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We
have no ability except that which Allah grants Mukhtaar e
Kull (Complete Authority):
Its
correct definition We praise Allah and we send blessings
upon His most Respected Beloved Prophet(s), his family and
companions(ra).
There
exists today a group of people,
who in the name of Tawheed, declare
that the Prophets and Awliyaa of Allah have no
ability to benefit or harm and
nor do they have any control
over a single thing, not even a single Qatmeer (the
thin pellicle on a date-stone).
The
grand architect of Sub-continental Wahhaabhism, Ismail
Dehlvi, explicity declares:
‘Nothing
happens through the want of the Prophet’
‘Those
whose name is Muhammad or Ali, they have no authority over a thing’
(Taqwiyya
t’ul Imaan)
(The
transgressions of this group) do not end here! They
even slander as Mushrikeen those
who recognise Allah’s bestowed authority upon Prophets and Awliya!
It
is fact that no one can benefit or harm anything
without Allah’s permission and no one has any
authority except through His bestowment. However, universally
rejecting this God given authority is incorrect.
The
aim of preparing this booklet is to present the ‘True
Aqeedah (doctrine)’. We hope that sound minds will find
relief from doubts and suspicions and will accept the true path.
We
have no ability except that which Allah grants
Mukhtaar
e Kull (Complete Authority):
It’s
correct definition
As mentioned before, no creation,
including the Prophet Sallallaahu alaihi wasallam himself, owns any
thing or has any authority except through the bestowment and mercy of
Allah. Whatever authority or power the creation has is all due to the
bestowment of Allah.
Of
all His creation, Allah has granted the highest rank and honour to
His Prophet Sallallaahu alaihi wasallam. He made him His most
honoured Khalifa, His Greatest Deputy. It is for this reason that
some refer to the Prophet as Mukhtaar ul Kull (One
who possesses complete authority).
It
must be noted that Mukhtaar-ul-Kull in no
way means that the Prophet Sallallaahu alaihi wasallam has authority
in all matters, including divine.
Mukhtaar-e-Kull
refers to the fact that the Prophet, as Allah’s deputy and final
Prophet, has complete authority within his specified sphere.
This
concept can be better understood with the aid of an example.
In
1995 Arif Naqvi was the Chief Governor of Punjab. However,
the federal (central) Government took away many of his powers, he was
therefore no longer a completely authoritative Governor. However, had
he had all his provincial powers, it could have been said that he had
complete authority.
However,
even if he had complete authoirty, this would have no way implied
that he also had influence in spheres such as those of the President
or the Army Chief of Staff. Complete authority in his case would only
imply that he had complete authority within his relevant sphere; the
Province of Punjab.
Similarly
the Prophet Sallallaahu alaihi wasallam has complete
authority in his relevant sphere, this does not mean that he also has
the authority which only belongs to Allah.
The
Prophet is Allah’s Deputy
To
understand the relationship between Allah and His beloved Prophet
Sallallaahu alaihi wasallam, we will study four verses of the Holy
Quran:
‘He
who obeys the Messenger has indeed obeyed Allah’ (An
Nisaa (5), 80)
Allah
is the Creator, the Diety, whilst the Prophet is creation and His
servant. Both are very different to each other. So why is obedience
to the Prophet Sallallaahu alaihi wasallam the same as obedience to
Allah?
‘Verily
those who give Bai’ah (pledge) to you (O Muhammad) they are giving
Bai’ah (pledge) to Allah’ (Al
Fath (48) 10)
The
Companions of the Prophet Sallallaahu alaihi wasallam
pledged allegiance upon the blessed hand of the Prophet Sallallaahu
alaihi wasallam. What is the relationship between Allah and His
Prophet which leads Allah to declare that pledging allegiance to the
Prophet Sallallaahu alaihi wasallam is the same as pledging
allegiance to Allah?
‘And
you (O Muhammad) threw not when you did throw, but Allah threw’ (Al
Anfaal (8) 17)
Commenting
upon this the Deobandi Shaykh ul
Islam Allaama Shabeer Ahmad
Uthmani states‘When the
battle became fierce, the Prophet Sallallaahu alaihi wasallam threw a
fistful of stones towards the Kuffaar army and proclaimed ‘Shaa’atil
Wujooh’ thrice. With the
Power of Allah the dust from the stones fall into the eyes of every
disbeliever, who all began rubbing their eyes. The Muslims
immediately advanced and many of the Kuffaar were killed.
This
is what is being said here (by Allah to the Prophet) that although it
appears that you threw the stones with your own hands, it is not
normal for a human to throw a fistful of stones and for them to land
in the eyes of a whole army and become the cause of their defeat.
This could only have been a divine hand which defeated a whole army
with only a fistful of stones.’ (Tafseer Uthmaani p231
Karachi Ed, p237 Madeenah Ed)
Again
contemplate here the relationship between Allah and His
Prophet Sallallaahu alaihi wasallam upon which Allah
declared the Prophet’s throwing as His own.
‘Say
(O Muhammad to Mankind): If you (really) love Allah then follow me.
Allah will love you and forgive you of your sins. (Aal
e Imraan 3, 31)
This
is also an interesting point. Allah will forgive the sins and love
the person who follows the Prophet! Why would Allah fogive a person
for following the Prophet?
