Ibn Taymiyyah's miracles and knowledge of unseen

Assalamualaikum all my sahih ul aqeedah sunni brother's and sister's. We have been watching from a very long time that these wahabi's or self called ahle hadees are constantly attacking Ahle Sunnat Wal Jamaat for their aqaid that ALLAH has bestowed Knowledge of Unseen upon Huzoor Sallallahu Alaihe Wasallam . Today we would take the opportunity to present before you the same aqaid which we hold, have been written in their own books by their akabir's  who are the students of their shaykh e kul ibn tayimiyyah. When they talk about their akabir's, they even prove their miracles and also that they were given knowledge of unseen by ALLAH, which on other hand is shirk o bid'at, if we, the ahle sunnat wal jamaat believe for RasoolALLAH sallallahu alaihe wasallam.

The reason for writing this article is to make aware the people of the double standards of the self called ahle hadeeth. And if any self called ahle hadeeth claims not to follow the author or ibn taymiyyah, then we would ask them to bring a fatwa from their mufti that this book is faudulent and the writer is also lier and we do not follow them and whatever he has written is not associated to the self called ahle hadeeth sect.

First of all this book is available in english under the title "the lofty virtues of ibn taymiyyah" . 

You can download this book from the following link : www.kalamullah.com/Books/TheLoftyVirtuesOfIbnTaymiyyah.pdf

or else you can google this book name and click on the first link that appears as shown below :

This is the title page of the PDF that we have just downloaded.

This is the index page of this book

The rounded mark says “HIS (ibn tayimiyyah) MIRACLES AND INCREDIBLE FORESIGHT” Now rather than interpreting the meaning of the word FORESIGHT lets search it with the wahabi‟s SHAYKH GOOGLE. It says that the meaning of the word FORESIGHT is “The ability to predict or the action of predicting what will happen or be needed in the future.” Why we have taken the meaning of this word from google is because when these self called ahle hadeeth cant answer us they say that the sunni‟s have misinterpretted the words..

Now navigating to the page 22 of the PDF we can see the below page

The title says “His Miracles⁴² and Incredible Foresight”. The explanation for the suffix 42 is given at the bottom of the page… which reads as below :

The occurrence of miracles (karamat) to the awliya’ is a reality that is agreed upon between the scholars of Ahlus-Sunnah, and is proven in the Qur’an and authentic Sunnah. For example, the Qur‟an contains the story of the People of the Cave, while the Sunnah contains stories of the Angels greeting „Imran bin Husayn, to name a few.

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) Do self called ahle hadeeth believe that karamat of awliya are reality? If not then what do they say about the author of this book?

Moreover the author himself has given the examples to prove that karamat are reality.

Now lets see the stories of karamat of ibn taymiyyah.

Now rather than going into deep discussion about the event.. we would just like our readers to note the lines maked in red in the first paragraph of this page,which is in continuation to the previous page, which says “

“Allah had made him privy to regarding what we had been thinking of.” This means that ibn tayimiyyah knew what the author and his colleague scholars had been thinking of even when they did not mention it to him…

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) how will the self called ahle hadeeth react to this??? Do they believe it to be true? Can this happen as per their aqaid?

Coming to the next paragraph in which the author claims something similar that whenever he had to ask anything to shaykh (ibn tayimiyyah) he never had to ask him but ibn tayimiyyah himself used to tell him the solution of the things that were in his mind.

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) How did ibn taymiyyah came to know what was the author thinking? Is it not the knowledge of unseen? The self called ahle hadeeth should give their stance that whether, as per their aqaid, it is possible for a shaykh to know what an individual is thinking?

Coming to the next paragraph, we see that the same type of event is mentioned where ibn tayimiyyah gave some dirham to Shaykh Ahmad bin al-Harimi, and then read what ibn tayimiyyah says “Spend these now and stop worrying about what you are thinking about, as Allah will never abandon you.”

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) How did ibn taymiyyah came to know that what shaykh ahmad bin al-harimi was thinking and worried about?

