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Showing posts with label Sunni. Show all posts
Showing posts with label Sunni. Show all posts

Ali un-Wali Allah; in Adhan

Once we have established the legitimacy of saying Aliyun Waliyullah as part of our Kalima then it is natural that no objection should be said if do likewise in Adhan. Unfortunately, since Nasibi find hearing the name of Ali (as) unpalatable, hearing this blessed name on speakers brings them into fit of anger! That is why in Pakistan they have constantly pushed for the banning of the Shi’a adhan, since they have made additions that contravene the Shari’ah. Whilst the arguments in regards to Kalima are indeed applicable here, we shall dedicate this chapter to placing the Sunni Adhan under the microscope and will then leave it to our readers to decide whether Mu’awiya’s children have any right to raise objection against us.

The Sunni Adhan

The Adhan of the Ahl’ul Sunnah comprises of fifteen words and clauses in all. The Adhan is as follows:
  • ALLAHO AKBAR (4 times)
    God is Great
  • ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
    I bear witness that there is no God but Allah
  • ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
    I bear witness that Muhammad (S.W.) is the Messenger of Allah
  • HAYYA A’LASSALAAH (2 times)
    Hasten towards prayer
  • HAYYA A’LALFALAAH (2 times)
    Hasten towards prosperity
  • ALLAHO AKBAR (2 times)
    Allah is Great
  • LAA ILAAHA IL-LALLAAH
Total – 14


Mishkat Al-Masabih, Vol. 1 Page 140, By Mohammad bin Abdullah
This is the Adhan which that the Ahl’ul Sunnah believe was initiated by the Holy Prophet (s). Of interest is the Adhan that Holy Prophet (s) taught to his companion Abu Mahdhura according to Mishkat al Masabeeh, Chapter of Adhan comprises of nineteen clauses and statements, not fourteen:
It is narrated by Abu Mahdhoorat that Holy Prophet (s) taught him an Adhan which consisted of nineteen words/clauses and Iqamat consisted of seventeen words/clauses. This tradition has been narrated by Imam Ahmed bin Hanbal, Imam Tirmidhi, Imam Abu Daud, Imam Nisai, Darmi and Ibn e Majah.

Mishkat al Masabeeh, chapter of Adhan, Published in Delhi, Page 140
Can the Ahl’ul Sunnah bring their Adhan in line with the Adhan of nineteen clauses as described by the tradition? These Nasibi accuse the Shi’a of changing the Adhan, could they kindly respond to this Hadeeth, on that proves that they have removed six clauses from the Adhan. Although it is not incumbent on us to accept this Hadeeth, (since it is a non Shi’a source) the Shi’a Adhan is closer to this Hadeeth as it contains twenty clauses.

Shi’a Adhan

  • ALLAHO AKBAR (4 times)
    God is Great
  • ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
    I bear witness that there is no God but Allah
  • ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
    I bear witness that Muhammad (S.W.) is the Messenger of Allah
  • ASH-HADO ANNA ALIYAN WALI-YULLAH (2 times)
    I bear witness that Ali is the representative of Allah
  • HAYYA A’LASSALAAH (2 times)
    Hasten towards prayer
  • HAYYA A’LALFALAAH (2 times)
    Hasten towards prosperity
  • HAYYA A’LA KHAYRIL AMAL (2 times)
    Hasten towards the best of action
  • ALLAHO AKBAR (2 times)
    Allah is Great
  • LAA ILAAHA IL-LALLAAH (2 times)
    There is no God except Allah
Total – 20
One point to be noted is that we have mentioned “La illaha ilallah” only once due to “Al-hujatu lilhadham min muslimat” otherwise it is recited twice in the Shi’a Adhan being desirable like the other clauses.

If the Sunnis were to add “As-salatu khair al-min an-Naum” i.e. ‘Prayer is better than sleep’ to the Adhan it would increase the number of statements to seventeen but that this creates another headache since this was never taught or practiced by Holy Prophet (s) rather it an innovation of Umar bin Khattab during his reign who added it to the morning prayers.

Inclusion of the statement ‘prayer is better than sleep’ was an innovation of Umar bin Khattab


  1. Mishkat Al-Masabih, Vol. 1 Page 142, By Mohammad bin Abdullah
    Muwatta of Malik, Book 3, Hadeeth Number 3.1.8
  2. Al-Farooq by Allama Shibli No’mani, page 295, published in Karachi.
  3. Muwatta Imam Malik, Dhikr e Adhan.
  4. Izalatul Khifa, volume 3, page 328, Sunan e Adhan.
  5. Kanz al Ummal volume 4, page 270, Dhikr e Adhan.
  6. Seerat AL Halbiya, volume 2, page 303, Dhikr e Adhan.
  7. Naill al-AWtar, volume 2, page 43.
  8. Sunan al-Kubra, page 425, by al-Beyhaqqi.
  9. Tareekh Baghdad, volume 9, page 409.
  10. Mishkat al Masabeeh, Volume 1 page 142
Muwatta:
Yahya related to me from Malik that he had heard that the muadhdhin came to Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he said, “Prayer is better than sleep,” and Umar ordered him to put that in the adhan for subh.

Umar’s confession that “As-salatu khair al-min an-Naum” is an innovation

We read in Musnaf Abdulrazaq:

عبد الرزاق عن ابن جريج قال : أخبرني عمر بن حفص أن سعدا أول من قال : الصلاة خير من النوم في خلافة عمر… فقال : بدعة ثم تركه ، وإن بلالا لم يؤذن لعمر.

Umar bin Hafs said: ‘Saad was the first one who said ‘Prayer is better than sleep’ during the reign of Umar… he (Umar) said: ‘It is an innovation (bidda)’ and then he abandoned it and Bilal never performed Adhan for Umar’.
Musanaf Abdulrazaq, Volume 1 page 474 Tradition 1829

Note: In Saheeh Muslim the Adhan that is quoted on the basis of Umar’s narration does not include the words “As-salatu khair al-min an-Naum”, the same is the case with another Adhan narration in Saheeh Muslim as narrated by Abi Mahzoora.
One point to keep in mind is that the Ahl e Sunnah scholars refer to the term “As-salatu khair al-min an-Naum” as Tasweeb.
In this connection we read in Hidaya e Awaleen, page 84, on border 14:
“A real example of Tasweeb was the term “Prayer is better than sleep” and even that was restricted to the morning prayers.

Ibn Umar deemed tathweeb an innovation

Let us read the testimony of non other than the son of Umar regarding Tathweeb:

عبد الرزاق عن ابن عيينة عن ليث عن مجاهد قال : كنت مع ابن عمر فسمع رجلا يثوب في المسجد فقال : اخرج بنا من [ عند ] هذا المبتدع.

Mujahid said: ‘I was with Ibn Umar and then he heard a man reciting Tathweeb in the mosque, thus he (Ibn Umar) said: ‘Let us go away from this innovator (mubtadie)’
Musanaf Abdulrazaq, Volume 1 page 475 Tradition 1832

Mujahid bin Jabir: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v2 p159). Laith bin Abi Salim: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib, v2 p48). Sufyan bin Auyyana: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v2 p611). Abdulrazaq bin Humam: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v1 p599).

These Nawasib keep on demanding that the Shi’a refrain from reciting ‘Ali un-Wali Allah perhaps they could direct us to the Quranic verse or authentic Hadeeth that has given them the green light to recite ‘Prayer is better than sleep’ in the Call for prayers. If the Adhan does not become void with the inclusion of ‘Prayer is better than sleep’ then the same is the case with the recitation of ‘Ali un-Wali Allah‘. If the Ahl’ul Sunnah say that ‘Prayer is better than sleep’ is recited in order to wake the people from sleep, then we will respond by stating that we recite ‘Ali un-Wali Allah to wake the ignorant masses from their unconscious state, one wherein they have no knowledge of Wilayah of Ali bin Abi Talib (as).

When the cunning Nawasib realized that the above cited testimony of Ibn Umar will unveil the Bidah of Tathweeb introduced by their hero, they had no other choice than to fabricate another tradition in order to cover up the statement of Ibn Umar which we read in Sunan Abo Dawood:
Muhammad bin Kathir narrated from Sufiyan from Abu Yahyah al-Qatat from Mujahid: ‘The statement ‘prayer is better then sleep’ was said during Dhuhr and Asr, that is why Ibn Umar said it was Bidah.’
The weakness in this fabrication comes from the narrator Abu Yahyah al-Qatat about whom Imam Ibn Hajar said: ‘Unreliable’ (Taqrib al-Tahdib, v2 p490), Imam Yahya bin Moin said: ‘Weak’ (Tahdib al-Kamal, v34 p402), Imam Nisai said: ‘Not strong’ (Tahdib al-Kamal, v34 p402).

Tawoos’s testimony that Tathweeb didnt exist during the time of Prophet [s]

We read the following testimony of one of the famed Tabayee namely Tawoos:
Hassan bin Muslim said: ‘Someone questioned Tawoos: ‘When was ‘Prayer is better than sleep’ was said?’ He replied: ‘This recitation did not exist in Adhan during the days of the Holy Prophet (s). During the reign of Abu Bakr, Bilal had heard a caller (Moazzin) recite this phrase, therefore he too included it in the Adhan. After the death of Abu Bakr, Umar had said that they should stop Bilal from practicing that innovation but later on Umar forgot it, hence it is still practiced”.
Kanz ul Ummal, Volume 8 page 367 Tradition 23251

Imam Shafiyee did not believe Tathweeb to be the part of Sunnah

Unlike to general Sunni perception about Tathweeb being something prescribed by Prophet [s], one of the four Imams of Sunni school namely Imam Idrees Shafiyee did not believed Tathweeb to have its root in Islam, as he stated in his authority book al-Umm, page 104:

ولا أحب التثويب في الصبح ولا غيرها لان أبا محذورة لم يحك عن النبي صلى الله عليه وسلم أنه امر بالتثويب فأكره الزيادة في الاذان وأكره التثويب بعده

“I dislike Tathweeb in morning (Adhan) and so the other (Adhan) because Aba Mahdhura didn’t narrate from the prophet (s) that He (s) ordered to recite Tathweeb, thus I dislike adding it to Adhan and dislike Tathweeb after it”.

Traditions falsely attributed to the Prophet (s)

In order to absolve Sahaba from the sin of introducing Bidah of Tathweeb, the staunch followers of Sahaba fabricated some reports and attributed to Holy Prophet [s]. Let us have a look at some of those reports alongwith an analysis of their authenticity:

Tradition One to Three

We read in Sunan Abi Dawood, Volume 1 page 189:
Abdulmalik bin Abi Mahdhura narrated from his father from his grandfather [i.e. Abu Mahdhura] that he said “O! Allah’s Apostle, bless me with the knowledge of Azan (call for prayer)” He perambulated his hand over my forehead and said:
you shall loudly say Allah is Great (4 times)
I do bear witness that there is no god except Allah (twice)
I do bear witness that Muhammad is the apostle of Allah (twice)
Come to prayer (twice)
Come to success (twice)
And if it is call for the morning prayers, then “Prayer is better then sleep” shall be said, twice. Then Allah is Great (twice), no god except Allah (twice)

Al-Bayhaqi in his Sunan, Volume 1 page 394 recorded this tradition with the following chain:
‘Abu Ali al-Rudbari narrated from Abu Bakr bin Dasa from Abu Dawood from Musadad from al-Harith bin Ubaid from Muhammad bin Abdulmalik bin Abi Mahdhura from his father from his grand father’
In Sahih Ibn Habban, Volume 4 page 578 we read a similar tradition having the following chain of narration:
‘al-Fadhel bin al-Habab al-Jumahi narrated from Musadad bin Masarhad from al-Harith bin Ubaid from Muhammad bin Abdulmalik bin Abi Mahdhura from his father from his grand father’

Reply

All these chains of narrations contain al-Harith bin Ubaid al-Eyadi about whom Imam Dahabi said: ‘Not strong’ (Al-Kashif, v1 p303), Imam Ahmad ibn Hanbal said: ‘His narration is not reliable’ (Tahdib al-Kamal, v5 p259), Imam Yahya bin Moin said: ‘Weak’ (Tahdib al-Kamal, v5 p260), Imam Abu Hatim said: ‘Not strong’ (Tahdib al-kamal, v5 p260), Imam Nisai said: ‘Not strong’ (Tahdib al-Kamal, v5 p260).
Moreover, the chains also include Muhammad bin Abdulmalik who has been declared unknown by ibn al-Qatan (Tahdib al-Tahdib, v9 p317), Mardini (Al-Jawhar al-Naqi, v1 p392), Shawkani (Nail al-Awtar, v2 p17) and Zailaei (Nasb al-Raya by Zailaei, v1 p363).
Lastly, the chain contains Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet [s] narrated by Abu Mahdhura are rejected.