To
understand this, consider the following situation;
Today
when land, buildings and equipment etc are sold the owner is
sometimes present and sometimes not present. In the latter case, he
grants authority to another to act on his behalf. From then on the
actions and agreements of the authorised person are viewed and
regarded as the actions and agreements of the owner himself.
In
a similar way Allah devised His Shariah. He then placed it
within the control of His Prophet Sallallaahu
alaihi wasallam and sent him (to the people) as
His deputy and authorised agent. Consequently the speech of
the Prophet Sallallaahu alaihi wasallam is seen as
the speech of Allah; allegiance to
the Prophet Sallallaahu alaihi wasallam is seen
as allegiance to Allah and obedience to
the Prophet Sallallaahu alaihi wasallam is seen
as obedience to Allah.
It is for this reason that obedience to
the Prophet Sallallaahu alaihi wasallam is a means
to forgiveness and closeness to Allah (because
it is essentially obedience to Allah).
Even
the Najdi Shaykh
ul Islam Ibn Taymiyya had
to admit:
‘Verily
Allah made the Prophet his deputy (viceroy) in Amr (Commandments),
Nahy (Prohibitions), Ikhbaar (News) and Bayaan (statements).’ (As
Saarim ul Maslool, p41)
--
Ibn
Taymiyyah writes:
جهة
حرمه الله ورسوله جهة واحدة فمن اذى الرسول
فقد اذى الله ومن اطاعه فقد اطاع الله لان
الامة لا يصلون ما بينهم وبين ربهم الا
بواسطة الرسول ليس لاحد منهم طريق غيره
ولا سبب سواه وقد اقامه الله مقام نفسه
في امره ونهيه واخباره وبيانه فلا يجوز
ان يفرق بين الله ورسوله في شئ من هذه
الامور
Translation: The
Jiha of Allah’s Hurmah and that of Prophet (Peace be upon him)
is one, whosoever annoys the Prophet then
he indeed annoys Allah,
whosoever obeys the Prophet then
he has indeed obeyed Allah because
without the “WASITA”
of Prophet (Peace
be upon him) the Ummah cannot reach
their Lord, nobody from
this Ummah has
any option but to follow the Prophet (Un-conditionally).
THEREFORE
ALLAH IN HIS “AMR (ORDERING)”
IN
HIS “NAHI (FORBIDDING)”
IN
HIS “KHABR (TEACHING)” AND IN EXPLANATION OF THESE MATTERS, HE
HAS RAISED THE PROPHET TO HIMSELF, THEREFORE
TO DIFFERENTIATE BETWEEN ALLAH AND HIS
APOSTLE IN THIS REGARD IS
“IMPERMISSIBLE” [Ibn
Taymiyyah in Al-Sarim ul Moslool
ala Shatim ar Rasul, Page No.
41]
--
The
father of Sub Continental
Wahhabism Shah Ismail
Dehlvi conceded:
‘In
this way the people of high rank and elevated dignity are authorised
and permitted to use the language of simile and testimony. It befits
them to relate all matters to themselves, for example, it would be
permissible for them to claim that their kingdom spans from the earth
to the Arsh! This statement would mean that their Lord’s kingdom
stretches from the Earth to the Arsh.’ (Siraat
e Mustaqeem p139)
The
Prophet’s Authority and the Scholars of Islam
Before
presenting clear proofs from the Quran and Sunnah which confirm the
Prophet’s God given legislative power it is appropriate to mention
the statements of (our) Salaf and the elders of the opponents so as
to demonstrate that the concept of the Prophet’s authority is not
novel (new).
Syeduna
Shah Abdul Haque Muhaddith Dehlvi states:
1. ‘The
Prophet Sallallaahu alaihi wasallam has the authority to exempt
specific people from certain commands. The commandments were within
the control of the Prophet Sallallaahu alaihi wasallam and this is
the Sahih (most authentic) opinion’. (Ish’atul
Lumaat)
2. ‘The
accepted Madhab is that Commandments are within the control of the
Prophet Sallallaahu alaihi wasallam, he can do whatever he wishes. He
can withhold implementing them upon whoever he wishes and specify
them for whoever he chooses’. (Ish’atul Lumaat)
3. ‘The
Sahih and preferred Madhab (opinion) is that the Ahkaam
(commandments) are within the control of the Prophet Sallallaahu
alaihi wasallam, he can command whatever he wishes for whoever he
wishes. He can make the same act haraam for one person and
permissible for another. There are numerous examples of this which
are not hidden from those who seek them. Allah created and made the
Shariah and then placed it all within the control of his beloved
Prophet’ (Madaarij uNubawwa)
Hafiz
Ibn Hajar Asqalaani states:‘Apart from
the other virtues revealed in this hadith another lesson is that the
person to whom we look to in Commandments is the Prophet Sallallaahu
alaihi wasallam. (And) he can verily specify a command for any one
follower and prohibit it for another, even if there is no (apparent)
reason.’ (Fath ul Baari Shar ul Bukhaari)
Imam
Nawawi states:‘The Shaare (legislator)
has the discretion to make anything specic from general (universal)
commandments as he wishes’ (Nawawi Shara Muslim)
Imam
Abdul Wahhab Sha’raani states: ‘He
(the Prophet) has the right to specify any commandment he wishes for
whoever he wishes’ (Kashf ul Gumma)
Imam
Mulla Ali Qaari writes:‘It is for this
reason that our Imams have mentioned this as a specific attribute
(Khasaais) of the Prophet, he can specify whatever(command) he wishes
for whoever he wishes’ (Mirqaat Shara Mishkaat)
Imam
Qastalaani writes:‘The Prophet had the
the authority to specify whatever he wished for whoever he wished’.