Coming to the next event as mentioned by the author of this book

This event which we see in the screenshot is something which is impossible as per the aqaid of self called ahle hadeeth. Let me summarize it.

Shaykh Taqi ad-din Abdullah bin ahmad bin sa‟id informed the author that he travelled to Egypt where ibn tayimiyyah was living and as soon as he arrived in Egypt he fell sick the same night. Suddenly he heard someone calling him by his name and nickname. And he came to know that a group of ibn tayimiyyah companions had arrived to see him. Now the interesting part starts.. he asks them how did they knew that he was in Egypt because he had just arrived and fallen sick… now read the answer of the companions of ibn tayimiyyah “The shaykh informed us that you are coming”.

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) How did ibn tayimiyyah came to know that Shaykh Taqi ad-din Abdullah bin ahmad bin sa‟id has arrived in Egypt?

(2) How did ibn taymiyyah came to know where exactly he is staying?

(3) How did ibn taymiyyah came to know that he was sick?

Moving on the next miracle of ibn tayimiyyah, we read

Just read the lines marked in red…

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) How did ibn taymiyyah came to know that when Shaykh Ibn 'Imad ad-Din Al Muqri‟ al-Mutriz had money and when he didn‟t had any money even when he didn‟t reveal any thing to ibn taymiyyah?

Coming to the next miracle of the shaykh e kul of wahabiyyah

A man got ill and ibn tayimiyyah visited him.

Now the strange this is that the man never told anyone that he was married and had children. But ibn tayimiyyah came to know.Now a days we see that the self called ahle hadeeth say not to kiss the hands of shaykh... But we see here the author says that the man kissed the hands of ibn tayimiyyah.. If it was wrong how did the shaykh e kul of wahabiyyah allowed that man to do it? Does the same fatwa apply on ibn tayimiyyah that self called ahle hadeeth put on our shaykh when we kiss their hands???

OUR QUESTION TO THE SELF CALLED AHLE HADEETH : (1) How did ibn taymiyyah came to know that the man was married and had children?

(2) Why did ibn taymiyyah allowed that man to kiss his hand? Do the self called ahle hadeeth believe that ibn taymiyyah is not aware of this act? Or they are the one‟s who only have the knowledge of deen and ibn taymiyyah was illiterate?

ILM E GHAIB OF IBN TAYMIYYAH

Now coming to the last and very interesting miracle of ibn tayimiyyah… please read it carefully... the things which these wahabi‟s now a day‟s disagree for RasoolALLAH sallallahu alaihe wasallam that ALLAH had bestowed knowledge of unseen upon RasoolALLAH sallallahu alaihe wasallam. Let‟s read the event first what this author saysNow coming to the last and very interesting miracle of ibn tayimiyyah… please read it carefully... the things which these wahabi's now a days disagree for RasoolALLAH sallallahu alaihe wasallam that ALLAH had bestowed knowledge of unseen upon RasoolALLAH sallallahu alaihe wasallam. Let‟s read the event first what this author says

Let me summarize a little so that our readers can easily understand it. There was some rules who wanted one shaykh to be murdered so he asked few scholar to give verdict (fatwa), but the judges came to ibn tayimiyyah informing him that they knew the scholar was righteous and only one judge was in favour of giving the verdict so that the scholar can be killed. Now the author says something which clearly proves (as per author‟s claim) that ibn tayimiyyah had knowledge of unseen.. Ibn tayimiyyah inform them that the judge who is going to favour the killing of that scholar will never reach Egypt. He will die on his way to Egypt.

Our question to the self called ahle hadeeth: (1) Did ibn tayimiyyah have friendship with malikul maut (angel of death)? If not, how did he came to know that the person is going to die on his way to Egypt?

(2) Didn‟t your author prove that ibn tayimiyyah had knowledge of unseen? If you say that Huzoor Sallallahu alaihe wasallam doesn‟t has knowledge of unseen then how do u prove the same for your shaykh? And if you say that you don‟t trust the author then we will request you to ask your mufti to give a fatwa that this author is lier and this is not possible.