Tradition Four

We read in Sunan Abi Dawood, Volume 1 page 193:
al-Nufaili narrated from Ibrahim bin Ismail bin Abdulmalik bin Abi Mahdhura from Abdulmalik bin Abi Mahdhura from Abu Mahdhura who said: ‘Allah’s Apostle taught me Adhan word by word:
Allah is Great (4 times)
I do bear witness that there is no god except Allah (twice)
I do bear witness that Muhammad is the apostle of Allah (twice)
Come to prayer (twice)
Come to success (twice)
And he used to call for the morning prayers, ‘Prayer is better then sleep”

Reply

The chain contains Ibrahim bin Ismail bin Abdulmalik who is unknown as declared by Imam Ibn Hajar Asqalani in Taqrib al-Tahdib, Volume 1 page 52. Moreover, the chain contains Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet [s] narrated by Abu Mahdhura are rejected.

Tradition Three & Four

We read in Sunan Abi Dawood, Volume 1 page 191:
Hasan bin Ali narrated from Abu Athim and Abdulrazaq from Ibn Juraij from Uthman bin Saeb from his father and Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura who narrated from the prophet the same tradition and included call for the morning prayers, then “Prayer is better then sleep”
Similary we have a tradition in Sunan Darqatni, Volume 1 page 234 with the following chain:
‘Abu Bakr al-Nisaboori narrated from Abu Hamid al-Musisi from Hajaj from Ibn Juraij from Uthman bin al-Saeb from his father and Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura’
We also have one narration in Sahih Ibn Khuzaima, Volume 1 page 200 which the following chain:
Abu Tahir narrated from Abu Bakr Yaqub bin Ibrahim al-Duqi from Raouh from Ibn Juraij from Uthman bin al-Saeb from Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura’

Reply

The chains contain Uthman bin al-Saeb who has not been mentioned by any scholar except by Ibn Habban and Ibn al-Qatan, and in this situation, those with the knowledge of science of Hadith would know that the opinion of Ibn al-Qatan would be accepted while rejecting that of Ibn Habbans’s and according to Ibn al-Qatan, Uthman bin Saeb is unknown (Tahdib al-Tahdib, v7 p117) and he has similarly been declared unknown by Zailaei (Nasb al-Raya, v1 p363) and Mardini (Al-Jawhar al-Naqi, v1 p392).
Also these chains contain Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet [s] narrated by Abu Mahdhura are rejected.

Tradition Five & Six

We read in Sunan Ibn Majah, Volume 1 page 237:
Abu Bakar bin Abi Shaybah narrated from Muhammad bin Abdullah al-Asadi from Abi Israil from Hakam from Abdulrehman bin Ubai Laila from Bilal who said: ‘Allah’s messenger ordered me to recite tathweeb in morning prayer and he forbid me to recite it in Isha prayer’

Jamia Trimdhi, Vol. 1 Page 153-154, By Mohammad bin Isa Trimdhi
We read in Tirmidhi:
“Abdurehman bin Abi Laila narrated from Bilal [ra] that Holy Prophet [s] said: ‘Do not recite Tathweeb except in Fajar’
Jami Al-Tirmidhi, Volume 1, Page 153 & 154

Reply

Both the verions of episode contain a narrator namely Abu Israil. The version of Ibn Majah has been declared weak by Albani in Erwa al-Ghalil, Volume 1 page 253 while the version of Tirmidhi’s episode is also not authentic for the following reasons written right after the tradition:
In this chapter it has also been narrated from Abu Mahdhura [ra]. Abu Isa stated: ‘We do not know this Hadith from Bilal except from him narrating from Abu Israil al-Malai and Abu Israil al-Malai did not hear this Hadith from Hakam bin Utibah. Imam Tirmidhi stated that he narrated it from Hassan bin Ammarah who narrated from Hakam bin Utibah and Abu Israil’s name is Ismaeel bin Abu Ishaq and he is not strong in the eyes of Muhaditheen.
Jami Al-Tirmidhi, Volume 1, Page 153 & 154
Besides the comments of Imam Tirmidhi, we should also point out that Abu Israil he has been declared ‘weak’ by Imam Dahabi (Al-Kashif, v1 p245), Imam Yahya bin Moin (Tahdib al-Kamal, v3 p79), Imam Nisai (Tahdib al-Kamal, v3 p80) while Jawzajani said: ‘Fabricator’ (Tahdib al-Kamal, v3 p80).

Tradition Seven, Eight & Nine

Imam Al-Bayhaqi records in Al-Sunnan al-Kubra, Volume 1 page 422:
Zuhri narrated from Hafs bin Umar bin Saad who said: ‘My relatives told me that Bilal went to Allah’s messenger (S) to recite Adhan for morning prayer, hence they said to him: ‘He (prophet) is sleeping’. Therefore Bilal raised his voice and said: ‘Prayer is better than sleep’ hence it was added to morning prayer’
Al-Sunnan al-Kubra, Volume 1 page 422 Tradition 1833

Imam Tabarani records in Al-Mujam al-Kabir, Volume 1 page 466 Tradition 1072:
Muhammad bin Ali narrated from Yaqub bin Hameed from Abdullah bin Wahb from Yuns bin Yazeed from Zuhri from Hafs bin Umar who said: ‘Bilal went to the prophet (S) to recite adhan for morning prayer, but he found him sleeping, therefore he said: ‘Prayer is better than sleep’ twice, then the prophet (S) said: ‘O Bilal, how nice was that, add it to your adhan”.
Al-Mujam al-Kabir, Volume 1 page 466 Tradition 1072

Similarly we read in Sunan Darimi, Volume 1 page 289:
“Uthman bin Umar bin Fares narrated from Yunus from al-Zuhri from Hafs bin Umar bin Saad…”

Reply

All these similar chains contain a common narrator namely Hafs bin Umar bin Saad. In first episode, he claimed that some of this relatives told him the story while he did not mention the names of those relatives. On the contrary, in the second episode he claimed that he heard it directly from Bilal while those familair with the science of Hadith knows that he never met Bilal being from two different Tabaqat. Thus, both the episodes are Mursal! That is why wee see that in the version we referred to above from Sunan Darimi, the margin writer of the book namely Hussain Salim Asad stated:
إسناده ضعيف فيه جهالة
‘The chain is weak, there is unknown (narrator) in it.’

Tradition Ten and Eleven

Imam Tabarani records:
Sahl bin Maaz bin Anas narrated from his father that Allah’s messenger said: ‘Failure and unhappiness is sufficient for the believer if he heard the caller reciting tathweeb and he doesnt answer.
al-Mujam al-Kabir, Volume 15 page 111 Tradition 16805

We read in Musnad Ahmed:
Sahl bin Maaz narrated from his father that Allah’s messenger said: ‘If you heard the caller recite tathweeb, then recite as he recites’.
Musnad Ahmad, Volume 3 page 438 Tradition 15658

Reply

The Tabarani version of episode has been declared weak by Albani in Daeef al-Targhib wa al-Tarhib, Volume 1 page 60 while the margin writer of Musnad Ahmed namely Shaykh Shu’aib al-Arnaout stated the following about latter version:
‘The chain is weak’

Tradition Twelve and Thirteen

We read in Musnad Ahmed:
“Abdullah narrated from Abdulrahman from Sufyan from Abu Jaffar from Abdulrahman from Abu Sulayman from Abu Mahdhura who said: ‘I used to recite adhan during the prophet (s)’s reign for morning prayer and when I used to say “Hay ala al-Falah” I would say after it “al-salat khayr men al-naum” in the first adhan”.
Musnad Ahmed bin Habnbal, Volume 3 page 408 Tradition 15415

Imam Nasai records in Sunan al-Kubra, Volume 1 page 503:
Suwaid bin Nasr narated from Abdullah from Sufyan from Abu Jaffar from Abu Salman from Abu Mahdhoura who said: ‘I used to recite adhan during the prophet (s)’s reign, I used to recite in the morning adhan “Hay ala al-salat, hay ala al-Falah, al-salat khayr men al-naum, Allah Akbar, Allah Akbar, la ilah ila Allah”.

Reply

The first tradition has been declared weak by the margin writer of Musnad Ahmed namely Shaykh Shoib al-Arnaut. The narration of Nasai is also weak because its chain contains Abu Salman al-Moazen whose status is unknown. al-Ghytabi al-Hanafi said about him in Maghani al-Athar, Volume 5 page 336:
“No criticism or praise is mentioned about him”.

Moreover, the chain contains Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet [s] narrated by Abu Mahdhura are rejected.

Tradition Fourteen and Fifteen

Imam Tabarani records in Al-Mujam al-Kabir, Volume 1 page 354:
Ishaq bin Ibrahim al-Dabri narrated from Abdulrazaq from Mu’amar from al-Zuhari from Saeed bin al-Musayab who stated that Bilal went to the prophet (s) to recite adhan for him, hence it was said to him: ‘He is sleeping’. Thus he called “al-Salat khayr men al-Naum”. Therefore it was added to the morning prayer.

We read in Sunnan ibn Majah, Volume 1 page 237:
Umar bin Rafee narrated from Abdullah bin al-Mubarak from Mu’amar from al-Zuhari from Saeed bin al-Musayab who stated that Bilal went to the prophet (s) to recite adhan for him, hence it was said to him: ‘He is sleeping’. Thus he called “al-Salat khayr men al-Naum”. Therefore it was added to morning prayer.

Reply

The Nawasib belonging to Ummawi fabricated all these traditions in order to provide (false) approval of Prophet [s] to the Bidah of Tathweeb but in this effort they have made to stupid mistakes that can easily be caught. For example, in the above two cited traditions, they tried to show that Saeed bin al-Musayab narrated the episode from Bilal while the reality is that Saeed bin al-Musayab never met Bilal. Imam Ibn Hajar Asqalani records in Tahdeeb al-Tahdeeb, Volume 4 page 87:

و أما حديثه عن بلال و عتاب بن أسيد فظاهر الانقطاع بالنسبة إلى وفاتيهما و مولده

“His narration from Bilal and Utab bin Usaid is clearly disconnected due to their death (year) and his birth (year)”

Tradition Sixteen

Imam Tabarani records in Al-Mujam al-Awsat, Volume 7 page 175:
Muhammad bin Ibrahim narrated from Amer from his father from his grand father from Amro bin Saleh al-Thaqafi from Saleh bin Abi al-Akhdar from al-Zuhari from Urwa from Ayesha who said: ‘Bilal went to the prophet (s) to recite adhan for him, but he found him sleeping. Thus he called “al-Salat khayr men al-Naum”, therefore it was added to the morning adhan’.

Reply

The chain is weak because it contains Saleh bin Abi al-Akhdar in its chain who has been declared ‘weak’ by Ibn Hajar (Taqrib al-Tahdib, v1 p426), Imam Yahya bin Moin (Tahdib al-Kamal, v13 p13), Abu Zara (Tahdib al-Kamal, v13 p14), Imam Bukhari (Tahdib al-Kamal, v13 p14) and Imam Nisai (Tahdib al-Kamal, v13 p15) while Darqutni said: ‘Not reliable’ (Tahdib al-Tahdib, v4 p381).

Tradition Seventeen

We read in Nasb al-Raya by Zailai, Volume 1 page 221:
Abu al-Sheikh ibn Hayan recorded in his book al-Adhan from Abdan who narrated from Muhammad bin Musa al-Harshi from Khalaf al-Hazan from Ibn Umar who said: ‘Bilal went to the prophet (s) to recite adhan for him but he found Him (s) sleeping. Thus he called “al-Salat khayr men al-Naum”, then he (prophet) said: ‘Add it to the adhan when you recite adhan for morning prayer’. Therefore Bilal used to recite it whenever he recited adhan for morning prayer’.

Reply

The chain is weak because it contains Muhammad bin Musa al-Harashi in its chain who has been declared unreliable by Ibn Hajar Asqalani in Taqrib al-Tahdib, Volume 2 page 138.