(Al Muwaahib uDuniya)
The Ghair
Muqallideen forefather, Nawab
Siddiq Hassan writes:
‘Some
believe that the Ahkaam (commandments) were within the control of the
Prophet; he could make Halal and Haram whatever he wished for whoever
he wished. Whilst others say that he did this through Ijtihaad. The
first view is the more Sahih and apparent.’’(Mask
ul Khataam Shar Buloog ul Maraam)
The
Deobandi scholar Molaana
Khalil Ahmad Sahaaranpuri writes:
‘It
is clear from this verse that the Prophet eliminated three prayers
for him. Clearly it is from the Khasaais (specific attributes) of the
Prophet that he can specify a (general) command for someone and make
void a Waajib (compulsory command) for another.’ (Buzl
ul Majhood fi Hall il Abi Dawud)
The
major scholar of Wahabihism Muhammad
Hassan Bataalwi (who through a plea to
the British had
his name changed from Wahaabi to Ahl
e Hadith) writes:
‘Apart
from the legislator of Shariah nobody has the right to exclude any
person from a general commandment of Shariah.
This
right is only for the legislator who is fully aware of the reality
and rationale of the command and knows it’s benefits and drawbacks.
Even after his (granting of an) exemption the command remains
general. It does not except other people and other situations. Apart
from the particular situation which has been exempted by the
legislator, there is no notion or possibility of it being exempt for
other situations. The rationale and integrity of the command is not
compromised and the compulsion of the command remains intact. The
situation or person whom the legislator exempts stays exempt. Apart
from that, other people and situations will be subject to the
commandment, without the integrity or rationale of the command being
compromised.
An
example of this is the Prophet excluding Syeduna Abu Bakr Siddiq from
the prohibition of extending the trousers below the ankles. (This was
because) through the Nur of Prophethood he saw that Abu Bakr’s
heart was void of pride and arrogance and consequently the need for
raising trousers above the ankles was void.
(After
two further examples Bataalwi concludes)
If
this power of exempting and specifying had been given to others apart
from the legislator then the commandments of Shariah would have
become confused and jumbled’. (Ishaa’atu
Sunna no 11 vol 2 p328/9)
A
Deobandi scholar Molana
Sarfaraz Safdar Khakarvi – who had such deep
hatred for the Ahl e
Sunnah that he would in his writings falsely
attribute corrupt beliefs to the Ahl e Sunnah - although having
written a whole book rejecting this authority of
the Prophet - was still forced by Allah to acknowledge the
very same authority.
He wrote:‘Molana
Khalil Ahmad Sahaaranpuri in Bazl
ul Majhood states that the
Prophet had Shari (legal) authority to expend whatever he wished
from the property of the Ummah, even to make a free person a slave,
although he never did so, and the following verse is proof of
this. ‘The Prophet is
closer to the believer than their own selves’ (Khazaain
u Sunnan)
--
Proof
of the Prophet’s authority from The Quran
‘We
sent no messenger, but to be obeyed by Allahs permission (An
Nisaa: v 64)
This
verse reveals that it is compulsory for a believer to act upon
whatever commandment the Prophet issues.
‘But
no, by your Lord, they can have no faith, until they make you (O
Muhammad) judge in all disputes between them(An
Nisaa: v 65)
We
learn that whoever does not obey the command of the Prophet is most
definitely not a believer.
‘It
is not for a believer, man or woman, when Allah and His Messenger
have decreed a matter that they should have any option in their
decision. And whoever disobeys Allahs and His Messenger, he has
indeed strayed into a plain error (Al
Ahzaab: v36)
This
verse reveals that that a believer does not have any right to queston
or challenge a command or ruling of the Prophet.
‘And
whatsoever the Messenger (Muhammad) gives you, take it,and whatsoever
he forbids you, abstain (from it).(Al
Hashr:v7)
We
learn it is compulsory to act upon the commands of the Prophet;
whatever he orders must be performed and whatever he prohibits must
be left.
Syedina
Musa alaihisalaam pleaded with
Allah for success in this and the next world.
Allah
stated: ‘That
(Mercy) I shall ordain for those who are the pious, and give Zakat,
and those who believe in Our Ayat. Those who follow the Messenger,
the Ummi Prophet, whom they find written with them in the Torah and
the Injeel – he commands them for Al’Maruf; and forbids them from
Al Munkar; he allows them as lawful At-tayyibaat, and prohibits them
as unlawful Al Khaba’ith, he releases them from their heavy
burdens, and from the fetters that were upon them. So those who
believe in him (Muhammad), honour him, help him, and follow the light
which has been sent down with him, it is they who will be
successful.’ (Al
A’raaf v156-157)
This
verse clearly shows that the Prophet declares pure things as Halaal
and impure things as Haraam.
