. “If they pass by some vain speech or play, they pass by it with dignity.” (Qur’an, 25:72) 3. “And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys… But of the people is he who disputes about Allah without knowledge or guidance or an enlightening Book.” (Qur’an, 31:19-20) 4. The Prophet Muhammad ﷺ (peace be upon him) said: “He who gave up disputing while he is right, a palace of high rank in Paradise will be built for him. He who gave up disputing while he is a fabricator, a palace in the center of Paradise will be built for him.” (al-Tirmidhi who declared it as hasan) 5. “There are no people who went astray after having been guided except for indulging in disputation.” (al-Tirmidhi) 6. The Messenger of Allah ﷺ repeated three times, “Those who search deeply for confusing questions have perished.” (Muslim) 7. “Do not dispute with your brother, ridicule him, nor promise him and then break your promise.” (al-Tirmidhi) 8. Bilal ibn Sa’d radiAllahu `anhu (ra) said, “If you see a disputing, arrogant, and bigoted person, bear in mind that they are utterly lost.” 9. Luqman `alayhi assalam (as) said to his son, “O son! Do not dispute with the knowledgeable lest they detest you.” 10. `Umar (ra) said, “Do not learn knowledge for three things and do not leave it for three things. Do not learn it to dispute over it, to show off with it, or to boast about it. Do not leave seeking it out of shyness, dislike for it, or contending with ignorance in its stead.” 11. It was narrated that Abu Hanifa said to Dawud al-Taa’i, “Why do you prefer seclusion?” Dawud replied, “To struggle against myself to leave disputing.” Abu Hanifah said, “Attend meetings, listen to what is said, and remain silent.” Dawud said, “I have done so, but I have found nothing heavier than this.” 12. `A’ishah (ra) narrated that the Prophet Muhammad ﷺ said, “The most hated person with Allah is the most quarrelsome person.” (al-Bukhari) 13. Ibn Qutaybah said that his disputant said to him, “What is the matter with you?” He replied to him, “I will not dispute with you.” The disputant then said, “Thus you have come to know that I am right.” Ibn Qutaybah responded, “No, but I respect myself more than that.” At this the disputant retracted and said, “And I will not claim a thing that is not my right.” 14. The Messenger of Allah ﷺ said: “The one initiating abuse incurs the sin of abusing as long as the other did not return it.” (Muslim) 15. “The believer does not curse.” (al-Tirmidhi who declared it hasan) 16. “The believer does not defame, abuse, disparage, nor vilify.” (al-Tirmidhi, sahih) 17. “Do not invoke Allah’s curse, His anger, or Hellfire.” (al-Tirmidhi who declared it hasan sahih) 18. “Men accustomed to cursing will not be intercessors or witnesses on the Day of Resurrection.” (Muslim) 19. Abdullah ibn ‘Amr (ra) narrated, “I asked the Messenger of Allah ﷺ about what saves me from Allah’s wrath, and he said, “Do not become angry.” (al-Tabarani and Ibn Abdul Barr) Ibn `Umar, Ibn Mas’ud, and Abu Darda’ (ra) relate similar conversations on their own behalf. 20. The Messenger of Allah ﷺ said, “He who is victorious over his passion at the time of anger is the strongest among you. He who forgives having the power to release (his anger and take revenge) is the most patient among you.” (a-Baihaqi in Shu’ab al-Imaan) 21. Abu Hurairah (ra) narrated, “The Messenger of Allah ﷺ said, ‘The strong person is not he who has physical strength but the person is strong if he can control his anger.” (al-Bukhari and Muslim) 22. `Umar ibn Abdul Aziz wrote to one of his governors and said, “Do not punish at the time of anger. If you are angry with any man, keep him in detention. When your anger is appeased punish him in proportion to his crime.” 23. ‘Ali ibn Zaid mentioned, “A man of the Quraysh spoke harshly to the Caliph `Umar Ibn ‘Abdul ‘Aziz who remained silent for a long time and then said, “You wish that the devil rouses in me the pride of the Caliphate and I treat you so rudely that you can take revenge tomorrow (in the Afterlife) on me.” 24. Ibn ‘Abbas (ra) narrated, the Messenger of Allah ﷺ said, “And when you get angry, keep silent.” (Ahmad, Ibn Abi Dunya, al-Tabarani, and al-Bayhaqi) 25. The Messenger of Allah ﷺ said, “Anger is a burning coal. It burns in the heart.” (al-Tirmidhi and al-Bayhaqi) 26. “When anyone of you gets angry, let him perform ablution because anger arises from fire.” (Abu Dawud) 27. “Nobody swallows a more bitter pill than that of anger—seeking the satisfaction of Allah.” (Ibn Majah) 28. `Umar (ra) said, “He who fears Allah cannot give an outlet to his anger (by sinning). He who fears Allah cannot do what he likes.” 29. A nomad said to the Messenger of Allah ﷺ “Advise me.” And he ﷺ said, “If a man defamed you with what he knows about you, do not defame him with what you know about him. For the sin is against him.” The nomad said, “I never abused any person after that.” 30. Al-Hasan (ra) said, “He that did not safeguard his tongue did not understand his religion.” 10 Reasons to Strive for Generosity of Spirit and Kindness in Speech 1. The Messenger of Allah ﷺ said, “Kind speech and feeding (the hungry) guarantee you Paradise.” (al-Tabarani) 2. “And speak nicely to people.” (Qur’an, 2:83) 3. “When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” (Qur’an, 4:86) Ibn Abbas commented on this and said, “He who greets you return his greeting in better words even if he were a Magian.1 He also said, “If Pharoah were to speak nicely to me, I would do so to him.” 4. Anas (ra) narrated that the Messenger of Allah ﷺ said, “Verily there are chambers in Paradise; their insides and outsides can be seen – for him who spoke kindly and fed (the hungry).” (al-Tirmidhi) 5. He ﷺ also said, “A good word is also a charitable deed.” (Muslim) 6. “Ward off the Fire even if by giving half a date in charity. If you could not afford that then utter a kind word.” (al-Bukhari and Muslim) 7. `Umar (ra) said, “Generosity is an easy thing. It is a smiling face and kind words.” 8. Some wise men said, “Do not be stingy with a word that does not arouse your Lord’s wrath yet it pleases your brother. It may happen that Allah gives you the reward of those who do good works.” 9. “And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah’s cause. Let them pardon and forgive. Do you not wish that Allah should forgive you?” (Qur’an, 24:22). Abu Bakr (ra) had cut off his financial support of his relative Mustah because Mustah had participated in the slander against his daughter `A’ishah (ra). After this verse was revealed, he resumed and even increased the amount he gave Mustah in financial support. 10. “Show forgiveness, enjoin what is good, and turn away from the foolish.” (Qur’an, 7:199)

The Reward for Good Husbands & Fathers

In the name of Allah, Most Gracious Most Merciful Allah says in the Glorious Qur’an: “And live with [them] in a beautiful manner. If you are then displeased with them, [then know] perhaps you dislike something which Allah has created abundant goodness in it (al-Qur’an 4:19 ). The Prophet (Allah bless him and give him peace) said: The believer with the most perfect faith is the one who has best character and the one who is kindest to his wife (Sahih Muslim). The Prophet (Allah bless him and give him peace) said: The believer should not harbor hatred towards his wife. If he dislikes something in her, then surely he will be pleased with another quality in her (Sahih Muslim). Shaykh Asharaf Ali Thanwi said, commenting on the above verse: “Brothers! when Allah has ordained these rights for women, then who can change them. If a man fails to fulfill these rights, he will be guilty of not upholding the rights of the creation. Man should ponder over how Allah has interceded on behalf of women in the above verse. While there may be many reasons for being displeased with one’s wife, the main reason is usually bad character—this becomes a source of grief for the husband. Nevertheless, Allah has promised that even this bad character can become a means of attaining goodness—for He is All-wise and capable of doing anything. For example, she could bear you children who become the means of your salvation come qiyamah. Just ponder over how clearly the rights of women are emphasized in the above Qur’anic verse.” The Prophet (Allah bless him and give him peace) said: The best of you is the one best to his wife. I am the best among you to his wife (Tirmidhi, Darimi). ‘A’isha (Allah be pleased with her) relates that a desert Arab came to the Prophet (Allah bless him and give him peace) and remarked: “Do you kiss your children, for we do not?” The Prophet (Allah bless him and give him peace) replied, “What can I do if Allah has taken mercy out of your heart?” (Sahih al-Bukhari and Muslim) Anas (Allah be pleased with him) relates that the Prophet (Allah bless him and give him peace) said: “Whoever brings up and nurtures two young girls until they reach maturity will appear on the Day of Judgment in a state that he and I will be like this (and he joined his fingers together).” [(Sahih Muslim)] It is easy to gauge from here how Islam has granted so many incentives upon actions necessary for the upkeep of society. The Spiritual Care of One’s Family Furthermore, just as it is necessary and rewarding to see to the physical and monetary needs of one’s family it is even more important and rewarding to see to their spiritual (ruhani) development. Allah says in the Glorious Qur’an: “O people of faith, save yourself and your families from the Hellfire.” (al-Qur’an66:6) Likewise, the rewards for a women are also many if she interacts well with her husband. The Prophet (Allah bless him and give him peace) said in a hadith narrated by Umm Salama (Allah be pleased with him): “Any woman who dies with her husband pleased with her shall enter Paradise .” (Sunan al-Tirmidhi) The Prophet (Allah bless him and give him peace) said in a hadith narrated by Anas radhiyallahu anhu: “If a women performs her five prayers, fasts the month of Ramadan, protects herself from immorality, and is obedient to her husband, she will enter into Paradise from any door she desires.” (Hilya) It is greatly rewarding to treat all the creation of Allah with gentleness and kindness. This reward (along with the responsibility) only increases when their is kinship and closeness. This makes the person into a complete believer, and he is rewarded in this life and the Hereafter. Much of the above information was gleaned from Ashraf’s Advice on Marriage available from www.al-rashad.com and the Mishkat al-Masabih, the great hadith collection by ‘Allama Tabrizi in Arabic. This is just a sample of what rich heritage we have been left by our pious predecessors. Other marriage books and relevant chapters in hadith works like the Riyad al-Salihin (translated) and the al-Adab al-Mufrad by Imam Bukhari (translated) can be consulted for more information.

prophet MUHAMMAD(s.a.w) marriage to Zainab(r.a)

Zaid, the son of Harithah bin Sharahil Al-Kalbi, was the slave of Allah's Messenger (Salallahou ‘aleyhi wa salam), whom he had freed and taken him as his son, and he was known as Zaid bin Muhammad, until Allah revealed His Words: “Call them (adopted sons) by (the names of) their fathers” (Al-Ahzab 33: 5). So they called him Zaid bin Harithah. As for Zainab, she was the daughter of Jahsh bin Ri'ab Al-Asadiyyah and her mother was Umaimah bint 'Abdul-Muttalib, the paternal aunt of the Messenger of Allah (Salallahou ‘aleyhi wa salam) . With regard to the story of Zaid's marriage to Zainab, it was the Messenger of Allah (Salallahou ‘aleyhi wa salam) who arranged it for him, due to his having been his slave and his adopted son; he proposed to her on Zaid's behalf, but she rejected him, saying: "I am of more noble descent than him." Then, it was reported that Allah revealed regarding this His Words: “lt is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error” (Al-Ahzab 33: 36). So she responded in obedience to Allah and in fulfillment of the wishes of His Messenger (Salallahou ‘aleyhi wa salam). She lived with Zaid for about a year, then there took place between them what (often) takes place between a man and his wife (i.e. disagreement) and so Zaid complained of her to the Messenger of Allah (Salallahou ‘aleyhi wa salam), due to their relationship to him, for he was his (former) slave and his foster son, while Zainab was his paternal aunt's daughter. And it seems that Zaid suggested divorcing her, so Allah's Messenger (Salallahou ‘aleyhi wa salam) ordered to hold onto her and be patient with her, in spite of his knowledge, through Revelation from Allah that he would divorce her and that she would become his wife, for he feared that the people would think it shameful that he had married the wife of his son, as this had been forbidden during the Jahiliyyah. But Allah censured His Prophet (Salallahou ‘aleyhi wa salam) in this matter in His Words: “And when you said to him on whom Allah has bestowed grace and you have done favor: "Keep your wife to yourself and fear Allah." But you did hide in yourself that which Allah will make manifest; you did fear the people whereas Allah had a better right that you should fear Him” (AJ-Ahzab 33: 37). This means - and Allah knows best - you hide within yourself what Allah has informed you, that Zaid will divorce his wife, Zainab and you will marry her - in implementation of Allah's Command and confirmation of His Wisdom - and you fear the gossip of the people and their accusations against you in that regard, while Allah has more right to be feared by you, so announce what He has revealed to you regarding the details of your affairs, and those of Zaid and his wife, without heed to the talk of the people and their accusations against you. As for the marriage of the Prophet (Salallahou ‘aleyhi wa salam) to Zainab, may Allah be pleased with her, he proposed to her after the expiry of her 'Iddah ('Iddah: The prescribed waiting period for a woman following divorce, during which she may not marry) following her divorce from Zaid. Then Allah married him to her, without any Waliy and without witnesses, for he (Salallahou ‘aleyhi wa salam) was the guardian of all the believers; indeed he has more right over them than they themselves. Allah, the Most High says: “The Prophet has more right over the believers than they do over themselves” (Al-Ahzab33: 6). Thus, Allah abolished adoption as it had been practiced in the pre-Islamic period of ignorance, and He permitted the Muslims to marry the widowed or divorced wives of their adopted sons, as a mercy from Him upon the believers, and in order to relieve them of their difficulties. As for what has been reported about the Prophet (Salallahou ‘aleyhi wa salam) seeing Zainab from behind a curtain, that his heart was smitten by her, that he became infatuated with her, falling in love with her, and that Zaid came to know of this, hated her and the Prophet's attraction to her, so he divorced her so that the Prophet (Salallahou ‘aleyhi wa salam) could marry her after him - none of this has been authentically reported. The Prophets are too noble of character, too selfless, too virtuous of disposition, too high in rank and standing to do such a thing. Also, it was the Prophet (Salallahou ‘aleyhi wa salam) who proposed to her on behalf of Zaid, may Allah be pleased with him, and she was his cousin, so if he had been in love with her, he could have married her himself in the first place, especially since she had refused the proposal of Zaid and was unhappy with it, until the Verse was revealed, after which she accepted it. This was no more than an Ordainment from Allah and His Plan, to remove the practices of pre-Islamic period of ignorance, and it was a mercy for the people, easing restrictions for them, as Allah, the Most High says: “So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them and Allah's Command must be fulfilled. There is no blame on the Prophet in that which Allah has made legal for him. That has been Allah's way with those who have passed away of (the Prophets of) old. And the Command of Allah is a decree determined. Those who convey the Message of Allah and fear Him and fear none except Allah. And sufficient is Allah as a Reckoner. Muhammad is not the father of any man among you, but he is the Messenger of Allah, and the last (end) of the Prophets. And Allah is Aware of all things” (Al-Ahzab33: 37-40). And may peace and blessings of Allah be upon our Prophet, Muhammad, and upon all his family and Companions.