No clue of Tathweeb in Sahih Bukhari and Sahih Muslim

It should also be noted that there is no clue of Tathweeb in Sahih Bukhari and Sahih Muslim, the two most authentic books after Quran according to Salafies! In fact, the traditions we have in Sahih Muslim narrated on the authority of Umar and Abu Mahdhura attributed to Holy Prophet [s], do not mention Tathweeb at any point. We read in Sahih Muslim, Book 004, Number 0740:
Abu Mahdhura said that the Apostle of Allah (may peace be upon him) taught him Adhan like this: Allah is the Greatest, Allah is the Greatest; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah, and it should be again repeated: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to the prayer (twice). Ishaq added: Allah is the Greatest, Allah is the Greatest; there Is no god but Allah.

We read in Book 004, Number 0748:
‘Umar b. al-Khattab reported: The Messenger of Allah (may peace be upon him) said: When the Mu’adhdhin says: Allah is the Greatest, Allah is the Greatest, and one of you should make this response: Allah is the Greatest, Allah is the Greatest; (and when the Mu’adhdhin) says: I testify that there is no god but Allah, one should respond: I testify that there is no god but Allah, and when he says: I testify that Muhammad is the Messenger of Allah, one should make a response: I testify that Muhammad is Allah’s Messenger. When he (the Mu’adhdhin) says: Come to prayer, one should make a response: There is no might and no power except with Allah. When he (the Mu’adhdhin) says: Come to salvation, one should respond: There is no might and no power except with Allah, and when he (the Mu’adhdhin) says: Allah is the Greatest, Allah is the Greatest, then make a response: Allah is the Greatest, Allah is the Greatest. When he (the Mu’adhdhin) says: There is no god but Allah, and he who makes a re- sponse from the heart: There is no god but Allah, he will enter Paradise.

Shias are not the only one to reject these fabrications

We should make it clear that some Nawasib may try to teach their adherents that Shias reject the above cited fabrications merely on account of being from opponent sect but the truth is that the rejection of Tathweeb as a part of Adhan is not exclusive to the Shias rather group of Sunni scholars too shared the same view and we have already cited the opinion of Imam Shafiyee in this regard bet let us here cite the words recorded by Ibn Rushd in Bidayat al-Mujtahid, page 89 who mention the views of the very group of Sunnies:

واختلفوا في قول المؤذن في صلاة الصبح: الصلاة خير من النوم هل يقال فيها أم لا؟ فذهب الجمهور إلى أنه يقال ذلك فيها وقال آخرون: إنه لا يقال لانه ليس من الاذان المسنون، وبه قال الشافعي.
وسبب اختلافهم: اختلافهم هل قيل ذلك في زمان النبي (ص)؟ أو إنما قيل في زمان عمر؟

They disagreed that whther the caller (moazen) in morning prayer should say “al-Salat khayr men al-naum” or not? The majority believe that is should be said while others believe that it should not be said because it is not part of Adhan and that what Shafiyee believed.
The reason for the disagreement is that whether it was said during prophet’s reign? Or was said during Umar’s reign?


Thus, it is not only the Shia who hold the view that Tathweeb was introduced in Umar’s reign and not in Prophet’s time rather a group of Sunnies too hold the same view!

Misuse of Shia traditions about Tathweeb by Nawasib

The Nawasib oeften jump for joy when they identify Shia Hadeeth that would suggest that our Imam (peace be upon them) practised the Bidah introduced by Umar in the morning prayers called Tathweeb. Let us read and analyze all such Shia traditions:

F‏irst Tradition

The leader of a Nasibi organization namely Sipah Sahaba (kr-hcy.com) in his book Khutbaat-e-Jail, page 307 satated:
Azam Tariq states:
Imam Zayn al Abdeen while praying in his house used to say ‘Prayer is better than sleep’. Moreover in this very book (Al-Istibsar) under the discussion of Adhan: ‘Hussain bin Saeed narrated from Fadhala who narrated from Ala who narrated from Imam Baqir [as] that he used to say: ‘My father Imam Zayn al Abdeen in his house during the Adhan of morning used to say ‘Prayer is better than sleep’ and if I do not say this even then there is no harm. All traditions of this kind in which the saying of ‘Prayer is better than sleep’ is mentioned are understood in respect of Taqqiyah.

Reply

We should first of all point out that Shaykh Tusi did not cite the complete chains of narrations in Al-Istibsar and rather he quoted the remaining part of the chains in another book. Allow us to present the Arabic words of the tradition along with with the complete chain and correct English translation:

عن أبي جعفر عليه السلام قال : كان أبي ينادي في بيته بالصلاة خير من النوم ولو رددت ذلك لم يكن به بأس

Hussain bin Ubaidullah from Ahmad bin Muhammad bin Yahya al-Attar from his father from Muhammad bin Ali bin Mahbub from Ahmad bin Hassan from Hussain bin Saeed from Fudhalah from al-Alaa from Muhammad bin Muslim from Abi Jaffar [as] who said: ‘My father used to call in his house: ‘Prayer is better than sleep’. If you repeat that, there will be no problem’.

Al-Istibsar, Volume 1 page 308
Also in Al-Tahdeeb, Volume 2 page 63 Hadeeth Number 15

The word ‘Adhan’ does not appear in Arabic words of the tradition, therefore those Nawasib who make use of this tradition to prove that Imams of Ahlulbayt [as] believed in the recitation of Tathweeb i.e. the sentence ‘Prayer is better than sleep’ as the part of the Adhan, can not achieve their objective with this tradition. Unlike the Bidah introduced by the Salaf of Nawasib, according to the Shia view Tathweeb is not a part of the Adhan but there is no harm if someone says it away from the Adhan.

It should be known that Imam Zayn al Abdeen [as] led his life amongst the tyrants of Bani Ummayah who were staunch adherents of the Sunnah of the first three caliphs, and they bore a grudge against Ali bin Abi Talib [as]. They utilized spies to ascertain whether the Imams of Ahlulbayt [as] were ‘dissenting’ from State-propagated religion. They would have increased their propaganda against the Imam [as] had they came to know of their deviation from the State-sponsored religion. Therefore, even if Imam Zayn al Abdeen [as] recited Tathweeb and that too, not as the part of Adhan, it should not be a problem.
If we combine the above two paragraphs, then the following words of Muhammad al-Hasoon written in the margin of al-Bahai al-Amili’s book Al-Athna Ashria, page 52 are of relevance:

وبعض الأصحاب لم يحملها على التقية بل على قول ذلك في غير الآذان كقصد التنبيه

“Some of our companions didn’t consider it as Taqiyyah, but they deemed it an announcement other than in the Adhan”.

Moreover, we should also mention that some of the Shi’a scholars have not authenticated one of the narrators in the chain namely Ahmad bin Muhammad bin Yahya al-Attar as Sayyed Khoei declared him Majhul (Mu’ajam al-Rijal, v3 p123), Ibn Dawood said: ‘Muhmal’ (Rijal ibn Dawood, p45), Jawahari said: ‘His authentication is not proven therefore he is Majhul’ (al-Mufid, p46) and Sheikh Fayadh said: ‘He is not authenticated’ (al-Aradi, p295).

Second Tradition

Muhammad ibn Ali ibn Mahbub from Ahmad ibn Al-Hassan from Al-Hussayn from Hammad ibn Isa from Shu’ayb ibn Ya’qub from Abu Basir: “Imam Jafar said: … Al-Tathweeb (i.e. the statement of ‘Al-Salat Khayron Min Al-Nawm’) in Iqama is part of the Sunnat.
Al-Tahdeeb, Volume 2 page 62 Hadeeth Number 14

Reply

We should point out that Allamah Mirza Qumi declared this tradition weak in Minhaj al-Ahkam, page 179.

Third Tradition

Another tradition often used by Nawasib is from Wasa’el Al-Shia, Volume 5 page 427 Hadeeth number 6998:
“Imam Jafar (as) said: When you are in morning prayer say ‘Al-Salat Khayron Min Al-Nawm’ after ‘Hayye Ala Khayr Al-Amal’ in Adhan but don’t say it in Iqama.”

Reply

This tradition is taken from the book of ibn abi Nasr al-Bezanti who wrote his book when he was an adherent Waqifi Sect, therefore, any narrations recorded by him during that period are of no value and are accordingly rejected by the Shias. Sayyed Khoei said in Mujam al-Rijal, Volume 3 page 18:
“He was Waqifi and then he returned.”

The actual belief of Imams [as] about reciting Tathweeb

It would not be incorrect to reach such a conclusion about the tradition cited by the Nawasib when we have clear tradition from the Imams of Ahlulbayt [as] about Tathweeb, for example we read in Bihar al-Anwar, Volume 81 page 173:

الصلاة خير من النوم بدعة بني أمية وليس ذلك من أصل الأذان ، ولا بأس إذا أراد الرجل أن ينبه الناس للصلاة أن ينادي بذلك ، ولا يجعله من أصل الأذان

Imam Kazim [as] said: ‘Prayer is better than sleep’ is an innovation by the Bani Umaya, it is not a part of Adhan but there is no harm if a man wants to wake up the people by saying it, but without including it to the Adhan.

Moreover, we have the following authentic tradition in all four important canonical Shia works that suffice to to refute any attempt to prove that Imams of the Ahlulbayt [as] believed in the Bidah of Nasibi Salaf:
Mu’awiyah ibn Wahab asked Imam as-Sadiq about the Tathweeb [saying ‘Prayer is better than sleep’ between the Adhan and the Iqamah. He said: “It is unknown to us.”

1. Al-Kafi, Volume 3 page 303
2. Al-Faqih, Volume 2 page 63
3. Tahdeeb, Volume 2 page 63
4. Istibsar, Volume 1 page 308
5. Wasa’il, Volume 5 page 426
6. Shaykh Baqar Majlesi in Mirat al-Uqool, Volume 15 page 83 and Sayyed Rohani in Fiqh al-Sadiq, Volume 4 page 329 have declared it Sahih.


Hence we read the following words of Shaykh Tusi in al-Nihayah, page 67:

ولا يجوز التثويب في الأذان. فإن أراد المؤذن إشعار قوم بالأذان، جاز له تكرار الشهادتين دفعتين. ولا يجوز قول ” الصلاة خير من النوم ” في الأذان. فمن فعل ذلك، كان مبتدعا

“Tathweeb is not permissible in Adhan, if the caller (moazen) wanted to notify the people by the adhan, it is permissible for him to repeat the Shahadtayn twice, it is not permissible to say “al-salat khayr men al-naum” in the adhan, whoever does this, he is an innovator (mubtade)”.

Thus, it has been proven that according to the authentic traditions, Imams of Ahlulbayt [as] raised objections at recitation of Tathweeb in Adhan but no harm to recite it generally not as a part of Adhan. Even a tradition showing contrary teaching of Imams [as] was authentic, it would have been understood on the lines of Taqiyah as we have the following tradition from Imam [as]:
“If one is certain that we only proclaim that truth,than that person should be satisified with our teaching. If he hears us say something contradictory to what he heard earlier, he should know that we are acting only in his best interest.”
Al Kafi, Volume 1 page 85 Hadeeth number 6

Invitation to Nawasib to adopt the right path

By considering the right of justice and truth the so-called scholars of Deoband should answer us about this true Islam that they consider to be their inherited property. Why is your version of Islam a collection of contradicting traditions?
The Shi’a justification (for contradictions) can be easily explained since our Imams were persecuted and they spent most of their lives imprisoned, they couldn’t get a proper chance to preach the truth and propagate the truth of the Shi’a Madhab. But your case is different, what did your Abu Bakr, Umar and Othman actually do? Although they were the rulers they were incapable of protecting an Adhan recited five times a day, acknowledged by your scholars in their books.
About the phrases in your Adhan, there is a serious contradiction in your traditions; about “As-salat khair al-Min an-Naum” a variety of traditions can be found in your books. The religion you are following is not the one revealed on Prophet Muhammad (s); it is the Fiqh of Umar that you have stuck to. The level of your knowledge can be easily known by the fact in the light of your own books you cannot even confirm the correct recital of the Adhan. The way Umar introduced the phrase “As-salat khair al-Min an-Naum” in Adhan and then himself termed it as an innovation haunts the Nawasib, and they themselves are confused by the variety of disgusting traditions.

“Haya Ala Khair al-Amal” in Adhan

These words have not been added by us, in fact they were recited by Rasulullah (s) and the true inheritors of his knowledge the Imams from Ahl’ul bayt (as). Its validity can be established from Sunni sources.