The
founder of Jamaat
e Islaami Maududi writes:
‘The
words of this verse are explicit in stating the fact that Allah has
granted Legislative authority to the Prophet. Allah’s commandments
regarding Amr, Nahy, Tahleel and Tahreem are not only those which are
mentioned in the Quran but whatever the Prophet declares Halaal or
Haraam, whatever he enjoins and forbids, these too are part of the
commands of Allah and are thus a part of divine law.’ (Sunnat
ki A’ieni haisiyyat, p79)
‘Fight
against those who believe not in Allah, nor in the last day nor
forbid that which has been forbidden by Allah and His Messenger.’ (At
Tawba: v29)
This
verse also reveals that Allah has bestowed upon his beloved Prophet
the authority to declare items Halaal or Haraam.
A
selection of Hadith proving the Prophet’s Legislative Authority
Syeduna
Abu Hurayra narrates that the Prophet Sallallaahu
alaihi wasallam said
‘Take
up whatever I command and refrain from whatever I prohibit.’ (Ibn
Majah)
This
hadith is Sahih; the Wahaabi
Muhaddith Nasirudin Albaani also
recognises it to be Sahih.
This
hadith is explanation for the verse ‘And
whatsoever the Messenger (Muhammad) gives you, take it,and whatsoever
he forbids you, abstain (from it).’ (Al Hashr v7)
Why
is it necessary to refrain from whatever the Prophet Sallallaahu
alaihi wasallam prohibits? To understand this study the next hadith.
The
Holy Prophet (S) stated, ‘Verily
whatever the Prophet declares as haram is similar to whatever Allah
declares haram’. (Sunan
Ibn Majah)
Syeduna
Abu Thalba states ‘The
Prophet Sallallaahu alaihi
wasallam declared haram the
flesh of the domestic donkey’ (Bukhaari)
The
Holy Prophet Sallallaahu alaihi wasallam said,‘Do
not drink intoxicants for without a doubt I have declared every
intoxicating thing haram’ (Nisai)
Syeduna
Jaabir states that during the year of the conquest of Makka
he heard the Prophet Sallallaahu alaihi wasallam state: ‘Verily
Allah and His Prophet have declared haram the sale and purchase of
Wine, Carcass, Swine and
Idols’(Bukhhari & Muslim)
A
study of the above hadith makes clear that Allah has sent
his beloved Prophet Sallallaahu alaihi wasallam equipped with the
authority to make Halal and Haraam. And the Prophets’ declaring of
an item as haraam is the same as Allah’s declaring it as haraam!
Syeduna
Abu Hurayra states that the Prophet Sallallaahu alaihi
wasallam said, If (I had not viewed it) difficult for my
Ummah I would have ordered it to use Miswaak with every
Prayer’ (Bukhaari, Muslim, Tirmidhi, Abu Dawud, Nisai, Abu
Awaana, Dhaarimi, Bayhaqi, Musnad Ahmad)
Allah
has not made Miswaak compluslory
with every prayer but because the Prophet Sallallaahu
alaihi wasallam is Allah’s representative he has
legislative power. It is on this basis that he said ‘If
(I had not viewed it) difficult for my Ummah I would have ordered it
to use Miswaak with every Prayer’. It is evident that
had the Prophet Sallallaahu
alaihi wasallam commanded, Miswaak would have become compulsory.
Syeduna
Abu Hurayra states that the Prophet Sallallaahu
alaihi wasallam said, ‘Had
I not envisaged it being difficult for the believers I would have
ordered them to delay the Isha prayer and to use Miswaak with each
prayer’ (Abu
Dawud, Musnad Imam Shaafa’ie, Ibn Maajah, Shar usSunnah, Nisai)
Syeduna
Zaid bin Khalid states he heard the Prophet Sallallaahu
alaihi wasallam saying,‘Had I not seen it
difficult for my Ummah I would have ordered it to use Miswaak with
each prayer and to delay Isha until the third of the
night.’ (Tirmidhi)
Imam
Tirmidhi writes in relation to this hadith ‘This
hadith is Hasan Sahih’.
Syeduna
Abu Seed Khudri states that the Prophet Sallallaahu alaihi
wasallam said
‘Had
it not been for the frailty of the weak and the infirmity of the sick
I would have delayed this (Isha) prayer until the middle of the
night’ (Abu Dawud, Nisai, Ibn Majah)
Syeduna
Abdullah bin Abbaas said that once the Prophet Sallallaahu
alaihi wasallam arrived very late for Isha prayer and said, ‘Had
it had not been difficult for my Ummah I would have ordered this
prayer to be prayed at this time’ (Bukhaari, Muslim)
The
above four ahadith prove clearly that the Prophet Sallallaahu
alaihi wasallam had the authority to change the timings of
the Prayers.
