Islamic Concept of Intermediation (Tawassul)

Prof Dr Muhammad Tahir-ul-Qadri

EDITED BY

Prof Iftikhar A. Sheikh

ASSISTANCE

M. Farooq Rana

Minhaj-ul-Qur’an Publications

Lahore, Pakistan

Entire income of Prof Dr Muhammad Tahir-ul-Qadri’s books, recorded audio/video cassettes & CDs of his lectures/addresses, is dedicated forever on his behalf to Minhaj-ul-Qur’an Movement.

Composed by: Abdul Khaliq Baltistani

Under the aegis of:

Farid-e-Millat Research Institute

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Published by:

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Printed by Minhaj-ul-Qur’an Printing Press, Pakistan

Table of Contents

Preface 7

About the Book. 11

CHAPTER ONE: Reality of Intermediation 12

Section One: Basic conceptions of intermediation (Tawassul) 12

Different views about intermediation (Tawassul) 13

True sense of the concept of intermediation (Tawassul) 14

Important terminology about Tawassul 15

Section Two :Literal meaning of Tawassul 15

Technical meaning of Tawassul 15

Kinds of Tawassul 17

Difference between the two. 17

3. at-Tawassul bid-du‘ā’ 18

4. at-Tawassul bin-nidā’ 19

Mutual relation between intermediation, intercession and seeking aid. 20

References 22

CHAPTER TWO: The Doctrine of Tawassul (In the Light of Qur’ān) 24

Argument No. 1: Injunction for seeking means of approach. 24

Argument No. 2: Search for means of approach is a valid act 25

Argument No. 3: Intermediation through the holy Prophet (SAW) 26

Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement 26

Argument No. 5: Steadfastness in guidance through the holy Prophet (SAW) 27

Argument No. 6: Stalling of punishment through the mediation of the Prophet (SAW) 28

Argument No. 7: Zakariyyā’s use of Maryam’s place of worship as means 28

Rectification of an error 29

Immediate acceptance of prayer through mediation. 29

Argument No. 8: Return of Ya‘qūb’s eyesight through the mediation of Yūsuf’s shirt 30

Real meaning of supernatural causes 31

Argument No. 9: Self-humiliation and helplessness as a form of means 32

Argument No. 10: Prayer for the entire Ummah as a source of intermediation 33

Argument No. 11: Addition of the word Rabb to the names of the righteous as a form of means 33

Argument No. 12: Intermediation through remembering the Lord. 35

Argument No. 13: Intermediation through remembering the prophets and the saints 35

Argument No. 14: Intermediation through Allah’s blessings 35

Argument No. 15: Intermediation through the Lord’s promise 36

References 37

CHAPTER THREE: Rejection of Objections against Tawassul 38

Section One :Rectification of doubts and errors 38

First objection: Tawassul is not valid through another person. 38

Correct Stand on Tawassul through another person. 38

Second objection: Good deeds of one’s children are not deeds of others 40

Correct view. 40

Need for a correct understanding of Qur’anic verses 42

Third objection: To attain nearness to Allah, Tawassul is invalid as worship of anyone except Allah is invalid 43

Reply: Worship of non-Allah cannot be proved by the argument for intermediation 43

First similitude 44

Second similitude 45

Fourth objection: Prophets and saints were themselves in search of mediation 45

Proof for the justification of Tawassul in the holy verse 45

Section Two : Tawassul through the prophets and the righteous (In fact Tawassul through virtuous deeds) 46

Objection. 46

Answer 46

1. Love of Allah’s favourites as a form of mediation. 46

2. Reciprocal nearness of lover and beloved on the Day of Judgement 47

3. Love for Allah’s lovers is the cause of divine love 48

4. Love for the sake of Allah results in higher grades 49

5. Love of Allah’s friends is the cause of Allah’s love 50

References 51

CHAPTER FOUR: The Doctrine of Tawassul (In the Light of Sacred Traditions) 53

Purging disbelief in Muhammad's followers 53

Section One : Intermediation through good deeds 54

1. Deliverance from trouble through mediation. 54

2. Prayer as mediation. 56

3. Nearness of Allah through voluntary prayer 57

4. Deliverance from the hellfire through better upbringing of daughters 57

5. Deliverance from punishment through the mediation of the penitent 57

Section Two: Mediation in supplication. 58

1. Intermediation through Allah’s names and attributes 58

2. Prayer through the mediation of Allah’s Personal names 59

3. Prayer through the mediation of divine acts and attributes 59

4. Intermediation through the Prophet’s high station. 59

5. Sending blessings on the Prophet (SAW) as mediation for the acceptance of prayer 60

6. The Prophet’s supplication through the mediation of his own person and other prophets 62

7. Intermediation through the supplicant 62

8. Intermediation through the weak. 63

9. Intermediation through the supplication of the prophets 63

References 65

CHAPTER FIVE: Intermediation through the Prophet (SAW) 67

The doctrine of intermediation through the holy Prophet (SAW) 67

Four forms of intermediation through the holy Prophet (SAW) 67

Section One: Intermediation through the holy Prophet (Peac Be Up Him and His Household) before his birth 68

1. Adam’s intermediation through the holy Prophet (SAW) 68

2. The Prophet (SAW) as a source of intermediation for Jews 71

Justification for intermediation through the Prophet (SAW) after his death 75

References 76

Section Two: Intermediation through the holy Prophet (Peac Be Up Him and His Household) during his physical existence 77

First argument: Waiving of punishment against the Ummah through the holy Prophet’s mediation 77

Second argument: Forgiveness of the Companions through the Prophet’s mediation 81

Third argument: Medina as the source of charity of intercession. 82

Fourth argument: Return of eyesight through the Prophet’s mediation. 82

Fifth argument: Descending of rain through the Prophet’s mediation. 84

Summary of the discussion. 88

References 90

Section Three: Intermediation through the holy Prophet (Peac Be Up Him and His Household) after his death 92