Umar opposed the Islamic teachings by removing “Haya Ala Khair al-Amal” from the Adhan

We shall cite the following esteemed Sunni works to corroborate our claim:
  1. Sharh Maqasid, volume 3, page 294
  2. Qaushijee Sharh Tajreed, page 408, .
  3. Abkaar Al Afkaar Manqool Az Tashayed Al-Matahin, volume 1, page 1884.
  4. Tasheed Al Sawa’id Manqool Az Tashayed Al-Matahin, volume 1, page 1884.
Qaushijee states:
(Umar said): ‘O people, three things were there during the reign of Allah’s messenger and I forbid them and will punish for practising them and they are the Mut’ah of women, the Mut’ah of hajj and Haya alaa khayri al-amal’

Imam Sa’aduddin Taftazani stated in Sharah Maqasid:
It has been narrated that he said: ‘Three things were there during the reign of the prophet and I forbid them and they are the two Mut’ah and Haya alaa khayri al-amal’
Note: The Imam of Ahle Sunnah, Abul Hasan Aamidi in Abkaar ul-Afkaar and Imam of Ahle Sunnah Shams-ud-din Mehmood bin Abdul-Rehman bin Ahmed al-Isfahani in Tashayed al-Qawaid have both admitted that the recitation of “Haya Ala Khair al-Amal” in Adhan was stopped by Umar. We want to make it clear to the Nawasib that all four of their Imams have accepted Umar banned the recitation of the concerned phrase in Adhan The author of Tauhfa Ithna Ashari al Muhaddith Shah Abdul Aziz Dehlavi has admitted in the fourth chapter of his Touhfa that if someone quotes a tradition from the opposition and then does not term it as weak then the authenticity of the tradition is proven. Based on this principle, all four Sunni Imams have quoted this tradition verifying to it being authentic, rather than deem this weak they have offered justifications and explanations. The Nawasib blame us for holding a belief that our Imams have the authority to change and abrogate Islamic edicts, a fact that is against the Shi’a madhab. We ask the Nasibis ‘Who gave Umar the authority to ban acts that permitted by Allah and his Holy Prophet (s)?’

Abdullah Ibn Umar, Bilal and Imam Zayn ul Abideen used to recite “Haya Ala Khair al-Amal” in Adhan


  1. Sunan Al-Kubra, Vol. 1 Page 424-425, By Abi Bakr Ahmad Al-Behaqi
    Seerat al Halabiyah, volume 2, page 205, Dhikr e Adhan.
  2. Neel al-Awtar, volume 2 page 41
  3. Sunan al-Kubra, volume 1 pages 424-425
  4. Kanz al-Ummal volume 8 page 342
  5. Tehqeeq Ajeeb fil-Tasweeb, page 5, compiled by Abdul-Hai.
  6. Musanaf Ibn abi Shaybah, Volume 1 page 195
  7. Musanaf Abdulrazaq, Volume 1 page 464
  8. Muwatta Imam Malik, Volume 1 page 162
  9. Kibriyat al-Ahmer, Volume 1 page 43
Behaqqi records:

(وأخبرنا) محمد بن عبد الله الحافظ انا أبو بكر بن اسحاق ثنا بشر بن موسى ثنا موسى بن داود ثنا حاتم بن اسمعيل عن جعفر بن محمد عن أبيه ان علي بن الحسين كان يقول في اذانه إذا قال حي على الفلاح قال حي على خير العمل ويقول هو الاذان الاول

Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say ‘Haya alaa Khayri al amal’ after ‘Haya alaa alfalah’ and he said that this is the first adhan.

Imam Ibn Abi Shaybah records:

حدثنا أبو بكر قال نا حاتم بن إسماعيل عن جعفر عن أبيه ومسلم بن أبي مريم أن علي بن حسين كان يؤذن فإذا بلغ حي على الفلاح قال حي على خير العمل ويقول هو الأذان الأول

Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say ‘Haya alaa Khayri al amal’ after ‘Haya alaa alfalah’ and he said that this is the first adhan.
We also read:

حدثنا أبو أسامة قال نا عبيد الله عن نافع قال كان بن عمر زاد في أذانه حي على خير العمل

Nafee said: Ibn Umar added ‘Haya alaa khayri alamal’ to his adhan

Imam Abdulrazaq al-Sanani records:

عبد الرزاق عن بن جريج عن نافع عن بن عمر أنه كان يقيم الصلاة في السفر يقولها مرتين أو ثلاثا يقول حي على الصلاة حي على الصلاة حي على خير العمل

Nafee said: ‘When Ibn Umar performed prayer while he was traveling, he used to say ‘Haya alaa alsalat hat alaa khayri alamal’ twice or thrice’

We read in Kanz al-Umal, Volume 8 page 342 Tradition 23174:

عن بلال كان بلال يؤذن بالصبح فيقول : حي على خير العمل

Bilal used to recite adhan for morning prayer and say: ‘Haya alaa khayri alamal’
One of the beloved scholars of Salafies namely Showkani stated in his book Nail al Awtar:

أخرج البيهقي في سننه الكبرى بإسناد صحيح عن عبد الله بن عمر أنه كان يؤذن بحي على خير العمل أحيانا وروي فيها عن علي بن الحسين أنه قال : هو الأذان الأول

Beyhaqqi has reported in his book Sunan al-Kubra through Sahih chain that Abdullah Ibn Umar would sometimes recite “Haya Ala Khair al-Amal” in his Adhan and the same book also reports that Ali bin al-Hussain to have said this is the initial Adhan.

The Nawasib should also look at the comments of the obedient student of your Imam e Azam, Imam Muhammad in his book Muwatta e Imam Muhammad which states that:
“Abdullah ibn e Umar used to recite “Haya Ala Khair al-Amal” after “Haya ala al-Falah” in his Adhan. The commentator of the Hadeeth while commenting on this says: “It is Abdullah ibn e Umar’s act which was probably the Sunnah of the Holy Prophet (s) there is nothing wrong if someone practices it.”

Abdullah ibn e Umar is graded by the Ahl’ul Sunnah as a Sahabi son of a Sahabi and second Khaleefa. He was never stopped by anyone from reciting “Haya Ala Khair al-Amal” neither was called an innovator.
Abdulwahab Sherani stated in Kibriyat al-Ahmer, Volume 1 page 43:
“Shaykh Akbar Muhiuddin Ibn Arabi has stated that those who object at the recitation of ‘Haya Ala Khair al-Amal’ during Adhan, I never come across any proof of their objection because on the day of digging the trench, the Holy Prophet [s] himself instructed to recite this sentence in Adhan”

An appeal to the truth

We have proven that the recitation of “Haya Ala Khair al-Amal” in Adhan was prohibited by Umar bin Khattab, the Shi’a do not have a high regard for him because he introduced new practices and changed the Shariah which is a major sin. Umar while prohibiting the recitation of the concerned phrase in Adhan had threatened that he would punish anyone who would oppose him. As Umar is no longer in our midst nor are his threats and fear still casting a shadow over the Ummah, we ask our critics for Allah’s sake turn to the right path, because you are answerable to Allah for your deeds, not to Umar.

A Wahaby scholar’s acceptance of the Shi’a Adhan

Famous Ahl-e-Hadeeth Scholar Maulana Waheed uz-Zaman Hyderabadi in his book Anwaar ul-Lughat, part (Para) 18, page 5-6, published by Hashmat ul-Islam press, Bangalore, India, under the caption of “An-nazr ala wajh Ali ibadah” writes:
A Shi’a Muezzin used to recite “Ashadu ana Ali un-Wali Allah” in Adhan, this bothered and infuriated the Sunnis, they came to me and complained, in reply to them I said: “That Muezzin just says -Ashadu ana Ali un-Wali Allah- whereas I say much more than this as -Ashadu ana Ali an-Imam al-Awliya wa Sayyid al-Wasiya wa Khair al-Khalaiq ba’d al-Ambiya-”
Note: Maulana Waheed uz-Zaman’s book Anwaar ul-Lughat has been re-published in Pakistan by the name of Lughaat ul-Hadeeth.

The Deobandi Adhan was formulated by the dreams of newly converted Muslims and not in accordance with divine revelations

  1. Sunan Abu-Daud, Chapter of Adhan Book 2, Number 0498:
  2. Saheeh Tirmidhi, Chapter of Adhan.
  3. Sunan Ibn e Majah, Chapter of Adhan.
Sunan Abu Daud:
AbuUmayr reported on the authority of his uncle who was from the Ansar (the helpers of the Prophet): The Prophet (peace_be_upon_him) was anxious as to how to gather the people for prayer. The people told him: Hoist a flag at the time of prayer; when they see it, they will inform one another. But he (the Prophet) did not like it. Then someone mentioned to him the horn.
Ziyad said: A horn of the Jews. He (the Prophet) did not like it. He said: This is the matter of the Jews. Then they mentioned to him the bell of the Christians. He said: This is the matter of the Christians. Abdullah ibn Zayd returned anxiously from there because of the anxiety of the Apostle (peace_be_upon_him). He was then taught the call to prayer in his dream. Next day he came to the Apostle of Allah (peace_be_upon_him) and informed him about it.
He said: Apostle of Allah, I was between sleep and wakefulness; all of a sudden a newcomer came (to me) and taught me the call to prayer. Umar ibn al-Khattab had also seen it in his dream before, but he kept it hidden for twenty days.
Note: Qur’an says that the Holy Prophet (s) said: “speaks nothing but revelation.”
And three of the “Saheeh” books of Sunnis say that Holy Prophet (s) followed the dreams of the companions rather than divine revelations.

An appeal to logic

The tradition about Adhan being imposed after the dreams of the companions is a lie and absolute trash, and that is why Imam Bukharee has Imam Muslim have diluted this tradition like Umar’s wine.
Those barking Mullahs who blame the Shi’a for additions in the Adhan should first sweep their own doors wherein they shall see that their entire Adhan is void as it was due to the dreams of companions and not divine revelation. Why could the companions shape the Shariah of Allah Almighty. The humiliation for the Nasibis is compounded by the fact that their dreamt Adhan did not hold the phrase of “As-salat khair al-Min an-Naum”. The Qur’an says that the Prophet (s) takes the Shariah from the commandments of Allah, whereas the so-called correct books of Sunnis state that he made the Shariah by following the dreams of the companions. Such a belief contradicts the Holy Qur’an and is outside Islam. Shi’a belief is clear, that the Adhan was via divine revelation as affirmed in their texts.

Hanafi Fiqh permits citing the names of Khaleefa’s while reciting Adhan

As proof we advance the following esteemed Sunni works:
  1. Fatah al-Qadeer Sharh Hidayah, page 215, Dhikr of Adhan.
  2. Al-Kifaya Sharh Hidayah, page 215 by Jalal-ud-din Khuwarzmi.
  3. Sharh Hidayah, page 215
  4. Al-Badaya wal-Nihayah, Volume 9 page 267
  5. Aojaz al-Masalik Sharh Muwatta e Imam Malik, volume 2, page 27.
Al-Kifaya:
“An innovation started by Imam of Ahl’ul Sunnah Abu Yusaf was that the Caller of Prayer (Moazzin) should take the names of Khaleefa’s and the Ameer and pay regards and blessings to him and after that he should say “Haya ala As-Salat” and this innovation was introduced as it was for the Caliphs of the Holy Prophet (s).”

Ibn Katheer while praising Umar Ibn Abdul Aziz writes in his esteemed work Al Bidaya wa al Nihaya:
“Umar ibn e Abdul-Aziz’s caliphate was the revival of Khilafat-e-Rasihida and the era of second life of the Islamic civilization and culture, Quranic orders, Prophetic Sunnah and the Islamic teachings.”


Al-Badayah wa Al-Nahayah, Vol 6, Page 267, By Ibn Katheer
On the very next page we read:
“Uthman al-Rahi al-Hamsi narrates that he had heard the Moazzin of Umar ibn e Abdul Aziz convey Salaams to him in between Adhan by saying Asalam-o-Alaikum ya Ameer-al-Mo’mineen wa rehmatullah-e-wa-barakatuhu, Hai-e-alas-salat, hai-e-alal-falah, as-salat qad-qarbat, i-e “O! Leader of the believers, Allah’s blessings be on you, Hasten towards prayer, Hasten towards Prosperity, the time for prayer has approached.”
Al Bidaya wal Nihaya, Volume 9, Page 267, published by Nafees Academy Karachi

Note: If sending blessings on Umar Ibn Abdul Aziz in Azan makes his era the era of Quranic injunctions and Sunnah then how can the recitation of “Ali yun Waliyullah” which is the Sunnah of Prophets and Sahaba constitute a prohibited act?

The founder of the innovation of taking the names of caliphs in Adhan was Mu’awiyah, the Imam of Nasibis

We read in Aujaz al-Masalik Sharh Muwatta Imam Malik, volume 2, page 27:
“Ibn Abi Zaib says that he had asked Zuhri who introduced the practice of conveying Salaams in Adhan he had replied that it was started by Mu’awiyah.”
Note: The seed of Banu Zarqa happily accept, hearing the names of these Khaleefa’s in Adhan, those who spent their days persecuting the masses and spent their nights drinking and indulging in vulgar acts. Curiously when it comes to reciting the name of righteous Khaleefa and Leader of Believers, Ali (as) in Adhan they deem this abhorrent and unacceptable. This hatred is a trait of the illegal offspring of Banu Umayyah.

Umar bin Khattab added words in the Salah

Saheeh Muslim, Book 004, Number 0788:
‘Abda reported: ‘Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta’ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and ‘Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-’Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.
Could the Ahl’ul Sunnah kindly produce a list of those Ulema that issued Fatwas of Bidah against Umar for ADDING words to the Salat of Rasulullah (s)? As Nasibi constantly point out any addition to the Deen (no matter how pious it may seem) is a Bidah, and all Bidah’s will be rejected. This being the case what about this Bidah? If the heart of these Nasibis is content with such a Bidah, why the objection if the Shi’a recite Aliyun Waliyullah as part of the call to prayer?


Imam Bukhari dan Perawi Pencaci-Maki Sahabat Nabi saw.!!


Sikap damai lagi mesra terhadap para pembenci dan pencaci maki Imam Ali dan Ahlulbait serta berbanggga dalam mengandalkan riwayat mereka oleh para ulama hadis Sunni juga diperagakan Bukhari –Imam Besar Hadis, bahkan mungkin diangap Imam teragung-. Dalam kitab Shahihnya yang diyakini keshahihan seluruh hadis di dalamnya oleh ulama Sunni sehingga menjadi pandangan resmi mazhab itu, telah mengandalkan kaum Nawâshib yang sangat membenci Imam Ali as. dan juga mencaci maki dan menghina serta melaknati beliau as. sebagai sumber kepercayaan agamanya. Ia banyak meriwayatkan dari kaum Nawâshib.

Ibnu Hajar dalam Mukaddimah Fathu al Bâri (kitab syarah terbesar atas Shahih Bukhari) menyebutkan daftar nama para perawi hadis yang diandalkan Imam Bukhari dalam kitab Shahihnya yang dicacat para ulama. Di antara mereka adalah para perawi yang dicacat karena alasan kenashibian/kebencian kepada Ali dan Ahlulbait.

Di bawah ini –demi menyingkat waktu pembaca- langsung saja saya sebutkan nama-nama mereka beriktu keterangan singkatnya:
  • Tsaur ibn Yazîd ibn Ziyâd al Kilâ’I al Himshi asy Syâmi (w.153 H)
Imam Bukhari telah mengandalkannya dalam menyumbangkan lima riwayat dalam berbagai bab, di antaranya pada bab: al Buyû’ (jual beli), al Jihâd dan Kitab al Ath’imah (makanan), bab Mâa Yuqâlu Idzâ Faragha Min Tha’âmihi (apa yang diucapkan jika selesai makan)[1]. Imam Bukhari menyebutkan jalur darinya demikian: Telah menyampaikan hadis kepada kami Ishaq ibn Yazîd ad Dimasyqi, ia berkata, telah menyampaikan hadis kepada kami Yahya ibn Hamzah, ia berkata telah menyampaikan hadis kepadaku Tsaur ibn Yazîd dari Khalid ibn Ma’dân ….


Tsuar Di Mata Ulama hadis Sunni
Yahya ibn Ma’in berkata, “Aku tidak menyaksikan seorang pun yang meragukan bahwa ia adalah seorang panganut faham Qadariyah. [2]
Ahmad ibn Hanbal berkata, “Tsaur berfaham Qadariyah. Dan adalah penduduk kota Himsh mengusirnya dari kota mereka. [3]
Ibnu Hajar berkata, “Ia datang ke kota madinah maka Malik melaraang orang-orang untuk duduk bersamanya. Ia dituduh berfaham nushb (membenci Imam Ali dan Ahlulbait as.).”
Yahya ibn main berkata, “Ia (Tsaur) sering duduk-duduk bersama kaum yang mencaci maki Ali. Akan tetapi ia sendiri tidak mencaci makinya.” [4]

Ibnu Jakfari berkata:
Pembelaan Yahya ibn Ma’in terhadap Tsuar di atas tidak benar sebab terbukti bahwa Tsaur tidak hanya gemar dan menikmati duduk bersama kaum yang menjadikan caci maki Imam Ali as. sebagai tema dan obyek pembicaraan… akan tetapi ia juga sangat ganas dalam kebenciannya terhadap Imam Ali as.; sahabat termulia dan khalifah keempat di kalangan Ahlusunuhhah, menantu Nabi saw.

Al Ka’bi melaporkan dalam kitab Qabûl al Khbâr bahwa Tsaur setiap kali menyebut Imam Ali as. selalu berkata, “Aku tidak suka orang yang membunuh kakekku. [5] Dan kakeknya terbunuh dalam peperangan Shiffîn di pihak Mu’awiyah yang disabdakan Nabi saw. (sesuai riwayat Imam Bukhari) sebagai pemimpin kelompok penganjur ke neraka jahannam.!!

Dan pembelaan seperti itu biasa dilakukan terhadap para perawi pujaan mereka…. Karenanya tidak mengherankan jika Anda juga menemukan pujian dan penghargaan atasnya oleh sebagian ulama dan tokoh sentral Sunni, seperti Yahya al Qaththân, yang memujinya dengan: “Aku tidak pernah menyaksikan seorang penduduk kota Syâm yang lebih kokoh riwayatnya darinya.” Atau pembelaan Ibnu Hajar dengan kata-katanya, “Para ulama bersepakat akan ketepatan riwayatnya.”

Anda berhak bertanya akan keseriusan para ulama Sunni dalam menyikapi para pembenci dan pencaci maki sahabat, yang dalam rancangan konsep mereka siapa pun yang membenci dan apalagi juga dilengkapi dengan mencaci-maki sahabat Nabi saw. mereka kecam sebagai zindiq, fasik, pembohong yang tidak halal didengar hadisnya!! Lalu bagaimana dengan perawi yang membenci dan mencai-maki Imam Ali as.? Apakah mereka akan berkonsekuen dalam mengetrapkannya? Atau mereka akan melakukan praktik “Tebang Pilih”! Jika seoraang perawi mencaci maki Mu’awiyah, ‘Amr ibn al ‘Âsh, Abu Hurairah, Utsman ibn ‘Affân, Umar ibn al Khathtab, atau Abu Bakar misalnya, hukuman itu ditegakkan! Jika yang dicaci dan dibenci saudara Rasulullah saw. dan menantu tercintanya; Ali ibn Abi Thalib as. maka seakan tidak terjadi apa-apa! Seakan yang sedang dicaci-maki hanya seorang Muslim biasa atau bisa jadi lebih rendah dari itu…. Pujian dan sanjungan tetap dilayangkan… kepercayaan terhadapnya tetap terpelihara… keimanannya tetap utuh… bahkan jangan-jangan bertambah karena mendapat pahala besar di sisi Allah kerenanya, sebab semua itu dilakukan di bawah bendera ijtihad dan keteguhan dalam berpegang dengan as Sunnah!!

Mengapa kegarangan sikap dan ketegasan vonis itu hanyaa mereka tampakkan dan jatuhkan ketika yang dicaci-maki dan dibenci adalah sahabat selain Imam Ali as., betapapun ia seorang fasik berdasarkan nash Al Qur’an, seperti al Walîd ibn ‘Uqbah! Sementara jika Ali as. atau sahabat dekatnya seperti Ammar ibn Yasir, Salman al Farisi, Abu Darr ra. dkk. yang dicaci-maki dan dibenci serta dilecehkan semua seakan tuli dan bisu….

Inilah yang menjadikan pera peneliti menaruh kecurigaan akan ketulusan, kejujuran dan keseriusan para ulama Sunni dalam membela Ali dan keluarga; Ahlulbait Nabi yang suci dan disucikan Allah.
  • Ishâq ibn Suwaid ibn Hubairah at Tamîmi (w.131H)
Imam Bukhari telah mengandalkannya dalam menyumbangkan hadis dalam Kitab ash Shaum (puasa) digandeng dengan riwayat Khâlid al Hadzdzâ’.
Dalam Hadyu as Sâri-nya, Ibnu Hajar menegaskan bahwa “Yahya ibn Ma’in, an Nasa’i dan al Ijli mentsiqahkannya, dan ia mengecam Ali ibn Abi Thalib.”[6]

Ibnu Hajar juga berkata dalam kitab Tahdzîb at Tahdzîb, “Abu al ‘Arab ash Shaqali berkata dalam kitab adh Dhu’afâ’nya, ‘Ia sangat mengecam/membenci Ali. Ia berkata, ‘Aku tidak suka Ali. Ia tidak banyak hadisnya.’ Dan kemudian ia berkomentar, ‘Siapa yang tidak mencintai sahabat maka ia bukan seorang yang tsiqah/jujur terpercaya dan tidak ada kehormatan baginya.’” [7]

Ibnu Jakfari berkata:
Semoga Allah merahmati ash Shaqali dan membalasnya dengan kebaikan atas ketulusannya dalam membela kesucian Imam Ali as.
Akan tetapi yang disayangkan lagi mengherankan adalah sikap sebagian ulama hadis Sunni yang masih sudi mempercayai perawi fasiq dan munafik sepertinya sebagai sumber agama?!

Tidakkah kebenciannya terhadap Imam Ali as. yang mana kecintaan dan kebencian kepadanya telah dijadikan barometer keimanan dan kemunafikan! Lalu mengapakah Imam Bukhari dan ahli hadis lainnya seperti Muslim, an Nasa’i dan Abu Daud mempercayainya sebagai penyambung lidah suci Rasulullah?
Mengapakah Imam Bukhari mempercayainya dan menjadikannya hujjah yang menyambungkan dirinya dengan Allah, sementara ia tidak sudi meriwayatkan dari putra teladan Ahlulbait; Imam Ja’far ash Shadiq as. dan meragukannya?
Adilkan sikap mereka itu?

Mereka Bangkit Geram Jika Selain Ali as. Yang Dikecam!
Benar seudaraku –semoga Allah merahmati Anda- bahwa jika yang dikecam itu selain Imam Ali ibn Abi Thalib as. maka mereka tidak akan ragu-ragu untuk spontan menjatuhkan vonis garang atas pelakunya… Perhatikan caci-maki dan luapan kemarahan adz Dzahabi atas al Hafidz Ibnu Khirâsy –kendati tadinya ia mensifatinya dengan beragam pujian akademik seperti al Hâfidz/sangat hafidz yang dalam lagi luas pengetahuannya. Lalu setelanya ia menuduhnya sebagai penganut faham Syi’ah dan membuat-buat riwayat tentang kejelakekan Abu Bakar dan Umar… setelah itu semua ia mengalamatkan kecamanannya atas Ibnu Khirâsy dengan kata-kata, “Engkau adalah seorang Zindiq, penentang kebenaran/al Haq. Semoga Allah tidak pernah meridhaimu. Ibnu Khirâsy mati menuju selain raahmat Allah tahun 283 H.” [8]

Demikian pula dengan Ibnu Hajar dalam kitab Tahdzîb at Tahdzîb ketika menyebut biografi Janâb al Asadi, ia menyebutkan bahwa  ad Dûri menukil Yahya ibn Ma’in berkata tentangnya, “Ia (Janâb) adalah seorang yang jelek. Ia mencaci Utsman…

Ahmad ibn Hanbal berkata, “Ia adalah seorang yang jelek pendapatnya.
Ibnu Hibbân berkata, “Tidak halal meriwayatkan hadis darinya.”
Ad Dâruquthni berkata, “Ia adalah seorang yang jelek, berfaham Syi’ah yang kental. Ia mencaci-maki Utsman.”
Al Hakim berkata, “Yahya dan Abdurrahman meninggalkan meriwayatkan hadis darinya, dan keduanya telah berbuat baik, sebab ia mencaci-maki Utsman. Dan barang siapa mencaci seorang sahabat maka ia pantas untuk tidak diambil riwayatnya.

Lebih dari itu, ada sebuah kenyataan yang lebih menyakitkan hati para pecinta Ahlulbait Nabi as… di mana mereka bermesraan dengan para pembenci Imam Ali as. dan mereka yang mencaci-makinya serta melaknatinya… Namun terhadap seorang parawi yang sekedar bersikap kurang menghormat kepada seorang ulama kebanggaan mereka –bukan seorang sahabat besar!- hanya seorang ulama! Mereka segera beramai-ramai mengecamnya! Bahkan melaknatinya!

Banyak contoh kasus dalam hal ini, akan tetapi saya hanya akan menyebutkan sekelumit saja.
Ibnu Hajar dalam kitab Tahdzîb at Tahdzîb ketika menyebut biografi Husain al Karâbisi, ia berkata, “Berkata al Khathib, ‘Hadisnya jarang sekali, sebab Ahmad ketika berbicara tentang masalah Lafadz (ucapan/bacaan) Al Qur’an (apakah ia qadim atau makhluq), al Karâbisi menyalahkan Ahmad, maka para ulama menjauhi dari mengambil riwayat darinya. Dan ketika sampai kepada Yahya ibn Ma’in berita bahwa ia berbicara menyalahkan Ahmad, ia melaknatinya. Dan ia berkata, ‘Alangkah laiknya ia untuk dicambuk.’”

Sementara itu mereka juga mengatakan bahwa keyakinan Husain al al Karâbisi dalam masalah ini adalah bahwa bacaan kita terhadap ayat-ayat Al Qur’an adalah hâdits/bukan Qadîm. Keyakinan itu sama persis dengan yang diyakini oleh banyak tokoh ulama hadis Sunni, seperti Imam Bukhari, Hârits al Muhâsibi, Muhammad ibn Nashr al Marwazi dll.
Subhanallah. Imam Ali dikecam, mereka terdiam! Sementara Ahmad ibn Hanbal disalahkan mereka bangkit melaknati yang menyalahkannya!!

Contoh kedua adalah pembelaan ulama Sunni terhadap Ibnu Mubârak. Ibnu Hajar dalam Tahdzîb at Tahdzîb berkata ketika menyebut biografi Ibnu Mubârak, “Aswad ibn Salim berkata, “Jika engkau melihat seorang menceloteh Ibnu Mubârak maka curigai kemurnian Islamya!.”
Membongkar contoh-contoh kasus dalam masalah ini akan menjadi panjang pembicaraan kita… Maka kami cukupkan sampai di sini.


Referensi:
[1] Shahih Bukari,7/106.
[2] Mîzân al I’tidâl,1/374, biografi no.1406. Pernyataan Yahya di ataas juga disebutkan oleh Ibnu ‘Asâkir dalam Târîkh Damasqusnya,11/183/1058.
[3] Ibid.
[4] Hadyu as Sâri (Muqaddimah Fathu al Bâri),2/148. cet. Maktabah al Kulliyât al Azhâriyah-Kairo.
[5] Qabûl al Khbâr,2/158, Thabaqât; Ibnu Sa’ad,7/467.
[6] Hadyu as Sâri,2/143.
[7] Baca juga Hadyu as Sâri,2/143
[8] Baca Biografi al Hafidz Ibnu Khirâsy dalam kitab Tadzkiratul Huffâdz; adz Dzahabi.

Seperti Anda telah saksikan data-data dua perawi munafik yang membenci Imam Ali as. namun demikian keduanya tetap menjadi tempat kepercayaan Bukhari dalam meriwayatkan hadis-hadis Nabi Muhammad saw…. Kini pembaca kami ajak mengenali perawi kebanggaan Bukhari lainnya, yang tidak kalah munafiknya di banding dengan dua parawi sebelumnya. Di adalah:

Harîz ibn Utsman al Himshi (w. 163 H)
Perawi yang sangat membenaci Imam Ali as. lainnya yang diandalkan dan dibanggakan Bukhari serta ia percaya sebagai penyambung lidah suci Rasulullah saw. adalah Harîz ibn Utsman al Himshi. Seorang gembong kaum munafikin yang sangat membenci Imam Ali as. Bukhrai meriwayatkan hadis pada bab al Manâqib dari Harîz ibn Utsman melalui jalur sebagai berikut:
1) Dari Ali ibn Ayyâsy, dan
2) Dari ‘Ishâm ibn Khâlid yang meriwayatkan dari Abdullah ibn Busr dan Abdul Wâhid ibn Abdullah an Nashri.


Harîz ibn Utsman al Himshi Adalah Seorang Gembong Nawâshib!
Kenashibian Harîz tidak samar bagi semua pengkaji yang akrab dengan kajian sejarah para perawi hadis. Ia sangat membenci Imam Ali as. dan tak henti-hentinya melaknati beliau as. di berbagai kesempatan, khususnya dalam wirid harian seusai shalat!! Tidak cukup itu, ia juga tidak segan-segan memalsu hadis yang menyelek-jelekkan Imam Ali as.

Data-data di bawah ini cukup sebagai bukti:

Harîz ibn Utsman al Himshi Adalah Seorang Pelaknat Imam Ali as.!
Ditanyakan kepada Yahya ibn Shaleh, “Mengapa Anda tidak menulis hadis dari Harîz? Ia menjawab, ‘Bagaimana aku sudi menulis hadis dari seorang yang selama tujuh tahun aku salat bersamanya, ia tidak keluar dari masjid sebelum melaknat Ali tujuh puluh kali.’“[1]

Ibnu Hibban juga melaporkan, “Ia selalu melaknat Ali ibn Abi Thalib ra. tujuh puluh kali di pagi hari dan tujuh puluh kali di sore hari”. Ketika ia ditegur, ia mengatakan, “Dialah yang memenggal kepala-kepala leluhurku.”[2]

Harîz ibn Utsman al Himshi Adalah Seorang Pemalsu Hadis!
Dan tentang keberaniannya memalsu hadis, ikuti laporan Ismail ibn Iyasy berikut ini, ia berkata, “Aku mendengar Harîz ibn Utsman berkata, ’Hadis yang banyak diriwayatkan orang dari Nabi bahwasannya beliau bersabda kepada Ali, “Engkau di sisiku seperti kedudukan Harun di sisi Musa”, itu benar tetapi pendengarnya salah dengar. Aku bertanya, “Lalu  redaksi yang benar bagaimana? Ia berkata, “Engkau di sisiku seperti kedudukan Qarun di sisi Musa”. Aku bertanya lagi, “Dari siapa kamu meriwayatkannya?” ia berkata, “Aku mendengar Walîd ibn Abd. Malik mengatakannya dari atas mimbar”.[3]

Ibnu Hajar berkata, “Al Azdi dalam kitab adh Dhu’afâ’ melaporkan bahwa “Harîz ibn Utsman meriwayatkan bahwa ketika Nabi saw. hendak menaiki baghelnya[4] datanglah Ali lalu  melepaskan pelananya agar beliau jatuh.” Setelahnya al Azdi berkomentar, “Seorang yang seperti ini keadaannya tidak pantas diambil riwayatnya.” Akan tetapi Ibnu Hajar –seperti kebiasaannya- berusaha membela Harîz –si pemalsu hadis itu dengan mengatakan, “Mungkin Harîz mendengar kisah itu dari al Walîd.”[5]

Al Jauhari juga melaporkan kepada kita dengan sanadnya bersambung kepada Mahfûdz, Ia berkata, “Aku bertanya kepada Yahya ibn Shaleh Al Wahadhi, ‘Kamu telah meriwayatkan dari para guru sekelas Harîz, lalu  mengapakah kamu tidak meriwayatkan  dari Harîz?’ Ia berkata, ‘Aku pernah datang kepadanya lalu ia menyajikan buku catatannya, lalu  aku temukan di dalamnya, Si fulan telah menyampaikan hadis kepadaku dari fulan… bahwa Nabi saw. menjelang wafat beliau berwasiat agar tangan Ali ibn Abi Thalib di potong.”. Maka aku kembalikan buku itu dan aku tidak menghalalkan diriku meriwayatkan darinya!!.[6]

Hadis palsu riwayat Harîz inilah yang disinggung dalam laporan Ibnu Hajar dalam kitab Tahdzîb at Tahdzîb, kendati ia tidak membongkarnya karena dianggap tidak layak disebutkan. Ibnu Adi berkata, “Yahya ibn Shaleh al Wahhâdhi berkata, ‘Harîz ibn Utsman mendektekan kepadaku dari Abdurrahman ibn Maisarah dari Nabi saw. sebuah hadis yang menjek-jelekan Ali ib Abi Thalib yang tidak layak disebutkan. Sebuah hadis yang sangat munkar, tiada meriwayatkan semisalnya melainkan orang yanmg tidak bertaqwa kepada Allah. Al Wahhadhi, “Maka ketika ia menyampaikan hadis itu kepadaku, aku tinggalkan dia.”[7]
 
Ibnu Jakfari berkata:
Jika demikian keadaan dan kebusukan jiwa Harîz ibn Utsman … dan jika demikian kualitas kejujurannya… dan jiika para gembong kaum munafikin seperti al Walîd sebagai masyâikh kebanggaan Harîz yang juga dibangggakan Adu Daud dkk. maka apa yang dapaat dikatakan kepada para ulaama itu, khusunya Bukhari yang dengan bangga meriwayatkan dan menghiasi kitab tershahihnya setelah al Qur’an al Karîm dengan riwayatnya? Masihkan kita meragukan bahwa dunia hadis Sunni sedang menghadapi masalah besar dengan mengandalkan kaum munafikin sebagai sumber kepercayaaan dalam agama?!

Dan denga demikian pula apa nilai ucapan dan pembelaan Ibnu Hajar terhadap kaum Nawâshib ketika ia mengatakan, “Dan yang terbanyak dari mereka (para perawi) yang disifati dengan kenashibian -kebencian kepada Imam Ali dan Ahlulbait as.- dikenal akan kejujuran tutur katanya dan konsisten berpagang teguh dengan aagama. Berbeda dengan mereka yang disifati dengan kerafidhian, rata-rata mereka itu adalah pembohong yang tidak berhati-hati dalam menyampaikan berita… “[8] Tidakkah keberanian Harîz daalam memalsu hadis atas nama Nabi mulia saw. sudah cukup sebagai bukti ketidak benaran pernyataan mumbang Ibnu Hajar di atas?! Dimanakah kejujuran yang ia banggakan dari kaum Nawâshib itu? Di manakah keteguhan keregamaan mereka yang ia banggakan? Apakah melazimkan melaknat Ali as. setiap selesai shalat yang ia jadikan dzikir harian itu yang dimaksud dengan keteguhan dalam beragama?

Ulama Hadis Ahlusunnah Membela Dan Mentsiqahkan Harîz ibn Utsman al Himshi!
Semua itu tidak rahasia lagi… Akan tetapi yang benar-benar mengeharkan adalah ternyata tidak sedikit tokoh-tokoh besar hadis Ahlusunnah menegaskan ketsiqahannya. Imam Ahmad ibn Hanbal mengatakan, “Ia tsiqah, Ia tsiqah, ia tsiqah!”[9]

Di sini, seperti Anda saksikan, Imam Ahmad (seorang tokoh terkemuka empat Mazhab Sunni) tidak cukup sekali dalam mengapresiasi kejujuran dan keadilan Harîz. Ia mengulanginya tiga kali. Menyematkan gelar tsiqah kepaada seorang perawi adalah puncak pengandalan. Dan lebih dari kata tsiqah, apabila kata itu diulang dua apalai tiga kali.

Itu artinya Harîz benar-benar menempati tempat istimewa dalam jiwa Imam besar Ahhlusunnah. Selain Ahmad, Yahya ibn Ma’in dan para imam hadis Sunni juga mentsiqahkannya. Demikian ditegaskan Ibnu Hajar dalam Hadyu as Sâri-nya.