Syeduna
Khuzayma bin Thaabit states ‘The
Prophet Sallallaahu alaihi wasallam designated 3 days (Masa
upon the Khufayn) for the traveller, however had he been asked for
more, the Prophet Sallallaahu alaihi wasallam would have
extended it to 5 days’
In
Abu Dawud the following words are also included ‘Had
we have asked for more days the Prophet Sallallaahu alaihi
wasallam would have granted us more days’
Commentating
upon this the Deobandi scholar Khalil
Ahmad Ambehtvi writes:
‘This
(statement) means that if we had asked for an increase on the 3 days
validity of the masa on the Khufayn the Prophet Sallallaahu alaihi
wasallam would have granted it. However, neither did we ask, nor did
the Prophet Sallallaahu alaihi wasallam increase it to more than 3
days’ (Buzl
ul Majhood fi Hall il Abi Dawud)
A
Wahhabi Scholar, Shams
ul Haq Azeemabadi writes: ‘Imam
Bayhaqi states that Imam Shafee said that the words (If we had asked
for an extension we would have been granted it) means that if we had
asked for more the Prophet Sallallaahu alaihi wasallam would have
granted more.’
We
discover (from the above) that the companions (Sahaaba) of the
Prophet Sallallaahu alaihi wasallam believed he had been given
authority to extend the limit of the Masa on the Khufayn.
Syeduna
Abdullah bin Fudaala narrates from his father who stated
‘The
Prophet Sallallaahu alaihi wasallam taught me, and as part
of this teaching he taught me to safeguad the 5 prayers. I replied
that I was very busy at those times so tell me of an act which will
suffice for me (cover all my obligations). The Prophet Sallallaahu
alaihi wasallam said ‘Safe guard the Asarain’. It was not
clear in our language what the Asarain was, so I asked ‘What is
Asarain?’ The Prophet Sallallaahu alaihi wasallam replied
two prayers, one before sunrise and one before sunset (Fajr and
Asr). (Abu
Dawud)
Commentating
on this hadith the Deobandi scholar Khalil
Ahmad Sahaaranpuri writes: “Imam
Ahmad in his Musnad states that Muhammad bin Jafar told us this
hadith. He said that he was told it by Shu’ba from Qataada from
Nasr Ibn Asim, from a man of their tribe who said that they presented
themselves in the presence of the Prophet Sallallaahu alaihi wasallam
and accepted Islam on the condition that they would only pray two
prayers. The Prophet Sallallaahu alaihi wasallam accepted their
condition.
It
is clear from this that the Prophet Sallallaahu alaihi wasallam
exempted 3 prayers from them. This is one of the Khasaais - specific
attributes - of the Prophet Sallallaahu alaihi wasallam; he had the
authority to command whatever he wished for whoever he wished and to
exempt from any obligation he wished; just as I have mentined in
Kitaab ul Khasaais, this is a part of it.
It
is also apparent that the man Imam Ahmad is referring to is Fudaala
because he too is (from the tribe of ) of Laithii and Nasr bin Asim
is Laithii and Nasr bin Asim stated that the man was from his
tribe.’ (Buzl ul Majhood fi Hallil Abi Dawud, vol 1,
p248)
Interestingly
the Wahhaabis claim to
have a great understanding of Hadith but let us examine their
understanding….
Hafiz
Muhammad Abd’ullah Rapori was seen by the Wahhabis
as the Mujtahid ul Asr (of the
time). He was once asked:
Q: A
scholar has mentioned that a man came to the Prophet Sallallaahu
alaihi wasallam and said ‘I will only offer the morning and Night
prayer. If this acceptacle I will accept Islam.’ The Prophet
Sallallaahu alaihi wasallam gave him permission to only offer two
prayers. Where is this hadith?
A:
This hadith is a lie! It is not in any book.
(13
Jammadi ut Thaani, Fataawa Ahl e Hadith vol 1 p399)
Upon
this we say ‘Allah’s La’nat upon the Liars’ for this Hadith
is in Musnad Ahmad, vol 5 p25.
Abu
Hurayra states: The
Prophet Sallallaahu alaihi wasallam delivered a sermon in which he
preached ‘O People! Hajj is made obligatory upon you so perform
Hajj’. A person then asked ‘Is it every year Yaa Rasoolallah?’
The Prophet remained silent, the man repeated his question three
times, the Prophet Sallallaahu alaihi wasallam replied ‘If I was to
say yes, it would become compulsory every year!’ (Muslim,
Musnad Ahmad, Sunan Kubraa Bayhaqee, Nisai, Dar ul Qutni)
If
a scholar today was to declare Hajj obligatory each year, Hajj would
not become obligatory each year, rather we would say that the scholar
was mistaken. This is because scholars are only authorised to convey
and explain the Shariah, they cannot determine or amend it. But
marvel at the status of our Prophet Sallallaahu alaihi wasallam! he
reveals that although Hajj is not obligatory every year, it would
become so with his word.
The
clear conclusion from this is that Allah created the Shariah and
granted the Prophet Sallallaahu alaihi wasallam authority to change
and amend it. Changes made by the Prophet Sallallaahu alaihi wasallam
are to be considered as changes by Allah Himself.
Syeduna Baraa narrates: ‘One
day (Eid ul Adha) the Prophet Sallallaahu alaihi wasallam performed
the prayer and stated ‘Whoever prays like us and faces our Qibla
should not perform the sacrifice until after completing the prayer’
On hearing this Abu Burda bin Niyaar stood up and pleaded ‘Yaa
Rasoolallah, I have (already) done so (performed the sacrifice); I
have a six month old calf who looks better than a year old calf, will
that suffice? The Prophet Sallallaahu alaihi wasallam said ‘Yes,
but it is not permissible for anyone after you’ (Bukhaari,
Muslim, Tirmidhi, Nisai, Abu Dawud)
This
hadith clearly shows that the Prophet Sallallaahu alaihi wasallam
possessed the authority to exempt any one of his followers from a
commandment. This point is also made by Hafiz Ibn Hajar
Asqalaani whilst explaining the same hadith: “Another
conclusion from this hadith, apart from those already mentioned, is
that it is the Prophet Sallallaahu alaihi wasallam who we turn to for
Islamic commandments. He would exempt some of his followers from a
command and would make it compulsory upon others, even without an
apparent reason” (
Fat’hul Baari)
The
recorder of the revelation Hazat Zaid bin Thaabit described
Syeduna Khuzayma in the following way: ‘Khuzayma
Ansaari is he whose (single) testimony was made by the
Prophet Sallallaahu alaihi wasallam equal to the testimony
of two men’ (Bukhaari)
This
hadith reveals that the Prophet Sallallaahu alaihi wasallam had the
authority to elevate, if he wished, the testimony of one person to
equate to the testimony of two people.
This
is an opportune moment to remind ourselves of the shared
view of Haafiz Ibn Hajar
Asqalaani; Shaykh Abdul Haque Muhaddith Dehlvi; Imam Qastalaani, Imam
Zarqaani; Imam Nawawi; Imam Abdul Wahhaab Sha’raani; Imam Ali Qaari
and Imam Jalaaluddin Suyooti.
Even
the father of Wahhabhism Nawaab
Siddiq Hassan Khan Bhopaali and
the leading Deobandi scholar Khalil
Ahmad Ambethvi have had to concede to this same view
that:
The
Prophet Sallallaahu alaihi
wasallam had the authority to
specify whatever he wished for whoever he wished - Imam
Jalaaluddin Suyooti devotes a whole chapter to this topic in
‘Khassais ul Kubra’ entitled ‘The
Honour of the Prophet (in
having the authority) to select
someone he wished for a commandment he wished’.
(Note: To
appreciate the reason Khuzayma bin Thaabit was worthy of this honour
refer to Abu Dawud)
If
a scholar today asked for the hand of a girl for his son, the girl’s
family has the right to refuse. Such a refusal would neither make
them sinful nor Kaafir (apostate). But look at the rank and status of
our beloved Prophet Sallallaahu alaihi wasallam:
Amongst
the companions there was a young man, called Zaid, whom
the Prophet Sallallaahu alaihi wasallam treated as a son. The Prophet
Sallallaahu alaihi wasallam sent a marriage proposal on behalf of
Zaid. Take a look at the way Maududi explains this
incident
‘Ibn
Abbass, Mujaahid, Qataada, Akrama and Muqaatil state
that the verse: ‘It
is not for a believer, man or woman, when Allah and His Messenger
have decreed a matter that they should have any option in their
decision. And whoever disobeys Allah and his Messenger, he has indeed
strayed into a plain error’ (Al
Ahzaab 33, v36)
Was
revealed when the Prophet Sallallaahu alaihi wasallam had sent a
marriage proposal for Zaid to Hadhrat Zainab and she and her family
had rejected it. Ibn
Abbaas narrates that when the
Prophet sent the proposal Hadhrat Zainab had remarked ‘I am better
than him (Zaid) in lineage’, whilst Ibn Saad narrates that in her
reply she also said ‘I do not choose him for myself, I am an
honourable lady of the Quraysh’. Hadhrat Zainab’s brother,
Abdullah bin Hajsh had also expressed a similar rejection. (These
remarks were based on the fact) that Zaid was a freed slave whilst
Hadhrat Zainab was the daughter of the Prophet’s paternal aunt
(Umayma bint Abd’ul Muttalib), i.e. the Prophets first cousin. They
(Hadhrat Zaynab’s family) were deeply distressed that a lady not
just of such an honoured family but also the cousin of the Prophet
should receive a proposal from the Prophet for a freed slave. It was
after these events that this verse was revealed and upon hearing it
Hadhrat Zainab and her family bowed their head in submission. The
Prophet administered the Nikah and gave 10 Dinaar and 60 Dirham as
Mahr on behalf of Hadhrat Zaid.
Even
though this verse was revealed after a specific event, its
commandment forms the basis of the Islamic Constitution and its
ruling applies to every part of the Islamic way of life. It means
that upon those matters where a ruling of Allah or His
Prophet Sallallaahu alaihi
wasallam exists no Muslim
individual, community, group, court, parliament or nation has the
right to exercise an independent view. The
whole meaning of being
a Muslim is to forfeit one’s independent authority before Allah and
His Prophet.
Being
a Muslim and still maintaining
an independent view
on such matters are mutually exclusive concepts (both cannot exist at
the same time).
No
sensible person would contemplate combining both.