WORST BIDDAH: DIVISION IN TAWHEED: PART 1

We all are aware of the wahabi ( so called salafi) methodology. Their whole doctrine is based upon the views of a hand ful of scholars like Ibn Tyamiah, Ibn Qayyim al jawziyah,Ibn baz , Albani and Uthaymeen. My personal experience tells that in the coming years Sheikh Ibn Tyamiah will be sidelined , when more and more wahabis will come to know that Ibn Taymiah loved Tasawwuf. As far as Ahlus sunnah wal jamah, then the scholars never considered Ibn Taymiah a man who has a good understanding of ISLAMIC AQIDAH ( DOCTRINE) . Please read the other artciles on the blog spot ; like Ibn hajar on Ibn taymiah , Imam Dahabi's letter to Ibn Taymiah..etc to find out what all BLUNDERS Ibn Taymiah did in Islamic doctrine( aqidah). Insha Allah this article will show another blunder of Ibn Taymiah! This will be divided into 2 parts. The first part is for everyone and the second one for those who love in detail analysis. All the muslims are aware of the five pillars of Islam; 1)Faith or belief in the Oneness of God( Tawheed) and the finality of the prophethood of Muhammad;( Risalat) 2)Establishment of the daily prayers; 3) Zakat( almsgiving) to the needy; 4 Fasting in the month of Ramadhan 5)The pilgrimage to Makkah for those who are able Ibn Taymiah divided the belief in the Oneness of God into categories!!!( Read below to know in detail). A wahabi may tell you that since hadith( prophetic traditions) are divided into different categories , so this allowed Ibn TAYMIAH to commit this Innovation( biddah) of dividing even Tawheed!!( But they forget that HADITH is not among the 5 pillars of Islam) To know and learn hadith is not a Fard upon muslims and no muslim scholar ever said that if you don't know the division of Hadith, then you are not a muslim!( In fact the division was made and named to maintain the authenticity of hadiths) When it comes to division of Tawheed, these blind follower of Ibn taymiah have the worst belief! They say " If a Muslim does not know and believe in these division he is not a muslim!!". A wahabi was told that since Tawheed is the CORE of ISLAM and all the prophet came to teach tawheed and the leader of all the prophets( Imamul Anmbiya) , the seal of the prophethood Sayyidena Mohammed ( sallallahu 'alaihi wa sallam) did not mention about any division in THE MOST impostant part of Islam( tawheed), then how can you believe and add this division in Islam? His answer was" May be prophet missed this as he was a normal human being who used to forget things"" ( Astagfirullah) Any muslim can take the above comment of this wahabi and ask any scholar of islam about this comment. A fatwa of Kufr will be declared on him. Sheikh Ibn Taimiyah made this division and salafis follow it blindly .NO one before Sheikh Ibn Taimiyah EVER made this divsion. Sheikh Ibn Taimiyah and the salafis equated muslims to mushrikeen and present day salafis say " if you do not know this divison and its meaning then you are like mushrik. Among Ibn Taymiyya's kalâm innovations was his division of tawh.îd into two types: tawh.îd al-rubûbiyya and tawh.îd al-ulûhiyya, respectively, Oneness of Lordship and Oneness of Godhead. fn80 The first, he said, consisted in the acknowledgment of Allâh as the Creator of all, a belief shared by believers and non-believers alike. The second, he said, was the affirmation of Allâh as the one true deity and only object of worship, a belief exclusive to believers. His natural conclusion was that "whoever does not know tawh.îd al-ulûhiyya, his knowledge of tawh.îd al-rubûbiyya is not taken into account because the idolaters also had such knowledge." He then compared the scholars of kalâm to the Arab idol-worshippers who accepted tawh.îd al-rubûbiyya but ignored tawh.îd al-ulûhiyya 1. Imam Ahmad ibn Hanbal, to whom Ibn Taymiyya falsely affiliated himself in front of Hanbalis, never said that tawheed consisted in two parts, one being tawheed al-ruboobiyya and the other tawheed al- uloohiyya, nor did he ever say that "whoever does not know tawheed al-uloohiyya, his knowledge of tawheed al-ruboobiyya is not taken into account because the idolaters also had such knowledge." Anyone can check that Imam Ahmad never said such a thing in his doctrine (`aqida) as recorded in the compilations of his followers such as Ibn al-Jawzi's 'Manaaqib' and other books, none of which contain this drivel. 2). None of the followers of the Followers (atba`a` al-taabi`een) ever said to his companions (i.e. students of younger generations) that tawheed consisted in two parts, one being tawheed al-ruboobiyya and the other tawheed al-uloohiyya, nor did any of them ever say that "whoever does not know tawheed al-uloohiyya, his knowledge of tawheed al- ruboobiyya is not taken into account." If humankind and jinn joined together to prove that one of the atbaa` al-taabi`een ever said such a thing, they would not succeed! 3.) None of the Followers (al-taabi`een) ever said to their companions (i.e. students of younger generations) that tawheed consisted in two parts, one being tawheed al-ruboobiyya and the other tawheed al- uloohiyya, and if humankind and jinn joined together to establish that one of them ever said such a thing, they would not succeed! 4.) None of the Companions of the Prophet (s) ever said that tawheed consisted in two parts, one being tawheed al-ruboobiyya and the other tawheed al-uloohiyya, nor did any of them ever say that "whoever does not know tawheed al-uloohiyya, his knowledge of tawheed al-ruboobiyya is not taken into account because the idolaters also had such knowledge." And I defy whoever stakes a claim that he has knowledge, to try and trace for us such a fabricated division back to the Companions -- even with an inauthentic narration (wa law bi riwaayatin waahiya)! 5.) Nowhere in the extensive Sunna of the Prophet (s), which is the exposition of the Book of Allah the Mighty and the Majestic, whether in the books of 'sahih', the 'sunnan', the 'masaanid', or the 'ma`aajim', is it related that the Prophet (s) ever said to his Companions or ever taught them that tawheed consisted in two parts, one being tawheed al-ruboobiyya and the other tawheed al-uloohiyya, nor that "whoever does not know tawheed al-uloohiyya, his knowledge of tawheed al-ruboobiyya is not taken into account because the idolaters also had such knowledge." If humankind and jinn joined together to establish that the Prophet (s) ever said such a thing, even with an inauthentic chain of transmission, they would not succeed! 6) Indeed the books of the Sunna of the Prophet (s) overflow with the fact that the call (da`wa) of the Prophet (s) to the people unto Allah was in order that they witness that there is no god except God alone and that Muhammad is the Messenger of God, and in order that they repudiate idol-worship. One of the most famous illustrations of this is the (sound) narration of Mu`adh ibn Jabal when the Prophet (s) sent him to (govern) Yemen and said to him: "Invite them to the witnessing that {there is no god but God and Muhammad is the Messenger of God}. If they obey this, at that time tell them that they are obligated to pray five prayers in every twenty-four hours..." And it is narrated in five of the six books of authentic traditions, and Ibn Hibbaan declared it sound, that a beduin Arab reported the sighting of the new moon to the Prophet (s) and the latter ordered the people to fast without asking this man other than to confirm the two witnessings. According to this drivel of Ibn Taymiyya, it would have been necessary for the Prophet (s) to call all people to the tawheed al-uloohiyya of which they were ignorant, for as for tawheed al-ruboobiyya they knew it already; and he should have said to Mu`aadh (according to this drivel): "Invite them to tawheed al-uloohiyya"; and he should have asked the beduin who had sighted the new moon of Ramadan (according to this drivel): "Do you know tawheed al-uloohiyya?" 7.) In His precious Book which falsehood cannot approach whether from the front or from the back, Allah never ordered "tawheed al-uloohiyya" to His servants, nor did He ever say that "whoever does not know this tawheed, his knowledge of tawheed al-ruboobiyya is not taken into account." 8). Rather, Allah ordered the utterance of an Absolute Word of Oneness (kalimat al-tawHeed muTlaqa), for He said as He addressed His Prophet (s): "Know that there is no other god except God alone" ('fa`lam annahu la ilaaha illallaah'). And He spoke similarly in all of the verses of oneness (tawheed) that are mentioned in the Qur'an including surat al-ikhlas which is equivalent to one third of the Qur'an. 9.) It would have been necessary for Allah, if we were to believe this drivel (of Ibn Taymiyya), that since His servants all knew about tawheed al-ruboobiyya and did not know about tawheed al-uloohiyya, He should have made it explicitly clear to them and not misguided them and not punished them for their ignorance of half of tawheed, nor said to them: "Today I have perfected for you your Religion and I have completed My blessing upon you and I have accepted for you islaam as a religion." And we seek refuge in Allah from the treacheries of the tongue and the corruption of folly. Those who talk of division in Tahheed , also shout on " BIddah"( INOVATION) , isn't this the ugliest Biddah in Islam? NOW THE BOMB !!!! A wahabi can never justify the division in tawheed. He will speak to you , will be answerless , but still keep on arguing! We can try to awake those who are sleeping , but not those who are pretending to sleep! Guidance is from Allah alone. So a wahabi who is debating in his heart about this division of tawheed into 3 parts, should ask a question to his own self: Why can't we make more divisions in TAWHEED? Why not make 4 , 5 6 divisions and go on naming them? Which rule says that IF Ibn TAYMIAH does something it becomes a Rule for WAHABIS , but if some one else does it , it is a BIDDAH?? Please read below and you decide! This happend when a recent Wahabi scholar made the 4th division of tawheed !! He was called a BIDDATEE ( INNOVATOR) BY OTHER WAHABIS!! So the wahabi rule is : Only Ibn Taymiah can add anyhting to Wahabism and his addition makes him "sheikhul Islam" but if another Wahabi adds something he is called a Biddatee( Innovator)!! This issue indicates that the (Wahabis)pseudo-Salafiyya are shallow in their manhaj and lack a definite and concrete Usul in aqeeda and other affairs! Let us see how these people are divided on this issue of "Tawhid al-Hakimiyya"( The 4th division in Tawheed made by a recent WAHABI). Read the Quote from their own websites and scholars below. Pseudo-Salafiyya are divided on "Tawhid al-Hakimiyya": 1) Salih al-Fawzan Questioner 1: There is someone who has made a fourth category for Tawheed and called it Tawheed al-Haakimiyyah Shaikh Fawzaan: [interjecting]... This is misguidance..., this is misguidance. This is misguidance and an [unnecessary] addition, which the people of knowledge have not affirmed. Tawheed is but two or three categories... this is contradictory, one person says Tawheed is only one category and another says it is four categories. All of this is misguidance. Questioner 1: This person's evidence is that the basis for this categorisation... Shaikh Fawzaan: [interjecting]... [words unclear].. Tawheed ul-Haakimiyyah an independent category and it does not enter into Tawheed ul-Uloohiyyah? It enters into Tawheed ul-Uloohiyyah! It is a type of worship and is a type of devotion to Allaah, the Mighty and Majestic .Questioner 2: He says that these three categorisations, al-Uloohiyyah, ar-Ruboobiyyah and al-Asmaa was-Sifaat, he says that this is a matter which is arrived at by the ijtihaad of the scholars, or by way of investigation and analysis (istiqraa'). Shaikh Fawzaan: That is sufficient for us, we will not add to what they have unanimously agreed upon, and they agree upon this.. [then] there comes an ignoramus in the twentieth century... he says 'I am a Mujtahid and I will add to what the People of Knowledge have agreed upon'. This is misguidance... Questioner 2: [interjecting]...Shaikh Fawzaan:This is clear error! Because al-Haakimiyyah enters into Tawheed ul-Uloohiyyah. Who has made it another category or made it an independent category? Will he make the prayer into a fifth or sixth category and jihaad a seventh category? [Because] all of the types of worship are from the types of Tawheed? This is not correct... Questioner 2: So this is an innovated saying, this saying [Tawheed ul-Haakimiyyah]? Shaikh Fawzaan: Yes, there is no doubt in this, it is in opposition to the Ijmaa [of Ahl us-Sunnah]. None of the people of knowledge have ever spoken with it. It