CONCLUSION

We have shown few examples how these Wahabi‟s (self called ahle hadeeth) claim something which is not possible for RasoolALLAH sallallahu alaihe wasallam and they on other side prove the same for their scholar. Why these double standards? Can these type people be on the true path? May ALLAH save us all from the Fitnah E Wahabiyyah? Aameen.

The true picture concerning the death of our Prophet Sallallahu alaihe wasallam

The true picture concerning the death of our Prophet Sallallahu alaihe wasallam

There are those misinformed people who believe that the Ahl as-Sunna wa'l Jama'a actually believe that the Prophet Muhammad (may Allah bless him and grant him peace) did not die!!What a gross accusation!!The true belief of the Ahle Sunna wa'l Jama'a is that the Prophet (may Allah bless him and grant him peace),did die, but he is alive in his grave.

It is in the grave that the Prophet Muhammad (may Allah bless him and grant him peace) is presented with our deeds, and makes supplication on behalf of the ummah. This will be looked into further in another chapter of the book, insha'llah.

There are also instances where the Prophet (may Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings.

We also believe that to send salaam (salutations) to our Prophet (may Allah bless him and grant him peace) will be met with a reply. There are many narrations that support this, which will be discussed later on in this book.

Blasphemic Belief

A great cholar of the Ahl as-Sunna wa'l Jama'a, Sayyid Ahmad Sa'id Shah Kazmi, writes:

"The one who states that the soul of the Prophet (may Allah bless him and grant him peace) was not taken and he never died, is a Kafir and is out of the circle of Islam"

[Kazmi, Ahmad, S, S., Hayaat-un-Nabi, p8 ]

This is the belief of the Ahle Sunna wal Jammat but the people who say the Ahle Sunna believe that Prophet Muhammad (may Allah bless him and grant him peace) has not passed away, have falsely accused us.

Shaykh al-Makka, Shaykh 'Alawi Maliki, says that the meaning of the anbiya (prophets) passing away, is that they have been taken away from us and we cannot see them - just like the angels.

[Malki, M, A Mafaheem, page 165]

Proof that Prophets are alive.

Allah Most High says in the Qur'an,

"...those who have been slain in the way of Allah, never think of them as dead; but they are alive with their Lord, from whom they get their sustenance" [Sura al-Imran, verse 169]

Of course, it goes without saying that the position of the Prophets (peace be upon them) is above and beyond the status of those who are martyred in Allah's way.This, however, implicates that he (may Allah bless him and grant him peace) is alive too.

Qadi Shawkawni writes:

"In the Qur'an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves.Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith"

[Qadi Shawkani, Nayl al-Awtar,vol 3, page 82]

Proof from the Hadith that Prophets are alive in their graves

Our Prophet (may Allah bless him and grant him peace) said: 'On the night of Mi'raj I passed Prophet Musa's grave.He was standing in his grave and offering salat.'

[Muslim, chapter 'Fadhail Musa']

Qadi Shawkawni writes:

"Scholars agree that our Prophet (may Allah bless him and grant him peace) is alive in his grave and the earth does not eat the bodies of the Prophets"

[Qadi Shawkani, Nayl al-Awtar, chapter on 'Hajj']

Hafiz Ibn Qayyim writes:

"Our Prophet (may Allah bless him and grant him peace) has said that on Fridays send as many blessings as you can on me.From wherever you sends blessings to me, your voice will reach me.The Companions enquired, 'Even after your death?' Our 'Prophet, (may Allah bless him and grant him peace) replied in the affirmative. This is because Allah Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat"[Ibn Qayyim, Jala ul Afham, page 63 ]

Imam Darmi writes:

"Sa'id Ibn al-Musayyib says, 'In the days of Harrah (when Yazeed attacked Madina.) I was alone in Masjid-e-Nabavi for three days when there was no adhan or iqamah.I heard the adhan from the grave of our Prophet, and that's how I knew the time of salat"[Darmi, chapter on 'Fadail Sayyid al-Mursalin' ]