1. God’s bounty through the Prophet’s mediation. 92

2. Forgiveness through the means of the holy Prophet (SAW) 96

3. Intermediation through the Prophet’s request for forgiveness after his death 99

4. Descension of rain through the Prophet’s means 99

5. Intermediation through the Prophet’s grave during ‘Umar’s tenure 105

6. Fulfilment of needs through the Prophet’s mediation. 109

7. Intermediation through the Prophet (SAW) on the Day of Judgement 111

References 116

Section Four: Intermediation through the Prophet’s relics 119

1. Desire to be buried in the Prophet’s vicinity. 120

2. The small water bag of leather as a source of blessing. 120

3. Cure through the mediation of the Prophet’s gown. 121

4. The Prophet’s ring. 121

5. Blessing through the Prophet’s blanket 121

6. Blessing through the Prophet’s sandals 121

7. Blessing through the holy goblet 123

8. Blessing through the holy hair 123

9. Victory in war through the mediation of the Prophet’s hair 124

10. Making a coffin out of the clothes worn by the Prophet (SAW) 124

11. Blessings through the Prophet’s spittle 126

12. Blessing through the Holy Prophet’s perspiration. 127

13. Blessing through the Holy Prophet’s handwash. 127

14. Blessing through the Holy Prophet’s nail 128

15. Blessing through the Holy Prophet’s staff 128

16. Blessing through the Prophet’s pulpit 129

17. Blessing through the gold given by the Prophet (SAW) 129

18. Blessings through the Prophet’s hands and feet 129

Summary. 130

References 131

CHAPTER SIX: Intermediation through Persons other than Prophets 135

Proof of purgatorial life 138

The life and capacity of the soul 140

The dead as a source of benefit for the living. 141

Section One : Intermediation through the pious 143

1. Mediation of pious parents 143

2. ‘Abbās as a means of help. 143

3. Command for supplication through the mediation of Uways Qaranī 146

4. Victory through the Companions and the Successors 147

5. Stalling of punishment through the mediation of the Substitutes 147

6. Fulfilment of people’s needs through the mediation of the righteous 148

7. Intermediation through Allah’s favourites in the jungle 148

8. Subsistence through the blessing of the weak and the decrepit 148

Summary. 148

Section Two : Intermediation through the relics of the pious 148

1. Intermediation through Ibrāhīm’s site 148

2. Relics of the saints as a means of life 149

3. Consensus of exegetes on acquisition of blessing and on intermediation through the relics of the saints 149

4. Evidence from tradition about receiving blessing from the relics of the saints and the prophets 152

5. Construction of mosques beside the tombs of the saints 152

References 155

CHAPTER SEVEN: Religious Leaders who believe in Intermediation: their Experiences and Observations 158

Ideas and beliefs of religious leaders 159

1. Imam Zayn-ul-‘Ābidīn. 159

2. Imam Mālik. 159

3. Imam Qurtubī 160

4. Imam Hākim. 160

5. Imam Bayhaqī 160

6. Qādī ‘Iyād. 160

7. Imam Nawawī 160

8. Imam Ibn Taymiyyah. 160

9. Subkī 161

10. Imam Ibn Kathīr 161

11. Ibn Hajar ‘Asqalānī 162

12. ‘Abd-ur-Rahmān Jāmī 162

13. Suyūtī 162

14. Qastallānī 162

15. Ibn Hajar Haythamī 162

16. Nūr-ud-Dīn Qārī 163

17. Ahmad Shihāb-ud-Dīn Khafājī 163

18. Muhammad bin ‘Abd-ul-Bāqī Zurqānī 163

19. Muhammad bin ‘Alī Shawkānī 163

20. Ibn ‘Ābidīn Shāmī 163

21. Mahmūd Ālūsī 164

22. Shāh ‘Abd-ul-Haqq Muhaddith Dihlawī 165

23. Muhammad Zāhid Kawtharī 165

24. Mawlānā Ashraf ‘Alī Thānwī 165

25. Ahmad bin Zaynī Dahlān. 166

26. Muhammad bin ‘Alawī al-Mālikī 166

27. Muhammad Hishām Kabbānī 166

28. Mahmūd Sa‘īd Mamdūh. 166

Experiences and observations of the great saints 166

1. The tomb of Umm Harām bint Milhān. 167

2. The tomb of Abū Ayyūb al-Ansārī 167

3. Ibn Abū Hātim Rāzī 167

4. Imam Shāfi‘ī 167

5. Ibn-ul-Jawzī 168

6. ‘Abd-ul-Ghanī Maqdisī Hambalī 168

7. Abū al-Qāsim Qushayrī 168

8. Mujaddid Alf Thānī 168

9. Shāh Walī Allah Muhaddith Dihlawī 169

A brief summary. 169

The Last Word. 170

Refererences 173

Glossary. 175

Bibliography. 178

Preface

Islam is a comprehensive religion as it covers all aspects of human life. It is a religion of balance and moderation; it avoids extremes. Other religions overplay one aspect of human life and underplay the other, and are, therefore, lopsided. For example, in some religions the spiritual component of life is overstressed and man is raised to the level of a mere abstraction; in other religions, the physical and the palpable aspect is overemphasized and man is reduced to the level of an animal or a machine. Their extremistic attitude not only creates imbalance but also encourages a variety of splits and contradictions, which not only disillusion their more sensitive followers but also give rise to a sense of general apathy, even revulsion, towards their high-sounding claims. Islam acknowledges the relevance of both aspects of human life, the physical and the spiritual. But it does not dissociate them from each other; rather it weaves them into a higher form of unity. Islam acknowledges the pressure of physical compulsions but it does not give them a free ride. On the other hand, it frames a set of definite rules to channelize them into more positive outlets; similarly, it acknowledges man’s spiritual yearnings and tries to cast them into a mould that is compatible with practical realities. Thus, by blending man’s basic aspirations and needs into a practicable framework of action and contemplation, it caters most comprehensively to the undeniable reality of human existence.

The springboard of Islamic faith is the concept of divine unity, belief in the oneness of Allah. All other values flow from this basic belief. Allah is the Supreme Creator. He has engendered no one nor has He been engendered by anyone. Anyone who denies divine unity commits the most heinous sin and this sin is unpardonable. All other sins may be condoned by Him but the sin of associating partners with Him cannot be redeemed. Thus, in our present chaotic world, Islam is a message of hope and salvation as it gives a shape and a binding to the sprawling diversity of natural and human phenomena. People without faith are overawed by this apparent lack of focus and connection but the people of faith are convinced that man’s drifting condition is propelled by a sense of direction, and the first step in that direction is to acknowledge the oneness of the Supreme Creator. Those who deny the reality of this ultimate source spend their lives floundering in the dark of confusion and uncertainty. But those who embrace it as the blood jet of their lives find it a source of continuous physical and spiritual nourishment. The need for belief in divine unity is far more urgent in the present time. With all technological progress, modern man is still a moral cipher. He is a slave to his greed and lust for material objects. This has induced in him a sense of rampant selfishness, which in fact is a denigration of the very purpose of his creation. In this murky scenario, Islam is the only religion that provides them a glimmer of salvation; it practically demonstrates to them that there is a light at the end of the tunnel, and that every cloud has a silver lining.