is in opposition to the Ijmaa." End Comments: The Ruwaibidah have attempted on numerous occasions to distort the concepts of Sunnah and Salafiyyah and spread cancerous teachings within the body of the Ummah, introducing innovations and newly-invented matters under the guise of rectification and the fiqh of priorities. When the Salafi Imaams and Mashayikh stood to refute this innovation, the political activists, then refrained from using the term "Tawheed ul-Haakimiyyah" and spoke just of "al-Haakimiyyah", but never did they repent and recant from this innovation - (the while the whole Ummah to them is apostate merely because of the absence of total Sharee'ah rule - and such was their absolution and generalisation - having derived this teaching from their sayyid, Sayyid Qutb) [1]. And Despite the fact that there was unanimous agreement on this issue amongst the major and senior scholars, another one of their well known ploys was unleashed. To portray this issue as one of ijtihaad in which the people of knowledge differ. To this end they used the words of Shaikh Ibn Ghunayman which they thought supported them but which were in reality against them – as we shall see further below. So they made it permissible for themselves to depart from the Ijmaa of Ahl us-Sunnah, to deviate from the muhkam and instead to follow what was other than that and which was but ambiguous. The Statement of Shaikh al-Ghunayman One of those upon whose words the Qutubiyyah( A SECT IN WAHABISM) relied upon is Shaikh al-Ghunayman. The Shaikh stated when asked about Tawhid ul-Haakimiyyah, "It is not permissible to deny Tawheed al-Haakimiyyah, for it is from the types of Tawheed. But it falls under Tawheed al-‘Ibaadah with regards to the ruler himself as a person. With regards to it meaning Tawheed, then it falls under ar-Ruboobeeyyah, because the Ruler is Allaah. So it should be that the Rabb is the Muttasarrif (Controller of affairs), He is the One who has the Hukm, so it falls under Tawheed Ar-Ruboobiyyah with regards to ruling, ordering, prohibiting, and carrying out, whereas regards to application and action then the slave is responsible for following the Hukm of Allaah, so then it is from Tawheed Al-‘Ibaadah in this sense. And making it into a fourth category doesn’t make sense because it falls into the three categories. And the division without a reason is a cause of extra words which are not needed, and it is a simple matter anyway. If he makes it a separate category then he is being redundant, and there is no harm it." ii) Ibn Uthaymin: Shaikh Muhammad ibn Saalih al-'Uthaimeen was asked concerning this, and he replied that: "Whoever claims that there is a fourth category of tawheed under the title 'Tawheed al-Haakimiyyah' is to be counted as an innovator (mubtadi'). So this is an innovated categorisation which emanates from an ignorant person who does not understand anything of the affairs of 'aqeedah and the deen. This is because 'al-Haakimiyyah' falls within Tawheedur-Ruboobiyyah from the aspect that Allaah decrees whatever He wills. It also enters under Tawheedur-Ruboobiyyah in that the servant must worship Allaah according to what He has decreed. So it does not fall outside the three categories of tawheed, which are: Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and Tawheedul-Asmaa was-Sifaat." Then, when asked, 'How are we to rebut them?' he replied: "We rebut them by saying to them, 'What does 'al-Haakimiyyah' mean?' It does not mean except their saying that judgement/decree is for Allaah alone ' and that is Tawheedur-Ruboobiyyah. So Allaah, He is the Lord, the Creator, the Sovereign Owner, the One in control of the affairs. But as for what they intend by it and an explanation of the danger of this idea of theirs, then we do not know their intentions and desire, so therefore we cannot estimate the seriousness of this matter.' Taken from 'al-Muslimoon,' no. 639, 25th of Dhul-Hijjah 1417H which corresponds to Friday the 2nd of May 1997 iii) Al-Albani: Shaikh Muhammad Naasiruddeen al-Albaanee was asked, "Our Shaikh, may Allaah bless you, the scholars of the Salaf, may Allaah have mercy upon them, mention that Tawheed is of three types: 'ar-Ruboobiyyah,' 'al-Uloohiyyah' and 'al-Asmaa was-Sifaat,' so is it correct for us to say that there is a fourth Tawheed that is 'Tawheedul-Haakimiyyah' or 'Tawheed of Judgement?' So he replied:" 'Al-Haakimiyyah' is a branch of the branches of Tawheedul-Uloohiyyah, and those who focus their attention upon this newly invented saying in the present age use it as a weapon not to teach the Muslims the Tawheed that all of the Prophets and Messengers came with, but rather as apolitical weapon. So if you wish I will establish for you what I have just said, even though this question has repeatedly been answered by me, many times - or if you wish we will continue upon our topic. I have said in similar circumstances, as support for what I have just said, that usage of the word 'al-Haakimyyah' is part of the political da'wah that is particular to some of the parties present today; and I will mention here something that occurred between myself and someone who gave the khutbah in one of the mosques of Damascus. So on the day of Jumu'ah he gave a khutbah which was all about judgement/decree being for Allaah, the Mighty and Majestic. But this person made an error with regard to a matter of fiqh. So after he had finished the prayer I went forward to him and gave him 'salaam,' and said to him, 'O my brother, you did so and so, and that is contrary to the Sunnah.' So he said to me, 'I am a Hanafee, and the Hanafee madhhab says what I have done.' So I said, 'Subhaanallaah! You have given khutbah that judgement/decree is just for Allaah, the Mighty and Majestic, but you only use this word to attack those rulers whom you think are Unbelievers because they do not rule according to the Islamic Sharee'ah. But you have forgotten about yourselves - that Allaah's decree/judgement covers every Muslim. So why, when I say to you that the Messenger did so and so, why do you say, 'But my madhhab is such and such.' Then you have contradicted that which you call the people to. 'So if it were not for the fact that they use this saying as a tool for political propaganda of theirs, then we would say, 'This is our merchandise that has been returned to us. 'So the da'wah that we call the people to contains 'al-Haakimiyyah' and other than 'al-Haakimiyyah': Tawheedul-Uloohiyyah and Tawheed of worship - that which you concentrate upon enters within it. We are the ones who propagated what you mention whilst you are focusing upon 'al-Haakimiyyah,' the hadeeth of Hudhayfah ibn al-Yamaan, that when the Prophet (sallallaahu 'alaihi wa-sallam) recited this ayah to his noble Companions: They (the Jews and the Christians) took the Rabbis and learned men as lords besides Allaah. Soorah at-Tawbah (9):31then 'Adiyy ibn Haatim at-Taa'ee said, 'By Allaah, O Messenger of Allaah, we did not take them as lords besides Allaah.' So he said, 'When they made something lawful forbidden for you, had you not used to declare it forbidden; and when they made lawful something forbidden, had you not used to take it as being lawful?' He said, 'As for that, then it did used to happen.' He said, 'Then that is your taking them as lords besides Allaah. 'So we are the ones who propagated this hadeeth, and then it reached the others. Then they advanced one part of Tawheedul-Uloohiyyah or worship, with this innovated title for political aims. So I do not see anything (wrong) in a terminology such as this if only they had not left it as mere propaganda without their acting as it requires. So it is, as I have just mentioned, a part of Tawheed of worship - but you will see them worshipping Allaah in whatever manner each of them feels like, and if it is said, as we have just mentioned in the incident of the man who gave the khutbah, 'that someone is acting contrary to the Sunnah,' or 'this is something contrary to the saying of the Messenger (sallallaahu 'alaihi wa-sallam),' then he says, 'My madhhab is such and such. 'That judgement/decree is for Allaah alone is not just a proof against the Unbelievers and the mushriks, but also against anyone who transgresses against Allaah by contradicting what came from Allaah in His Book, and from His Prophet (sallallaahu 'alaihi wa-sallam) in his Sunnah. This is what I have as a reply to the likes of this question."Taken from 'al-Muslimoon,' no. 639, 25th of Dhul-Hijjah 1417H which corresponds to Friday the 2nd of May 1997----------------------------------------------------------- iv) The Committee of "Major Scholars" on Tawhid al-Hakimiyyah ( NOTE MAJOR SCHOLARS OF WAHABIS AND NOT AHLUS SUNNAH) Question: "Some people, from the callers, have begun giving importance to mentioning 'Tawheedul-Haakimiyyah' in addition to the three well-known categories of Tawheed. So does this fourth category enter within the three categories? or not ' such that we make it a separate category which we must give (extra) importance to? And it is said that Shaikh Muhammad ibn 'Abdul-Wahhaab gave attention to Tawheedul-Uloohiyyah in his time when he saw that the people fell short of Tawheed in that aspect, and that Imaam Ahmad in his time gave attention to Tawheedul-Asmaa was-Sifaat when he saw the people falling short of Tawheed in that aspect. But as for today then the people fall short with regard to Tawheedul-Haakimiyyah, so therefore we must give attention to it. So how correct is this saying?" Answer: "Tahweed is of three categories: Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and Tawheedul-Asmaa was-Sifaat, and there is no fourth category. And judging by what Allaah sent down comes under Tawheedul-Uloohiyyah since it is from the types of worship due to Allaah, the One free of all imperfections, and all of the types of worship fall under Tawheedul-Uloohiyyah. Then making 'al-Haakimiyyah' a separate category is an innovated matter, which has not been the saying of any of the scholars as far as we know. However there were some of them who generalised and said that Tawheed is of two classes: Tawheed of things known and affirmed (al-Ma'rifah wal-Ithbaat) - and it is Tawheedur-Ruboobiyyah and Tawheedul-Asmaa was-Sifaat; and Tawheed of purpose and intentions (at-Talab wal-Qasd) - and it is Tawheedul-Uloohiyyah. Then there are others who particularise and so place Tawheed in three categories, as has preceded, and Allaah knows best. So it is obligatory to give attention to all of Tawheedul-Uloohiyyah, and to begin by forbidding shirk, since it is the greatest of sins and annuls all of the deeds, and a person upon it will remain for ever in the Fire. Also all of the Prophets began with the command to worship Allaah alone and the forbiddance of shirk; and Allaah has commanded us to follow their way and to proceed upon their methodology in da'wah and the rest of the affairs of the deen. So giving attention to tawheed with its three categories is obligatory in every time, since shirk and denial/divestment (ta'teel) of the names and attributes are still found, indeed they occur very often and their danger increases towards the end of time, and the seriousness of these two is a matter hidden from many of the Muslims, and those who call to these two are many and active. So occurrence of shirk is not something restricted to the time of Shaikh Muhammad ibn 'Abdul-Wahhaab, nor is denial/divestment (ta'teel) of the names and attributes restricted to the time of Imaam Ahmad, rahimahullaah, as occurs in the question. Rather their danger has increased and their prevalence has grown in Muslim societies today. So they are in the greatest need of those who will forbid from falling into them and who will make clear their danger. Whilst knowing that being upright upon the commands of Allaah and avoidance of what He forbids and applying/judging by His Sharee'ah, all of that falls under realisation of Tawheed and remaining free from shirk. And may Allaah extol and send peace upon our Prophet Muhammad and his true followers and his Companions. Taken from 'al-Muslimoon,' no. 639, 25th of Dhul-Hijjah 1417H which corresponds to Friday the 2nd of May 1997. Haakimiyyah( A WAHABI SECT) is where the Jihadi/Qutubi Salafis break off from the regime loyalist/Madkhali types. Madhkahli( A WAHABI SECT)=These are the people who're labeled as the Saudi Government supports (or scholars for dollars at it is termed from others.From the 'followers' of sheikh Rabia Ibn Hadi Al-Madkhali and Zayd Al-Madkhali ) Qutbi=( A wahabi sect) These people blindly follow Syed Qutub. But the Madkhalis have called "Qutbis" as deviant, evil and corrupted in Aqidah on their website!

Who are Abdaal?