Hafiz Ibn Taymiyya writes:

'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (may Allah bless him and grant him peace) saying the adhan, from the grave.And there are more events like these and they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, page 373 ]

Hafiz Ibn Kathir writes:

"'Abdullah ibn 'Abbas (may Allah be pleased with him) said that in his dream he saw the Prophet (may Allah bless him and grant him peace) and there was dust upon him, from travelling. In his hand was a bottle in which there was blood. I asked him, 'What is this?'He replied, 'My grandson Husayn and his Companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Most High.' This is an authentic narration.

"Umm al-Mu'minin Salma (may Allah be pleased with her) states: 'I saw the Messenger of Allah (may Allah bless him and grant him peace) in my dream; there was dust upon his hair and beard. I asked him: 'O Messenger of Allah, why is there dust on you?' He replied:'I am returning from Karbala' " [Ta'rikh Ibn-e-Kathir, chapter on 'Karbala']

The pious can talk after passing away.

Hafiz Ibn Kathir writes:

"Zaid ibn Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk and said: 'I bear witness that Muhammad is the Prophet of Allah and his name Ahmad was mentioned in the previous scriptures (Old Testament and New Testament); and Abu Bakr and 'Umar were two caliphs and now it is Usman's Government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak.' A lot of scholars verify this narration including Imam Bukhari and Imam al-Bayhaqi.

"There was another pious person who talked after his death. 'Abdullah Ansari reports that 'In the time of Ali's Caliphate I was walking among the martyred and a person spoke, saying that Muhammad (may Allah bless him and grant him peace), Abu-Bakar and Usman are all true.' A group of scholars say that talking after passing away is true and these are authentic narrations" [Tareek Ibn Kathir and Ibn Kathir, Sirat an-Nabi, chapter on 'al-Mujazaat'. Also, Ta'rikh ul Kabeer, Ta'rikh Bagdad, al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usd al-Gaba; Bukhari,, Al Asabah - biography of Zaid ibn Kharjah; Khatib ibn abi Hatim, Hafiz Ibn Hajar al-'Asqalani, Imam Ibn Atheer].

Hafiz Ibn Kathir writes:

"There was a Tabi'i called Ribee ibn Harraash, and he said 'I will not laugh until I know whether I am going to go to Heaven or Hell.' When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, 'I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back.' This is in accordance with saying of the Prophet (may Allah bless him and grant him peace) that 'There will be a follower [Tabi'i] and after his death he will speak; and he will be the best among the tabi'een" [Ta'rikh Ibn Kathir, Sirat un Nabi, chapter on Miracles; Ta'rikh-e-Bagdad, Tahdeeb at Tahdeeb, Ibn Kathir, Al Jahr hu wa Ta'deel; Khatib Baghdadi, Hafiz al-'Asqalani; Ibn abi KHatim, Biography of Ribee ibn Harraash].

Hafiz Ibn Kathir writes:

"Ata ibn Khalid stated:'My Aunt went to the grave of Hamza (may Allah be well pleased with him) and said, "Assalaamu 'alaikum!'She heard the answer of the salaam and the voice was coming from under the earth. She said, 'I recognised the answer of my salaam as I recognise that Allah Most High has created me, and as I recognise the difference between day and night - that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened' " [Ibn Kathir, Sirat an-Nabi, chapter on 'Battle of Uhud']

Hafiz Ibn Kathir writes:

"A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Holy Qur'an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. 'Umar (may Allah be well pleased with him) asked:'Where is that young individual who used to come to the Mosque for his prayers?'They replied:'He passed away and we have buried him'. 'Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur'an:'But for him who fears to stand before his Lord there are two Paradises'[Sura al-Rahman, verse 46]The young man replied from his grave 'Indeed Allah has given me two Paradises' [Tafsir Ibn Kathir under Sura al-'Araf, verse 202]

It is proven that our Prophet, (may Allah bless him and grant him peace), is alive in his grave. Shaykh ul Makka, Shaykh 'Alawi Maliki says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Shaykh 'Alawi Maliki)

From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.