Whoever
wishes to remain a
Muslim must bow his head in submission before the rulings of Allah
and His Prophet Sallallaahu
alaihi wasallam. Whoever does not
do this must withdraw his claim of being a Muslim, and if
he does not, then no matter how hard he beats his drum of being a
Muslim, both Allah and His creation will know him to be
a hypocrite. (Tafheem
ul Quran vol 4, p98)
One
comes to know that whoever refuses to
acknowledge this authority of the
Prophet Sallallaahu alaihi wasallam, whoever disobeys this
commandment of the Prophet Sallallaahu alaihi
wasallam comes within the definition of ‘Plain
Error’
Syeduna
Abu Hurayra narrates: ‘A
man came to the Prophet Sallallaahu
alaihi wasallam and claimed ‘I
am destroyed’. The Prophet
Sallallaahu alaihi wasallam asked ‘What happened to You ?’ The
man explained ‘I approached my
wife during Rammadhan (whilst Fasting)’.
The Prophet Sallallaahu alaihi wasallam asked ‘Do you have the
ability to free a slave?’ The man replied ‘No’.
The Prophet Sallallaahu alaihi wasallam then asked ‘Are you able to
fast for 2 consecutive months ?’ The man replied ‘No’.
The Prophet Sallallaahu alaihi wasallam then asked ‘Are you able to
feed sixty of the poor ?’ The man replied ‘No’ The
Prophet Sallallaahu alaihi wasallam ordered him to sit down. (After
some time) A sack of dates was placed in front of the Prophet
Sallallaahu alaihi wasallam. The
Prophet Sallallaahu alaihi wasallam ordered the man ‘Take these
dates and distribute them amongst the poor’.
The man pleaded ‘Yaa
Rasoolallah! None
is poorer than my family in the whole of Madeenah!’ Upon
hearing this the Prophet smiled such that his teeth became visible
and said ‘Only
you eat them!’ (Abu
Dawud & Bukhaari)
^This
hadith shows that the Prophet Sallallaahu alaihi
wasallam waived the punishment/compensation for breaking the
fast.
(Some
objections are raised about this hadith, it is opportune to clarify
these here)
Question :
How can we be sure that the Punishment was waived?
Answer
: Alongside this hadith Imam Abu Dawud quotes
Imam Zuhri : ‘Zuhri
added that this waiving was specific to that man. If any person today
did the same (broke a fast) it would be necessary for him to undergo
the compenstion/ punishment’.
Question : Albaani (athough
stating it as Sahih) claims that
this statement of
Imam Zuhri is incorrect
Answer
: This objection can be answered in seven ways:
1) Albaani himself
provides no proof to support his claim
2)
Imam Abu Dawuud’s quoting of this satement is proof that Imam Abu
Dawud is in agreement with the
statement.
3)
The Imam of the Haramain also hold this view. (Fath ul Baari) (Buzl
ul Majhood)
4)
A careful study of the hadith reveals that:
The
Prophet Sallallaahu alaihi wasallam asked the man about
three things;
i)
Freeeing a slave
ii)
Fasting for two consecutive months
iii)
Feeding sixty of the poor.
The
asking of whether he could free a slave indicates that the
compensation/punishment for breaking the fast was freeing a slave. He
then asked about the ability to fast for two consecutive months. The
Prophet’s asking about fasting reveals that the punishment of
freeing a slave had been waived and transformed into fasting for two
months. Then the Prophet Sallallaahu alaihi wasallam asked about
feeding sixty of the poor. This new question again indicates that the
punishment of fasting had been waived and reduced to feeding sixty of
the poor. The order to distribute dates amongst his family indicates
that the punishment of feeding sixty of the poor had been waived and
the compensation was now the distribution of the dates.
After
quoting Imam Zuhri’s statement, Imam Abu Dawud provides
another hadith in which the Prophet is reported to have said to the
man: ‘You
& your family eat these, and you fast one day and seek Allah’s
forgiveness’
If
this man was still required to give compensation the Prophet
Sallallaahu alaihi wasallam would have told him to fast for 2 months.
Rather than doing this, the Prophet Sallallaahu alaihi wasallam told
him to only fast one day - because he still had to make up the fast
he had broken.
The
following narration of Hadhart Saeed bin Museeb is recorded
in Muwatta Imam Malik in which the Prophet Sallallaahu alaihi
wasallam said ‘Eat these dates and fast
the day you broke’
There
is a weak hadith in Daar ul Qutni which supports the abovementioned
hadith and is presented for information
‘Syeduna
Ali states that after giving the man the dates the
Prophet Sallallaahu alaihi wasallam said ‘ Go! You and
your family eat these dates, Verily Allah has paid your compenstation
for you’.