The Wahabi sect has once again shown its lack of understanding by denying many hadith on the existence of Abdal. The Wahabis posted an article denying the authenticity of many hadith on this topic. The Wahabi artcile can be read at this link http://www.allaahuakbar.net/ahaadeeth/15.htm Here is the reply to this artcile , compiled from different resources. It is also surprising to note that the teacher and Shaykh of Allamah Ibn al Qayyim , Allamah Ibn Taymiyyah also testified to the existence of the Abdaal. Thus, he mentions in his infamous ‘Al Aqeedah al wastiyyah’ لكن لما أخبر النبي صلى الله عليه و سلم أن أمته ستفترق على ثلاث وسبعين فرقة كلها في النار إلا واحدة وهي الجماعة وفي حديث عنه أنه قال : ( هم من كان على مثل ما أنا عليه اليوم وأصحابي ) صار المتمسكون بالإسلام المحض الخالص عن الشوب هم أهل السنة والجماعة وفيهم الصديقون والشهداء والصالحون ومنهم أعلام الهدى ومصابيح الدجى أولوا المناقب المأثورة والفضائل المذكورة وفيهم الأبدال وفيهم أئمة الدين الذين أجمع المسلمون على هدايتهم وهم الطائفة المنصورة الذين قال فيهم النبي صلى الله عليه و سلم : ( لا تزال طائفة من أمتي على الحق منصورة لا يضرهم من خالفهم ولا من خذلهم حتى تقوم الساعة ) فنسأل الله أن يجعلنا منهم وألا يزيغ قلوبنا بعد إذ هدانا وأن يهب لنا من لدنه رحمة إنه الوهاب والله أعلم «العقيدة الواسطية» (ج 1 / ص 32( و انظر «مجموع الفتاوى» (ج 3 / ص 159) “However, since Nabi صلي الله عليه و سلم has predicted that the Ummah will divide into seventy three groups; all of who will be in the fire except one group which is the ‘Jama’ah; (The Jama’ah is) as described in another hadith: “They remain on the like of that which I am on and my companions”, it becomes (known that) the true adherents of Islam in its pristine purity are the Ahl al Sunnah wal Jama`ah. Amongst them are the truthful saints (siddiqoon), the martyrs and the righteous ones. Also found amongst them are those men who are signs of guidance and hallmarks of illumination, of recorded integrity and virtues were mentioned. The Abdaals are amongst them. Also the Imams who (the general) Muslim populace are in full accord concerning their guidance of religion are to be found among them. These are the Victorious Group about whom the Prophet said: "A group within my Community manifestly continues to be in the truth. Neither those who oppose them nor those who abandon them can do them harm, from now on until the Day of Resurrection….” (Al Aqeedah al waastiyyah 1/32. Also check Majmoah al fatawa 3/159) In another place Hafidh Ibn Taymiyyah mentioned, وأما أهل العلم فكانوا يقولون : هم " الأبدال " لأنهم أبدال الأنبياء وقائمون مقامهم حقيقة «مجموع الفتاوى » (ج 4 / ص 97) ((As for the people of knowledge, they used to say: (Scholars of hadith) are the Abdaals, because they are the Abdaal (substitutes) and representatives of the prophets…)) (Majmoah fatawa 4/97) (P.S We do acknowledge that there are other opinions mentioned in his other works). The vast majority of Scholars from the Ahl as sunnah hold the view that Abdaals do exist. In fact, Hafidh Ibn as Salah has declared that there is consensus on this view. Hereunder follows the names of just a few illustrious Scholars who explicitly mentioned their views [Also refer to the introduction of Allamah Suyuti’s ‘Al Khabr ad daal’(Dar al usool)] 1) Allamah Ibn Abi ad Dunya (he has mentioned many Ahadith in his book, ‘Al Awliya’) 2) Allamah Abu az Zinaad (ibid 27) 3) Allamah Abdullah an Nabbaji (ibid 28) 4) Allamah Abu Muhammad Al Khallaal (he has dedicated an entire chapter to this subject in his ‘Karaamaat al Awliya’) 5) Allamah Ibn Asaakir (he has dedicated two chapters to this subject in his magnificent ‘Taarikh ad Dimashq’.) 6) Allamah Ibn Salah (as could be found in his Fatawa (1/184) 7) Allamah Zarkashi (he discussed this subject in his ‘At Tadhkirah fil Ahadith al mushtahirah (1/144) 8) Allamah Taqi ad deen Al Hisni (he has refuted the view of Ibn Taymiyyah in his ‘Daf shubahi man shabbaha wa tamarradah’(1/123) 9) Allamah Sakhawi (in Maqaasid al hasanah, he mentioned that he has written an entire treatise on this subject entitled ‘Nadhm al la’ali fi hadith al Abdaal’) 10) Allamah Suyuti (he has written on this in many of his works like Al Jami al Kabeer, Al Jami as sagheer, Al La’ali al masnoo’ah, Ad durar al muntathirah and he has written an entire work entitled ‘Al Khabr ad daal’) 11) Allamah Al Qastallani (he has dedicated an entire chapter in his ‘Al Mawaahib al laduniyah) 12) Allamah Ali bin Muhammad Al Kinani (he has discussed the issue of Abdaals in his ‘ Tanzeeh as Shariah al marfoo’ah) 13) Allamah Ibn Hajar Al Haytami (in his fatawa al hadithiyyah) 14) Mullah Ali Al Qari (he has discussed this subject in much detail in his famous commentary, ‘Mirqaat al mafaatih’.) 15) Allamah Murtadha Az Zubaidi (in his ‘Ithaaf As Saada al muttaqeen) 16) Allamah Ibn Abideen Al Hanafy (he has written an entire treatise on this subject entitled ‘Ijaabah al ghauth’) 17) Allamah Muhammad bin Jafar Al Kattani (as discussed in his ‘Nazm al mutanathir’) 18) Allamah Nuh bin Mustafah Al Hanafy (who wrote ‘Al Qawl ad daal ala hayaat al Khidhr wa wujood al Abdaal) Furthermore, when discussing a narrator, Muhaddithoon used to often describe some narrators as Abdaals. This is sufficient proof that many Scholars of Hadith also acknowledged the existence of Abdaals. Below are just a few examples. 1) In his ‘Al Ilal’ (6/29), Imam Ad Daar Qutni (may Allah Ta’ala be pleased with him) quoted Imam Ahmad (may Allah Ta’ala be pleased with him) as saying: “If there is any Abdaal in Baghdaad, it is Abu Ishaaq Ebrahim bin Hani.” At another place (6/63) it is mentioned that An Nadhr bin Katheer is said to be from the Abdaal. 2) Some Muhaddithoon considered Imaam Shaafi’ee (may Allah Ta’ala be pleased with him )to be an Abdaal (Al-Maqasid al Hasanah (pg.28) and Taarikh ad Dimashq) 3) Imam Bukhari (may Allah Ta’ala be pleased with him) has mentioned in his At Tarikh al Kabeer (7/127) that people had no doubt that Farwa bin Mujalid was an Abdaal. 4) In the Sunan of Abu Dawood it is mentioned that Abu Jafar bin Easa (r.a) considered Ambasa bin Abdul Wahid Al Qurahi to be an Abdaal (Hadith no. 2992). 5) In the Sunan of Ibn Majah it is mentioned that Yahyah bin Uthmaan bin Saeed was considered to be from the Abdaal (Hadith no. 3348). 6) In ‘As sunnah’ (2/596) of Ibn Abi Asim it is mentioned that Ziyaad Abu Umar was said to be from the Abdaals. 7) Ibn Hibbaan (may Allah Ta’ala be pleased with him) has mentioned in his ‘At thiqaat’ (5/549) that Yusuf Jawwal An Nuqad was from the Abdaals. In another place of the same book (8/64) it is mentioned that Imam Auzaa’i stated that Musa bin A’yun Al Jazari was from the Abdaals. 8) Ibn Abi Ad Dunya (may Allah Ta’ala be pleased with him) mentions in his ‘Al Awliyah’ (pg 35) that Saeed bin Sadaqah Abu Muhalhil was said to be from the Abdaals. In his book ‘Sifah an nar’ (pg 242) he mentioned that Al Fadhl bin Abbaas Al Kindi was from the Abdaal. In his book ‘Dham ad dunya’ (pg 31) there is mention that people considered Al Harith bin Muslim Ar Razi to be an Abdaal. 9) In Musnad Ad Daarimy it is mentioned that Zahra bin Mabad was an Abdaal (Hadith no. 3429). 10) Khateeb Baghdadi (may Allah Ta’ala be pleased with him) has quoted in his ‘Mudhi awhaam al jam wat tafreeq’ (2/348) that people used to say that Fahr bin Ziyaad Al Barqi was an Abdaal. 11) In ‘Al Ma’rifah wat tareekh’ (1/229) of Allamah Fasawi (may Allah Ta’ala be pleased with him) it is stated that the people of Makkah used to say, “Wuhaib is from the Abdaals”. 12) In Akhbaar Makkah of Allamah Fakihi (may Allah Ta’ala be pleased with him) it is mentioned that Ibrahim bin Easa Al Yashkuri was an Abdaal (Hadith no. 654) It is also mentioned that Yahyah bin Saeed bin Katheer is from the Abdaals (Hadith no. 877). 13) In four places in Musnad Ahmad it is mentioned that Musa bin Khalaf was from the Abdaals (Hadith no. 15671, 17170,17800,26911) The same is mentioned of him in ‘Ithaaf al khairah al mahara’. 14) In ‘Hilya al Awliya’ it is mentioned that the following were Abdaals. A) Muhammad bin Adam Al Misseesiy (2/144). B) Saeed bin Sadaqah Al Kaysani (4/250). C) Yahya al Jalla (9/191). D) Ali bin Abdul Hameed (10/366). 15) In Shuab al Iman of Imam Bayaqi (may Allah Ta’ala be pleased with him) it is mentioned that Harith bin Muslim Ar Razi was considered to be from the Abdaals (Hadith no. 10585). 16) In ‘At tamheed’ of Allamah Ibn Abdul Barr (may Allah Ta’ala be pleased with him) there are numerous places where certain narrators were said to be Abdaals. Amongst others, the following were said to be from the Abdaals. A) Ma’dy bin Sulayman Al Hannat (1/368). B) Ibnul Mubarak said that if there is any Abdaal in Khuraasaan, it is Ma’daan (7/142). C) Khalaf said “Insha Allah, Abdul Hameed bin Ahmad bin Easa Al Warraaq is a Abdaal (24/159). 17) Nawawi (may Allah Ta’ala be pleased with him) in Bustan al-`arifin (pg 31) mentions that Hammad bin Salimah was considered as an Abdaal. 18) Allamah Ayni (may Allah Ta’ala be pleased with him) mentions in his magnificent commentary of Al Bukhari, Umdah al Qari that Hammad bin Salimah bin Dinar was considered as an Abdaal. (Baab ma yaqool inda al khala) In another place (commentary of hadith 1432) it is mentioned that Abu Tawbah Rabi bin Nafi was considered to be from the Abdaal. Under the commentary of hadith 5532, it is mentioned that Khattab was from the Abdaals. 19) In Allamah Ayni’s commentary of Abu Dawood it is stated that Yahyah bin Maeen and Abu Hatim considered the brother of Mugheirah to be from the Abdaals. 20) In Fath al bari (1/357), Hafidh Ibn Hajar (may Allah Ta’ala be pleased with him) quoted a sanad of Musnad Abi Awwanah in which it is mentioned that Abu Ibrahim Az Zuhri was an Abdaal. 21) In Allamah Zurqani’s commentary of Muwattah Imam Malik it is stated that Shaadhkooni said: “...Ma’di was considered to be from the Abdaal.” Also quoted in Mir’aat (3/412). 22) In Faiz al Qadeer (2/538) it is mentioned that Ali bin Umar Al Harbi is from the Abdaals. Similarly, Scholars of hadith also described some narrators as ‘Aqtaab’. Consider the following 1) Ibn al Atheer (may Allah Ta’ala be pleases with him) noted that Sufyan at Thawri was from the Aqtaab. (Jami al usool fi Ahadith ar Rasool 12/466) 2) Abu al Wafa Al Qurashi (may Allah be pleased with him) has also mentioned that Sufyan at Thawri was from the Aqtaab of Islam. (Tabaqaat al hanafiyyah 1/546) 3) Umar bin Ali Al Jazzairi (may Allah Ta’ala be pleased with him) wrote a kitab ‘Ibtisaam al uroos’ in which he termed Shaykh Ahmad bin Uroos as qutb al Aqtaab. (Al A’laam li az Zarqali 1/169). 4) Ibn Farhoon (may Allah Ta’ala be pleased with him) has described Ali bin Muhammad bin Abdul Haq Az Zurwaili as a Qutb. (Ad Debaaj al mudhahab fi ma’rifati a’yaan Ulama al madhab 1/116). 5) Ibn al Mulaqqin (may Allah Ta’ala be pleased with him) mentioned that Fudhail bin Ayaaz was from the Aqtaab. (Tabaqaat al Awliyah 1/44). At another place (1/64) he mentioned that Abu Sulayman Ad Daaraani Al Anasy was from the Awtaad and Aqtaab. The above statements prove that the term ‘Abdaal’ and ‘Aqtaab’ were commonly known and used amongst the Muhaddithoon and other early scholars. (They are not something innovated, especially since Muhaddithoon-who were extremely precautious against innovations- mentioned them). Khateeb Al Baghdaadi (may Allah be pleased with him) has opined in his ‘Sharf Ashaab al Hadeeth’ (pg 100/101) that Abdaals are (mostly) found amongst the Scholars of hadith. The Shaykh of Allamah Ibn al Qayyim, Allamah Ibn Taymiyyah has also quoted in his majmoah al fatawa (4/97) that the knowledgeable always considered Abdaals to be from the Ashaab al hadeeth. As for the statement which you have quoted from Allamah Ibn al Qayyim (may Allah be pleased with him), the exact wording of it is as follows ومن ذلك أحاديث الأبدال والأقطاب والأغواث والنقباء والنجباء والأوتاد كلها باطلة على رسول الله صلى الله عليه و سلم «المنار المنيف» (ج 1 / ص 136) This statement is incorrect. There are numerous Ahadith which proves the existence of Abdaals. Allamah Munawi (may Allah be pleased with him) quoted that the master in hadith, Hafiz Ibn Hajar (may Allah be pleased with him) mentioned in one of his verdicts وقال شيخه ابن حجر في فتاويه : الأبدال وردت في عدة أخبار منها ما يصح وما لا وأما القطب فورد في بعض الآثار «فيض القدير» (ج 3 / ص 220 دار الكتب العلمية) ((Abdaals are mentioned in many Ahadith, some are authentic whereas others are weak. Qutb is also mentioned in some Ahadith)) (Faiz al Qadeer 3/220) In fact, Imam Suyuti claimed that these Ahadith reached the status of tawaatur (A hadith which is narrated through so many different narrators in every era that it is not possible for so many people to concoct a lie) due to the numerous chains. (An Nukat al badee’aat, pg 280). In order to prove this, Imam Suyuti wrote an entire treatise entitled ‘Al Khabr ad daal ala wujood al Qutub wal Awtad wan Nujabah wal Abdaal.’ The following Hadith which is narrated in several books of hadith is authentic. It is interesting to note that Ibn Qayyim (r.a) himself mentioned that this hadith is suitable in the very same book which you have quoted from [i.e. Al Manaar al muneef no 331, pg 145]. He has also maintained silence on it in his footnotes of Abu Dawood which denotes on his acceptance of it. (Note- we have explained the chain of narrators in Arabic. This will be appreciated by Scholars and it will not be a means of confusion for the general layman) قال أبو داود في سننه - (ج 4 / ص 175) 4288 - حدثنا محمد بن المثنى حدثنا معاذ بن هشام حدثنى أبى عن قتادة عن صالح أبى الخليل عن صاحب له عن أم سلمة زوج النبى -صلى الله عليه وسلم- عن النبى -صلى الله عليه وسلم- قال « يكون اختلاف عند موت خليفة فيخرج رجل من أهل المدينة هاربا إلى مكة فيأتيه ناس من أهل مكة فيخرجونه وهو كاره فيبايعونه بين الركن والمقام ويبعث إليه بعث من الشام فيخسف بهم بالبيداء بين مكة والمدينة فإذا رأى الناس ذلك أتاه أبدال الشام وعصائب أهل العراق فيبايعونه بين الركن والمقام ثم ينشأ رجل من قريش أخواله كلب فيبعث إليهم بعثا فيظهرون عليهم وذلك بعث كلب والخيبة لمن لم يشهد غنيمة كلب فيقسم المال ويعمل فى الناس بسنة نبيهم -صلى الله عليه وسلم- ويلقى الإسلام بجرانه إلى الأرض فيلبث سبع سنين ثم يتوفى ويصلى عليه المسلمون ». قال أبو داود قال بعضهم عن هشام « تسع سنين ». وقال بعضهم « سبع سنين ». (أخرجه أبو داود بالطريق المذكور و قال بعده «حدثنا هارون بن عبد الله حدثنا عبد الصمد عن همام عن قتادة بهذا الحديث وقال « تسع سنين » ثم قال أبو داود «وقال غير معاذ عن هشام « تسع سنين » و أخرج هذا الحديث ايضا ابن أبى شيبة (7/460 رقم 37223) وأحمد (6/316 ، رقم 26731) ، و إسحاق بن راهويه في مسنده (ج 4 / ص 170) ،و ابن عساكر (1/280) ، وأبو يعلى (12/369 ، رقم 6940) ، أبو جعفر ابن البختري - (ج 1 / ص 280) ، و ابن حبان (15/158 رقم 6757) و أظهر أن صاحب صالح هو مجاهد و كذا قال أبو يعلى - (ج 12 / ص 369) بعد قوله عن صاحب له قال «وربما قال صالح عن مجاهد »و قال ابن أبي حاتم فقلت لأبي: «من صاحبه هذا ؟» قال : «عبد الله بن الحارث». ]علل الحديث(ج 2 / ص 411)[ و روا هذا الحديث الطبراني في «المعجم الكبير» (ج 23 / ص 390) و «المعجم الأوسط» (ج 2 / ص 35) من طريق معمر عن قتادة عن مجاهد عن أم سلمة عن النبي صلي الله عليه وسلم و قال في آخره «قال عبيد الله فحدثت به ليثا فقال حدثنيه مجاهد لم يرو هذا الحديث عن معمر إلا عبيد الله» و قال الهيثمي في «مجمع الزوائد » (ج 7 / ص 613) «رواه الطبراني في «الأوسط »ورجاله رجال الصحيح» و قال ابن القيم في «المنار المنيف» (ج 1 / ص 145)«والحديث حسن ومثله مما يجوز أن يقال فيه صحيح » و قال العظيم آبادي في «عون المعبود» (ج 11 / ص 255)« قال ابن خلدون خرج أبو داود عن أم سلمة من رواية صالح أبي الخليل عن صاحب له عن أم سلمة ثم رواه أبو داود من رواية أبي الخليل عن عبد الله بن الحارث عن أم سلمة فتبين بذلك المبهم في الإسناد الأول ورجاله رجال الصحيحين لا مطعن فيهم ولا مغمز وقد يقال إنه من رواية قتادة عن أبي الخليل وقتادة مدلس وقد عنعنه والمدلس لا يقبل من حديثه إلا ما صرح فيه بالسماع مع أن الحديث ليس فيه تصريح بذكر المهدي نعم ذكره أبو داود في أبوابه انتهى قلت – القائل العظيم آبادي- لا شك أن أبا داود يعلم تدليس قتادة بل هو أعرف بهذه القاعدة من ابن خلدون ومع ذلك سكت عنه ثم المنذري وابن القيم ولم يتكلموا على هذا الحديث فعلم أن عندهم علما بثبوت سماع قتادة من أبي الخليل لهذا الحديث والله أعلم» Umm Salama (r.a) said: “Disagreement will take place at the death of a Caliph. A man from Madinah will come forth fleeing to Makkah. Some of the people of Makkah will come to him, bring him out against his will and swear allegiance to him between the Corner of the Ka’bah and the Maqam. An expeditionary force will then be sent against him from Syria but will be swallowed up in the desert between Makkah and Madinah, and when the people see that, the Abdaal of Syria and the best people (`asaba) of Iraq will come to him and swear allegiance to him...” (Narrated by Abu Dawood, Ibn Abi Shaybah,Ahmad, Ishaq bin Rahooyah, Ibn Asaakir, Abu Ya’la, Ibn Al Bukhtari, Ibn Hibbaan and many others. Allamah Al Haythami said that the narrators are authentic. Allamah Ibn al Qayyim said, “The hadith is good and could also be said to be authentic.”) Moreover, we found the following two narrations which, although some Scholars say is weak, many also say it is authentic. (Again, we have explained the chains of narrators in Arabic) قال أحمد بن حنبل في مسنده - (ج 5 / ص 322 رقم 22803) 22803 - حدثنا عبد الله حدثني أبي ثنا عبد الوهاب بن عطاء أنا الحسن بن ذكوان عن عبد الواحد بن قيس عن عبادة بن الصامت عن النبي صلى الله عليه و سلم أنه قال : الأبدال في هذه الأمة ثلاثون مثل إبراهيم خليل الرحمن عز و جل كلما مات رجل أبدل الله تبارك وتعالى مكانه رجلا قال أبي رحمه الله فيه يعني حديث عبد الوهاب كلام غير هذا وهو منكر يعني حديث الحسن بن ذكوان (وأخرجه الهيثم بن كليب في مسنده ، والخلال في «كرامات الأولياء» ، و الحكيم الترمذي في «نوادر الأصول» (1/248) ، وأبو نعيم في «أخبار أصبهان» (1/180) والخطيب في «تالي تلخيص المتشابه» (1/248) ، وابن عساكر (1/292) جميعا من طريق الحسن بن ذكوان به .و قال علي القاري في «الأسرار المرفوعة في الأخبار الموضوعة» (ج 1 / ص 78) قال العسقلاني «لا أصل له» وقال السخاوي بعد إيراد أحاديث بمعناه وكل هذا باطل وسبق الحكم بذلك الذ هبي وابن تيمية وغيرهما ذكره ابن الديبع و آفته عبد الواحد بن قيس قال ابن المديني عن يحيى بن سعيد كان شبه لا شئ كان الحسن بن ذكوان يحدث عنه بعجائب وقال الكناني عن أبي حاتم يكتب حديثه وليس بالقوي وقال صالح بن محمد البغدادي روى عن أبي هريرة ولم يسمع منه وأظنه مدنيا سكن الشام وقال في موضع آخر ليس بالقوي وقال ابن حبان يتفرد بالمناكير عن المشاهير وقال أبو أحمد الحاكم منكر الحديث وذكره أبو بكر البرقاني فيمن وافق عليه الدارقطني من المتروكين ]تهذيب التهذيب - (ج 6 / ص 389)[ هذا،و لكن أخرجه الطبراني في «الأوسط» (ج 4 / ص 247) و قال «قال (يعني سعيد بن ابي مريم) وسمعت قتادة يقول لسنا نشك أن الحسن منهم لم يرو هذا الحديث عن قتادة إلا سعيد ولا عن سعيد إلا عبد الوهاب تفرد به إسحاق» قال الهيثمي في «مجمع الزوائد» (ج 10 / ص 46) :« رجاله رجال الصحيح غير عبد الواحد بن قيس ، وقد وثقه العجلى وأبو زرعة ، وضعفه غيرهما» ، قال الزركشى : «حديث حسن» ، كما فى «الموضوعات الكبرى» للقارى (ص 48 ، رقم 146) . و قال العجلوني في «كشف الخفاء» - (ج 1 / ص 25) «قال ابن كثير وهو كما قال ، ووثق البخاري الحسن المذكور ، وضعفه الأكثرون ، حتى قال أحمد أحاديثه أباطيل ، ثم قال فيها أيضا ولا يخفى ما فيه من التحامل ، فإن رجال الحديث مختلف فيهم ، فهو حسن على رأي جماعة من الأئمة ، وقال الزركشي أيضا هو حسن ، وقال في التمييز تبعا للأصل له طرق عن أنس مرفوعا بألفاظ مختلفة وكلها ضعيفة انتهى . وأقول لكنه يتقوى بتعدد طرقه الكثيرة » قال السيوطي في «الجامع الكبير» (ج 1 / ص 114)«(رواه) أحمد ، والحكيم ، والخلال فى كرامات الأولياء عن عبادة بن الصامت وسنده حسن» و قال نوح بن مصطفي في القول الدال (87) «و جزم - أي السيوطي- في النكت البديعات بصحة سند هذا الحديث.» أما عبد الواحد بن القيس المذكور فروي له مسلم قال عثمان الدارمي عن يحيى بن معين ثقة وقال العجلي شامي تابعي ثقة وذكره أبو زرعة الدمشقي في نفر ثقات ]تهذيب التهذيب - (ج 6 / ص 389)[ Ubadah Bin As Samit (Radhi Allahu anhu) narrates that Nabi صلي الله عليه و سلم has said, “The Abdaals of this Ummah are thirty people whose hearts are like Ibrahim (Alayhi as salam). Every time one from amongst them passes away, Allah Ta’ala replaces him with another.”(Narrated by Imam Ahmad, Haytham bin Kulaib, Khilaal, Hakim At Tirmidhi, Abu Nuaim, Khateeb, Ibn Asaakir, At Tabrani and others. Allamah Zarkashi said, its (chain) is good) قال الإمام أحمد بن حنبل في مسنده - (ج 1 / ص 112) 896 - حدثنا عبد الله حدثني أبي ثنا أبو المغيرة ثنا صفوان حدثني شريح يعنى بن عبيد قال ذكر أهل الشام عند علي بن أبي طالب رضي الله عنه وهو بالعراق فقالوا العنهم يا أمير المؤمنين قال لا إني سمعت رسول الله صلى الله عليه و سلم يقول : الأبدال يكونون بالشام وهم أربعون رجلا كلما مات رجل أبدل الله مكانه رجلا يسقى بهم الغيث وينتصر بهم على الأعداء ويصرف عن أهل الشام بهم العذاب (و رواه أحمد بن حنبل ايضا في «فضائل الصحابة »(ج 2 / ص 906) و أخرج عبد الرزاق في مصنفه (ج 11 / ص 249) أثرا بمعناه من طريق معمر عن الزهري عن عبد الله بن صفوان موقوفا عن علي بلفظ لا تسب أهل الشام جما غفيرا فإن بها الأبدال فإن بها الأبدال فإن بها الأبدال و كذا أخرجه الضياء المقدسي في «المختارة» (ج 1 / ص 272) و قال أبو المغيرة عبد القدوس بن الحجاج الخولاني شيخ البخاري وصفوان هو ابن عمرو بن هرم السكسكي من رجال الصحيح قال السيوطي في «جامع الأحاديث» (ج 10 / ص 489) (رواه أحمد عن على وسنده صحيح) و قال الهيثمي في «مجمع الزوائد» (ج 10 / ص 45) رواه أحمد ورجاله رجال الصحيح غير شريح بن عبيد وهو ثقة وقد سمع من المقداد وهو أقدم من علي) و قال أحمد بن أبي بكر بن إسماعيل البوصيري رواه إسحاق ، ورواته ثقات . «إتحاف الخيرة المهرة» (ج 7 / ص 356) Ali (Radhi Allahu anhu) has narrated that Nabi صلي الله عليه و سلم has said, “Abdaals will be in Syria. They are forty men. Every time one of them passes away, Allah replaces him with another. Through them does the rain descend and you gain victory over your enemies. It is also because of them that punishment is averted from the people of Syria.” (Narrated by Imam Ahmad in his Musnad and Fadhaail as Sahabah, Allamah Abdur Razzaq, Allamah Dhiyah al Maqdasy and others. Allamah Suyuti, Busairi and others said that the chain is authentic) Allamah Munawi (may Allah Ta’ala be pleased with him) has clarified an important misconception which could arise from the above hadith. He mentions (تنبيه) في خبر لأبي نعيم في الحلية بدل قوله هنا بهم تقوم الأرض إلخ بهم يحيى ويميت ويمطر وينبت ويدفع البلاء قال : وقيل لابن مسعود راوي الخبر : كيف بهم يحيي ويميت ويمطر قال : لأنهم يسألون الله عز وجل إكثار الأمم فيكثرون ويدعون على الجبابرة فيقصمون ويستسقون فيسقون ويسألون فتنبت لهم الأرض ويدعون فيدفع بهم أنواع البلاء «فيض القدير» (ج 3 / ص 218) The meaning of what was stated that “…Through them does the rain descend and you gain victory over your enemies. It is also because of them that punishment is averted from the people of Syria.” Is that these things take place because of their duas (Allah Ta’ala is the true doer of all these). قال الطبراني في «المعجم الكبير» - (ج 18 / ص 65) حدثنا أبو زرعة عبد الرحمن بن عمرو الدمشقي ثنا محمد بن المبارك الصوري ثنا عمرو بن واقد عن يزيد بن أبي مالك عن شهر بن حوشب قال : لما فتحت مصر سبوا أهل الشام فأخرج عوف بن مالك رأسه من ترس ثم قال : يا أهل مصر أنا عوف بن مالك لا تسبوا أهل الشام فإني سمعت رسول الله صلى الله عليه و سلم يقول : ( فيهم الأبدال وبهم تنصرون وبهم ترزقون (قال الهيثمي في مجمع الزوائد - (ج 10 / ص 47) رواه الطبراني وفيه عمرو بن واقد وقد ضعفه جمهور الأئمة ووثقه محمد بن المبارك الصوري وشهر اختلفوا فيه وبقية رجاله ثقات قلت حسن الترمذي احاديث كثيرة لشهر و حسن السيوطي هذا الخبر في الجامع الصغير و لم يعارضه المناوي في التيسير (ج 1 / ص 856) و كذا قال نوح بن مصطفي (88) قال السيوطي في النكت البديعات: سنده حسن Auf bin Malik (r.a) told the people of Egypt, “O people of Egypt, I am Auf bin Malik, do not swear the people of Syria for verily I have heard Nabi صلي الله عليه و سلم saying, “Amongst them is the Abdaal through who you are aided and (you are also) given sustenance (by virtue of their prayers).” (Narrated by At Tabrani and graded as good by Suyuti and others) There are also numerous statements mentioned from the Sahabah. Since this is a matter which cannot possibly be imagined by the human intellect, Scholars of hadith grade these statements of Sahabah on the same level as marfoo (a statement of Nabi صلي الله عليه و سلم). In his treatise, Imam Suyuti mentioned narrations of the following Sahabah. Many of these statements could also be found in Allamah Nuh bin Mustafa’s ‘Al Qawl ad daal ala hayaat al khidhr wa wujood al abdaal’. 1) Umar bin Khattab (Radhi Allahu anhu) 2) Ali (Radhi Allahu anhu) 3) Anas (Radhi Allahu anhu) 4) Hudhaifah (Radhi Allahu anhu) 5) Ubaadah bin As Saamit (Radhi Allahu anhu) 6) Ibn Abbaas (Radhi Allahu anhu) 7) Ibn Umar (Radhi Allahu anhu) 8) Ibn Masood (Radhi Allahu anhu) 9) Auf bin Malik (Radhi Allahu anhu) 10) Mu’aaz bin Jabal (Radhi Allahu anhu) 11) Waathilah bin Al Asqa (Radhi Allahu anhu) 12) Abu Saeed Al Khudri (Radhi Allahu anhu) 13) Abu Hurairah (Radhi Allahu anhu) 14) Abu Ad Darda (Radhi Allahu anhu) 15) Um Salamah (Radhi Allahu anhu) In fact, the following statement of Ali (Radhi Allahu anhu) is said to be narrated with the most authentic chain. Ibn Salah (may Allah be pleased with him) has said that this has the strongest chain of narrators. Imam Sakhawi (may Allah be pleased with him) said that this is the best of what is narrated (on this subject). Some have also mentioned it as a hadith of Nabi صلي الله عليه و سلم قال الحاكم في مستدركه على الصحيحين (ج 4 / ص 596) 8658 - أخبرني أحمد بن محمد بن سلمة العنزي ثنا عثمان بن سعيد الدارمي ثنا سعيد بن أبي مريم أنبأ نافع بن يزيد حدثني عياش بن عباس أن الحارث بن يزيد حدثه أنه سمع عبد الله بن زرير الغافقي يقول : سمعت علي بن أبي طالب رضي الله عنه يقول : ستكون فتنة يحصل الناس منها كما يحصل الذهب في المعدن فلا تسبوا أهل الشام و سبوا ظلمتهم فإن فيهم الأبدال و سيرسل الله إليهم سيبا من السماء فيغرقهم حتى لو قاتلتهم الثعالب غلبتهم ثم يبعث الله عند ذلك رجلا من عترة الرسول الله صلى الله عليه و سلم في اثني عشر ألفا إن قلوا و خمسة عشر ألفا إن كثروا إمارتهم أو علامتهم أمت أمت على ثلاث رايات يقاتلهم أهل سبع رايات ليس من صاحب راية إلا و هو يطمع بالملك فيقتتلون و يهزمون ثم يظهر الهاشمي فيرد الله إلى الناس إلفتهم و نعمتهم فيكونون على ذلك حتى يخرج الدجال( رواه الحاكم و قال «هذا حديث صحيح الإسناد و لم يخرجاه »، و علق الذهبي في التلخيص : «صحيح» ، قال علي القاري في «الأسرار المرفوعة في الأخبار الموضوعة » (ج 1 / ص 77) وعن ابن الصلاح «أقوى ما روينا في الأبدال قول علىٍ أنه بالشام يكون الأبدال» ، و أخرج الطبراني هذا الحديث في «المعجم الأوسط » (ج 4 / ص 176) من طريق زيد بن ابي الزرقاء قال ثنا ابن لهيعة قال نا عياش بن عباس القتباني عن عبد الله بن زرير الغافقي عن علي بن أبي طالب عن رسول الله صلى الله عليه و سلم و قال في آخره لم يرو هذا الحديث عن ابن لهيعة إلا زيد بن أبي الزرقاء ، قال ابن عساكر (1/331) «هذا وهم من الطبراني بل رواه الوليد بن مسلم أيضا عن ابن لهيعة» ثم رواه ابن عساكر بسنده إلي الوليد قال ثنا ابن لهيعة به و قال الهيثمي في «مجمع الزوائد» - (ج 7 / ص 616 دار الفكر) «رواه الطبراني في «الأوسط» وفيه ابن لهيعة وهو لين وبقية رجاله ثقات» و كذا أخرجه نعيم بن حماد في الفتن Ali (Radhi Allahu anhu) has said, “There will be tribulations through people will gain (wealth) as gold is attained from a mine. So do not swear the people of Damascus, but rather speak out against their oppression, for verily, amongst them are Abdaals …..” (Narrated by Hakim who graded it as authentic. Dhahabi also agreed on its authenticity.) Besides the above, there are numerous ‘inferior’ Ahadith which are also narrated concerning the Abdaals. Due to the large number, they could be cited to substantiate and prove the existence of Abdaals. The great Scholar, Allamah Munawi (may Allah be pleased with him) has stated, قال المناوي في «الفيض» [3/170] «وهذه الأخبار وإن فرض ضعفها جميعها لكن لا ينكر تقوى الحديث الضعيف بكثرة طرقه وتعدد مخرجيه إلا جاهل بالصناعة الحديثية أو معاندة متعصب» “These Ahadith are such, that even if you assume all of them to be weak; only an ignorant person of the science of hadith or a stubborn bigot will deny that weak Ahadith are strengthened due to many chains and many people narrating it.” Having said this, we now go on to enumerate the Ahadith which Allamah As Sakhaawy has alluded to in his famous ‘Al Maqaasid al hasanah (pg 8-10) المقاصد الحسنة للسخاوي - (ج 1 / ص 9/8) حديث ( الأبدال ) له طرق عن أنس رضي الله عنه مرفوعا بألفاظ مختلفة كلها ضعيفة منها للخلال في «كرامات الأولياء» بلفظ ( الأبدال أربعون رجلا وأربعون امرأة كلما مات رجل أبدل الله رجلا مكانه وإذا ماتت امرأة أبدل الله مكانها امرأة ) ومنها للطبراني في «الأوسط» بلفظ ( لن تخلو الأرض من أربعين رجلا مثل خليل الرحمن عليه السلام فبهم يسقون وبهم ينصرون ما مات منهم أحدا إلا أبدل الله مكانه آخر ومنها لابن عدي في كامله بلفظ ( البدلاء أربعون اثنان وعشرون بالشام وثمانية عشر بالعراق كلما مات منهم واحدا بدل الله مكانه آخر فإذا جاء الأمر قبضوا كلهم فعند ذلك تقوم الساعة ) وكذا يروى كما عند أحمد في «المسند» والخلال وغيرهما عن عبادة بن الصامت رضي الله عنه مرفوعا ( لا يزال في هذه الأمة ثلاثون مثل إبراهيم خليل الرحمن كلما مات واحد أبدل الله عز وجل مكانه رجلا ) وفي لفظ للطبراني في «الكبير» ( بهم تقوم الأرض وبهم يمطرون وبهم ينصرون ) ولأبي نعيم في «الحلية» عن ابن عمر رفعه ( خيار أمتي في كل قرن خمسمائة والابدال أربعون فلا الخمسمائة ينقصون ولا الأربعون كلما مات رجل أبدل الله مكانه آخر ) قالوا يا رسول الله دلنا على أعمالهم قال ( يعفون عمن ظلمهم ويحسنون إلى من أساء إليهم ويتواصلون فيما أتاهم الله عز وجل ) وفي لفظ للخلال ( لا يزال أربعون رجلا يحفظ الله بهم الأرض كلما مات رجل أبدل الله مكانه آخر وهم في الأرض كلها ) وفي «الحلية» أيضا عن ابن مسعود رضي الله عنه رفعه ( لا يزال أربعون رجلا من أمتي قلوبهم على قلب إبراهيم يدفع الله بهم عن أهل الأرض يقال لهم الابدال إنهم لم يدركوها بصلاة ولا بصوم ولا بصدقة ) قالوا فبم أدركوها يا رسول الله قال ( بالسخاء والنصيحة للمسلمين ) والجملة الأخيرة تروى كما للطبراني في «الأجواد» وغيره كأبي بكر ابن لال في «مكارم الأخلاق» عن أنس رضي الله عنه رفعه بلفظ ( إن بدلاء أمتي لم يدخلوا الجنة بصلاة ولا صيام ولكن دخلوها بسخاء الأنفس وسلامة الصدور والنصح للمسلمين ) وللخرائطي في «المكارم» من حديث أبي سعيد نحوه “The hadith of Abdaal: “It has a number of different routes from Anas (RA) from the Prophet صلي الله عليه و سلم, with different wordings, all of which are da'eef. Amongst them are: A) The hadith related by Al Khalaal in ‘Karaamaat al-Awliyaa’, “the Abdaal are forty men and forty women, every time a man passes away, Allaah substitutes another man in his place, and every time a woman dies, Allaah substitutes another woman in her place” B) The hadith narrated by At Tabaraany in ‘Al Awsat’ with the following wording, “there will always be forty people on the earth who are like the Khaleel (friend) of the most merciful (Ebrahim), alayhis salaam, and by them the people will be given to drink (or have rain come down), and through them people will be aided, whenever one of them dies, Allaah (immediately)substitutes him with another (who take his place.)” C) The hadith related by Ibn Adee in ‘Kaamil’, “The Abdaal are forty; twenty two from Shaam, and eighteen from Iraq, each time one of them dies Allaah substitutes another one in his place. And when the Command comes then all of them will be taken (qubidoo) and at that time the Hour (Qiyamah) will be established.” D) Likewise, it is related by Ahmad, Al Khallaal and others from Ubaadah bin Saamit (RA) from the Nabi صلي الله عليه و سلم, “There will always be thirty people in this Ummah like Ebrahim, the friend of the most merciful, each time one of them dies Allaah substitutes another in his place.” E) In the ‘Kabeer’ of At Tabaraany the following wording appears, “and by them the earth will remain established, and by them it will rain, and by them they (the Muslims) will be aided.” F) The hadith of Abu Nu’aym in ‘Al-Hilya’ from Ibn Umar from the Nabi صلي الله عليه و سلم, ‘the chosen ones of my nation are five hundred in every generation, and the Abdaal are forty, neither the five hundred nor the forty will decrease, each time one of them dies Allah puts another in his place.” The Companions enquired, “Please inform us of their actions” Nabi صلي الله عليه و سلم replied, “They forgive those who oppress them, and they show kindness to those who ill treat them and they embrace what Allah has given them” G) Al Khallaal has the wording, “There will constantly be forty people by virtue of whom Allah will preserve the earth, every time one of them dies Allah substitutes another in his place.” H) Also the hadith in ‘Al Hilya’ narrated from Ibn Mas'ud (RA), “there will always be forty people from my Ummah whose hearts are like the heart of Ebrahim, Allah will avert (evil from) the people of the earth through them, they will be called the Abdaal. Indeed they did not attain it (this position of Abdaal) by (a great deal of) prayers or fasting or giving in charity.” Sahabah asked, “So how did they attain it, O Messenger of Allah?” Nabi صلي الله عليه و سلم replied, “through generosity, and by advising the Muslims." I) The hadith reported by at-Tabaraany in “Al Ajwaad” and others like Ibn Laal in ‘Makaarim al akhlaaq’ on the authority of Anas (RA) from the Messenger صلي الله عليه و سلم , “Indeed the Abdaal of this ummah will not enter Paradise due to (a great deal) of prayers or fasting, but they will enter due to generosity, clean hearts and advising the Muslims." J) Al Kharaa’ity related a similar hadith from Abu Sa'eed (RA) in ‘Al Makaarim’ CONCLUSION It would be ideal to conclude this discussion with the brief summary done by Imam Suyuti (May Allah Ta’ala be pleased with him). Imam Suyuti mentioned, خبر الأبدال صحيح فضلا عما دون ذلك وإن شئت قلت متواتر وقد أفردته بتأليف استوعبت فيه طرق الأحاديث الواردة في ذلك و الحاصل أنه ورد من حديث عمر رضي الله عنه أخرجه ابن عساكر من طريقين وعلى أخرجه أحمد والطبراني والحاكم وغيرهم من طرق أكثر من عشرة بعضها على شرط الصحيح وأنس وله ست طرق منها طريق في معجم الطبراني الأوسط حسنه الهيثمي في مجمع الزوائد وعبادة ابن الصامت أخرجه أحمد بسند صحيح وابن عباس أخرجه أحمد في الزهد بسند صحيح وابن عمر وله ثلاث طرق في المعجم الكبير للطبراني وكراميات الأولياء للخلال والحلية لأبي نعيم وابن مسعود وله طريقان في المعجم الكبير والحلية وعوف بن مالك أخرجه الطبراني بسند حسن ومعاذ بن جبل أخرجه الديلمي وأبي سعيد الخدري أخرجه البيهقي في الشعب وأبي هريرة وله طريق آخر غير التي أوردها ابن الجوزي أخرجها الخلال في كرامات الأولياء وأم سلمة أخرجه أحمد وأبو داود في سننه والحاكم والبيهقي وغيرهم ومن مرسل الحسن أخرجه ابن أبي الدنيا في السخاء والبيهقي في الشعب ومن مرسل عطاء أخرجه أبو داود في مراسيله ومن مرسل بكر بن حنيش أخرجه ابن أبي الدنيا في كتاب الأولياء ومن مرسل شهر بن حوشب أخرجه ابن جرير في تفسيره وأما الآثار عن الحسن البصري وقتادة وخالد بن معدان وأبي الزاهرية وابن شوذب وعطاء وغيرهم من التابعين فمن بعدهم فكثيرة جدا ومثل ذلك بالغ حد التواتر المعنوي لا محالة بحيث يقطع بصحة وجود الأبدال ضرورة انتهى (النكت البديعات 280-282 دار مكة المكرمة) The hadith of Abdaals is authentic, leave alone being lesser than that. If you desire, you can even say it is mutawatir. I have dedicated an entire treatise to this topic in which I covered the various chains of narrators pertaining to this subject. The summary is that it is narrated by 1) Ibn Umar (radhi Allahu anhu) as narrated by Ibn Asaakir via two chains. 2) Ali (radhi Allahu anhu) as narrated by Ahmad, At Tabrani, Al Hakim etc with over ten channels; some of which are (in conformity) with the conditions of Saheeh (Al Bukhari). 3) Anas (radhi Allahu anhu). Narrated through six chains, amongst them is the chain mentioned in Al Mujam al Awsat of At Tabrani which Allamah Al Haythami has graded as good in Majma az zawaaid. 4) Ubaadah bin as Samit (radhi Allahu anhu) as narrated by Imam Ahmad with a authentic chain. 5) Ibn Abbaas (radhi Allahu anhu). Imam Ahmad mentioned it in Az Zuhdwith an authentic chain. 6) Ibn Umar (radhi Allahu anhu) which is narrated through three different chains in Al Mujam al kabeer, Karaamaat al Awliyaa of Khallal and Abu Nuaim. 7) Ibn Masood (radhi Allahu anhu). This is narrated through two chains; (one in) Al Mujam al Kabeer and (the other) is in Al Hulya. 8) Auf bin Malik which is narrated in At Tabrani with a good chain. 9) Muaaz bin Jabal. Imsm Daylami narrated his report. 10) Abu Saeed Al Kudri. Imam Bayhaqi narrated his report in ‘As Shu’ab’. 11) Abu Hurairah. It is narrated through a different chain from what Ibn al Jawzi narrated. (This chain) is transmitted By Al Khallaal in ‘Karaamaat al Awliyah’. 12) Umm Salamah. The chain has been transmitted by Ahmad, Abu Dawood, Al Hakim, Al Bayhaqi and others. From the Mursal, (there are narrations from the following Tabi’een) (Note-Majority of the Scholars accept Mursal Ahadith, although Imam Shafi puts just a few conditions) 1) Hasan which is narrated by Ibn Abi ad dunya in his ‘Sakha’ and Al Bayhaqi in ‘Ash Shuab’. 2) Ata. It has been narrated by Abu Dawood in his ‘Maraasil’ 3) Bakr bin Hunaish. Ibn Abi ad Dunyanarrates it in his book ‘Al Awliyah’. 4) Shahr bin Hawhab which has been narrated by Ibn Jareer in his Tafseer. As for he Aathaar, there is narrations recorded from the following 1) Hasan Basri 2) Qatadah 3) Khalid bin Madaan 4) Abi az Zaahiriyyah 5) Ibn Shawdhab 6) Ata There are numerous other traditions transmitted from many more Tabi’een and Scholars who came after them. There is no doubt that the like of this has most definitely reached the status of tawaatur ma’anawi. Out of necessity, a person has to have firm conviction on the existence of Abdaals. (An Nukat al badi’aat 280-282) 1 Many sayings of the Prophet (s) mention the various types and ranks of the saints, as Suyuti has shown in his collection of them in his article: 'al-Khabar al-daall `ala wujood al-qutb wa al-awtaad wa al-nujabaa' wa al-abdaal' or "The Reported Matter That Indicates the Existence of the Pole, the Pillars, the Leaders, and the Substitutes (of the Awliya)." 2 Risala fi al-qutb wa al-abdal al-arba`in (Treatise on the Pole of saints and the forty substitute-saints) ( By Sultan al-`ulama' al-`Izz ibn `Abd al-Salam al-Sulami (d. 660)) 3 The Prophet (s) said: "The true vision is one-forty sixth part of prophecy." The Imam of the Sunnah and of Tasawwuf, the Ghawth (Arch- Helper) of Mankind Shaykh Abd al-Qadir Gilani -- may Allah sanctify his secret -- said (Discourse 9 of 'Futuh al-ghayb'): "To awliya and abdal (Substitutes) are disclosed such workings of Allah as in the course of kashf and mushahada (vision) as overwhelm the reasoning power of man and shatter into pieces all habits and customs." These phenomena fall under the category of khawaariq (extraordinary matters) to which belong the karaamaat, the "gifts" or miracles of saints, belief in which is an obligation of each and every person in Islam. (The sect of the Mu`tazila did not believe in the miracles of the saints, and some today even say that the awliya are not known!) 4 The Prophet emphasized in many authentic narrations the benefits brought to all creation through the intercession of Allah's saints and their standing with Him. Suyuti in his fatwa on the abdal in his Hawi li al-fatawi provided many examples of this type of universal intercession from which we quote the following: 1. Imam Ahmad ibn Hanbal narrates in his Musnad (1:112): ... The people of Syria were mentioned in front of `Ali ibn Abi Talib while he was in Iraq, and they said: "Curse them, O Commander of the Believers." He replied: "No, I heard the Messenger of Allah say: The Substitutes (al-abdal) are in Syria and they are forty men, every time one of them dies, Allah substitutes another in his place. By means of them Allah brings down the rain, gives (Muslims) victory over their enemies, and averts punishment from the people of Syria." al-Haythami said: "The men in its chains are all those of the sahih except for Sharih ibn `Ubayd, and he is trustworthy (thiqa)." Sakhawi mentions this narration in his Maqasid (p. 33 #8) and says the same. However, he is of the opinion that it is more likely a saying of `Ali himself. It is noteworthy that despite its chain to the Prophet, which is sound without contest, Ibn Taymiyya in his book al-Furqan bayna awliya' al-Rahman wa awliya' al-shaytan nevertheless rejects the authenticity of the hadith on the grounds that the group of `Ali in Iraq was better than the group of Mu`awiya in Syria -- may Allah be pleased with both of them -- so he does not understand why the Abdal should be found among the latter! The truth is that the identification of the Abdal with Syria does not preclude the above, nor is it limited to the time of the Companions, as established by the statements of Qatada (see below, #3), Wahb ibn Munabbih (#6), Shafi`i, Bukhari, Nawawi (#7), and others. In fact, the Prophet mentioned (#5) that they would be found in Syria right up to the time of the Mahdi. 2. al-Hakim narrated the following which he graded sound (sahih), and al-Dhahabi confirmed him: `Ali said: "Do not curse the people of Syria, for among them are the Substitutes (al-abdal), but curse their injustice." The above is a narration of `Ali not attributed to the Prophet. Note, however, that any religious knowledge unattainable through ijtihad and authentically conveyed from one of the Companions is considered a hadith by the experts of that science. 3. Tabarani said in his Mu`jam al-awsat: Anas said that the Prophet said: "The earth will never lack forty men similar to the Friend of the Merciful [Prophet Ibrahim], and through them people receive rain and are given help. None of them dies except Allah substitutes another in his place." Qatada said: "We do not doubt that al-Hasan [al-Basri] is one of them." Ibn Hibban narrates it in al-Tarikh through Abu Hurayra as: "The earth will never lack forty men similar to Ibrahim the Friend of the Merciful, and through whom you are helped, receive your sustenance, and receive rain." 4. Imam Ahmad also narrated in the Musnad (5:322) through `Abd al-Wahhab ibn `Ata': The Prophet said: "The Substitutes in this Community are thirty like Ibrahim the Friend of the Merciful. Every time one of them dies, Allah substitutes another one in his place." Ahmad said: "Other than this is also narrated from `Abd al-Wahhab, but it is denounced (munkar)." ________________________________________ Hakim Tirmidhi cites it in Nawadir al-usul and Ahmad's student al-Khallal in his Karamat al-awliya'. Haythami said its men are those of the sahih except `Abd al-Wahid who was declared trustworthy by al-`Ijli and Abu Zar`a (as well as Yahya ibn Ma`in). He is one of the narrators of Imam Muslim and also Tirmidhi. 5. Abu Dawud through three different good chains the "Book of the Mahdi" in his Sunan (English #4273), Imam Ahmad in his Musnad (6:316), Ibn Abi Shayba in his Musannaf, Abu Ya`la, al-Hakim, and Bayhaqi narrated: Umm Salama the wife of the Prophet related that the Prophet said: "Disagreement will occur at the death of a Caliph and a man of the people of Madina will come forth flying to Mecca. Some of the people of Mecca will come to him, bring him out against his will and swear allegiance to him between the Corner and the Maqam. An expeditionary force will then be sent against him from Syria but will be swallowed up in the desert between Mecca and Madina, and when the people see that, the Substitutes (abdal) of Syria and the best people (`asaba) of Iraq will come to him and swear allegiance to him between the rukn and the maqam..." 6. Imam Ahmad cited in Kitab al-zuhd, also Ibn Abi al-Dunya, Abu Nu`aym, Bayhaqi, and Ibn `Asakir narrated from Julays: Wahb ibn Munabbih said: I saw the Prophet in my sleep, so I said: "Ya Rasulallah, where are the Substitutes (budala') of your Community?" So he gestured with his hand towards Syria. I said: "Ya Rasulallah, aren't there any in Iraq?" He said: "Yes, Muhammad ibn Wasi`, Hassan ibn Abi Sinan, and Malik ibn Dinar, who walks among the people similarly to Abu Dharr in his time." 7. Nawawi in Bustan al-`arifin (1985 ed. p. 31) mentions that the hadith master Hammad ibn Salama ibn Dinar (d. 167) was considered to be one of the abdal. Sakhawi in his notice on the narrations of the abdal already referred to said: What makes this hadith stronger and indicates its currency among the Imams is the statement of our Imam, al-Shafi`i, concerning a certain man: "We considered him one of the abdal," and Bukhari's statement concerning another: "They did not doubt that he was one of the abdal," and other than these two among the highly meticulous scholars, hadith masters, and imams [such as Qatada and Wahb, see above] also used this description for other people, stating that they were of the abdal. It is extremely telling that in their derogatory references to the abdal, the "Salafis" never mention the above strong reports and evidence from the scholars, but only mention the weakest reports they can find, ignoring what is established as authentic (such as #1, 2, 4, 5, and 7 above) because it does not fit their opinion. They seem to think that their Imam, Ibn Taymiyya, erred in his assertion, in his fundamental `Aqida wasitiyya, that "The Substitutes (abdal) and the Imams of religion are to be found among them [the true adherents of Islam in its pristine purity], and the Muslims are in full accord concerning their guidance"! Truly, success is from Allah alone. The hadiths of the Abdal of Syria is confirmed by the very high status of Syria in the hadiths of the Prophet's Isra' and Mi`raj. The Prophet called Syria the purest of Allah's lands, the place where Religion, belief and safety are found in the time of dissension, and the home of the saints for whose sake Allah sends sustenance to the people and victory to Muslims over their enemies: 8. Ibn `Asakir in Tahdhib tarikh Dimashq al-kabir relates from Ibn Mas`ud that the Prophet compared the world to a little rain water on a mountain plateau of which the safw had already been drunk and from which only the kadar or dregs remained. al-Huwjiri and al-Qushayri mention it in their chapters on tasawwuf, respectively in Kashf al-mahjub and al-Risala al-qushayriyya. Ibn al-Athir defines safw and safwa in his dictionary al-Nihaya as "the best of any matter, its quintessence, and purest part." The quintessence spoken of by the Prophet is Syria, because he called Syria "the quintessence of Allah's lands" (safwat Allah min biladih). Tabarani related it from `Irbad ibn Sariya and Haythami authenticated the chain of transmission in his book Majma` al-zawa'id, chapter entitled Bab fada'il al-sham. 9. Abu al-Darda' narrated that the Prophet said: As I was sleeping I saw the Column of the Book being carried away from under my head. I feared lest it would be taken away, so I followed it with my eyes and saw that it was being planted in Syria. Verily, belief in the time of dissensions will be in Syria. Haythami said that Ahmad narrated it with a chain whose narrators are all the men of the sahih -- sound narrations -- and that al-Bazzar narrated it with a chain whose narrators are the men of sound hadith except for Muhammad ibn `Amir al-Antaki, and he is thiqa -- trustworthy. In the version Tabarani narrated from Ibn `Amr in al-Mu`jam al kabir and al-Mu`jam al-awsat the Prophet repeats three times: "When the dissensions take place, belief will be in Syria." One manuscript bears: "Safety will be in Syria." al-Haythami said the men in its chain are those of sound hadith except for Ibn Lahi`a, and he is fair (hasan). 10. al-Tabarani relates from `Abd Allah ibn Hawala that the Prophet said: I saw on the night that I was enraptured a white column resembling a pearl, which the angels were carrying. I said to them: What are you carrying? They replied: The Column of the Book. We have been ordered to place it in Syria. Later, in my sleep, I saw that the Column of the Book was snatched away from under my headrest (wisadati). I began to fear lest Allah the Almighty had abandoned the people of the earth. My eyes followed where it went. It was a brilliant light in front of me. Then I saw it was placed in Syria." `Abd Allah ibn Hawala said: "O Messenger of Allah, choose for me (where I should go)." The Prophet said: alayka bi al-sham -- "You must go to Syria. al-hafiz al-Haythami said in Majma` al-zawa'id: "The narrators in its chain of transmission are all those of sound hadith, except Salih ibn Rustum, and he is thiqa -- trustworthy." Al-Hasan was considered by the Salaf to be one of the "Substitute-Saints" (al-Abdal). Anas ( narrated that the Prophet -- Allah bless and greet him -- said: "The earth will never lack forty men similar to the Friend of the Merciful [Ibrahim (as)], and through them people receive rain and are given help. None of them dies except Allah substitutes another in his place." Qatada said: "We do not doubt that al-Hasan is one of them ( (, Narrated from Anas by al-Tabarani in al-Awsat with a fair chain and from Ibn Mas`ud with a chain containing two unknown narrators, both as per al-Haythami (10:63). similar hadith in Musnad Ahmad: حديث رقم: 898 مسند أحمد > ومن مسند علي بن أبي طالب رضي الله عنه > ومن مسند علي بن أبي طالب رضي الله عنه حدثنا عبد الله حدثني أبي ثنا أبو المغيرة ثنا صفوان حدثني شريح ـ يعني ابن عبيد ـ قال : : ( ذكر أهل الشام عند علي بن أبي طالب رضي الله عنه وهو بالعراق ، فقالوا : العنهم يا أمير المؤمنين ، قال : لا ، إني سمعت رسول الله صلى الله عليه وسلم يقول الأبدال يكونون بالشام ، وهم أربعون رجلاً كلما مات رجل أبدل الله مكانه رجلاً ، يسقى بهم الغيث وينتصر بهم على الأعداء ، ويصرف عن أهل الشام بهم العذاب .). Something interesting from Fayd Al-Qadir: وأصح مما تقدم كله خبر أحمد عن عليٍّ مرفوعاً البدلاء يكونون بالشام وهم أربعون رجلاً كلما مات رجل أبدل اللّه مكانه رجلاً يسقى بهم ‏[‏أي بدعائهم‏]‏ الغيث وينتصر بهم على الأعداء ويصرف بهم عن أهل الشام العذاب ثم قال، أعني السخاوي، رجاله رجال الصحيح غير شريح بن عبيد وهو ثقة اهـ‏.‏ وقال شيخه ابن حجر في فتاويه‏:‏ الأبدال وردت في عدة أخبار منها ما يصح وما لا وأما القطب فورد في بعض الآثار وأما الغوث بالوصف المشتهر بين الصوفية فلم يثبت‏.‏ From Kanz Al-'Ummal: 34592- الأبدال في هذه الأمة ثلاثون رجلا، قلوبهم على قلب إبراهيم خليل الرحمن، كلما مات رجل أبدل الله مكانه رجلا‏.‏ ‏(‏حم، عن عبادة بن الصامت‏)‏‏.‏ ‏(‏قال المناوي في الفيض ‏(‏3/168‏)‏ قال الهيثمي‏:‏ ورجاله رجال الصحيح غير عبد الواحد بن قيس وقد وثقه العجلي وأبو زرعة وضعفه غيرهما‏.‏ ص‏)‏‏.‏ 34593- الأبدال في أمتي ثلاثون، بهم تقوم الأرض؛ وبهم تمطرون، وبهم تنصرون‏.‏ ‏(‏طب، عنه‏)‏‏.‏ ‏(‏قال المناوي في الفيض ‏(‏1/168‏)‏ قال المصنف‏:‏ وسنده صحيح‏.‏ ص‏)‏‏.‏ 34607- الأبدال يكونون بالشام وهم أربعون رجلا، كلما مات رجل أبدل الله مكانه رجلا، يسقى بهم الغيث، وينتصر بهم على الأعداء، ويصرف عن أهل الشام بهم العذاب‏.‏ ‏(‏حم - عن علي، وسنده صحيح‏)‏‏.‏ * Abu Na‘eemwrites in his Hilya al-Aulia quoting the Prophet, “There will be five hundred Akhyar(virtuous) among my followers in every age and forty ‘Abdal. This number will not decrease. When one dies from among the latter, the vacancy will be filled, by a Divine ar­rangement, from the former.” * Narrates Imam Ahmad, “There will be thirty‘Abdal among the followers of the Prophet whose hearts will resemble that of ProphetIbrahim . Any vacancy due to death of anyone will be filled up im­mediately by Divine arrangement.” * Narrates Tibrani, “There will be thirty ‘Abdal among my followers. The earth shall owe its existence to them. They will be instrumental inbringing rains and ALLAH ’s succour.” * Abu Asakar quotes the Prophet, “The ‘Abdal are in Syria, they are forty men. They bring rains and victory against your enemies, because of themthe afflictions of mankind are removed by the Almighty.” * Narrates Tibrani, “The ‘Abdal will be in Syria, because of them youwill receive ALLAH ’shelp and provisions.” * Narrates Imam Ahmad, “‘Abdal are in Syria and they are forty men. Any vacancies due to death are filled up byHis plan. Because of them you get rains and ALLAH ’shelp in encounters with your enemies. They are also instrumental in averting Divine retribution from the people of Syria.” * Narrates Khalil in his Karamat-e Aulia and Wahlmi in his Musnad-e Firdaos, “‘Abdal are forty men and women. Casualties among them are replaced accordingly by a Divine arrangement.” * Narrates al-Hakam, “‘Abdal are from among His slaves.” * Narrates Ibn-e Abi Dunya, “The identification of ‘Abdal among my followers is that they do not invoke curse on anything.” * Narrates Ibn-e Habban, “The earth shall not be without thirty and eighty righteous men, who shall be like Prophet Ibrahim . Because of them your afflictions will be removed and rains and provisions shall be bestowed on you.” * Narrates Imam Bahaiqi, “The ‘Abdal from among my followers shall enter Paradise not by virtue of their deeds alone, but by ALLAH’s Mercy, munificence of their souls and enlightenment of their hearts.” * Narrates Ibn-e ‘Adi, “‘Abdal are forty, twenty two in Syria and eight­een in ‘ Iraq. Casualties due to death are replaced under His arrange­ment. Doomsday shall follow their passing away, by ALLAH’s Command.” * Narrates Tibrani, “Forty men who are like Prophet Ibrahim shall al­ways inhabit the earth. They will be the cause of rains and ALLAH’s help to you. When anyone passes away, another will take his place by a Divine arrangement.” * Narrates Abu Na‘eem, “There will always remain among my follow­ers forty men, whose hearts shall be like that of Prophet Ibrahim . Due to their blessing, sufferings of mankind will be removed- they are called ‘Abdal.” * A mention has also been made about Qutb by some of the scholars of Hadith, for example, Abu Na‘eem in his Hilya declares that a number of Hadith are available in corroboration of this point. Narrates at-Tirmizi and Abu Na‘eem, “There will be among my followers some foremost in ALLAH’s nearness and they will be there in all ages.” Note : The above narrations have been critically examined. ‘Allama Sa­yuti quotes about twenty Hadith from books and narrations on the subject of ‘Abdal. He grades all of them as authentic. ‘Abdal being a common factor in all the aforementioned Hadith, his existence will have to be con­ceded. The book referred by ‘Allama Sayuti is al-Khabr ad-Dal min Wujud al-Qutb wa Nujaba wal-Abdal. Pertaining to the exact number of Awliya (Saints, Friends of God) the following Ahadith provide some indication to their rank and status with some numbers: 1. Imam Abu Nu'aym al-Asbahani relates a Hadith in his Magnum Opus "Hilyat-ul-Awliya": On the authority of Abdullah Ibn Mas'ud, may Allah be well pleased with him, the Messenger of Allah, peace and blessings be upon him, said: "Allah Almighty has created three hundred people, whose hearts are like that of Adam, and He created forty people whose hearts are like Moses. He also created seven people whose hearts are like that of Abraham, and he created five people with a heart like that of Gabriel, and three people with a heart like that of Mika'il and only one person with a heart like that of Rafa'il (Raphael). When such a person dies, Allah Almighty will replace him with one of the three. When one of such three dies, Allah Almighty will replace him with one of the five. When one of the seven dies, Allah Almighty will replace him with one of the forty, and when one of the forty dies, He will replace him with one of the three hundred and when one of the three hundred elite dies, Allah Almighty will replace him with someone He chooses from among the pious masses. Such a person will live among the people, and through his prayers (dua), by Allah Almighty's permission, life and death, rain and prosperity will come and calamity will be averted." 2. Imam Abu Nu'aym al-Asbahani relates another Hadith on similar lines in "Hilyat-ul-Awliya": On the authoruty of Sayyidina Abdullah Ibn Mas'ud, may Allah be well pleased with him, the Messenger of Allah, peace and blessings be upon him, said: "Forty men from amongst my Ummah are such whose hearts are like that of Sayyidina Ibrahim's heart. By virtue of them, Allah Almighty protects His creation from calamities; it is they who are known as Abdaal." (Rest of Hadith same as above mentioned to the end). 3. Imam at-Tabaraani reports a Hadith in his "Al-Aswat" which again is on similar lines to Imam Abu Nu'aym's Hadith: On the authority of Sayyidina Anas ibn Malik, may He be well pleased with him, the Messenger of Allah, may he be greeted with peace, said: "The earth shall never be without forty men, whose hearts shall be upon Sayyidina Ibrahim, upon whom be peace. By virtue of them, the earth is in existence and by virtue of them (Allah Almighty) provides rain to you. From among them none dies but Allah Almighty replaces him with another." 4. Imam Abu Nu'aym al-Asbahani relates another Hadith in "Hilyat-ul-Awliya": On the authority of Sayyidina Abdullah ibn Amr, the Messenger of Allah may he be greeted with peace, said: "The Akhyaar amongst my Ummah in every century are five hundred, and the Abdaal are forty and their number does not increase. Neither the five hundred nor forty diminish in number. When one among the forty Abdaal dies, Allah Almighty replaces him with one of the five hundred." This last Ahadith has been mentioned by Imam Ahmad ibn Hanbal, may the mercy of Allah be upon him, in "Musnad-e-Ahmad" and Imam Waliddin al-Khatib at-Tabrizi in his "Mishkaat al-Masaabih" where both are major and important compilations of Hadith used by both students and Hadith Scholars of all the greatest ages till today. This hadith is the version reported by Imam Ahmad ibn Hanbal in "Musnad-e-Ahmad". 5. Imam Ahmad ibn Hanbal realtes in "Musnad-e-Ahmad": On the authority of Sayyidina Shurayh ibn Ubaid, may He be well pleased with him, that: "When the people of Syria were mentioned in Imam Ali's presence, someone said: " O! Prince of the Believers, curse them!" Imam Ali, peace be upon him, replied: "No! I heard Allah Almighty's Messenger saying: ‘Abdaal will be in Syria. They are forty men; whenever one dies Allah Almighty replaces him with another man. By virtue of them (Allah Almighty) provides rain and by virtue of them (Allah Almighty) provides help against the enemies. By virtue of them (Allah Almighty's) punishment is averted from the Syrians." (Musnad-e-Ahmad) The presence of the Abdaal, their extraordinary qualities and powers that Almighty Allah has availed to them is a fact that has been proven through various Ahaadith. Hafiz Suyooti (RA) has written a complete treatise regarding this topic in which he mentions, “There are several narrations regarding them. Among those are the narrations of: 1) Sayyiduna Umar ibn al-Khattaab, 2) Sayyiduna Ali, 3) Sayyiduna Hudhayfa, 4) Sayyiduna Anas, 5) Sayyiduna Ubaadah ibn Saamit, 6) Sayyiduna Abdullah ibn Abbas, 7) Sayyiduna Abdullah ibn Umar, 8) Sayyiduna Abdullah ibn Mas’ood, 9) Sayyiduna Awf ibn Maalik, 10) Sayyiduna Mu’aadh ibn Jabal, 11) Sayyiduna Waathila ibn al-Asqaa, 12) Sayyiduna Abu-Sa’eed al-Khudriy, 13) Sayyiduna Abu Hurayra, 14) Sayyiduna Abud-Dardaa, 15) Sayyidatuna Umm Salmah (Radhiallaahu Anhum ajma’ee) and many others which are impossible to be enumerated.” (al-Khabaru Daal vol.2 pg.455 of al-Haawi) In fact, Hafiz Suyooti (RA) and others have accepted that the narrations concerning the Abdaal have reached the status of Tawaatur (highest form of authenticity). (refer Nazmul Mutanaathir minal hadithil mutaawatir pgs.231-232) Hafiz ibn Hajar (RA) and others have also accepted the authenticity of some of the narrations in which the Abdaal are mentioned. From the abovementioned narrations, the Hadith of Sayyiduna Anas (Radhiallaahu Anhu) has been classified as Hasan (sound) by Haafiz al-Haythami, the Hadith of Sayyiduna Ubaadah ibn Saamit (Radhiallaahu Anhu) and the Hadith of Sayyiduna ibn Abbaas (Radhiallaahu Anhu) has been classified as Sahih (authentic) by Haafiz ibn Arraaq (RA), the Hadith of Awf ibn Maalik (Radhiallaahu Anhu) has been classified as Hasan (sound) by Hafiz ibn Arraaq. (Tanzihus-Sharee’ah vol.2 pg.307) and the Hadith of Sayyiduna Ali is Hasan (sound) according to Allaamah Suyuti (RA). (Al-la’aaliy vol.2 pg.332) and Hafiz Sakhaawi (RA) has regarded all its narrators as reliable. (al-Maqaasidul Hasanah pg.28) The following is a list of some of those illustrious Ulama and Muhadditheen that were regarded to be Abdaals, by the scholars of the classical times: 1) Imaam Abdur-Rahmaan ibn Abi Haatim (Muqaddamah ibnus-salaah pg.421), 2) Imaam Abu-Muslim al-Khawlaaniy (Al-Jaami of Khaatib Baghdadi pg.382), 3) Imaam Shaafi’ee (Al-Maqaasidul Hasanah pg.28 and Taarikh Dimishq), 4) Yazeed ibn al-Aswad (Taarikh Dimishq vol.6 pg.112), 5) Imaam Jaabir ibn Marzooq (al-Aadaab of Imaam Bayhaqi pg.326 – Hadith985), 6) al-Qa’anabiy, 7) Hammaad ibn Salamah (Tahzeeb of Haafiz ibn Hajar vol.3 pg.13; Hadith1767), 8) Abdullah ibn Mubaarak (Tahzeeb of ibn Hajar) From the above mentioned facts, it is apparent that the existence of Abdaals are authentically proven by various illustrious Ulama, let alone in the numerous Ahaadith.