Recitation of Ameen Loudly Behind Imam

The Hadith is in Tirmidhi on the authority of Wael b Hujr. In one hadith he states "madda biha sawtahu" Nabi SAW made loud aameen. The Shafi'es & Hanbalis chose this. The other hadith in Tirmidhi states "khafadha biha sawtahu" Nabi SAW said aameen softly. The Hanafis & Malikis chose this hadith.

Recitation of Ameen Loudly Behind Imam

When we perform our Salaah behind the Imam and he recitesWaladdaalleen loudly we say Amin quietly. This is because Amin is a dua and it should always be read quietly. Some people say thatwhen performing Salaah behind the Imam you should say Amin loudly with rhythm.

We argue that there is no such Hadith, which mentions that, the Prophet (May Allah bless him and grant him peace) ordered this action and He (May Allah bless him and grant him peace) never encouraged anyone to do this.

The people who follow this action put forward one Hadith, which says that the Prophet (May Allah bless him and grant him peace) said Amin loudly in the Salaah.We claim that it is true by saying that the Prophet (May Allah bless him and grant him peace) said Amin loudly a few times. The Prophet used to carry out actions only to educate people, for example, in Salaah-ul-Zuhr part of the Quran was recited loudly.

Imam Bukhari and Imam Muslim write:

When the Prophet (May Allah bless him and grant him peace) was performing his Zuhr and Asr prayers, he recited part of the Quran loudly, which we could hear. (Bukhari and Muslim, chapter on Qiraat, Zuhr and Asr)

After reading this Hadith no one in the whole Ummah says that the Imam should recite any part of the Quran loudly in the Zuhr and Asr Salaah. This is because everyone knows that the Prophet (May Allah bless him and grant him peace) only did this to educate the people. In the same way, the Hadith that mentions that the Prophet (May Allah bless him and grant him peace) said Amin loudly does not mean that it is Sunnah to say Amin loudly. There is also proof from the Quran and Sunnah that Amin should be said quietly behind the Imam.

Proof from the Quran to say Amin quietly behind the Imam

Hafidh Ibn Kathir writes:

When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin.Amin means Oh Allah, accept our dua

There is proof from the Quran that Amin is a dua. For example, Allah Taala says in the Quran that Prophet Musa (May Allah be pleased with Him) prayed to Allah by saying:"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)The Prophet Musa brother Haroon (May Allah be pleased with Him) was standing beside him and said Amin. Allah accepted their dua by saying: "I except both of your duas" (Surah Yunus: 89)

The Prophet Musa (May Allah be pleased with Him) supplicated to Allah whereas Haroon only said Amin. But Allah attributed the dua to both of them.This proves that Amin is a dua.(Tafsir Ibn Kathir. Under Surah Fatihah)Qadhi Shawkani and Imam Qurtubi also write, in the interpretation of Surah Fatihah, that Amin is a dua.(Qurtabi and Fathul Qadeer under surah Fatiha)

Now that it has been proved that Amin is a dua, we should supplicate quietly to Allah. Proof from the Quran and Sunnah show that dua should be recited quietly.

Proof from the Quran and Sunnah that dua should be recited quietly

Allah Taala says in the Quran:Invoke your lord with humility and in secret. He likes not the aggressors. (Surah al-araf: 55)

It is proved from the above verse that all should supplicate to Allah with humility and secrecy.