Umme
Attiya states: ‘When
the verse ‘They pledged that they would not …’ was revealed
(and one of the things was mourning) I was involved in a mourning. I
said to the Prophet Sallallaahu alaihi wasallam ‘I will
not be involved in the mourning of anyone except the tribe of a
particular woman because during the time of Jaahiliyya she had been
involved in my mourning and it is necessary for me to be involved in
her mourning. The Prophet ruled ‘Except for the (mourning of) that
tribe, mourning in Haraam.(Sahih
Muslim)
In
explaining this hadith, Imam Nawawi states: ‘It
is clear that this hadith provides dispensation only for Umme Attiya
and only for the mouring of a particular tribe. It is clear that
except for Umme Attiya mourning is not halal, and it is also not
halal for Umme Attiya except when mourning for a paticular tribe. The
legislator has the right to except anyone from a ruling as he
wishes (Nawawi
ala’l Muslim)
From
the treasuere chest of Hadith we have only provided 18 hadith which
clearly demonstrate that Allah has given His beloved Prophet the
authority to exclude whoever he wishes from a ruling.
We
have no ability except that
which is from Allah
---
Quote
Wahhabi
Questions:
“What
should be our reply to the following hadiths about the
claims of barelwi about gahyb of prophet (saw)?
Muslim
narrated from `Amr ibn Akhtab [Abu
Zayd] al-Ansari radyAllahu `anh who said: "The
Prophet prayed fajr with us then climbed the pulpit and addressed us
until the time came for zuhr, then he descended and prayed. Then he
climbed the pulpit and addressed us until the time came for `asr,
whereupon he descended and prayed. Then he climbed the pulpit and
addressed us until the sun set.` He informed us about all
that was to happen until the Day of Resurrection` The most
knowledgeable of us is he who has memorized the most."
Al-Bukhari
and Muslim narrated from Hudhayfa radyAllahu
`anh who said: "The Prophet stood among us [speaking] for a long
time and did not leave out one thing from that time until the
rising of the Final Hour except he told us about it. Whoever
remembers it remembers it and whoever forgot it forgot it. All
those who are present know this. Some of it I might have
forgotten, then I see it [happen] and remember it just as someone
would remember a man who had been away and then appears before him
and he instantly recognizes him."
It is reported
by Hazrat Anas bin Malik (radi Allahu anhu), who says:
"After the decline of the sun (noon) the Holy Prophet (sallal
laahu alaihi wasallam) came out of his Hujrah, and led the Zohr
Prayer. After completing the prayer the Holy Prophet mounted the
pulpit and delivered the sermon about the Day of Judgement and the
big events that will take place before the advent of the Day.
Then addressing the companions he asked them if any one of them
had any question to ask from him. He proceeded, 'I swear in
the name of Allah, there is nothing that you would ask me and I will
not answer it (no query, whatever its nature shall remain
unanswered), so long as I am here.'"
Hazrat
Anas (radi Allahu anhu) reports that on hearing this the
companions burst in tears, (for it forbode the grave tidings of his
leaving the world). But the Holy Prophet (sallal
laahu alaihi wasallam) continued, saying again and again: "Ask
me. Ask me (as none after me will tell you).
The
Battle of Badr took place on the 17th of Ramadaan. Before
the fighting (Jihad) started, the Holy Prophet (sallal
laahu alaihi wasallam) went over the field and disclosed the identity
of the enemies of Islam and indicated by placing his hand at
different spots and telling "here so and so will be
slain." When the battle was over, it was discovered
that each and every person about whom the Prophet (sallal laahu
alaihi wasallam) had indicated, was found at the very spot
lying dead, neither inch more or less” [End of Quote]
---
Al-Muwatta'
of Imam Malik
by
Imam Malik ibn Anas
Book
12, Number 12.1.2:
Yahya related
to me from Malik from Zayd
ibn Aslam from 'Ata'
ibn Yasar that 'Abdullah
ibn 'Abbas said,
"There
was an eclipse of the sun and the Messenger of Allah, may Allah bless
him and grant him peace, prayed, and the people prayed with him. He
stood for a long time, nearly as long as (it takes to recite) Surat
al-Baqara (2), and then went into ruku' for a long time.
Then he rose and stood for a long time, though less than the first
time. Then he went into ruku' for a long time, though less
than the first time. Then he went down into sajda. Then he stood
for a long time, though less than the first time. Then he went
into ruku' for a long time, though less than the first
time. Then he rose and stood for a long time, though less than the
first time. Then he went into ruku' for a long time, though
less than the first time. Then he went down into sajda, and by
the time he had finished the sun had appeared. Then he said, 'The sun
and the moon are two of Allah's signs. They do not eclipse for
anyone's death nor for anyone's life. When you see an eclipse,
remember Allah.'
They
said, 'Messenger of Allah, we saw you reach out for something while
you were standing here and then we saw you withdraw.' He
said, 'I saw the Garden and I
reached out for a bunch
of grapes from
it, and if
I had taken it you
would have been able to eat from it for as long as this world lasted.
Then
I saw the Fire -
and I have never seen anything
more hideous than what I saw today - and I saw that most of its
people were women.' They said, 'Why,
Messenger of Allah?' He said, 'Because of their ungratefulness
(kufr).' Someone asked, 'Are they ungrateful to Allah?' He said,
'They are ungrateful to their husbands and they are ungrateful for
good behaviour (towards them). Even
if you were to behave well towards one of them for a whole lifetime
and then she were to see you do something (that she did not like) she
would say that she had never seen anything good from you.'
"
Also
see: [Imam
Bukhari, Book
of Eclipses, Chapter 22, 1004]
--- 
