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 The Tribe of Bani Tamim 
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Unread post Re: The Tribe of Bani Tamim
Truth_seeker wrote:
For the other bros and sisters to decide which is the correct path so that they may not be deviated.


The following are excerpts and quotations from well-known Sufi works presented along with corresponding beliefs from outside the fold of Islam. Relevant texts from the Qur'an and the Sunnah are also quoted for the sake of comparison, so that Muslims may judge for themselves whether Sufi beliefs are Islamic or not. Each quotation is footnoted with the reference from which it is taken.

The Sufis claim:

"The ways unto God are as numerous as the number of creatures in the world." (77. Fatemi, op. cit.)

Ibn Mas'ood, may Allah be pleased with him, said:

"The Messenger of Allah made a straight line on the ground with his hand, then he said, 'This is the straight way of Allah.' Then he made (short) line on each side of the straight line; then he said, 'These (short) lines, each one has a shaitan inviting people to it.' Then he recited the verse:

meaning,

'And this is My path straight. So follow it, and do not follow (other) ways, lest they lead you away from My path.'"(6.153) (Ibn Katheer, Exegesis, Vol. II, p.315)

Allah the Exalted says:

"His footstool encompasses the heavens and the earth."(2.255)

The Prophet said:

"The seven heavens by the side of the kursi (footstool) are naught but as a ring thrown down in a desert land, and such is the Kursi with respect to the Arsh (the Divine Throne)."

The sufis say:

"When you unite with the Beloved (God), then there is neither command nor prohibition in matters of religion." (Attar, op. cit.)

Sufis habitually reject the doctrine of "the fear of God, the wrath of the Day of Judgment, the fury of the Hell-Fire and the promise of Jannah." Faith based on coercion, they say, is slavery, and God has created man with mind, free will and love. Therefore, the mainspring of Sufism is love not fear and obedience to the religious laws.

Allah the Supreme describes His Prophets, saying:
meaning,

"They used to vie with one another in good deeds, and they called on Us in hope (for rewards) and in fear (of punishment)."(21.90)

Abu Hurairah reported that the Prophet said:

"When one of you finishes reciting the last tashah-hud (in prayer, and just before making tasleem), let him seek Allah's protection from four things: from the torment of Hell-Fire, from the torture of the grave, from the afflictions of life and death, and from the affliction of the pseudo-Christ (ad-Dajjal)." (Ibn Majeh)

Abu Hurairah also said:

"The Messenger of Allah said to a man, 'What do you say, (ask Allah for) in your prayer?' The man said, 'I recite tashah-hud, then I ask Allah for Jannah and seek protection of Him from the Fire; by Allah, I do not know you dendeneh (making du'a in a low and faint voice) nor the dendaneh of Mu'aadth.' The Prophet replied, 'We make dendeneh about these two things.'" (Ibid)

Allah the Exalted describes His believers thus: meaning,



"Verily those who fear their Lord with reverence, and those who believe in the signs of the Lord, and those who ascribe no partners to their Lord, and those who give what they give while their hearts are full of fear, because to their Lord they will return."(23.57-61)

Aa'ishah, may Allah be pleased with her, inquired about the verse, "Those who give what they give..." saying, "O Messenger of Allah! Is it those who steal and commit fornication are fearful?" He said, "Nay, daughter of (Abu Bakr) As-Siddiq, rather, those who fast and pray who are afraid (that their acts of worship may not be accepted by Allah)."

Allah the Exalted says:
meaning,

"Say (to men, O Muhammad!), 'If you love Allah, then follow me; Allah will love you and forgive your sins." (3.31)

Thus the love of Allah necessitates following the commands of the Messenger of Allah with hope for reward and fear of punishment in the Hereafter.

Jalal-uddin al-Rumi (d. 1273), an infamous Sufi philosopher, in his book Masnawi, confirms his belief in the theory of evolution. The following lines are recognized as the central theme of Rumi's work:

"I died as mineral and became a plant,
I died as a plant and rose to an animal,
I died as an animal and I was a man."(R.A. Nicholson, Mystic of Islam, Bill, London, 1914, p.164)

What became the darwinian theory states that the origin of species is derived by descent, with variation from parent forms. In other words, man, according to the theory of Darwin and contrary to what Allah confirms in the Qur'an, was not created as a separate species.

Allah the Exalted says:

meaning,

"Verily, We created man from an extract of clay. Then We placed him as a drop of sperm in a safe depository." (23.12,13)


I find it so funny that you really took it out on sister Nusyabah that she uses Shaykh Google to find her info and then you proceed to do the same. It is very interesting where you get your info from but what is more worrying is the fact you took the information like a sheeple without asking for references or further explanation. Did you ask your shaykh (Aboo Idaarah), yes I know where you got your info from and to be honest I couldn't care less, to give you full references.


As for your
Quote:
Sufis habitually reject the doctrine of "the fear of God, the wrath of the Day of Judgment, the fury of the Hell-Fire and the promise of Jannah." Faith based on coercion, they say, is slavery, and God has created man with mind, free will and love. Therefore, the mainspring of Sufism is love not fear and obedience to the religious laws.


where are the references or again did you just accept the info like a sheeple, which you yourself warned against.

As for Jalaluddin Rumi's work, he is actually referring to the spiritual evolution of a person as he couldn't have believed in Darwin's theory as he lived hundreds of years before Darwin. Surely, you would have realised that if Rumi was a Sufi then he wouldn't concern himself with the outward form of a person but the inward.


On a side note, it's a shame you couldn't get the real translation of his works. Let me help you out:

Quote:
Here is Rumi's origin poem in Persian:

از جمادی مُردم و نامی شدم
وز نما مُردم بحیوان سرزدم
مُردم از حیوانی و آدم شدم
پس چه ترسم کی ز مردم کم شدم
حملهء دیگر بمیرم از بشر
تا برآرم از ملایک بال و پر
وز ملک هم بایدم جستن ز جو
کل شییء هالک الاوجهه
بار دیگر از ملک پران شوم
آنچه اندر وهم ناید آن شوم
پس عدم گردم عدم چو ارغنون
گویدم کانا الیه راجعون



"I Died as a Mineral"
Translated by A.J. Arberry

I died as a mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones, 'To Him we shall return.'




Here are my "Literal/Word by word" translation and verse by verse explanations:


از جمادی مُردم و نامی شدم
وز نما مُردم بحیوان سرزدم

My literal translation:
I died as an "Inanimate" and became "Animate"
I died as "Animate" and originated as animal.

Prof. A.J. Arberry's translation:
I died as a mineral and became a plant
I died as plant and rose to animal.

If you're a Persian speaker, note that in above verse, Rumi has used the Persian words jamaadi and naami.

جمادی jamaadi in English = Inanimate
نامی naami in English= Animate

The argument:
How did Prof.Arberry come up with "Mineral" and "Plant", if Rumi was referring to Aristotelian logic of "Inanimate and Animate?





مُردم از حیوانی و آدم شدم
پس چه ترسم کی ز مردم کم شدم

My literal translation:
I died as an animal and became a human being.
So why should I fear?
When did I become less of a Mankind by dying?

Prof. A.J. Arberry's translation:
I died as animal and I was Man.
Why should I fear? When was I less by dying?

The argument:
Why Prof.Arberry completely ignored Rumi's cleverly playing with the Persian words مُردم-Mordam[I died] and Mardoom-مردم [Mankind], as Mardoom[Mankind]- in second line- is entirely missing from Arberry's translation?

Mordam in Persian = I died.
Mardoom in Persian = people, man, Mankind, creature.




حملهء دیگر بمیرم از بشر
تا برآرم از ملایک بال و پر
وز ملک هم بایدم جستن ز جو
کل شییء هالک الاوجهه


My literal translation:
Another attack and I shall die as a human
And I shall draw feathers and wing like the Angels
But I must also give up seeking
This state of Angel-hood
As "All except God shall perish."

Prof. A.J. Arberry's translation:
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on: all except God doth perish.

The argument:
Why Prof.Arberry decided to use "Angels blest", if Rumi was hoping to draw "feathers and wing" like the Angels?

بال و پرملایک-in English = Angel wings and feather
Angels blest in Persian = ملایک




بار دیگر از ملک پران شوم
آنچه اندر وهم ناید آن شوم


My literal translation:
Once again, I shall fly away from the Angel-hood
And become what's out of the imagination.

Prof. A.J. Arberry's translation:
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.

The argument:
Where did Prof. Arberry see the word"Sacrifice" in Rumi's above Persian verse?

Sacrifice in Persian = قربانی- فداکاری کردن






پس عدم گردم عدم چو ارغنون
گویدم کانا الیه راجعون


My literal translation:
Then I shall become non-existent
A non-existence that's telling me
Like The Organon[Aristole's Organon]:
"To Him we shall return."


Prof. A.J. Arberry's translation:
Oh, let me not exist! for Non-existence
Proclaims in organ tones, 'To Him we shall return.'