Allah says in the Quran:And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.(Surah al-araf: 205)

Qadhi Shawkaani writes:In the above verse the word remember means dua and dua should be said secretly.(Fath ul qadeer. Under verse 205 Surah al-araf)

Allah Taala says in the Quran:This is a mention of mercy of your Lord to his slave Zakariyya. When he called out his Lord (Allah) a call in secret.(Surah Maryam: 2-3)

Proof from Hadith for doing dua secretly

Imam Ahmad Ibn Hanbal writes:The Prophet (May Allah bless him and grant him peace) said that Allah Taala is pleased with those who remember him secretly.(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)

It is proven from the Quran and Sunnah that dua should be supplicated to Allah quietly and as Amin is also a dua so it should be said quietly also. That is the reason why all duas are read silently. For example Thanaa, Takbeer, Taawwudh, Tasbeeh, Tashahhud, salutation and the final sittings dua are all read silently, so Amin should also be included in the above. The reason why the Imam says the Takbeer loudly is only to inform his followers that he is moving from one position to another.

Proof from Hadith to say Amin quietly

Imam Muslim and Imam Bukhari write:The Prophet (May Allah bless him and grant him peace) said that when the Imam says Waladdaalleenthen you must say Amin because the Angels also say Amin and whosoevers Amin coincides with that of an Angel, their past sins will be forgiven.(Bukhai and Muslim Chapter on Tameen)

There are two ways in which Amin can be similar to the angels Amin:1) To say Amin with the Imam2) To say Amin silently because the angels say Amin with the Imam and also silently.If someone proclaims Amin loudly it would not be similar to the Angels as no one hears the Angels.

Imam Muslim writes:Abu Hurairah reported that the Prophet (May Allah bless him and grant him peace) said that when the Imam says Samiallaahu liman Hamidah you should say Rabbanaa lakal Hamd. Whoevers Tahmeed becomes similar to the Angels, their past sins would be forgiven.(Muslim Bab Tameen)

The Hadith of Amin and Tahmeed are written under the same chapter.Both of these Hadith mention that whosoevers Amin or Tahmeed coincides with that of the Angels their past sins will be forgiven. It is clear now that Amin should be said as Rabbanaa lakal hamd i.e. silently and individually, without rhythm.

Imam Nasaaee writes:The Prophet (May Allah bless him and grant him peace) said that when the Imam says Waladdaalleen, you should say Amin. This is because the angels and the Imam also say Amin. Whosoevers Amin coincides with the Angels, his past sins would be forgiven.(Nasaaee, Ibn Maajah, Daarimi, chapter Tahmeed, musnad Ahmad narration of Abu Hurairah)

This Hadith proves that Amin should be said as the Imam says his Amin. No one hears the Imams Amin, so no one should hear the followers Amin. The Prophet (May Allah bless him and grant him peace) has also ordered us to follow the Imam, so we should say Amin quietly.

One doubt

Some people claim that the Imam should say Amin loudly.Imam Dar Qutni writes:Wyle said that the Prophet (May Allah bless him and grant him peace) led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter Tameen)This Hadith provides evidence that Amin should be said loudly. There is also another 

  

Hadith which Imam Dar Qutni wrote:It is reported by Abu Hurairah that The Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni, chapter Tameen)There is also a third Hadith which is reported by Umm Haseen:She said that the Prophet (May Allah bless him and grant him peace) read the Salaah and said Amin loudly.(Zalee, Chapter on Tameen)

  

All the above narrations prove that the Imam should say Amin loudly and the followers should also say Amin loudly.

  

We clear this doubt by saying· That Bukhari or Muslim did not write the above narrations.· Secondly, all these narrations prove that the Imam says Amin loudly sometimes.· Thirdly, the Prophet (May Allah bless him and grant him peace) said Amin loudly sometimes.· Fourthly, the Prophet (May Allah bless him and grant him peace) said Amin loudly so that his followers would know that after Waladdaalleen, Amin should be said.· Fifthly, these narrations cannot be used as evidence because they are not authentic.

Examining the Narrators

 

The first narrator was called Muhammad bin Kathir.