Belief in divine unity gives human life a sense of purpose and direction, and this sense of purpose inculcates in man a sense of responsibility and accountability. His actions spring from the belief that he will be ultimately

judged by the Supreme Creator on the day fixed by Him. This is the day when his evil acts will be punished and his virtuous acts will be rewarded. And, in the light of this basic belief, Islam has framed a set of rules and laws to help human beings steer themselves towards the right direction and eschew the path of evil. Those who perform good deeds will earn great dividends and those who do evil on this earth will be appropriately penalized. And the beauty of Islamic faith is that it has not clamped these prescriptions on its followers in a rigid conceptual frame. While devising rules, Islam has generously provided with a set of exemptions and relief. For example, the holy Qur’ān has prepared a limited inventory of forbidden acts and declared all other acts as categorically lawful or observed discreet silence about them. This reflects the deepest divine wisdom and His sharp insight into human psychology. By not mechanically restricting lawful acts, it has provided man with an almost unrestricted range of valid options and, instead of curtailing his freedom; it has blessed him with unprecedented latitude of expression and mobility of action. This is in express contrast with other religions where human freedom is drastically slashed and human beings are reduced to mere puppets without any possibility of choice.

Allah, being the Supreme Creator, has tailored divine laws to human expectations and aspirations. It is this aspect of Islam, which brings it closest to human nature. Allah knows that man is genetically weak; his willpower and resistance break down in trying circumstances. Therefore, to make things easier for man, He has, in His infinite mercy and magnanimity, consciously narrowed down the list of prescriptions and has showered countless concessions and choices on man. So Islam is not a straitjacket religion; it does not enjoin upon its followers to lead a pressure cooker existence; rather it expects its adherents to live creatively to explore the universe and to make maximum contribution to the welfare of humanity.

Allah also knows that, in the absence of strong faith, man feels insecure. Therefore, He has allowed him means to fortify his faith in different ways. One of these ways is to rely on the support and mediation of His own favourites, people who live for His pleasure alone and who have resolved the dichotomy between intentions and deeds and are on the right track. Their close proximity to Allah is a consequence of their love for Allah and His Messenger(Peac Be Up Him and His Household) , which they have persistently strengthened and steeled by their noble acts. Knowing that man is not only impatient but is also unable to sustain the requisite level of concentration which is a prerequisite for the acceptance of his supplications, Allah has allowed him to rely on the means of His pious people for the fulfilment of his needs and the alleviation of his troubles. This act is called the act of intermediation. It means that a needy person or the petitioner can process his supplication or prayer through these favourites of Allah. The rationale behind this mediation is that Allah holds His favourites so dear that, while He can turn down the petition of an ordinary creature, He will never turn down the request of His favourite. And since His most favourite and beloved friend is the holy Prophet(Peac Be Up Him and His Household) , any supplication processed through him carries the divine guarantee of its acceptance. The sanity and propriety of this mode of

dependence is corroborated by evidence exuding from every pore and joint of the phenomenal world in which we live.

The reality of intermediation as a valid and permissible act has been established by the holy Qur’ān and the practice of the Prophet(Peac Be Up Him and His Household) , the Companions, the Successors and the righteous people. In the presence of the evidence of such an overwhelming and authentic nature, there is hardly any scope left for doubting its validity and sanctity. But there are people among the Muslims who do not hesitate to condemn it as an invalid act. To buttress their negative interpretation, they rely on Qur’ānic evidence and traditions. But their interpretation is motivated by misunderstanding and perversity. They tend to decontextualize the Qur’ānic verses and clamp on interpretation on them that suits their own preconceptions and prejudices. For example, the verses that are intended to be applied to the non-believers, they apply to the believers and therefore, misunderstand their genesis and rationale. And they parade their misunderstanding as enlightened inference or deduction which in itself amounts to perversion. Then they twist the meaning of the Qur’ānic verses out of shape maliciously or out of sheer ignorance and try to generate confusion among the common run of Muslims. For example, no Muslim denies that Allah is Supreme and that it is His will that prevails in all conditions and circumstances. No human being, no matter has elevated or superior he is, has the power to dictate to Allah. Thus they conclude that since no one except Allah has the power to grant our wishes or fulfill our needs, therefore, to rely on non-Allah or any other human being for the realization of our wishes and needs is an unlawful act and therefore, must be condemned in the strongest terms. They start from the right premises but draw a wrong inference from it. They confuse the perception of reality with the reality, the sizzle with the steak and the flame with the fire. While Allah has absolute power, the power of His creatures is derivative; they derive their power from Allah; therefore, no creature, no matter has hallowed, can claim to be as powerful as Allah. Any Muslim who thinks so is committing disbelief and is therefore, not a believer. What the act of intermediation seems to indicate and prove is not a denial of the absolute power of Allah, it only affirms the derivative or reflective power of His creatures and again this power is conferred on them by Allah Himself.

A true believer knows that this world of material interaction is a watered-down reflection of the world of spiritual interaction, and relations in both worlds are governed by a system of graded hierarchies. In this world, man has to rely on other men not only for day-to-day functioning, but also for his security and survival. There are men who are more influential, more powerful, more qualified and knowledgeable. He needs their help on many occasions. Suppose a man applied for a fancy car permit, which is sanctioned by the government of the day in very special cases. The chances are that his application will be shelved or pigeonholed. But if he knows someone powerful or influential in the ministry that sanctions these permits, his application through him is most likely to be processed immediately and it is quite possible that he will get the permit within a few days of applying for it. On the other hand, a man without clout and contacts stands an

extremely remote chance of realizing his dream. From the peon to the president and from the clerk to the chief secretary, this system of favours and concessions operates, sometimes in a subtle manner and sometimes in a flagrant manner. If the application had not been mediated through the powerful man, it would have remained on the back burner for a long long time and might eventually have been turned down altogether. The same applies to the world of spiritual values though here the network of relations does not operate on a material basis; it is geared by one’s deep attachment with the person whose mediation is being sought. When a believer mediates his request or petition through a prophet or a righteous person, he is doing so out of his love for that holy person and so his petition is granted through the mediation of that person. But it should be kept in mind that it is Allah Alone Who grants the petition. The prophet or the righteous person only expedites it and serves as the means of its acceptance because Allah does not like to turn down the supplications and prayers of His favourites.

Thus the book Islamic Concept of Intermediation through exhaustive research and extensive marshalling of details, arguments and proofs, drawn from the Qur’ān, the hadiths, and the practice of the Companions, has conclusively proved the reality and validity of intermediation. Those who deny its legitimacy and legality are only driven by their ignorance, lack of understanding or sheer perversity. Dr Tahir-ul-Qadri deserves a lot of praise for his keen insight into the subtleties and nuances of the religion of Islam, as this is the only book of its kind available in English language, both in terms of the quantity and the quality of its contents.

In the end, I highly acknowledge the matchless efforts of M. Farooq Rana who assisted me in the editing of the book with enthusiastic spirit.

Prof Iftikhar A. Sheikh

Rabī‘-ul-Awwal, 1421 AH.

About the Book

Islamic Concept of Intermediation is the most comprehensive work available on the topic in English. Maximum effort has been made to make the book stylistically simple, so that it may facilitate the readers to understand it clearly. Materials and contents are taken from the most authentic sources.

Dr Tahir-ul-Qadri deserves a lot of praise for his keen insight into the subtleties and nuances of the religion of Islam, as this is the only book of its kind available in English language, both in terms of the quantity and the quality of its contents.

Most importantly any errors found in the book are mine, the praise is His, and the writer, in any case, is not to be blamed for the mistakes whatsoever. Suggestions will highly be welcomed and appreciated. I am sure they will certainly work as a catalyst in improving the book and making it more authentic and comprehensive.

M. Farooq Rana

Research Scholar

Farid-e-Millat Research Institute

Rabī‘-ul-Awwal, 1421 AH.

5. Was Abu Bakr Even Qualified To Lead?

Apart from the severe contradictions in the ahadith on Abu Bakr’s alleged leadership of salat during the Prophet’s fatal illness, there is also the question of its factual possibility. It is one thing for something to be possible; it is another for it to have truly occurred. Where it is impossible, then all reports of its occurrence are false by default. However, where it is possible, then additional, consistent and authentic evidence of its actual occurrence must be produced by whoever seeks to rely on that fact. With regards to Abu Bakr’s alleged leadership of the salat, there are only conflicting, irreconcilable “proofs” of it. As such, there actually are none. In this chapter, we seek to explore the possibility of it even ever happening. This way, we bury it for good.

Without a doubt, the very first step in determining the possibility of Abu Bakr’s leadership of the salat is to establish or discredit his qualification for it. Unless it is proved that he was qualified to lead, then every effort to claim that he did is futile. If he was not qualified, apparently his appointment as prayer leader by the Prophet, sallallahu ‘alaihi wa alihi, would have been impossible. However, if he was qualified, it would, in that case, be at least possible. Then, additional, unquestionable evidence would become admissible to establish its factual occurrence.

So, was Abu Bakr qualified to lead the Messenger of Allah in salat? Moreover, was he equally qualified to lead the Sahabah in salat in the Prophet’s mosque?

The answer to the first question is in this verse:

يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله واتقوا الله إن الله سميع عليم

O you who believe! Do not lead in front of Allah and His Messenger, and fear Allah. Verily, Allah isAll- Hearing, All-Knowing.1

This effectively makes it absolutely haram to lead the Prophet of Allah in anything – including in battles and salat. Imam al-Mubarakfuri (d. 1282 H) also states:

حكى ذلك القاضي عياض قال ولا يصح لأحد أن يؤم جالسا بعده صلى الله عليه وسلم قال وهو مشهور قول مالك وجماعة أصحابه قال وهذا أولى الأقاويل لأنه صلى الله عليه وسلم لا يصح التقدم بين يديه في الصلاة ولا في غيرها ولا لعذر ولا لغيره

That is narrated from Qaḍi ‘Iyaḍ. He said, “It is not correct for anyone to lead in salat in a sitting posture other than him, peace be upon him.” He said, “And this is the famous statement of Malik and the majority of his companions.” He said, “And this is the most correct of the opinions, because it is NOT correct to lead in front of him in salat or in anything else, whether due to an excuse or otherwise.”2

Al-Hafiz (d. 852 H), while relating the submissions of Qaḍi Iyaḍ, reports:

واحتج أيضا بأنه صلى الله عليه وسلم إنما صلى بهم قاعدا لأنه لا يصح التقدم بين يديه لنهى الله عن ذلك

He cited as proof also the fact that he, peace be upon him, led them in salat in a sitting posture, because it is NOT correct to lead in front of him, due to the prohibition of that by Allah.3

In simpler words, it was absolutely impossible that Abu Bakr ever led Muhammad in salat or in any anything else. Allah has totally forbidden that; and so, Abu Bakr was NOT qualified in any way or by any means to lead the Messenger in salat or in any other situation or circumstance. Even Abu Bakr too realized this, as documented by Imam Muslim (d. 261 H):

قال أبو بكر ما كان لابن أبي قحافة أن يصلي بين يدي رسول الله صلى الله عليه و سلم

Abu Bakr said, “It is NOT for the son of Abu Quhafah (i.e. Abu Bakr) to lead salat in front of the Messenger of Allah, peace be upon him.”4

So, all the reports about how the Prophet was led in salat by Abu Bakr or anyone else from this Ummah are fallacious and hold no truth at all. The Book of Allah rejects them, and Abu Bakr too denounced them. There is also an element of high blasphemy in those ahadith. The only way Abu Bakr could have legitimately led the Messenger of Allah in salat was if the latter had lost or forfeited his risalah (messengership) and had become inferior to the former in many areas.

Moreover, we ask our Sunni brothers: who was the ruler of Madinah at that moment when – as your sect claims - Abu Bakr led the Prophet in salat? Was it the Messenger? Or, was it Abu Bakr? This question is crucial in the light of some authentic narrations in your books. For instance, Imam al-Tirmidhi (d. 279 H) records:

حدثنا هناد حدثنا أبومعاوية عن الأعمش عن إسماعيل بن رجاء عن أوس بن ضمعج عن أبي مسعود أن رسول الله صلى الله عليه و سلم قال لا يؤم الرجل في سلطانه ولا يجلس على تكرمته إلا بإذنه

Hanad – Abu Mu’awiyah – al-A’mash – Isma’il b. Raja - Aws b. Ḍam’aj – Abu Mas’ud:

The Messenger of Allah, peacebe upon him, said: “No one can lead a man in salat in his place of authority, and no one can sit in his place of honour except with his permission.”5

Al-Tirmidhi says:

هذا حديث حسن صحيح

This hadith is hasan sahih6

‘Allamah al-Albani (d. 1420 H) also comments:

صحيح

Sahih7

Imam al-Nasai (d. 303 H) also documents:

أخبرنا إبراهيم بن محمد التيمي قال حدثنا يحيى بن سعيد عن شعبة عن إسماعيل بن رجاء عن أوس بن ضمعج عن أبي مسعود قال قال رسول الله صلى الله عليه و سلم لا يؤم الرجل في سلطانه ولا يجلس على تكرمته إلا بإذنه

Ibrahim b. Muhammad al-Taymi – Yahya b. Sa’id – Shu’bah – Isma’il b. Raja – Aws b. Ḍam’aj – Abu Mas’ud:

The Messenger of Allah, peacebe upon him, said: “No one can lead a man in salat in his place of authority, and no one can sit in his place of honour except with his permission.”8

And ‘Allamah al-Albani declares again:

صحيح

Sahih9

So, if the Prophet of Allah was really still the amir of the Muslims at that moment, then Abu Bakr was further disqualified from ever leading him insalat ! Whoever insists that Abu Bakr was his Imam is telling us that he (the Messenger) had lost authority over Madinah. Meanwhile, the authority of the Prophet was, and still is, tied to his risalah, among others. As such, if he had lost authority over Madinah, then he must have lost all his divine ranks. The direct implication of this is – the only way Abu Bakr could have been the Prophet’s Imam was if the latter was no longer a messenger of Allah, at the least! Therefore, whoever claims that Abu Bakr led him in salat has thereby rejected his (i.e. the Prophet’s) risalah! There is simply no second way to it.

In other ahadith, the Messenger of Allah mentions some other conditions with farther reaching implications. Imam Muslim records:

وحدثنا أبو بكر بن أبي شيبة وأبو سعيد الأشج كلاهما عن أبي خالد قال أبو بكر حدثنا أبو خالد الأحمر عن الأعمش عن إسماعيل بن رجاء عن أوس بن ضمعج عن أبي مسعود الأنصاري قال قال رسول الله صلى الله عليه و سلم يؤم القوم أقرؤهم لكتاب الله فإن كانوا في القراءة سواء فأعلمهم بالسنة فإن كانوا في السنة سواء فأقدمهم هجرة فإن كانوا في الهجرة سواء فأقدمهم سلما ولا يؤمن الرجل الرجل في سلطانه ولا يقعد في بيته على تكرمته إلا بإذنه

Abu Bakr b. Abi Shaybah and Abu Sa’id al-Ashja’ – Abu Khalid: Abu Bakr – Abu Khalid al-Ahmar – al-A’mash – Isma’il b. Raja – Aws b. Ḍam’aj – Abu Mas’ud al-Ansari:

The Messenger of Allah, peacebe upon him, said: “The people should be led in salat by the best reciter of the Book of Allah among them. But, if they are equal in recitation, then the one who is the most knowledgeable among them concerning the Sunnah.If they are equal regarding the Sunnah, then the earliest of them to do the hijrah. If they are equal in the hijrah, then the earliest of them to embrace Islam. No man can lead another in salat in a place where the latter has authority, or sit in his place of honour in his house without his permission.”10

There is need to quickly highlight a point here. Where someone is the ruler or administrator of a place, as long as he is a Muslim, none can lead him in salat in it. He is the automatic Imam, even if he is not the best of them in Qur’anic recitation, or in knowledge of the Sunnah. His political authority overrides all the other set conditions. However, where none in the mosque is the ruler of its area, then the various criteria are examined in the specified order. Imam al-Mubarakfuri (d. 1282 H) confirms:

وفي رواية مسلم لا يؤمن الرجل الرجل في سلطانه ولذا كان ابن عمر يصلي خلف الحجاج وصح عن ابن عمر أن إمام المسجد مقدم على غير السلطان

In the report of (Imam) Muslim, it is stated “No man can lead another in salat in a place where the latter has authority.”... This was why Ibn ‘Umar used to offer salat behind al-Hajjaj. It is also authentically narrated that Ibn ‘Umar stated that the Imam of the mosque leads (only) the non-ruler.11

These facts reveal that leadership in salat is no indicator of superiority before Allah at all. Ibn ‘Umar was superior – in the eyes of Sunni Islam – over al-Hajjaj in all ways and by all means. So, even a drunken Sunni governor can validly be the Imam for a saint of Allah. The other criteria in the hadith are of the same effect as well. The best reciter in the Ummah, who is the most qualified to lead the salat after the ruler or governor, may – just like the executive leader - not necessarily be the best of the Muslims, or their most knowledgeable. Something we wonder about though is – how many of the Sunni kings, sultans, emirs, presidents and sheikhs today lead salat in their grand mosques?

Imam Ahmad (d. 241 H) also documents:

حدثنا عبد الله حدثني أبي ثنا محمد بن جعفر ثنا شعبة عن إسماعيل بن رجاء قال سمعت أوس بن ضمعج يقول سمعت أبا مسعود يقول قال لنا رسول الله صلى الله عليه و سلم يؤم القوم أقرؤهم لكتاب الله تعالى وإقدمهم قراءة فان كانت قراءتهم سواء فليؤمهم أقدمهم هجرة فان كانوا في الهجرة سواء فليؤمهم أكبرهم سنا ولا يؤمن الرجل في أهله ولا في سلطانه ولا يجلس على تكرمته في بيته الا ان يأذن له أو بإذنه

‘Abd Allah (b. Ahmad) – my father – Muhammad b. Ja’far – Shu’bah – Isma’il b. Raja – Aws b. Ḍam’aj – Abu Mas’ud:

The Messenger of Allah, peacebe upon him, said to us: “The people should be led in salat by the best reciter of the Book of Allah the Most High among them. But, if their recitations are equal, then the earliest of them in hijrah should lead them in salat. If they are equal in the hijrah, then the oldest of them should lead them in salat. No man can be led in salat among his family members or in a place where he has authority, or none can sit in his place of honour in his house without his permission.”12

Shaykh al-Arnaut comments:

إسناده صحيح على شرط مسلم

Its chain is sahih upon the standard of (Imam) Muslim13

It is undisputed that Abu Bakr was not the ruler over the Messenger of Allah at any point in time. Therefore, he was automatically and absolutely disqualified from ever leading his Prophet in salat. Besides, was Abu Bakr a better reciter of the Qur’an than the Messenger of Allah? Was he more knowledgeable of the Sunnah than the Prophet? Did Abu Bakr do the hijrah before him? Was he older than his Messenger? Did he accept Islam before his Prophet? We ask – on what basis exactly was Abu Bakr ever qualified lead the Master and Best of all creation in salat? Apparently, there is none, and there can never be any! As such, all the Sunni riwayat about how he supposedly was the Imam of the Messenger are only Sunni exaggerations and hallucinations!

Interestingly, Abu Bakr was equally unqualified to lead even the other Sahabah! In order to be qualified, he had to be their best reciter. But, was he? Imam al-Bukhari (d. 256 H) records the answer of ‘Umar:

حدثنا عمرو بن علي حدثنا يحيى حدثنا سفيان عن حبيب عن سعيد بن جبير عن ابن عباس قال قال عمر رضي الله عنه: أقرؤنا أبي وأقضانا علي

‘Amr b. ‘Ali – Yahya – Sufyan – Habib – Sa’id b. Jubayr – Ibn ‘Abbas:

‘Umar,may Allah be pleased with him, said: “The best reciter among us is Ubayy, and the best judge among us is ‘Ali.”14

‘Allamah al-Albani has equally copied the Prophetic confirmation of this:

عن أنس بن مالك، أن رسول الله صلى الله عليه وسلم قال :أرحم أمتي بأمتي أبو بكر وأشدهم في دين الله عمر وأصدقهم حياء عثمان وأقضاهم علي بن أبي طالب. وأقرؤهم لكتاب الله أبي بن كعب

Narrated Anas b. Malik:

The Messenger of Allah, peacebe upon him, said, “The most merciful of my Ummah to my Ummah is Abu Bakr. The most severe of them in the religion of Allah is ‘Umar. The most shy of them is ‘Uthman. And the best judge among them is ‘Ali b. Abi Talib. And the best reciter of the Book of Allah among them is Ubayy b. Ka’b.”15

صحيح

Sahih.16

So, it was not Abu Bakr?! Therefore, it was Ubayy who was qualified for the leadership of the salat and NOT Abu Bakr! With the presence of Ubayy among the Sahabah, Abu Bakr – the first Sunni khalifah – was thereby disqualified from leading either the Prophet or his followers in salat in the grand mosque of Madinah. With this, all the reports about Abu Bakr’s leadership of the salat drown in the Sunni ocean of fabrications. The Messenger of Allah would never place the wrong rod in the right hole – neither by nepotism nor by mistake. The Sunnah is that the best reciter should lead in salat – unless where the ruler is present. Abu Bakr was neither the best reciter nor the ruler. Those facts alone terminate the entire story.

Notes

1. Qur’an 49:1

2. Abu al-‘Ala Muhammad b. ‘Abd al-Rahman b. ‘Abd al-Rahim al-Mubarakfuri, Tuhfat al-Ahwazi bi Sharh Jami’ al-Tirmidhi (Beirut: Dar al-Kutub al-‘Ilmiyyah; 1st edition, 1410 H), vol. 2, p. 294

3. Shihab al-Din Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Beirut: Dar al-Ma’rifah li al-Taba’ahwa al-Nashr; 2nd edition), vol. 2, p. 146

4. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 1, p. 316, # 421 (102)

5. Abu ‘Isa Muhammad b. ‘Isa al-Sulami al-Tirmidhi, al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 5, p. 99, # 2772

6. Ibid

7. Ibid

8. Abu ‘Abd al-Rahman Ahmad b. Shu’ayb al-Nasai, al-Mujtaba min al-Sunan (Halab: Maktab al-Matbu’at al-Islamiyyah; 2nd edition, 1406 H) [annotator: Muhammad Nasir al-Din al-Albani], vol. 2, p. 77, # 783

9. Ibid

10. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 1, p. 465, # 673 (290)

11. Abu al-‘Ala Muhammad b. ‘Abd al-Rahman b. ‘Abd al-Rahim al-Mubarakfuri, Tuhfat al-Ahwazi bi Sharh Jami’ al-Tirmidhi (Beirut: Dar al-Kutub al-‘Ilmiyyah; 1st edition, 1410 H), vol. 2, p. 29

12. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 4, p. 121, # 17133

13. Ibid

14. Abu ‘Abd Allah Muhammad b. Isma’il b. Ibrahim b. Mughirah al-Bukhari al-Ju’fi, al-Jami’ al-Sahih al-Mukhtasar (Beirut: Dar Ibn Kathir; 3rd edition, 1407 H) [annotator: Dr. Mustafa Dib al-Bagha], vol. 4, p. 1628, # 4211

15. Muhammad Nasir al-Din al-Albani, Sahih Sunan Ibn Majah (Maktabah al-Ma’arif li al-Nashr wa al-Tawzi’; 1st edition, 1417 H), vol. 1, pp. 67-68, # 125

16. Ibid

6. Imamah of Bastards and Children

The most qualified to lead salat in any circumstance is the Muslim administrator within his domain, according to Sunni Islam. He may be righteous or a drunkard. He may be a good reciter or a poor one. He may be knowledgeable or ignorant. He is the automatic Imam. Where he is absent in the mosque, then the most qualified is the best reciter among those present. This best reciter too may also be the best of them in the Sight of Allah – in terms of taqwa (piety) and knowledge – or one of their worst. Leadership in salat has nothing to do with righteousness or spiritual superiority. A lot of Sunni ahadith testify to this. We have discussed some of them in the last chapter. Let us briefly quote a few more before proceeding. Imam Ahmad (d. 241 H) records:

حدثنا عبد الله حدثني أبي ثنا يحيى بن سعيد ثنا هشام قال ثنا قتادة عن يونس بن جبير عن حطان بن عبد الله الرقاشي ان الأشعري صلى بأصحابه صلاة... فقال الأشعري ...ان نبي الله صلى الله عليه و سلم خطبنا فعلمنا سنتنا وبين لنا صلاتنا فقال أقيموا صفوفكم ثم ليؤمكم أقرؤكم

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – Yahya b. Sa’id – Hisham – Qatadah – Yunus b. Jubayr – Hittan b. ‘Abd Allah al-Raqashi:

Al-Ash’ari led his companions in a salat So, al-‘Ashari said, “... Verily, the Prophet of Allah, peace be upon him, gave us a sermon and taught us our Sunnah, and explained to us our salat. So, he said, ‘Establish your congregational rows. Then, the best reciter among you should be your Imam.’”1

Shaykh al-Arnaut says:

إسناده صحيح على شرط مسلم

Its chain is sahih upon the standard of (Imam) Muslim.2

Imam Muslim (d. 261 H) also documents:

حدثنا قتيبة بن سعيد حدثنا أبو عوانة عن قتادة عن أبي نضرة عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه و سلم إذا كانوا ثلاثة فليؤمهم أحدهم وأحقهم بالإمامة أقرؤهم

Qutaybah b. Sa’id – Abu ‘Awanah – Qatadah – Abu Naḍrah – Abu Sa’id al-Khudri:

The Messenger of Allah, peacebe upon him, said: “Whenever there are three persons, one of them should be their Imam. The most entitled to be the Imam among them is the best reciter among them.3

Imam Ahmad again records:

حدثنا عبد الله حدثني أبي ثنا عبد الرزاق أنا بن جريج قال لي عبد الملك ان أنس بن مالك قال عن النبي صلى الله عليه و سلم قال يؤم القوم أقرؤهم للقرآن

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – ‘Abd al-Razzaq – Ibn Jurayj – ‘Abd al-Malik – Anas b. Malik:

The Prophet, peacebe upon him, said: “The people are to be led in salat by the best reciter of the Qur’an among them.”4

Al-Arnaut submits:

صحيح لغيره

It is sahih li ghayrihi5

The Sahabah too put this into practice. Imam al-Bukhari (d. 256 H) documents such an instance:

حدثنا إبراهيم بن المنذر قال حدثنا أنس بن عياض عن عبيد الله عن نافع عن ابن عمر قال : لما قدم المهاجرون الأولون العصبة موضع بقباء قبل مقدم رسول الله صلى الله عليه و سلم كان يؤمهم سالم مولى أبي حذيفة وكان أكثرهم قرآنا

Ibrahim b. al-Mundhir – Anas b. ‘Iyaḍ – ‘Ubayd Allah – Nafi’ – Ibn ‘Umar:

When the earliest Muhajirun came to al-‘Usbah, a place in Quba, before the arrival of the Messenger of Allah, peace be upon him, Salim, the freed slave of Abu Hudhayfah, used to lead them in salat, and he was the most knowledgeable of the Qur’an among them.6

Al-Hafiz (d. 852 H) comments about this hadith:

قوله) وكان أكثر هم قرآنا (إشارة إلى سبب تقديمهم له مع كونهم أشرف منه وفي رواية للطبراني لأنه كان أكثرهم قرآنا

His statement (and he was the most knowledgeable of the Qur’an among them) is an indicator towards their reason for making him their leader (in salat) despite that they were of more noble statuses than him. In the report of al-Tabarani, it is narrated: “because he was the most knowledgeable of them of the Qur’an)7

The explanation is confirmed by this riwayah of Imam Ibn Abi Shaybah (d. 235 H):

حدثنا ابن نمير عن عبيد الله عن نافع عن ابن عمر أن المهاجرين حين أقبلوا من مكة نزلوا إلى جنب قباء فأمهم سالم مولى أبي حذيفة لأنه كان أكثرهم قرآنا فيهم أبو سلمة بن عبد الأسد وعمر بن الخطاب

Ibn Numayr – ‘Ubayd Allah – Nafi’ – Ibn ‘Umar:

When the Muhajirun fled Makkah, they camped near Quba and Salim, the freed slave of Abu Hudhayfah, led them in salat because he was the most knowledgeable of the Qur’an among them. Among them were Abu Salamah b. ‘Abd al-Asad and ‘Umar b. al-Khattab.8

Grading another hadith with this same exact chain, ‘Allamah al-Albani (d. 1420 H) declares:

وهذا إسناد صحيح على شرط الشيخين

This chain is sahih upon the standardof the two Shaykhs.9

Al-Bukhari further records:

حدثنا عثمان بن صالح حدثنا عبد الله بن وهب أخبرني ابن جريج أن نافعا أخبره أن ابن عمر رضي الله عنهما أخبره قال كان سالم مولى أبي حذيفة يؤم المهاجرين الأولين وأصحاب النبي صلى الله عليه و سلم في مسجد قباء فيهم أبو بكر وعمر وأبو سلمة وزيد وعامر بن ربيعة

‘Uthman b. Salih – ‘Abd Allah b. Wahb – Ibn Jurayj – Nafi’ – Ibn ‘Umar, may Allah be pleased with him:

Salim, the freed slave of Abu Hudhayfah, used to lead the earliest Muhajirun and the Sahabah of the Prophet, peace be upon him, in Salat in the mosque of Quba. Among them were Abu Bakr, ‘Umar, Abu Salamah, and Amirb . Rabi’ah.10

So, the most senior Muhajirun – including Abu Bakr and ‘Umar – unanimously appointed Salim, a freed slave, as their Imam in salat pending the arrival of the Messenger of Allah, sallallahu ‘alaihi wa alihi, because he was more knowledgeable of the Qur’an than all of them. This, obviously, was in line with the Sunnah of Muhammad.

Salim was a freed slave. But, the ‘ulama of the Ahl al-Sunnah actually allow leadership in salat by even serving slaves and bastards too, as long as they are the best in Qur’anic recitation, as al-Hafiz declares:

وإلى صحة إمامة العبد ذهب الجمهور وخالف مالك وإلى صحة إمامة ولد الزنا ذهب الجمهور

The majority (of the scholars) accepted the correctness of leadership in salat by a slave. But, (Imam) Malik objected.... Also, the majority accepted the correctness of leadership in salat by a bastard.11

The supreme Salafi fiqh council in Saudi Arabia and across the world, al-Lajnah al-Daimah, also states:

تصح إمامة العبد وولد الزنا في الصلاة، إذا كان كل منهما أهلا لذلك، من جهة الدين؛ لعموم قوله :يؤم القوم أقرؤهم لكتاب الله " ولا نعلم دليلا يمنع ذلك