Argument:
Despite my profound respect and admiration for Prof. Arberry's vast scholarly knowledge and genius, I entirely disagree with his translation of this last verse. Where did the "Oh, let me not exist!" come form?

If you're a Persian speaker, note that Rumi is cleverly using the Persian word [پس so,then], as a concluding remark in the last verse, to sum up his animist argument. But, [پس so,then] is entirely missing form Arberry's translation.

Also, Rumi uses the Persian word - ارغنونArghanun which has two meanings:
a- The Organ- a musical instrument.
b-The Organon-Aristotle's Logial Works.

If Rumi has based his entire above poem on Aristotle's Animism, isn't logical for him to end it with a reference to Aristotelian Organon?

And finally, what was the purpose of Professor Arberry's using a musical instrument, the Organ as opposed to Aristotles' The Organon?


This is from a person who speaks Persian as a first language and not learnt.

This is not a personal attack bro but a quest to just show the truth. You are seeking the truth right?

By the way, I made a request to you in one of my previous posts but maybe you didn't see it. So, I ask again:

Quote:
What is grave-worshipping?


JazakAllah

_________________
Work for dunya as if you are living forever, and work for Allah as if you are dying tomorrow.


Sayyiduna Hamdun al-Qassar (RA), one of the great early Muslims, said,

If a fellow Muslim makes a mistake, then make 70 excuses for them. If your hearts are unable to do this, then know that the problem lies within yourselves.

Narrated by Imam Bayhaqi in his Shu`ab al-Iman


Sat May 28, 2011 3:28 pm
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Unread post Re: The Tribe of Bani Tamim
Assalamu Alaikum Dear bro sufi student,

I am not here to guide anyone because its only ALLAH who guides. But i am here to make aware that some of our age old practices are contradicting the authentic sunnah of the Messenger of Allah (S.a.w).

I have also apologized to Sister Nusaybah through pm as soon as i realized that i was a bit harsh on her, even before you reminded me.

And if i was a bit harsh on you, pls do forgive me as I don't want you to have any hard feelings.

Since you asked me for proof for certain sects worshipping graves and how its prohibited in ISLAM, pls read below.

In a Hadith Prophet Mohamed said "Ad-Du'aa Huwal-3ibaadah",[AbuDawud,at-Tirmidhi, Hasan Saheeh], Dua is Ibadah so calling upon anyone other than Allah in one's Dua is Shirk. This is an important condition of having one's Dua accepted; the Dua should not be directed to other than Allah alone.


It was narrated that he (PBUH) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” [Bukhaari, 1330, Muslim, 529]

He (PBUH) also said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Al-Bukhaari, 427; Muslim, 528)



He(PBUH) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allaah al-Bajali).

Jabir said: Allah's Messenger PBUH forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them. [Muslim :: Book 4 : Hadith 2116 also Muslim: Book 4: Hadith 2114]



Abu Wail reported that Sayyidina Ali (RA) said to Abu Hayyaj Asadi, “I am sending you to do what the Prophet sent me to do, (that) leave no high grave without levelling it (with the ground) and no picture without obliterating it.” [Tirmidhi 1051, Sahih by Albani also Abu Dawud 3218, Nisai 2027, also Muslim :: Book 4 : Hadith 2115]


Some people use the story of the People of the Cave to support their specious argument that this is allowed:



“(then) those who won their point said (most probably the disbelievers): ‘We verily, shall build a place of worship over them’” [al-Kahf 18:21]



The answer to that is: that Allaah has told us about the leaders and powerful people of that time, and that they said these words. That does not imply that ALLAH liked that or approved of them, rather ALLAH said that by way of blaming them and condemning their action. This is indicated by the fact that the Messenger (PBUH) to whom this verse was revealed and who was the most knowledgeable of people as to how it should be interpreted, forbade his ummah to build mosques over graves, warned them against doing so, and cursed and condemned those who did that.

There is another specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is in his mosque.

The answer to that is that the Sahaabah (radhiallahuanhum) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (radhiallahu anha). When Caliph al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (PBUH) at the end of the first century AH, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.



It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah.



If that had been permissible, then the Messenger of Allaah (PBUH) would not have discouraged it in such emphatic terms, and gone to the extent of cursing those who did it, and said that they are the most evil of mankind before Allaah. This is sufficient to convince the seeker of truth.



It is proven that the Prophet (PBUH) said: “May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.”



And it was narrated from Ibn Mas’ood (RA) that the Prophet (PBUH) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad. [Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292]

REFERENCES FROM QUR'AN

One of the forms of shirk which is particularly widespread in Muslim countries is: grave-worship, the belief that dead awliyaa’ (“saints”) can fulfil one’s needs or help at times of distress, and calling upon them for aid. Allaah says (interpretation of the meaning): “And your Lord has decreed that you worship none but Him . . .” [al-Israa’ 17:23]

Similarly, they call upon dead Prophets, righteous people and others to intercede for them or to rescue them from some calamity, but Allaah says (interpretation of the meaning): “Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? . . .” [al-Naml 27:62]

Some of them have adopted the habit of mentioning the name of a shaykh or wali (“saint”) when they stand up, or sit down, or stumble, or encounter problems or distress, so they might say “O Muhammad!” or “O ‘Ali!” or “O Husayn!” or “O Badawi!” or “O Jeelaani!” or “O Shaadhili!” or “O Rifaa’i!” - or they may call upon al-’Aydaroos or Sayyidah Zaynab or Ibn ‘Alwaan. Allaah says (interpretation of the meaning): “Verily those whom you call upon besides Allaah are slaves like you . . .” [al-A’raf 7:194]

Some of those who worship graves walk around them as if in Tawaaf, and acknowledge their corners, or touch them, kiss them, wipe their faces with their dust, prostrate towards them when they see them, or stand before them in fear and humility, praying for whatever they need of healing from some disease, or for a child, or for help with some difficulty. Sometimes they call upon the occupant of the grave, saying “O my master, I have come to you from far away, so do not let me down.”

But Allaah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allaah such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [al-Ahqaaf 46:5]

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies calling on someone else as a rival to Allaah, will enter Hell.” (Reported by al-Bukhaari, al-Fath, 8/176).

Some of them shave their heads at the graves, and some have books with titles like Manaasik Hajj al-Mashaahid (“The Rituals of Pilgrimage to Shrines”), mashaahid or shrines referring to graves or tombs of awliyaa’. Some of them believe that the awliyaa’ are running the affairs of the universe and that they have the power to benefit or harm. Allaah says (interpretation of the meaning): “And if Allaah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is no one who can repel His Favour . . .” [Yoonus 10:107]

It is also shirk to make a vow to any other than Allaah, as is done by those who vow to bring candles or lights for the occupants of the graves.


ALLAH (SWT) Says: “Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ' (protectors, helpers, lords, gods) besides Him (say): "We worship them only that they may bring us near to Allâh." Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [Surah Zumar, 039:003]



ALLAH (SWT) Says: "And they worship besides Allâh things that harm them not, nor profit them, and they say: "These are our intercessors with Allâh." [Surah Yunus, 10: 18]


Hereafter i am not replying to this thread. Because I know when i give clear evidences from the Qur'an and the Sunnah, you just come up with another question. Its basically how the disbelievers (pagan arabs and the jews) during the time of the Prophet used to mock at him. Asking him question after question simply because their desires are not fulfilled. ISLAM is not a religion to fulfill your interests and desires. It's an organized religion to control your interests and desires to make you a better human being in the sight of Allah.

You have asked me for proof for Prohibition of the practice of asking duas to saints and building mosques over graves and worshipping in it. I have given you more than necessary.

Now I am asking you. Give me proof for your practice? For burying pious people inside the mosques done by the SAHABAS (not people who came afterwards), for building mosques over the graves, to do tawaf around the graves, to ask dua to the person for intercession etc....

I want proof that the sahabas allowed or practiced the above, not some random sufi practicing it and the messenger of Allah encouraging such practice.


Walaikum salam


Sun May 29, 2011 1:44 am
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Unread post Re: The Tribe of Bani Tamim
Wa Alaikum Salam,

Don’t worry about me because there are no hard feelings from my side. I promised myself when I joined the forum that I would try to control my feelings and anger as there are different people with different ideologies therefore we wouldn’t always agree.

You are right; making du'a to anyone apart from Allah (SWT) is haram. Any Muslim would know this no matter what they believe in. However, let’s clear up some misconceptions. Making du’a to someone else or making tawassul are two different things as we will see through the hadiths. If you don’t know, there are three main types of tawassul:

Wasila: this is supplicating to Allah (SWT) through a means
Istighatha: this is calling upon someone for help, through Allah’s (SWT) love for them
Isti’ana: this is seeking someone’s assistance through Allah’s (SWT) granting.

Know that all of these types of tawassul are perfectly acceptable in Islam and are actually recommended by all four schools of thought (madhahib).

There are various proofs in the Qur’an and Sunnah that show the permissibility of Tawassul.

Proofs from Qur’an and Hadiths

Quote:
Allah (SWT) says in Surah Nisa, Ayah 63:
وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِ‌ۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابً۬ا رَّحِيمً۬ا
We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful


This is clearly showing that if the Muslims had sinned they should have gone to Rasullulah to ask him to make du’a for them. Imam Ibnu Kathir when he is giving the tafsir of this ayah adds a story which happened AFTER the Prophet (SAW).

Quote:
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له " .

Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the Bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibnu Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64


Imam Ibnu Kathir relates another story from Imam Ahmed ibn Hanbal where he says:
Quote:
قال الامام أحمد حججت خمس حجج منها ثلاث راجلا أنفقت في احدى هذه الحجج ثلاثين درهما قال وقد ضللت في بعضها عن الطريق وأنا ماش فجعلت أقول يا عباد الله دلوني على الطريق فلم أزل أقول ذالك حتى وقفت على الطريق( البداية والنهاية 10-418)

Imam Ahmad told: I have performed hajj (pilgrimage) five times of which three were on foot. I have spent 30 Dirham’s in one Hajj. In one of my pilgrimages I lost my way. And I was walking. Then I began to tell “O the servants of Allah, help me on my way. And I continued this till reach the way.


Now we can ask, who is Imam Ahmed shouting too? He is lost in the middle of nowhere with no living humans so who is he shouting too. I leave you to think about the answer.

Also, does Allah (SWT) in Surah Ma’ida, Ayah 35 not say:

Quote:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَـٰهِدُواْ فِى سَبِيلِهِۦ لَعَلَّڪُمۡ تُفۡلِحُونَ
O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive in His way in order that ye may succeed.


This Ayah is clearly showing us that to seek Wasila or a way of approach unto Allah is perfectly permissible.

Let’s not also forget the hadith of Sayyiduna Uthman ibn Hunayf:

Quote:
Once when a blind man asked the Prophet (s) to pray to Allah to grant him eyesight, he was told to make wudu and recite the following supplication:
O Allah! I request you and I have turned to you through Your Prophet, the Prophet of Mercy; O Messenger of Allah! I have turned to you as a means towards My God for fulfilment of this wish of mine; O Allah! Accept his (Prophet's) intercession (shafa'at) for me. (related by Tirmidhi and Ahmed)


This hadith is clearly showing us that the Prophet (SAW) actually commanded the man that when he makes du’a that he uses him as a means to have his du’a accepted.

Some people may argue that this happened while the Prophet (SAW) was alive so how can we do it when he is dead. First of all you have to realise that Prophets aren’t dead just because they have left our realm as the Prophet (SAW) clearly mentioned when he was talking about Laylatul Isra wal Mi’raj.
Quote:
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying his prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.

References
►Sahih Muslim Book 001, Number 0328
►Imam al Hafidh Ibnu Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483


And let’s also look at this hadith:

Quote:
Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar radhiallaahu anhu], a man went to the grave of Rasullulah [sallallaahu alayhi wasallam] and said, `O Rasullulah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, `the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, `O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Kathir [ra] has stated that the chain of narrators is `good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.


Now for seeking tawassul from righteous people, let’s just take a look at the du’a Sayyiduna Umar made when there was a severe drought:

Quote:
"O Allah! We would use our Prophet as a means to You and You then sent us rain; now we use our Prophet's uncle as a means to You, therefore send us rain!"
Narrated from Anas by al-Bukhari in his Sahih.


Let us also not forget the two main times when Tawassul were made or will be made:

Quote:
Rasullulah (SAW) told us: “When Adam committed a mistake, he said, ‘Oh God, with the right of Muhammad, forgive me.'
“Allah Ta'ala asks, ‘How do you know about Muhammad?'
“Adam replied, ‘It is because, oh God, when You created me with Your hands and You blew from Your Ruh into me, I raised my head and I saw on the pillars of the Arsy been written, “La ilaha illallahu Muhammadur Rasullulah.” Hence, I knew that You would not put Your name with anything except the name of the one You love most amongst the creations.'
“Allah Ta'ala says, ‘You are right, oh Adam. And if it is not because of him, I would not have created you.'”


And who can forget the second time people will ask shafa’a from the Beloved of Allah. That’s right, I am talking about The Day of Judgement when ALL of mankind, from Sayyiduna Adam (AS) all the way to the last man. This includes all the prophets, messengers, righteous people and all the laymen. Now whosoever rejects the permissibility of Tawassul, I wait to see who they are expecting to make shafa’a for them on that great day.

Quote:
Volume 2, Book 24, Number 553: (Sahih Bukhari)

Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h) The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.


Now regarding the issue of graves, let us take a look at the evidence.
Quote:
وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)


Quote:
Imam Ibnu Jarir (Rahimuhullah) writes in his Tafsir at Tabri:

فقال الـمشركون: نبنـي علـيهم بنـياناً، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجداً نصلـي فـيه، ونعبد الله فـيه
Translation: The Mushrikeen said: We will build a building over it and worship Allah in it but the Muslims said: We have more right over them and we will surely “BUILD A MOSQUE” so that we can pray there and worship Allah. [Tafsir at-Tabri (15/149)


Quote:
Imam Abu Hayyan al Andalusi (rah) said:

وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً

Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]

Imam Qurtubi had also mentioned this in his Tafsir under 18:21



Quote:
Allama Ibnu Jawzi (rah) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21

قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً

Translation: Ibnu Qutayba (rah) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124].

Quote:
وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Translation: Narrated by Ibnu Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together) –- Imam al Haythami said that it is narrated by Al-Bazzar and “all its narrators are trustworthy” (i.e. Hadith is absolutely sahih) It is narrated by "Imam al-Haythami in Majma az Zawaid, Volume No. 3 Bab fi Masjid al Khayf, Hadith #5769"


Quote:
It is narrated from Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.

References

►Hakim declared it "SAHIH" while Dhahabi also "AGREED" with his authentication [Hakim, al-Mustadrak Volume 004: Hadith Number 515]

►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422


I
Quote:
mam Qurtubi (rah): Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64


Now if this was shirk, why didn’t Sayyiduna Ali (RA) stop this man?

Quote:
Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a du’a along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A'lam wa al Nubalah, Volume 012, Page No. 469] Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim's authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1


Quote:
Hadrat Nafi said, "I saw that Hadrat['Abdullah] ibn Umar used to come to the grave a hundred times or more. He would say,'Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr." Then he would leave. Ibnu Umar was also seen to put his hand on the seat of Prophet[SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]


Now tell me, how many people are out there who have better imaan than Sayyiduna Abdullah ibn Umar (RA)
So, I hope that all these evidences are enough to make you content and see that what you have quoted as shirk and bid’a are acceptable in Islam.

By the way, one thing I noticed was that all the Ayahs you quoted and most hadiths were referring to the Jews and Christians living in the time of the Prophet (SAW). Now I don’t know what your intention was in this sense but if you are implying that Muslims (the MAJORITY by the way) who practice this stuff have left the fold of Islam then you have made a big accusation. Maybe you should have looked at the tafsir of these Ayahs before trying to link them with Muslims who believe in the Oneness of Allah. This is because the hadith shows:

Quote:
Ibnu Umar (radiallahu ‘anhu) reports that the Prophet (sallallahu ‘alaihi wa sallam) said “Any person who called his brother ‘O Unbeliever’ (has in fact done an act by which this kufr) would return to one of them. If it were so as he (the accuser) asserted, (the kufr of the accused would be confirmed, but if the kufr was not true) then it returned to him (the man who called his brother Muslim a kaafir).” Muslim.


Know that while you may not accept this stuff, most Ulama and scolars of the past have allowed for these practices and given its authenticity and permissibility. Isn't it amazing that our Shia brothers also share the same views that I am presenting. Now tell me who is the majority and who is the minority bearing in mind that Rasulullah (SAW) told us to stick with the majority. I don't know about you but I don't think we are in any state to question the judement of the scholars of the past who have permitted this stuff and remember it wasn't a random Sufi.

Sorry for the delay and Wa Salam

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Sayyiduna Hamdun al-Qassar (RA), one of the great early Muslims, said,

If a fellow Muslim makes a mistake, then make 70 excuses for them. If your hearts are unable to do this, then know that the problem lies within yourselves.

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Mon May 30, 2011 4:32 am
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Unread post Re: The Tribe of Bani Tamim
Salam Sufi Student,

Quote:
Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)


Where does it says that you should erect a place of worship and start invoking the deads.
and BTW herez the details translation of the above verse

Quote:
Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who
finally prevailed over their matter said: "Let us erect a place of worship over them."[18:21]


Jazak Allah

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Last edited by Asif1 on Wed Oct 19, 2011 6:28 am, edited 2 times in total.