Abu Hatim menegaskan bahwa tidak ditemukan di kota Syam seorang parawi yang lebih kokoh darinya.
Ibnu Adi berkata, ‘Ia tergolong parawi kota Syam yang tsiqat/jujur terpercaya.”
Ahmad ibn Abi Yahya menukil Imam Ahmad sebagai mengakatan, “Ia (Harîz) seorang yang shahih hadisnya, hanya saja ia mencaci maki Ali.”

Al Ijli berkata, “Ia (Harîz) seorang penduduk kota Syam yang tsiqah. Dan ia mencerca dan mencaci maki Ali. Ia menghafal hadisnya.”
Dalam kesempatan lain ia berkata, “Ia kokoh riwayatnya dan ia sangat membenci Ali.”
Ibnu Ammâr berkata, “Para ulama menuduhnya mencaci maki Ali, namun mereka tetap saja meriwayatkan hadis darinya, berhujjah dengannya dan tidak membuangnya.”

Tidak cukup itu, para ulama Ahlusunnah mentsiqahkan seluruh guru/masyâikh Harîz. Al âjuri meriwayatkan Abu Daud berkata, “Masyâikh Harîz seluruhnya adalah orang-orang jujur terpercaya/tsiqât.”
Duhaim berkata menyebutkan Harîz, “Ia seorang dari kota Himsh , bagus sanadnya, dan shahih hadisnya.” Dalam kesempatan lain ia berkata, “Harîz adalah tsiqah.”
Dan masih banyak komentar lain sengaja saya tinggalkan….



Seorang Dajjal Kini Berubah Menjadi Dikultus!
Seperti telah diketahui bersama bahwa para ulama Ahlusunnah begitu keras sikap mereka terhadap siapa saja yang berani menyebtuh garis merah kehormatan sahabat Nabi saw. … Mereka mengeluarkan “surat keputusan bersama/SKB” yang menvonis dajjal, zindiq dan kafir bagi siapapun yang berani mencaci para sahabat (dan perlu Anda ketahui bahwa dengan sekedar menyebut kesalahan dan/atau penyimpangan mereka saja –tanpa disertai cacian- sudah dianggap mencaci maki sahabat).

Fatwa Sadis Abu Zur’ah!
Abu Zur’ah –seorang tokoh terkemuka Ahlusunnah, guru agung Imam Muslim- telah mengeluarkan fatwa sadis namun saying tidak serius dalamm menjalankannya!. Ia barkata, “Jika engkau menyaksikan seorang mencela-cela seorang dari sahabat Rasulullah saw. maka ketahuilah bahwa ia adalah seorang zindîq.”[10]
 
Akan si dajjâl yang zindiq itu segera akan berubah menjadi seorang parawi tersanjung apabila ia mengalamatkan laknatannya (bukan lagi sekedar kritikan atau cacian semata) kepada manusia pertama yang memeluk Islam, sahabat paling berjasa dalam Islam dan pribadi agung yang paling dicintai Nabi saw…. semuanya akan berubah statusnya jika yang dicaci maki dan yang dilaknati itu adalah Imam Ali as.! Si dajjal kini pasti berubah menjadi manusia suci! Si Zindiq segera berubah menjadi “Pembela dan Pendekar Sunnah”!

Apa yang kami katakana buikan sekedar teori belaka, tetapi data-data yang ada sepenuhnya mendukung kebenaran dan kevalidannya.

Coba Anda perhatikan data di bawah ini- tapi tolong Anda rahasiakan dokumen ini demi menjaga kemantapan keberagamaan kaum awam terhadap mazhab mereka dan agar keimanan mereka kedapa kesucian para ulama tidak guncang!! Dan kami masih memiliki segudang datav rahasia lainnya, nantikan!!

Ketika para ulama Ahlusunnah, di antaranya al Khathîb al Baghdâdi, ketika menyebutkan biografi Talîd ibn Sulaimân al Muhâribi al Kûfi (w.190 H), di antaranya menyebutkan pernyataan bersejarah Yahya ibn Ma’în yang kemudian dijadikan pedoman seakan ia wahyu segar yang baru dibawa turun malaikat Jibril as. dari langit ke tujuh. Yahya berkata, “Talîd adalah seorang kadzdzâb/pembohong kelas kakap, ia mencaci maki Utsman. Dan setiap yang mencaci Utsman atau Thalhah atau seorang dari sahabat Rasulullah saw. maka ia adalah Dajjâl, tidak layak ditulis hadisnya. Atasnya laknat Allah, laknat para malaikat dan laknat seluruh manusia!.[11]

Ibnu Jakfari Berkata:
Tidaklah salah jika ada yang bertanya kepada Tuan Ibnu Ma’in, mengapakah Anda tidak tergugah bangkit marah “demi membela agama” ketika Imam Ali as. dilaknati oleh seorang perawi? Justeru Anda menyumbangkan kata-kata pujian sebagai bentuk kepercayaan dan penghargaan!
Apakah Imam Ali as. halal untuk dilaknati dan dicaci maki?

Dan benar-benar membuat tidak habis-habis keterheran-heranan kita adalah mereka mentsiqahkan sementara pada waktu yang sama mereka yang mengatakan bahwa harîz sangat membenci Imam Ali as. dan tak henti-hentinya maknati beliau as.! Sungguh membingungkan! Andai ketika mentsiqahkan kaum Nawâshib/para pembenci Imam Ali dan keluarga suci Nabi saw., seperti Harîz para ulama Sunni itu merahasiakan keterangan tentang kebencian dan pelaknatan mereka (Nawâshib) itu! Tapi yang mengehankan dan mungkin juga menyakitkan sebagian kaum Mukminin adalah mereka sengaja menyebutkan kedengkian si perawi tertentu kepada Imam Ali as., tetapi mereka tetap dengan sengaja mentsiqahkannya! Mungkin itu sebagai sikap pamer sikap ideologis yang mereka tampilkan! Allah A’lam.

Kesucian Mu’awiyah Garis Merah Di Mata Ulama Ahlusunnah!
Lebih dari itu, meyakini kesucian Mu’awiyah dari segala bentuk dosa dan penyimpangan adalah sebuah kewajiban agama yang mana akan menjadi gugur keimanan atau paling tidak keadilan seorang jika ia meragukannya atau mencacinya!

Perhatikan sekalim lagi apa yang diabadikan para ulama Sunni dalam laporan mereka seperti di bawah ini:
Imam Ahmad ibn Hanbal menggugurkan keadilan Ubaidullah ibn Musa al Absi hanya karena ia mendengarnya menyebut-nyebut kejelakan Mu’awiyah ibn Abu Sufyân. Tidak cukup itu, ia (Ahmad) memaksa Yahya ibn Ma’in agar menggugurkan keadilannya dan menghentikan meriwayatkan hadis darinya. Ahmad mengutus seorang utusan khusus untuk menemui Yahya dan menyampaikan pesannya:

أخوك أبو عبد الله أحمد بن حنبل يقرأ عليك السلام ويقول لك: هو ذا تكثر الحديث عن عبيد الله وأنا وأنت سمعناه يتناول معاوية بن أبي سفيان وقد تركت الحديث عنه.

“Saudaramu Ahmad ibn Hanbal menyampaikan salam atasmu dan berkata, ‘Inilah dia kamu berbanyak-banyak meriwayatkan hadis dari Ubaidullah, sedangkan aku dan kamu mendengarnya menyebut-nyebut kejelekan Mu’awiyah ibn Abu Sufyan. Kini aku sedah meningggalkan meriwayatkan hadis darinya.’”[12]

Ibnu Jakfari:
Subhanallah, menyebut-nyebut kejelekan Mu’awiyah menggugurkan keadilan seorang perawi, sementara seorang perawi yang siang malam melaknati Imam Imam Ali as. digelarinya dengan Tsiqah! Tsiqah! Tsiqah! (3X)! mengapa? Apakah Mu’awiyah maksum, sehingga ia tidak mungkin berbiah kejahatan, dosa dan kesalahan?

Tidakkah perintah melakinati Imam Ali as. di dalam setiap kesempatan kegamaan atau kenegaraan oleh Mu’awiyah itu bukan sebuah kejahatan dan kemunafikan yang haram untuk dibongkar dan disebut-sebut?
Bukankah pembantaian yang dilakukan Mu’awiyah terhadap para sahabat Nabi saw. dan parav pecinta dan pengikut setia Imam Ali as. seperti Hujr ibn Adi dkk. bukan sebuah kejahatan? Tidakkah ketetapan Allah SWT atas yang membunuh seorang Mukmin itu neraka jahannam?!

Bukankah Nabi saw. –seperti diriwayatkan Bukhari sendiri- bersabda bahwa Mu’awiyah dan kelompoknya adalah du’âtun ilan nâr/pengtanjur kea pi neraka?! Lalu mengapakan menyebut-nyebut kejelekan panagnjur kea pi neraka dihukimi gugur keadilannya? Sementara melaknati Imam Ali as. mendapat “ajungan jempol”?!

Semoga nukilan atas nama Imam Ahmad itu hanya sebuah kepalsuan belaka yang dibuat-buat oleh kaum Nawâshib yang mebawa-bawa nama besar Imam Ahmad untuk melegalkan kesesatan mereka!


Referensi:
[1] Tahdzîb al Tahdzîb,2/209 ketika membicarakan biodata Harîz, Tarikh Damaskus,12/349.
[2] Al MajRûhuun,1/268.
[3]Tahdzîb al Tahdzîb,2/209 ketika membicarakan biodata Harîz, Tahdzîb al Kamâl,5/577, Tarikh Baghdad.8,268 dan Tarikh Damaskus,12/349.
[4] Baghel adalah peranakan antara kuda dan keledai.
[5] Tahdzîb al Tahdzîb,2/207.
[6] Syarh Nahj al Balâghah; Ibnu Abi Al Hadid al Mu’tazili,4/70.
[7] Tahdzîb at Tahdzîb,2/207.
[8] Ibid.8/410.
[9] Tahdzîb al Kamâl,5/175.
[10] Ash Shawâiq al Muhriqah;Ibnu Hajar al Haitami, Penutup:211.
[11] Târikh Baghdâd,7/145, biografi no.3582.
[12]Ibid. 14/427.


Gembong munafik lain yang dibanggakan riwayatnya oleh Bukhari dan para ulama hadis Sunni lainnya adalah‘Imrân ibn Haththân.

4) Imrân ibn Haththân -Gembong Kaum Khawârij-.
‘Imrân ibn Haththân. Nama lengkapnya adalah ‘Imrân ibn Haththân ibn Dhabyân al Bashri (w.84H). karenanya sebagian ulama Sunni, seperti Ibnu Hajar harus membelanya dengan segala cara dan dengan segala resiko yang mungkin menimpa dunia hadis Sunni, walaupun dengan menjungkir balikkan norma-norma keagamaan dan menelantarkan kaidah-kaidah yang mereka bvangun sendiri!

Apapun yang akan terjadi dan seburuk apapun resiko yang akan terjadi ‘Imrân tetap harus dibela. Seribu satu uzur akan dicarikan…. Sebab Bukhari –imam besar Ahli Hadis- telah meriwayatkan hadis darinya dan mengandalkan pengambiilan ajaran agama darinya!!

Bukhari telah meriwayat hadis dari ‘Imrân ibn Haththân dalam bab tentang mengenakan pakaian sutra dengan sanad  Muhammad ibn Basysyâr….. dari Yahya ibn Abi Katsîr dari‘Imrân ibn Haththân, ia berkata, ‘Aisyah ditanya tentang sutra…. “[1] sementara para ulama menegaskan bahwa ia tidak pernah mendengar barang satu hadis pun dari A’isyah!

Al ‘Uqaili berkata, “‘Imrân ibn Haththân hadisnya tidak terdukung oleh perawi jujur lainnya. Ia meyakini pandangan kaum Khawârij. Ia menyampaikan hadis dari A’isyah sementara tidak terbukti ia pernah mendengar hadis darinya.” Demikian juga, Ibnu Abdil Barr memastikan bahwa ‘Imrân ibn Haththân tidak pernah mendengar hadis dari ‘Aisyah.[2]

Siapa Sejatinya ‘Imrân ibn Haththân Ini?
Tidak diragukan lagi, semua tau bahwa ‘Imrân ibn Haththân adalah gembong sekte sesat Khawârij dari kelompok al Qa’diyah. Lebih dari itu ia adalah seorang penganjur kepada aliran sesatnya. Dialah yang menggubah bait-bait syair memuji dan meratapi si pembunuh Imam Ali ibn Abi Thalib as. di antaranya adalah bait di bawah ini:


يا ضربة من تقي ما أراد بها * إلا ليبلغ من ذي العرش رضوان
إني لأذكره حينا فأحسبه * أوفى البرية عند الله ميزانا

“Duhai pukulan dari seorang yang bertaqwa yang tidak ia lakukan ** melainkan agar mencapai keridhaan Allah pemilik Arsy
Setiap kali aku mengingatnya aku yakin bahwa ** ia adalah orang yang paling berat timbangan kebajikannya di sisi Allah.


Ibnu Jakfari berkata: Tidak diragukan lagi bahwa bait-bait syair itu sangat menyakitkan hati Rasulullah saw. dan hati Ali ibn Abi Thalib as. lebih dari pukulan Abdurrahman ibn Muljam  (pembunuh Ali as.) itu sendiri! Bagaimana tidak?
Dan termasuk kurang hormat kepada Nabi dan Ali apabila kita menyebut-nyebut nama-nama musuh Ahlulbait as. seperti Ibnu Muljam, Imrân ibn Haththân, Umar ibn Sa’ad, Ziyâd, Mu’awiyah tanpa dibarengi dengan kutukan dan laknatan.

Pembelaan Ulama Hadis Sunni Terhadap ‘Imrân ibn Haththân
Semua bukti kemunafikan ‘Imrân ibn Haththân telah diketahui ulama hadis Sunni, namun demikian mereka tetap berusah dengan sekuat tenaga membela dan mencarikan uzur untuknya. Dan sikap ulama Sunni yang membanggakan kejujuran tutur katanya dan mengandalkannya dalam urusan agama itu yang kami sayangkan! Imam Bukhari telah mempercayainya dalam meriwayatkan hadis dalam kitab Shahihnya! Demikia juga dengan Abu Daud dan an Nasa’i.

Al Ijli mentsiqahkannya. Untuk lebih lengkapnya saya akan terjemahkan keterangan dan pembelaan Ibnu Hajar terhadap ‘Imrân ibn Haththân dalam mukaddimah Fathu al Bârinya.

Ibnu Hajar berkata, “(Kh –Bukhari-, D –Abu Daud-, S –An Nasa’i-)‘Imrân ibn Haththân as Sudûsi, seorang penyair kondang. Ia berfaham Khawâirij. Abu Abbas al Mubarrad berkata, ‘‘Imrân ibn Haththân adalaah gembong/pinpinan, penyair dan khathib/juru dakwah sekte al Qa’diyah.’ Al Qa’diyah adalah kelompok sempalan dari sekte Khawârij yang berpandangan tidak perlu memberontak atas penguasa akan tetapi mereka hanya merangsang untuk memberontak. Imrân adalah juru dakwah/penganjur kepada mazhabnya. Dialah yang meratapi Abdurraman ibn Muljam; pembunuh Ali –Alaihi as Salâm/semoga salam Allah atasnya-[3] dengan bait-bait syairnya yang terkenal.

Al Ijli mentsiqahkannya.
Qatadah berkata, ‘Ia (‘Imrân) tidak tertuduh kejujurannya dalam hadis.’
Abu Daud berkata, ‘Tiada di antara penyandang kesesatan yang lebih jujur/shahih hadisnya dari kaum Khawârij.’ Kemudian ia menyebutkan ‘Imrân dan beberapa orang Khawârij lainnya.
Ya’qub ibn Syaibah berkata, ‘Ia sezaman dengan beberapa orang sahabat Nabi. Dan ia di akhir urusannya berfaham Khawârij.’
‘Uqaili berkata, ‘Ia menyampaikan hadis dari A’isyah sementara tidak terbukti ia pernah mendengar hadis darinya.’
Aku (Ibnu Hajar) berkata: “Bukhari hanya meriwayatkan satu hadis darinya dari jalur Yahya ibn Abi Katsir darinya… hadis ini diriwayatkan Bukhari dalam mutâba’ah. Di sisi Bukhari, hadis ini punya jalur-jalur lain dari riwayat Umar dan lainnya….

Aku melihat sebagian imam (ulama besar) mengklaim bahwa Bukhari meriwayatkan hadis darinya itu sebelum Imrâm berfamah Khawârij. Dan uzur itu tidak kuat sebab Yahta ibn Abu Katsir itu meriwayatkan hadis darinya di kota Yamâmah di saat Imrân melarikian diri dari kejaran Hajjâj yang mencarinya untuk membunuhnya karena keyakinannya… kisah lengkapnya dapat And abaca dalam kitab al Kâmil karya al Mudarrad dan juga dalaam kitab-kitab lainnya. Abu Bakaar al Mûshili menceritakan bahwa Imrân telah insaf/meninggalkan famah Khawarij di akhir usianya. Jika ini benar maka iaa adaalaah uzur yang bagus.”[4]

Ibnu Jakfari berkata: Kisah kembalinya Imrân dari faham Khawârij adalah sesuatu yang tidak berdasar
Adapun pembelaan Ibnu Hajar terhadap Bukhari bahwa ia meriwayatkan hadis itu dari ‘Imrân hanya dalam mutâba’ah yaitu hadis yang diriwayatkan sekedar untuk menjadi pendukung untuk menguatkan hadis dari jalur lain adalah pembelaan yang mengada-ngada!! Sebab apa perlunya mendukung sebuah hadis dengan membawakan hadis dari riwayat ‘anjing nereka’ seperti ‘Imrân?

Adu Daud Membongkar Rahasia Ulama Hadis Sunni!
Dan dengan memerhatikan pernyataan sumbang Adu Daud din atas: Tiada di antara penyandang kesesatan yang lebih jujur/shahih hadisnya dari kaum Khawârij, Anda berhak curiga bahwa tenyata sepertinya tidak hanya Imrâm ibn Haththân saja yang mereka banggakan dan percayai sebagai penyambung lidah suci nabi Muhammad!! Akan ntetapi seluruh kaum Khawârij adalah kelompok andalan dalam menyampaikan hadis Nabi saw. karena mereka adalah kelompok paling jujur dalam bertutur kata dan meriwayatklan hadis Nabi saw.!
Sungguh luar biasa “kehati-hatian” ulama hadis itu sehingga mereka bangga meriwayatkan hadis dari anjing-anjing neraka![5]

Jika seorang gembong Khawârij yang sesat yang menyesatkan seperti Imrân diyakini kejujurannya, maka sepertinya kita perlu mendefenisikan ulang kata jujur dan kejujuran! Jika ada yang membanggakan membangun agamanya dari riwayat-riwayat kaum munafikin maka apa yang bisa dibayangkan tentang kualitas bangunan agama itu?
Inikah yang dibanggakan sebagian pihak bahwa dunia hadis Sunni telah rapi dan selektif?
Mengapakah Bukhari -imam teragung mereka- dan juga yang lainnya membanggakan riwayat-riwayat seorang Imrân –si gembong kaum munafikin-?

Kenyataan Pahit Nasib Pasar Hadis Sunni!
Ada sebuah kenyataan yang sangat menyedihkan yang dialami oleh dunia hadis Sunni yaitu bahwa pasar hadis Sunni telah dibanjir oleh hadis-hadis dari riwayat kaum sesat daan penyandang hawa nafsu alias kaum ahli bid’ah!

Kendati –dalam teori mereka bersilang pendapat, apakah dibenarkan mengambil riwayat dari kaum pembid’ah (maksudnya selain anggota Ahlusunnah sendiri), ada yang membolehkan asal si pembid;ah itu bukan penganjur kepada ksesataan bid’ah mazhabnya. Namun demikina dalam praktiknya mereka telah benar-benar tenggelam dalam kubangan riwayat kaum pembid’ah bahkan dengan riwayat-riwayat para penganjur kepadaa kesesatan bid’ah mazhabnya! “imrân ibn Haththân adalaah satu dari ratusan nama ahli bid’ah yang hadis riwayatnya telah membanjiri ‘Pasar Hadis Sunni’!

Menyaksikan kenyataan ini apa kira-kira yang tersisa dari keseriusan kata-kata Imam Nawawi dalam mukaddimah syarah Shahih Muslim yang mengatakan bahwa prakti para Salaf dan Khalaf telah tetap bahwa mereka hanya mau menerima riwayat, mendengar memperdengarkan dan berhujjah dengan hadis-hadis riwayat kaum pembid’ah yang bukan penganjur/du’ât? Sementara kitab-kitab dan jalur-jalur periwayatan para imam Ahlusunnah dipenuhi dengan nama-nama gembong panganjur kepada kesesatan bid’ah mazhabnya?

Dan menyaksikan kenyataan seperti itu Anda berhak ragu akan kemurnian materi mazhab mereka yang ditegakkan di attas hadis-hadis kaum pembid’ah yang tidak sedikit dari mereka disampin kesesatan bid’ah mereka juga dikenal sebagai pembohong dan pemalsu hadis.

Dan jika mereka (ulama hadis Sunni) telah mengimani bahwa kaum Khawârij adalah orang-orang yang jujur dalam tutur katanya sementara mereka itu adalah kaum munafik… kama salahkah jika ada yang menyimpulkan bahwa sebagian dari meteri ajaran Sunni itu adalah produk kaum Khawarij… Terlepas dari benar atau palsunya kesimpulan Adu Daud bahwa kaum Khawârij adalah kelompok yang paling jujr… terlepas dari itu, sebenarnya aapa yang di katakana adalah membongkar sebuah kenyataan bahwa sebenarnya para ulama Sunni sangat mengandalkan hadis-hadis riwayat kaum Khawârij… Adapun tentang apresiasi Adu Daud terhadap kejujuran mereka jelas-jelas sebuah kepalsuan sebab danyataannya adalah sebaliknya… kaum Khawârij adalah kaum yang paling benari memalsu hadis demi mendukung kesesatan mazhabnya… Dan analis kejiwaaan pun pasti mendukung kesimpulan ini! Sebab siapapun yang membangun akidah/mazhabnya di atas kerapuhan hujjah ia pasti akan sangat membutuhkan kepada hujjah/nash keagamaan yang dapat mendukung mazhabnya. Dan tidak ada peluang yang terbuka lebar bagi para pemalsu yang sedang kelabakan mencari pembelaan untuk mazhabnya melebihi peluang pemalsuan hadis atas nama Nabi saw…. dan kita senua yakin bahwa mazhab Khawârij dengan bergabai penyimpangan ajarannya sangat lemah dan karenanya ia sangat membutuhkan kepada hadis… karena tidak banyak (kalau kita mengatakan tidak ada) hadis Nabi saw. yang mendukungnya maka jalan satu-satunya adalah memalsu hadis atas nama Nabi saw.!

Ibnu Hajar membongkar sebuah dokumen penting pengakuan seuorang berfaham Khawârij yang telah taubat (yang sepertinya diusahakan oleh sebagian pihak untuk dirahasiaakan) bahwa “Kaum Khawarij jika menyukai sesuatu pendapat ia buatkan hadis yang mendukungnya.” Baca keterangan Ibnu Hajar tentangnya dalam Tahdzîb at Tahdzîb ketika ia menyebutkan biogafi Qadhi Abdullah ibn ‘Uqbah al Mishri yang dikenal dengan nama Ibnu Luhai’ah.


Referensi:
[1] Shahih Bukhari, Kitab al Libâs, hadis dengan nomer.5387.
[2]
[3] Sebagian pembenci Syi’ah Ahlulbait as. –yang selalu bekerja siang malam untuk memecah belah kesatuan kaum muslimin dan menghasut agar tejadi permusuhan antara Syi’ah dan Ahlusunnah selalu bergegas menjulurkan lidah beracunnya menuduh siapapun yang mengucapkan ‘Alaihi as Salâm/semoga salam Allah atasnya’ setelah menyebut nama Imam Ali sebagai Syi’ah!! Jadi apakah sekarang mereka akan mengarahkan panah pecarun mereka ke jantung Ibnu Hajar dan menuduhnya sebagai Syi’ah kerena beliau menyebutkannya?!
[4] Hadyu as Sâri; Muqaddimah Fahil Bâri,2/186-187.
[5] Dalam banyak hadis yang dishahihkan ulama Sunni sendiri diriwayatkan bahwa Nabi saw. menyebut kaum Khawarij sebagai Kilâb Ahli an Nâr/ anijng penghuni neraka!

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