The leadership of the slave or the bastard in salat is correct, as long as each of them is qualified for it, from the religious aspect, due to the generality of his (i.e. the Prophet’s) statement, “The people are to be led in salat by the best reciter of the Book of Allah among them.” We do not know any proof forbidding that.12

Even a small child can lead his grandfathers in salat, according to the same council:

تصح إمامة الصبي الذي يعقل الصلاة؛ لقول النبي( ص) " يؤم القوم أقرؤهم لكتاب الله "

The leadership of salat by a small child, who understands salat, is correct, due to the statement of the Prophet, peace be upon him: “The people are to be led in salat by the best reciter of the Book of Allah among them.”13

As such, if the Messenger of Allah ever truly designated Abu Bakr as Imam in salat during the former’s fatal illness – and he never did – then it would have been only because he considered him as having the best recitation among the Sahabah – nothing more, nothing less. Most importantly, even if Abu Bakr had been a bastard – and he was NOT – he would still have been appointed Imam in salat over the Sahabah by the Prophet at that point in time, according to Sunni Islam, as long as he had the best Qur’anic recitation among them. The problem however is that Abu Bakr was never the overall best reciter among his colleagues.

So, he was unqualified, and therefore could never have been appointed as Imam during the period of the illness. Still, even if he had been qualified and had been designated, it would have indicated absolutely nothing of spiritual status or choice for the khilafah after the Messenger.

However, the ‘ulama of the Ahl al-Sunnah go to desperate lengths in exaggerating about the event – which, in the first place, is narrated only in severely contradictory reports. For instance, Imam al-Nawawi (d. 676 H) claims about the alleged leadership of the Sahabah in salat by Abu Bakr:

فيه فوائد منها فضيلة أبي بكر الصديق رضي الله عنه وترجيحه على جميع الصحابة رضوان الله عليهم أجمعين وتفضيله وتنبيه على أنه أحق بخلافة رسول الله صلى الله عليه وسلم من غيره ومنها أن الإمام إذا عرض له عذر عن حضور الجماعة استخلف من يصلي بهم وأنه لا يستخلف إلا أفضلهم

There are benefits from it. Among them is the excellence of Abu Bakr al-Siddiq, may Allah be pleased with him, and his preference over all the Sahabah, riḍwanullah ‘alaihim ajma’in, and his overall superiority and his notice that he (Abu Bakr) was more entitled to the khilafah of the Messenger of Allah, peace be upon him, than anyone else. Among them (i.e. the benefits) is that the Imam, if he has an excuse for not attending the congregational prayer, he should deputize someone to lead them in salat, and that he cannot deputize except the best of them.14

For Allah’s sake, where exactly did he get all that? We are certain that this same Nawawi and his followers would object to these words about Salim – the freed slave of Abu Hudhayfah, concerning his leadership over Abu Bakr, ‘Umar and the other Sahabah in salat:

There are benefits from it. Among them is the excellence of Salim,may Allah be pleased with him, and his preference over all the Sahabah, riḍwanullah ‘alaihim ajma’in, and his overall superiority and a notice that he (Salim) was more entitled to the khilafah of the Messenger of Allah, peace be upon him, than anyone else.

It is amusing how almost everything about Abu Bakr – whether true or not – is easily interpreted by the Ahl al-Sunnah as “evidence” of his “excellence”, “superiority” and “khilafah”. Sometimes, the ridiculousness of such submissions gets to extreme lengths, as in this case of his alleged leadership in salat. For instance, they claim that Abu Bakr’s leadership in salat over the Sahabah was evidence of his overall superiority above them. Of course, such a conclusion actually contradicts the authentic Sunnah of the Messenger of Allah. Nonetheless, did Abu Bakr not lead the Prophet in salat according to Sunnis? So, did the Messenger consider himself to have lost his overall superiority over Abu Bakr? Moreover, Abu Bakr allegedly offered the leadership of the salat to ‘Umar. Was he then admitting thereby the superiority of ‘Umar over himself?

Notes

1. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 4, p. 409, # 19680

2. Ibid

3. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 1, p. 464, # 672 (289)

4. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 3, p. 163, # 12687

5. Ibid

6. Abu ‘Abd Allah Muhammad b. Isma’il b. Ibrahim b. Mughirah al-Bukhari al-Ju’fi, al-Jami’ al-Sahih al-Mukhtasar (Beirut: Dar Ibn Kathir; 3rd edition, 1407 H) [annotator: Dr. Mustafa Dib al-Bagha], vol. 1, p. 246, # 660

7. Shihab al-Din Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Beirut: Dar al-Ma’rifah li al-Taba’ahwa al-Nashr; 2nd edition), vol. 2, p. 156

8. ‘Abd Allah b. Muhammad b. Abi Shaybah Ibrahim b. ‘Uthman b. Abi Bakr b. Abi Shaybah al-Kufi al-‘Ubsi, Musannaf Ibn Abi Shaybah fi al-Ahadith wa al-Athar (Dar al-Fikr; 1st edition, 1409 H) [annotator: Prof. Sa’id al-Laham], vol. 1, p. 379, # 11

9. Abu ‘Abd al-Rahman Muhammad Nasir al-Din b. al-Hajj Nuh b. Tajati b. Adam al-Ashqudri al-Albani, Sahih Abi Dawud (Kuwait: Muasassat al-Gharas li al-Nashrwa al-Tawzi’; 1st edition, 1423 H), vol. 3, p. 270, # 688

10. Abu ‘Abd Allah Muhammad b. Isma’il b. Ibrahim b. Mughirah al-Bukhari al-Ju’fi, al-Jami’ al-Sahih al-Mukhtasar (Beirut: Dar Ibn Kathir; 3rd edition, 1407 H) [annotator: Dr. Mustafa Dib al-Bagha], vol. 6, p. 2625, # 6754

11. Shihab al-Din Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Beirut: Dar al-Ma’rifah li al-Taba’ahwa al-Nashr; 2nd edition), vol. 2, p. 155

12. Fatawa al-Lajnah al-Daimah li al-Buhuth al-‘Ilmiyyah wa al-Ifta, compiled and arranged by Ahmad b. ‘Abd al-Razzaq, al-Duwaysh, vol. 7, pp. 414-415

13. Ibid, vol. 7, p. 415

14. Abu Zakariyah Yahya b. Sharaf al-Nawawi, Sharh Sahih Muslim (Beirut: Dar al-Kitab al-‘Arabi; 1407 H), vol. 4, p. 137