Tue Oct 18, 2011 1:03 am
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Unread post Re: The Tribe of Bani Tamim
As soon as you call yourself 'sufi student', you know there are issues. Obviously, the 'sufi' heritage of the modern day tariqa in general (with slight exceptions), is really a mixture of the over exuberance of certain ascetics and the mystical philosophies of the batiniyyah. They then just misinterpreted the Qur'an and made up their own Ta'weel, concocted and misinterpreted ahadith and spent centuries justifying the absence of authenticity and trying to divert attention to everyone else as being unspiritual, anthropomorphists etc. Now you have the mess of today, where everyone is a scholar, everyone is divided into black and white groups. From the sufi perspective, if your not one of them, i.e an ashari spiritualist your'e either a salafi/wahhabi or a shi'a, and to some extent it exists vice versa, and has become a calamity for this Ummah. The problem is, when we come to Aqidah issues, hardline sufis usually despise such talk, because their whole world view is based in some mystical interpretive paradigm based in the philosophies of foreign ideological cultures, and not that of the salaf.

You now have this obsessive emphasis on 'love', and Allah is apparently everywhere because nothing actually really exists but him (and Allah is free of such pagan insinuations), all roads are to him i.e fana, so pluralism is great and all the saints are men of the unseen who apparently share in Allah's dominion! So we get this obsession with men again, and the Prophet sallallahu alayhi wasalaam is practically given a divine status, with the excuse that he didn't die. He is alive, but not in this world, yet for these people the lines have become blurred in their occult confusion.

The reality is, as I said, everyone has become Shaykh-ul-Islam, yet none of them understand beyond basic status. Who are we? Yet now we blindly follow shaykhs and spiritual leaders, rather than following the correct methodology, we throw around ayat and ahadith and make up the meaning as we go along, moulding it into our idealised discourse.

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Tue Oct 18, 2011 6:25 pm
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Unread post Re: The Tribe of Bani Tamim
@ SUFI STUDENT

Quote:
Rasullulah (SAW) told us: “When Adam committed a mistake, he said, ‘Oh God, with the right of Muhammad, forgive me.'
“Allah Ta'ala asks, ‘How do you know about Muhammad?'
“Adam replied, ‘It is because, oh God, when You created me with Your hands and You blew from Your Ruh into me, I raised my head and I saw on the pillars of the Arsy been written, “La ilaha illallahu Muhammadur Rasullulah.” Hence, I knew that You would not put Your name with anything except the name of the one You love most amongst the creations.'
“Allah Ta'ala says, ‘You are right, oh Adam. And if it is not because of him, I would not have created you.'”


There is absolutely no truth to this fabrication and myth that the repentance of Prophet Adam (a.s.) was only accepted after he made the supplication using the ‘waseela’ of Prophet Mohamed (saws)! This false notion of Prophet Adam (a.s.) using the ‘waseela’ of Prophet Mohammed (saws) is absolutely against the guidance and teachings of the Holy Quran, where Allah Subhanah has clearly and exactly mentioned what Prophet Adam (a.s.) prayed in his supplication in seeking forgiveness from the Merciful Lord.

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verses 36-37:

36 Then did Satan make them slip from the (garden) and get them out of the state (of felicity) in which they had been. We said: "Get ye down all (ye people) with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time."

37 Then learnt Adam from his Lord words of inspiration and his Lord turned toward him; for He is Oft-Returning Most Merciful.

Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verses 22-23:

22 So by deceit he brought about their fall: when they tasted of the tree their shame became manifest to them and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree and tell you that satan was an avowed enemy unto you?"

23 They said: "O our Lord! We have wronged our own souls: if Thou forgive us not, and bestow not upon us Thy Mercy, we shall certainly be lost."


Thus, in light of the above clear Aayahs of the Glorious Quran, it is absolutely clear that Prophet Adam (a.s.) learnt the exact words of the supplication from Allah Subhanah, and the Merciful Lord accepted their repentance and forgave them.

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Quote:
There is absolutely no truth to this fabrication and myth that the repentance of Prophet Adam (a.s.) was only accepted after he made the supplication using the ‘waseela’ of Prophet Mohamed (saws)


If this so-called narration regarding Adam alaihi salam is a fabrication, how come the jama'ah of renowned and foremost classical scholars and Imams of Hadith repeats the same thing?

The next Hadith is of utmost importance: it teaches us the fact that Prophet Adam, may Allah’s peace be upon him, sought the Mercy of Allah through the name of our Beloved Prophet. And furthermore, it teaches that Prophet Adam was created through the Waseela of the Beloved Prophet, therefore the entire mankind was also created for his sake.

Reported by Sayyidina Umar bin al-Khattab, the Beloved Prophet,may Allah’s peace and blessings be upon him,said, "When Adam committed his mistake, he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad, whom I have not yet created? Adam replied, O my Lord, after You created me with Your Hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne, ‘La ilaha illallah Muhammadun RasulAllah’. I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad, I would not have created you."


The likes of:

- Imam Baihaqi’s Dala'il al-Nubuwwa,
- Imam Abu Nu’aym in Dala'il al-Nubuwwa,
- Imam al-Hakim’s al-Mustadrak (2:615),
- Imam Tabarani in his al-Mu'jam al-Saghir (2:82, 207),
- Imam Ibn Asakir on the authority of `Umar ibn al-Khattab, and copied in Imam Qastalani's al-Mawahib al-Laduniyya.
- Qadi Iyad includes it among "sound and famous narrations" in al-Shifa,
- Imam ibn Jawzi also considers it sound (Sahih) in the 1st chapter of al-Wafa bi Ahwal al-Mustafa.
- Hafiz ibn Kathir mentions it in al-Bidayat wa al-Nihaya (1:75, 1:180).
- Imam Suyuti cites it in his Qur'anic commentary al-Durr al-Manthur (2:37) etc.]

About this, Qadi Iyad says: "It is said that this Hadith explains the verse: ‘Then Adam received from his Lord [some] words, and He accepted his repentance.’” [Qur’an 2:37]


Wed Oct 19, 2011 7:00 pm
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Unread post Re: The Tribe of Bani Tamim
Nusaybah wrote:
Image


Sister you made me laugh hard.
On topic- Why is it that the people that are going to be our saviors is from the same tribe as the ones that's going to be against the muslims? Kinda confusing if you ask me.

Brother Asralfarhi, I've never heard of that hadith. And it does not seem to be a real hadith to be honest, It dosen't sound like a hadith. The ayat is stronger than the hadith, And the ayat does not mention or indiciate that they (Adam and Hawwa) mentioned the name of the Prophet Muhammed SAW.

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Thu Oct 27, 2011 9:10 pm
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Unread post Re: The Tribe of Bani Tamim
ProjectJihad wrote:
Brother Asralfarhi, I've never heard of that hadith. And it does not seem to be a real hadith to be honest, It dosen't sound like a hadith. The ayat is stronger than the hadith, And the ayat does not mention or indiciate that they (Adam and Hawwa) mentioned the name of the Prophet Muhammed SAW.


This important hadith forms the very basis on why the great majority of masajid all around the world are adorned & decorated with the names ALLAH (right) and MUHAMMAD (left) inside the masjid - imitating Allah's throne as seen by Adam alaihi salam

Examples:

Image

Image

Image

Image


Fri Oct 28, 2011 4:17 am
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Unread post Re: The Tribe of Bani Tamim
The Al-thanis (qatar rulers) are bani tamim
They origniate as farmers from alhoota in ksa

and I DONT see the decendants of this ruling clan who is in alliance with israel as the army of almehdi

rather the army of dajjal more like it


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Unread post Re: The Tribe of Bani Tamim
Brother they don't even look like a throne and trying to replicate the throne of Allah is impossible, They don't even know what it would look like. And the verse of the Throne is Ayatal-Kursi meaning the verse of the Chair. If you wanted to replicate what Allah has you would build a Chair sitting on a Throne, Which I have never seen in a mosque.

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Unread post Re: The Tribe of Bani Tamim
Yaa Muslims, Assalaamu Alaykum Wa Rahmatullahe Wa Baaraakaatu!

ProjectJihad wrote:
Brother they don't even look like a throne and trying to replicate the throne of Allah is impossible, They don't even know what it would look like. And the verse of the Throne is Ayatal-Kursi meaning the verse of the Chair. If you wanted to replicate what Allah has you would build a Chair sitting on a Throne, Which I have never seen in a mosque.


Brother, Regardless of what was said, You have never seen the throne of Allah SWT so do not talk about the Ghayb(Unseen). And also, Do not personify Allah SWT, How do you know His throne looks like a chair? You do not so stop speculating about Allah's SWT throne. May Allah SWT forgive us all! Ahmeen!


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Unread post Re: The Tribe of Bani Tamim
Where does personifying Allah ever come into this picture? :roll: and who even mention about 'replicating'?
For a sunnah, you 'imitate'....and this is the Sunnah of Allah for His most beloved....

There is a story about the 'Arash which is built upon water....and once it had only Allah's name on it; the 'Arash is said to have been swaying (unbalanced); it was not only when the Prophet's name is adorned beside Hiis Majestic that the 'Arash settled down.

[this is the concept of the Prophet's name being highly raised and praised even in the Pre-Eternal life...]


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Unread post Re: The Tribe of Bani Tamim
Asif1 wrote:
Salam Sufi Student,

Quote:
Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)


Where does it says that you should erect a place of worship and start invoking the deads.
and BTW herez the details translation of the above verse

Quote:
Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who
finally prevailed over their matter said: "Let us erect a place of worship over them."[18:21]


Jazak Allah


Wa Alaikum Salam bro,

all you have provided is translations while I listed all the tafsirs of the contemporary scholars in the post above yours, please read it again if you like. You seem to want to reject what they said concerning this ayat.

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Unread post Re: The Tribe of Bani Tamim
Truth_seeker wrote:
......Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas as Najd at that time was Iraq.




NAJD IS NAJD AND IRAQ IS IRAQ



Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the below hadiths falsely making mockery and joke of Common Muslims and thier minds by claming NAJD IS IRAQ ?
So lets us examine thier shameful claims and clear any confusion that NAJD IN SAUDI ARABIA IS IRAQ ?

HADITH

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd) : Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.
Sahi Muslim (Book #041, Hadith #6943)



HADITH

Narrated byYusair bin Amr
I asked Sahl bin Hunaif, “Did you hear the Prophet saying anything about Al-Khawarij?” He said, “I heard him saying while pointing his hand towards Iraq, ‘There will appear in it (i.e, Iraq) some people who will recite the Quran but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game’s body.’ “

Sahi Bukhari ((Book #84, Hadith #68))

HADITH

,
“O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa).” A person said, ” O Messenger of Allaah and in our Iraaq” and so he turned away from him and said, “there will occur earthquakes, trials and tribulations and there will appear the horn of Satan.”The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya (6/133)

HADITH

Prophet, sallallaahu alayhi wa sallam, supplicated and said, “O Allaah bestow your blessings on our Shaam and Yemen.” A person from amongst the people said, “O Prophet of Allaah and Iraaq?” He said, “indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east.“


The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer


Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the above hadiths SO LETS US CLARIFY THIS ONCE AND FOR ALL – THAT PROPHET MUHAMMAD sallallaahu alayhi wa sallam AND SAHABA OR COMPANIONS WHERE NOT SO IGNORANT TO MAKE MOCKERY OF THEMSELVES BY CALLING NAJD IN SAUDI ARABIA AS IRAQ !!!???

what these Hypocrites(Nejdis,wahabis) fail to realize that in the above hadith
Salim b.Abdullah Ibn Umar(r) was adressing the Kufa Hypocrites of Iraq who fought Against Imam Husaain (r) and Mayterd him, the Khawrij came from NAJD ( Central Part of Arabia which lies East to Hejaz or Medina) , but later made Iraq thier base to wage the evil war against Hadrat Ali (r) and Hadrat Muwaih (r)and so they brought thier Fitnah from Najd in Saudi Arabia to Iraq as well.

Moreover Salim b.Abdullah Ibn Umar was fully aware that Najd in Saudi Arabia is the Original Place of Fitnah as the Najd Hadith was Narrated by his own Father Abdullah Ibn Umar (ra) that is why in the above Hadith of Sahi Muslim he clearly says that his father Abdullah Ibn Umar (ra) Fitnah will come from EAST (NAJD) INSTEAD OF IRAQ while adressing the Hypocrite Kufans of Iraq who participated in the Mytrdoom of ImamHussain (ra), if by any mistake he would have thought that the fitnah will come from Iraq
he would have plainy said that the original Fitnah would come from Here (Iraq) instead of adressing that fitnah would come from a diffrent place than Iraq that is EAST (NAJD).Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd) : Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another.

THE ONLY FOUR THINGS ONE NEEDS TO KNOW WHEN UNDERSTANDING THE HADITH OF NAJD AND EAST
ARE

1. Najd is Najd and Iraq is Iraq

Image

2.
PROPHET MUHAMMAD ( sallallaahu alayhi wa sallam) CLEARLY distinguished between Najd and Iraq, so much so that he appointed
two SEPARATE miqat points for the inhabitants of each during Hajj. For Prophet Muhammad ( sallallaahu alayhi wa sallam), clearly, Najd did not include Iraq.


Abu Zubair heard Jabir b.’Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon he) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu’l- Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-’Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

Sahi Muslim Book 7, Hadith Number 2666:


3. IRAQ IS NO WHERE GEOGRAPHICALLY IN THE EAST OF MEDINA BUT NAJD LIES IN A CLEAR EAST OF MEDINA OR HEJAZ SO ALL HADITHS RELATING TO FITNAH AND DEVIL FROM EAST REFER IN PARTICULAR TO NAJD

4.
ABDULLLAH IBN UMAR(R) NARRATED THAT HE SAW PROPHET MUHAMMAD ( sallallaahu alayhi wa sallam)
CLEALRY POINTING HIS HAND TOWARDS EAST WHILE STANDING IN MEDINAH AND CLEALRY SAYING THAT THE FITNAH AND DEVIL WILL COME FROM EAST ( NOTE THE CLOSEST REGION TO EAST OF MEDINA IS NAJD) AND NOT IRAQ ANYWAY IRAQ IS NO WHERE GEOGRAPHYCIALLY IN EAST OF MEDINA)
AS THIS IS MADE CRYSTAL CLEAR BY ANOTHER AHADITHS RELATED FROM THE VERY SAME COMPANION OF PROPHET ( sallallaahu alayhi wa sallam) ABDULLAH IBN UMAR (R)

Ibn Umar reported: I heard Allah’s Messenger (may peace be upon him) as saying while pointing his hands towards the EAST : The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns
of Satan.Sahi Muslim(Book #041, Hadith #6942)

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said,
“There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.” Sahi Bukhari (Book #88, Hadith #214)

Narrated Ibn ‘Umar: I took part in a Ghazwa towards NAJD along with Allah’s Apostle and we clashed with the enemy, and we lined up for them.Sahi Bukhari (Book #59, Hadith #455)



THE ABOVE AHADITH MAKE IT CRYSTAL CLEAR THAT ABDULLAH IBN UMAR HAD CLEARLY CITED NAJD AS THE ORIGINAL PALCE OF FITNAH FROM WHERE THE DEVIL HORNS WILL RISE INSTEAD OF IRAQ AS CLAIMED BY THE WAHHABI AND THE HADITH REFERING TO THE FITNAH FROM EAST IS CLEALRY REFERING TO NAJD IN PATICULAR , ALSO TO A POINT NOTE IS THAT ABDULLAH IBN UMAR
PARTICIPATED IN THE JIHAD AGAINST THE NAJD REGION ALONG WITH PROPHET MUHAMMAD ( sallallaahu alayhi wa sallam) AND CLEARLY FOR BOTH PROPHET(( sallallaahu alayhi wa sallam)) AND HIS ( sallallaahu alayhi wa sallam)COMPANIONS NAJD WAS NATURALLY THE NAJD REGION OF SAUDI ARABIA AND NOT IRAQ.

AFTER ANALYZEING THE ABOVE SAHI MUSLIM/BUKHARI HADITHS WHAT BECOMES CLEAR NOW THAT
THE HADITHS OF SAHI MUSLIM/BUKHARI WHICH THE WAHHABI AKA SALAFI ARE TRYING TO PROVE THAT NAJD IS NOT NAJD ? BUT IRAQ ? IS INFACT THE PERFECT OPPOSITE AS THIS HADITH CLEALRY PROVES OTHERWISE THAT IRAQ IS NOT THE ORIGINAL PLACE OF FITNAH AND DEVIL UPRISING WHICH THE PROPHET ( sallallaahu alayhi wa sallam) HAS FORE WARNED , BUT IT IS NAJD IN SAUDI ARABIA, THOUGH LATER THIS FITNAH FROM NAJD (KHAWRIJ) SPREAD TO IRAQ AS WELL SO THIS WILL INCUDE IRAQ ALSO AS A PLACE OF FITNAH AND DOES NOT EXCULDE NAJD AS BEING THE ORIGINAL PLACE OF FITNAH

-MOREVER THESE AHADITHS FITS PERFECTLY ON MUSALMIA THE FALSE PROPHET FROM NAJD, KHAWRIJ WHO CAME FROM NAJD , IBN ABDUL WAHHAB NAJDI AND HIS HELPERS NAJDI SAUD FAMILY WHO MASSACERD INNOCENT MUSLIMS OF MECCA/MEDINA/TAIF/KARBALA ETC ETC
BY STRIKING THEIR NECKS BY SOWRDS.


Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims
during Hajj which proves 100% fool proof that
Prophet Muhammad (Sallallaho alayhi wasallam) clearly knew and diffrentiated Najd in Saudi Arabia from Iraq.

In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger ( sallallaahu alayhi wa sallam) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’

Hadith Imam Nasa’i (Manasik al-Hajj, 22)


HADITH

Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa – while on the other road it is al-Juhfa – for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’


Hadith Sahih Muslim, Book : 7



KITAB AL-HAJJ
THE BOOK OF Pilgrimage
Chapter 2:THE PLACE WHERE THE PILGRIMS ENTER UPON THE STATE OF IHRAM Book 7, Hadith Number 2666:

Abu Zubair heard Jabir b.’Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon he) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu’l- Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-’Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

Sahi Muslim Book 7, Hadith Number 2666:

These Hadiths constitute unarguable proof that the Prophet ( sallallaahu alayhi wa sallam) distinguished between Najd and Iraq, so much so that he appointed two SEPARATE miqat points for the inhabitants of each.

One can only laugh at the Hypocrisy and Evil disguises of these Wahhabis/Salafis trying to hide their Najdi origin of Wahhabism AKA Salafism Instead of leaving this fitnah aqeeda from Najd they want to disporove the Sahi Hadith of Najd in reality these hypocrites are trying to disprove Prophet Muhamad( sallallaahu alayhi wa sallam) knowledge about Geography of Arabia ? it can get more worse than this for these Wahhabi AKA Salafi Hypocrites
CONCULSION ON NAJD IS IRAQ LIES OF WAHHABI / SALAFI :

NAJD IS NAJD THE ANCIENT CENTRAL EASTERN REGION OF SAUDI ARABIA LYING TO THE EAST OF MEDINA AND IRAQ IS IRAQ (NEEDLESS TO SAYONLY A RETARDED PERSON WOULD SAY NAJD IS IRAQ)


THE ORIGINAL BASE OF THE DEVIL AND FITNAH IS NAJD IN SAUDI ARABIA FROM THERE THE FITNAH DID SPREAD TO IRAQ (AND STILL IS SPREADING TO THE REST OF THE WORLD THE WAHHABI FITNAH )
IRAQ ALSO LATER BECAME THE PLACE OF FITNAH BUT ONE SHOULD NEVER FORGET FROM WHERE THE FITNAH EMERGES IN EACH MUSLIM ERA EVERY TIME CONSISTELY FROM THE TIME OF PROPHET MUHAMMAD(Swallallaho Alayhi Wasallam) THAT IS IS NAJD (RIYADH) IN SAUDI ARABIA.

AS THE GREATEST SHAYK UL ISLAM IBN TAYMYYIA OF WAHHABI/ SALAFI HIMSELF PUTS IT AND SEALS THE FATE OF WAHABIS AKA SALAFI

“Those that committed apostasy after his(Prophet Muhammads) death – Allah bless and greet him –
were ONLY those that entered Islam with the sword, such as the companions of Musaylima and the people of Najd.”

Ibn Taymiyya, Minhaj al-Sunna (1986 ed. 7:478).


NEEDLESS TO SAY THE GREATEST SHAYK UL ISLAM OF WAHHABI /SALAFI IBN TAYMIYYA IF HE WOULD HAVE BEEN ALIVE DURING THE TIME WHEN THE FITNAH FROM NAJD IBN ABDUL WAHHAB CAME HE WOULD HAVE CLEALRY SAID I HAVE NOTHING TO DO WITH YOU PEOPLE FROM NAJD (RIYADH)


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Unread post Re: The Tribe of Bani Tamim
MenOfUnderstanding wrote:
I was skimming through the major Hadith collections and I found this one hadith. It is prophesied in Sahih Bukhari that the Prophet Muhammad(SAW) said that the tribe of Bani Tamim will stand firm against the Dajjal.


Bukhari :: Book 3 :: Volume 46 :: Hadith 719

Narrated Abu Huraira:

I have loved the people of the tribe of Bani Tamim ever since I heard, three things, Allah's Apostle said about them. I heard him saying, These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal." When the Sadaqat (gifts of charity) from that tribe came, Allah's Apostle said, "These are the Sadaqat (i.e. charitable gifts) of our folk." 'Aisha had a slave-girl from that tribe, and the Prophet said to 'Aisha, "Manumit her as she is a descendant of Ishmael (the Prophet)."



NOW LET US READ ANOTHER SET OF AHADITH WHICH THE WAHHABI/SALAFI/AHLE-HADITH WILL NEVER SHOW THE MUSLIMS ABOUT HOW PROPHET MUHAMMAD (Sallallaho Alayhi Wasallam) HATED NAJD AND ITS TRIBES INCLUDING BANU TAMIM AND BANU HANIFA , IN FACT ALLAH HIMSELF HAS CALLED PEOPLE OF NAJD IN PATICULAR THE BANU TAMIM TRIBES BEUDIONS AS THE PEOPLE WITHOUT ANY SENSE AND THE WORST KIND OF HYPOCRITES IN THE QURAN ITSELF.

A consideration of the abundant critical material on Banu Tamim and Banu Hanifa tribes from Najd demonstrates beyond any doubt that this tribe was regarded by the Messenger (Sallallaho Alayhi Wasallam) and by the Early Salaf as deeply problematic.

Hazrat Imraan, the son of Hazrat Haseen (Radiallhu Anhu) reports:
Image

that the Prophet (Sallal Laahu Alaihi Wasallam) disliked three tribes life long.
(1) Banu Saqeef;
(2) Banu
Hanifa(a Najd Tribe );
(3) Banu
Umayya.
Hadith (Tirmizi Shareef)



INTRESTING POINT TO NOTE
The royal family of Saudi Arabia, Al Saud, , trace their lineage to Banu Hanifa Tribe of Najd
No wonder Prophet(saw) never liked Najd and its tribe Banu Hanifa because he knew what great fitnah and murder of Muslims these
tribes of Najd will cause against Muslims


QURAN AND HADITH SPEAK AGAINST THE HYPOCRITES AND DEVILS OF NAJD SAUDI ARABIA

“The (Arab) bedouins are the worst in the disbelief and hypocrisy, and are more likely to be in ignorance of the limits which Allah has revealed to his messenger.”
Holy Quran Surah 9:90.



Najd in Saudi Arabia has traditionally been occupied by nomadic Bedouins

An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows:
‘The “chambers” (hujurat) were places enclosed by walls. Each of the wives of Allah’s Messenger (s.w.s.) had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: “Muhammad! Come out to us!” an action which expressed a good deal of harshness, crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: “Muhammad! To praise me is beautiful, and to criticise me is shameful!” And the Messenger (s.w.s.) replied: “Woe betide you! That is the due of Allah.”’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil [Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)

In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and
humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (s.w.s.) own view of Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn ThabitSira
[Beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, [Guillaume translation], p.631.)


On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: “O tribe of Tamim! Receive good news!” “You promise us good news, so give us something [money]!” they replied. And his face changed. Then some Yemenis came, and he said: “O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!” And they said: “We accept.” And the Prophet (s.w.s.) began to speak about the beginning of creation, and about the Throne.’
Hadith (Bukhari, Bad’ al-Khalq, 1.)



An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. They are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion.

Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asrsunna, you wretch?”’ Hadith (Muslim, Salat al-Musafirin, 6.) prayer, until the sun set and the stars appeared, and people began to say: “The prayer! The prayer!” A man of the Banu Tamim came up to him and said, constantly and insistently: “The prayer! The prayer!” And Ibn Abbas replied: ” “Are you teaching me the sunna, you wretch?”’
Hadith (Muslim, Salat al-Musafirin, 6.)



Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira:

Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of Allah’s Messenger (s.w.s.) while he was dividing the spoils of war. Dhu’l- Khuwaysira, a man of the Tamim tribe, came up to him and said: “Messenger of Allah, be fair!” He replied: “Woe betide you! Who will be fair if I am not? You are lost and disappointed if I am not fair!” And Umar (r.a.) said, “Messenger of Allah! Give me permission to deal with him, so that I can cut off his head!” But he said: “Let him be. And he has companions. One of you would despise his prayer in their company, and his fast in their company. They recite the Qur’an but it goes no further than their collarbones. They pass through religion as an arrow passes through its target.”’ Abu Sa‘id continued: ‘I swear that I was present when Ali ibn Abi Talib fought against them. He ordered that that man be sought out, and he was brought to us.’
Hadith (Bukhari, Manaqib, 25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil, chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr al-Hadith [Beirut n.d.], pp.23-4: ‘usually when this happens none of the target’s blood remains upon it’.)

[b]Quran Tasfsir Ibn Kathir [/b]


The Bedouins are the Worst in Disbelief and Hypocrisy

Allah states that there are disbelievers, hypocrites and believers among the (Arab)bedouins. He also states that the disbelief and hypocrisy of the bedouins is worse and deeper than the disbelief and hypocrisy of others. They are the most likely of being ignorant of the commandments that Allah has revealed to His Messenger . Al-A`mash narrated that Ibrahim said, “A bedouin man sat next to Zayd bin Sawhan while he was speaking to his friends. Zayd had lost his hand during the battle of Nahawand. The bedouin man said, `By Allah! I like your speech. However, your hand causes me suspicion.’ Zayd said, `Why are you suspicious because of my hand, it is the left hand [that is cut]‘ The bedouin man said, `By Allah! I do not know which hand they cut off (for committing theft), is it the right or the left’ Zayd bin Sawhan said, `Allah has said the truth,

[الاٌّعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَآ أَنزَلَ اللَّهُ عَلَى رَسُولِهِ]

(The (Arab)bedouins are the worst in disbelief and hypocrisy, and more likely to not know the limits which Allah has revealed to His Messenger.)” Imam Ahmad narrated that Ibn `Abbas said that the Messenger of Allah said,

Hypocrites question the Integrity of the Messenger when distributing Alms

Quran Tafsir Ibn Kathir

Hypocrites question the Integrity of the Messenger when distributing Alms


Allah said next,

[وَمِنْهُمُ]

(And of them), among the hypocrites,

[مَّن يَلْمِزُكَ]

(who accuse you) or question your integrity,

[فِى]

(concerning), division of,

[الصَّدَقَـتِ]

(the alms), when you divide them. They question your fairness, even though it is they who deserve that their integrity be questioned. The hypocrites do not do this in defense of the religion, but to gain more for themselves. This is why,

[أُعْطُواْ مِنْهَا]

(If they are given) meaning, from the Zakah,

[رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ]

(They are pleased, but if they are not given thereof, behold! They are enraged!) [9:58], angry for themselves. Qatadah commented on Allah’s statement,

[وَمِنْهُمْ مَّن يَلْمِزُكَ فِي الصَّدَقَـتِ]

(And of them are some who accuse you concerning the alms. ) “Allah says, `Some of them question your integrity in the matter of distribution of the alms.’ We were told that a bedouin man, who had recently embraced Islam, came to the Prophet , when he was dividing some gold and silver, and said to him, `O Muhammad! Even though Allah commanded you to divide in fairness, you have not done so.’



This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites(and the Wahhabi/Salafi/Ahle Hadith who are the Neo Kharijites). There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu al-Khuwaysira al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’
Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91).
The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim – the formula ‘The judgment is Allah’s alone’ – on the Day of Siffin, which became the slogan of later Kharijite activism.

In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activism. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Afterlife!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, “Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!” [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq (Cairo, n.d.), 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.)
As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. [. . .] They used to say: “Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86).
The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.)
As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent.

There are many hadiths in which the Messenger (s.w.s.) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith:

Amr ibn Abasa said: ‘Allah’s Messenger (s.w.s.) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari. [. . .] Uyayna remarked: “The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of their horses, wearing cloaks, and are the people of the Najd.” But Allah’s Messenger (s.w.s.) replied: “You lie! Rather, the best of men are the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. [. . .] Hadramawt is better than the tribe of Harith; one tribe is better than another; another is worse [. . .] My Lord commanded me to curse Quraysh, and I cursed them, but he then commanded me to bless them twice, and I did so [. . .] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and
Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. [. . .] The most numerous tribe in the Garden shall be [the Yemeni tribes of] Madhhij and Ma’kul.’

Hadith cited in (Ahmad ibn Hanbal and al-Tabarani, by sound narrators.
Hadith also Cited in Ali ibn Abu Bakr al-Haythami, Majma al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43).

The Messenger (sws) says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd – quite the contrary.
But in other hadiths in praise of other lands abound. For instance:
The best-known tribe of Central Arabia are the Banu Tamim of Najd . There are hadiths which praise virtually all of the major Arab tribal
groups, and to indicate the extent of this praise a few examples are listed here:

Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma X, 49. According to al-Haythami its narrators are all trustworthy.)
Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, “May Allah show His mercy to Qays.” He was asked, “O Messenger of God! Are you asking for His mercy for Qays?” and he replied, “Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays! Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth.”’ (Tabarani, declared sahih by al-Haythami, X, 49.)
Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.)
Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.)
Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (s.w.s.) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.)
On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (s.w.s.) saying: “This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion.”’ (Bukhari, Manaqib, 2.)


The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, ONLY ONE significant account praises Tamim.

This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from Allah’s Messenger (s.w.s.). “They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’.”’
Hadith (Bukhari, Maghazi, 68.)


This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail; while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive interpretation, however, allows us to conclude no more than that the Messenger (s.w.s.) was pleased with that tribe at the moment it paid its zakat. As we shall see, its payment of zakat proved to be short-lived.


The Ridda: the First Fitna

There is a further issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who
claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and dietary rules. He followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’
ran:

Banu Tamim is a tribe of purity,
a free people, with no fault in them,
neither do they pay a tribute.
We shall be their allies of protection,
good to them for as long as we live!
We shall protect them from everyone,
and when we die, their affair is with al-Rahman.
(Imam al-Tabari, Tarikh al-Rusul wa’l-Muluk [Beirut, 1407], II, 276).

Musaylima was a forceful speaker, and soon gained a huge following in Central Arabia. However the historians record that when he tried to imitate the miracles of the Prophet (s.a.w.) disaster would result. Children brought to him for cures would become sicker. When his wudu water was poured over crops, the land would turn sterile. Wells that he had used would turn salty. However the power of tribalism caused many to pay no attention.Talha al-Namari came to Najd and said: ‘Where is Musaylima?’ At this the people said: ‘Careful! Call him the Messenger of Allah!’ So he replied: ‘No, not until I have seen him.’ So when he came to him he said: ‘You are Musaylima,’ and he replied, ‘Yes.’ He said: ‘Who comes to you?’ and he replied: ‘Al-Rahman’. He asked: ‘Does he come in light or darkness?’ ‘In darkness.’ Whereupon he
said: ‘I bear witness that you are a liar and that Muhammad tells the truth, but a liar of your tribe is dearer to me than a truth-teller of his.’ So he joined Musaylima until he was killed at the Battle of Aqraba. (Tabari, II, 277).


Incidents like this are revealing in two ways. Firstly, they show the characteristic feature of Musaylima’s aqeedah: Allah resembles a physical being who can ‘come’. Secondly, they reveal the immense, blind power of Arabian tribalism as this still existed in Najd.

As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority, and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death, because hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave,
Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community.

The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at stake. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif [Cairo, 1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh
al-buldan [repr. Beirut, n.d., p.86.])

Devotion to Musaylima lingered on in Central Arabia, however. An indication of the continuity of Najdi religious life is given by the non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet.

(W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.)
The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws, and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to
which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif,
p.405; Baladhuri, Futuh, pp.99-100.)


Sun Nov 06, 2011 6:21 pm
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Unread post Re: The Tribe of Bani Tamim
That long explanation about Iraq vs. Najd debate can be easily summarized by this one salient point;

the many Hadith about this 'cancer' from the East typically identifies a group of uncivilized, desert 'rednecks', lacking in adab, no discipline in knowledge;

So what was Najd & Iraq back then?

Iraq was the seat of a superpower of that time - PERSIA;
Najd? well we ought to know better by now.....it was only when 'black gold' had been found that any major civilization was brought here.


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Unread post Re: The Tribe of Bani Tamim
Abdullah ibn Umar narrated that I saw The Noble Messenger of Allah صلی اللہ علیہ وسلم pointing towards Iraq and he said صلی اللہ علیہ وسلم Fitna is here , Fitna is here . He صلی اللہ علیہ وسلم stated this 3 times and said from there the horns of Satan would appear.” This hadeeth Is saheeh on the Sharaiat of Imam Bukhari and Muslim.


Insha'Allaah this should clarify some of the misconceptions surrounding the well known hadeeth of Najd.

The Messenger of Allaah, sallallaahu alayhi wa sallam, said, "O Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen." The people said, "O Messenger of Allaah, and our Najd." I think the third time the Prophet, sallallaahu alayhi wa sallam,said "There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan."

Reported in al-Bukhaaree [Book of Trials, Chpt. ‘The afflictions will come from the East’ 9/166 no. 214 Eng. Trans]


A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been (deliberately)misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims.

This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq.

About two years ago I read a book entirely devoted to this hadeeth entitled, "an-Najd Qarnu ash-Shaytaan" [I cannot remember the author as I do not have the book on me anymore.] I will quote in general from what I remember from this book, and refrain from mentioning precise quotes except
from those references that I have on me.

Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, Ibn Hajr and others. The reasons behind this are numerous and clear:

1) The generality of the hadeeth pertaining to the fitna coming from the east.

Al-Bukhaaree includes this hadeeth in the chapter: "The affliction will appear from the East"

212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: "Afflictions are there! Afflictions are there! From where appears the horn of Satan" or he said, "the horn of the Sun"

213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: "Indeed Afflictions are there, from where appears the Horn of Satan."

214) The hadeeth of Najd under discussion.

Similar ahaadeeth can be found in Saheeh Muslim (volume 4 no’s 6938+). Ahaadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no’s 83+)

2) That the generality of the early trials and tribulations arose from the east, many of them actually in Iraaq itself.

Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared
from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd]

Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more.

Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29]

From the innovations that appeared in the east and specifically Iraaq, were many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc…

3. That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to ‘Najd Qarn ash-Shaytaan’] depending on where one was. This because Najd linguistically means a raised/elevated land.
Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas as Najd at that time was Iraaq.

4. The Najd for those people living in Madeenah in the direction of the East would be Iraaq.

Ibn Hajr said: "al-Khattaabee said: ‘the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it’s regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of
the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.’"

Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that ‘Najd is in the direction of Iraaq’ [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr."[Fath al-Baaree 13/58-59]

Al-Haafidh al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212)

5. The hadeeth in Saheeh Muslim [4/1505 no.6943]

Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father,Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another…"

6. The variations in wording of the hadeeth of Najd that leave no doubt whatsoever as to what it refers to.

The hadeeth of ibn Umar Reported by Abu Nu`aym in al-Hilya (6/133), "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa`inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan."

Shu`ayb al-Arna`ut declares it’s isnaad to be saheeh as in his footnotes to ‘Sharh as-Sunnah’ (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above.

The hadeeth of ibn Umar reported in at-Tabaraanee in ‘al-Awsat’ that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your
blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves."

Ibn Hajr al-Haythamee says in his ‘Mujma az-Zawaa`id’ (3/305 – chapter ‘collection of du`aas made for (Madeenah)’): ‘its narrators are trustworthy and precise.’

[This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.]

The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer’ that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our
Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in
the east."

Al-Haythamee says: "it’s narrators are trustworthy and precise." (ibid.)

7. The virtues of Bani Tameem

Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.

The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah, sallallaahu alayhi wa sallam, said about them. I heard him
saying, ‘these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.’ When the Saddaqat from that tribe came, the Messenger of Allaah, sallallaahu alayhi wa
sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa`ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa`ishah, ‘manumit her as she is a descendant of Ismaa`eel, alayhis salaam.’" [Hadeeth no. 2543, 4366 of al-Fath]

Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [Fath 5/217]

The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal."

Al-Haythamee says: "its narrators are those ofthe Saheeh." [Mujma 10/48 chpt: What is reported concerning Bani Tameem]

It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdolillaah many of the scholars of
Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam.


Mon Nov 07, 2011 7:31 pm
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Unread post Re: The Tribe of Bani Tamim
I will quote from a book but Please be sincere in reading and dont jump to conclusions or do charecter assination of great scholars you falsely accuse...

"Where is “Najd”?

You always constantly hear these innovators that Shaykh Muhammad ibn Abdul Wahhab comes from najd and the hadith is from there.
it just regurgitated Sufi berelwi bogwash that has been refuted before. However we will give him and the readers the benefit of the doubt, and produce the evidences again proving Shaykh Muhammad ibn Abdul Wahhab is not from the khawaarij
Many of the lying berelwis have utilized the ahaadeeth pertaining to Najd as an evidence against the da’wah of Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab . And they use it to this day to fight Ahlus-Sunnah. However, if they only knew that this hadeeth is in fact evidence against them, not evidence in their favour.
The main deception used here is that they claim the "najd" referred to in these narrations is the same as the area in modern-day Saudi Arabia referred to as "najd." This serves the da'wah of the Sufis/Berelwis well, as Ibn Abdul Wahhaab (who is native to the region which is known today as najd within Saudi Arabia) was calling against the exact type of innovation and shirk that many Sufi Orders unfortunately call to. The originators of these claims, however, conveniently forget two points:
1. The region today known as "najd" in Saudi Arabia was not historically known by that name, in part because the meaning of the word najd (an elevated region and a region that is to the East) does not accurately describe the part of modern-day Saudi Arabia known as Najd (which is a region that is not directly East of Medina, where Muhammad sallallaahu 'alayhi wa sallam was when the hadith in question was said, and is also a region that is not elevated above Medina).
2. In respect to Medina, which as I mentioned is the area where this hadith was said, the "najd" would refer more accurately to Iraq. The 'ulama of the past were united in understanding this. Furthermore, the "najd" is a term that partially depends on your location; thus, there were thirteen regions that were historically known as "najd."


As for the specific hadith mentioned, then these are good examples of the half-truths the enemies of the Salafi da'wah commonly espouse. Indeed, there are numerous hadith speaking of the horn of Satan, along with other calamities, arising from the region known as "najd." In many of these hadith, "najd" is named specifically as Iraq! This, of course, demolishes the argument as Iraq is a specific term.


The “Najd” referred to by The Prophet (SalAllaahu alayhi wa sallam)
Evidence Narrated Abu Huraira: I have loved the people of the tribe of Bani Tamim ever since I heard, three things, Allah's Apostle said about them. I heard him saying, These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal." When the Sadaqat (gifts of charity) from that tribe came, Allah's Apostle said, "These are the Sadaqat (i.e. charitable gifts) of our folk." 'Aisha had a slave-girl from that tribe, and the Prophet said to 'Aisha, "Manumit her as she is a descendant of Ishmael (the Prophet)." [1]
Narrated Yusair bin 'Amr: I asked Sahl bin Hunaif, "Did you hear the Prophet saying anything about Al-Khawarij?" He said, "I heard him saying while pointing his hand towards Iraq. "There will appear in it (i.e, Iraq) some people who will recite the Quran but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game's body.' "[2] Narrated Ibn Abi Nu'm: A person asked 'Abdullah bin 'Umar whether a Muslim could kill flies. I heard him saying (in reply). "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Apostle . The Prophet said: "They (i.e. Hasan and Husain) are my two sweet basils in this world." [3] Ibn Fudail reported on the authority of his father that he heard Salim b. 'Abdullah b. 'Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father 'Abdullah b. 'Umar, narrating that he heard Allah's Messenger (may peace be upon him) as saying while pointing his hand towards the East: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:" You killed a person but We relieved you from the grief and tried you with (many a) trial" (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:" I heard". [4]

A hadith which has some controversy surrounding it due to obvious sectarian reasons. A hadith which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims.
This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq.
Amongst the scholars that are mentioned who referred this hadIth to Iraq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawi, ibn Hajr and others. The reasons behind this are numerous and clear:
1. The generality of the hadeeth pertaining to the fitna coming from the east.
Al-Bukhari includes this hadith in the chapter: "The affliction will appear from the East"
2. That the generality of the early trials and tribulations arose from the east, many of them actually in Iraq itself.
Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [5]
Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more.
Imaam Nawawi mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [6]
From the innovations that appeared in the east and specifically Iraq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their
offshoots etc

8
That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd *according to ‘Najd Qarnu ash-Shaytaan’+ depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq.
The Najd for those people living in Madeenah in the direction of the East would be Iraaq.
Ibn Hajr said: "al-Khattaabee said: ‘the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it’s regions *baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.’"
Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that ‘Najd is in the direction of Iraaq’ *min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." [7]
Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee [8]
Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another…" [9]
The variations in wording of the hadeeth of Najd that leave no doubt whatsoever as to what it refers to.
a.The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya , "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan." [10]
Shu’ayb al-Arna’ut declares it’s isnaad to be saheeh as in his

b.The hadith of ibn Umar reported in at-Tabaraanee in ‘al-Awsat’ that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves."
Ibn Hajr al-Haythamee says in his ‘Mujma az-Zawaa’id’: ‘its narrators are trustworthy and precise.’ [12]
The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer’ that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east."
Al-Haythamee says: "it’s narrators are trustworthy and precise." [13]
The virtues of Bani Tameem
Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.
The hadeeth of Saheeh Bukhaaree reported by Abu Hurayrah (RadhiAllaahu anhu): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, ‘these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.’ When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk."
Aa’ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa’ishah, ‘’manumit her as she is a descendant of Ismaa’eel, alayhis salaam.” [14]
Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [15]
The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal."
Al-Haythamee says: "its narrators are those of the Saheeh." [16]

It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdulillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam
Also another note to mention. Read the following hadeeth.
Abu Said Khudri reported that 'Ali (RadhiAllaahu anhu) sent some gold alloyed with dust to the Messenger of Allah (SallAllaahu alayhi wa sallam), and the Messenger of Allah (SallAllaahu alayhi wa sallam) distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan. Upon this the people of Quraish felt angry and said: He (the Holy Prophet) gave to the chiefs of Najd and ignored us. Upon this the Messenger of Allah (SallAllaahu nalayhi wa sallam) said: I have done it with a view to conciliating them. Then there came a person with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He said: Muhammad, fear Allah. Upon this the Messenger of Allah (SallAllaahu alayhi wa sallam) said: If I disobey Allaah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the-world?-but you do not repose trust in me. That person then went back. A person among the people then sought permission (from the Holy Prophet) for his murder. According to some, it was Khalid b. Walid who sought the permission. Upon this the Messenger of Allaah (SallAllaahu alayhi wa sallam),said: From this very person's posterity there would arise people who would recite the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the pray. If I were to ever find them I would kill them like 'Ad. [17]
Here we see that the characteristics of those coming from Najd are that they will kill the followers of Islam and spare the idol worshippers. Now the anti salafis might argue that the 'wahhabis' killed innocent Muslims (which is Baatil). However they can in no way argue that they spared the idol worshippers. The whole Sufi argument is assuming that the 'wahhabis' were extreme in fighting against idol worshippers. But the hadeeth says that they spared them. So it cannot be referring to the 'wahhabis'. This hadith completely destroys ahlul bid’ah because the criteria does not match the 'wahhabis' at all.

All this I mention in the salafiyah thread which got locked^ I


Mon Nov 07, 2011 7:37 pm
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Unread post Re: The Tribe of Bani Tamim


Sat Nov 12, 2011 4:46 pm
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