Imam Dhahabi and Hafidh Asqalani write : Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaaee said that he is not reliable in the science of Hadith. Abdullah bin Ahmad said that he narrates false narrations of Hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad bin Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh Jazrah say that he made many mistakes in his narrations, all his narrations are weak and that his narrations are difficult to understand. Imam Ibn Adhi mentions his unknown narrations in his book Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made many mistakes. Imam Laith and Ibn Mueen praised him.(Meezan ul Itidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)

 The other narrator of these narrations isMuhammad bin Khalid.Imam Dhahabi and Hafidh Asqalani write:Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said that I asked my Father about Muhammad but he replied that he was unaware of his existence.(Meezaan ul Itidaal, biography of Muhammad bin Khalid)

  

Another narrator of these narrations is called Abdul Jabbar bin Wyle.

Hafidh Asqalani writes:Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why its not possible that he would have heard any Hadith from his Father. Imam Ibn Saad said that ibn Wyle has only narrated a few Hadith.(Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle)

Abdul Jabbaars narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations

Imam Dhahabi writes:Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar.(Meezaan ul Itidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)

Another narrator of these narrations is calledAbdullah bin Salim.Imam Dhahabi writes:He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu).(Meezaan ul itidaal, biography of Abdullah bin Salim)

Another narrator of these narrations is Ismail bin Muslim Makkee.Imam Dhahabi and Hafidh Asqalani write:Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Moeen said that he combined the text from one Hadith into another.(Meezaan ul Itidaal, tahdheeb ut-tahdheeb, biography of Ismail bin Muslim Makkee)

How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; they can only prove that Amin is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly.

It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves. Secondly, there are other Ahadith that mention that the Prophet (May Allah bless him and grant him peace) used to say Amin silently.

Imam Ibn Abi Shaibah writes:Wyle reported that he performed Salaah behind the Prophet (May Allah bless him and grant him peace) and he said Amin silently.(Musannaf ibn Abee Shaiba. Chapter Tameen)

Imam Ahmad bin Hanbal writes:Wyle reported that the Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin silently.(Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar)

Both of the above narrations prove that when the Prophet (May Allah bless him and grant him peace) led the Salaah, he said Amin silently.

Imam Abu Dawood writes:When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying Waladdaalleen, he became silent.(Abu Dawood. Chapter Al Qiraat)

The above narration proves that when the Prophet (May Allah bless him and grant him peace) became silent, it was to say Amin silently. If the Prophet (May Allah bless him and grant him peace) was to say Amin loudly then, there was no point in Him remaining silent after saying Waladdaalleen.

Let us now examine the evidence of those people who say Amin loudly behind the Imam.

First EvidenceImam Bukhari writes:Ata bin Rubah said that Amin is a dua. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid.(Bukhari. Chapter on tameen)

They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?

Taleeq (To Suspend)When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Muallaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith.

Hafidh Asqalani writes:When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companions student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted.(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Muallaq by Hafidh Asqalani)

According to the majority of scholars chainless narrations are not acceptable. Ibn Zubairs above narration is a chain-less narration and so it cannot be accepted as evidence. Secondly, it is not clear from Ibn Zubairs narration if the followers said Amin after Waladdaalleen or during the dua in the Fajr Salaah. It is also not clear if the followers in the Salaah said Amin in all their Salaah or just once. Thirdly, it doesnt say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.

Second EvidenceImam Ibn Majah wries:Bishar bin Rafir said that Abu Hurairahs cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid.(Ibn Maajah, Chapter Tameen)

Examination of the narratorsThe first narrator of this narration is Abu Abdullah.Imam Dhahabi writes:He is Abu Hurairahs cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him.(Meezaan ul Itidaal, biography of Abu Abdullah)

The second narrator is Bishar bin Rafir.Imam Dhahabi and Hafidh Asqalani write:Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Moeen said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him.(Meezaan ul Itidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)

The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.

The Text of HadithAbu Hurairah said that the people had stopped saying Amin.

Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah neednt have complained.

Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this.

Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid.This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that

The following sentence The sound echoed throughout the masjid requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on tameen, but did not mention the above words (i.e. The sound echoed throughout the masjid).

The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam.