Wednesday, July 27, 2011


From the Layman’s Desk – 14.
Part 10 continued…

In our preceding post we established that our Prophet (sal Allahu alayhi wassallam) possesses an isthmus-life that is greater and more perfect than that of any other,  of which he himself told us.  It is equally established that he is intimately connected with the Community, fully cognizant of their states, seeing their actions, hearing their speech, replying to their greetings, and the hadiths to that effect are numerous.  One of the more famous hadiths is the following:

 “My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you.”
Regarding the above hadith shareef, which has been reported on the authority of Ibn Mas’ud ® who, according to  Allaama Shibli Numani, insisted on literal faithfulness, so that Dhahabi wrote about Ibn Mas'ud in Tadhkirat al-Huffaaz thus:  “He was strict in the matter of narration and warned his pupils against carelessness in preserving the words intact.”
Imam Qurtubi writes:
"The angels present the actions of the Ummah to the Prophet (may Allah bless him and grant him peace) every single day. This is not correct, but the truth is that the actions of the Umma are presented not every day but every Friday." [Tafsir Qurtubi, Sura an-Nisa, under verse 41]

 Ibn Rajab says in Lataef-ul-Mahrif, (page 91):  Some people may have difficulty in comprehending how the Prophet (sallal laahu ‘alaihi wassallm) could have so much power to the extent that he views the actions of his Umma every day or once a week. Firstly,  such a thing can never be difficult for the Prophet ( sallal lalahu ‘alaihi wassallam),   and secondly, there is nothing to be surprised by when Allah grants his special servants abilities of such nature.

According to Shaykh Hasanayn Muhammed Makhluf in his Fatwa Shar’iyya (1:91-92):  ): “The hadith means that the Prophet (sal Allahu ‘alaihi wasallam) is a great good for his Community during his life, because Allah the Exalted has preserved the Community, through the secret of the Prophet’s (sal Allahu ‘alaihi wasallam) presence, from misguidance, confusion, and disagreement, and He has guided the people through the Prophet (sallal laahu ‘alaihi wassallam) to the manifest truth; and that after Allah took back the Prophet (sal Allahu ‘alaihi wasallam), our connection to the latter’s goodness continues uncut and the ex­tension of his goodness endures, overshadowing us. The deeds of the Community are shown to him every day, and he glorifies Allah for the goodness that he finds, while he asks for His forgiveness for the small sins, and the alleviation of His punishment for the grave ones: and this is a tremendous good for us. There is therefore ‘goodness for the Community in his life, and in his death, goodness for the Community.’ Moreover, as has been established in the hadith, the Prophet (sal Allahu ‘alaihi wasallam) is alive in his grave  with a special ‘isthmus-life’ stronger than the lives of the martyrs which the Qur’an spoke of in more than one verse. The nature of these two kinds of life can­not be known except by their Bestower, the Glorious, the Exalted. He is able to do all things. His showing the Community’s deeds to the Prophet (sal Allahu ‘alaihi wasallam) as an honorific gift for him and his Community is entirely possible rationally and documented in the reports. There is no leeway for its denial; and Allah guides to His light whomever He pleases; and Allah knows best.”

Hafiz Ibn Rajab also says on this subject: "Deeds of the humans are presented in front of our Prophet (may Allah bless him and grant him peace). That is why a person should be ashamed of themselves from doing bad deeds."
Similarly, Qadi Shawkani writes:  "Our Prophet (sallal laahu ‘alaihi wassallam) knows the actions of his Umma. When he sees them doing something good, he is happy and when he sees them doing bad actions he makes du'a for them" [Qadi Shawkani, Nayl al-Awtar]
Shaykh ‘Abd Allah ibn Muhammad al-Ghumari said:
The saying of Allah Most High [O you who believe! Observe your duty to Allah, and give up what remains (due to you) from usury, if you are (in truth) believers. And if you do not, them be war­ned of war (against you) from Allah and His Messenger] (2:278-279) indicates that the Prophet, sall-Allahu `alayhi wa sallam, is alive in his noble grave, fighting the usurers with his supplication against them or with whatever suits his isthmus-life. I do not know anyone that inferred this from the verse before me. 
The soundness of the above hadith has been explained at great length by the Sunni scholars and therefore we need not listen to those who try to show that the above hadith is a forged one,  since they soundly stand refuted.  [See (1) and (2) below]

Therefore, in view of the overwhelming evidence in support of the soundness of the aforesaid tradition reported by Al-Bazzaar in Musnad on the authority of ibn Mas’ud ®  and in conjunction with al-Albani’s refutation of his own ruling regarding the weakness of the tradition, there is no hindrance at all regarding the acceptance of the said tradition and holding that the Holy Prophet (sallal laahu alaihi wassallam) is witnessing all the deeds of the Ummah since his noble soul or noble essence is physically and spiritually present wherever Allah wishes. 
All said and done this is not a matter of Aqidah to argue about but is one of the miracles of the Nabi (sal Allahu alayhi wassallam)  and what has been narrated regarding his  life in the grave.  It is proven from this Hadith Shareef, to quote Shaykh Muhammad ibn ‘Alawi Al-Maliki (rahimuhullah): “It proves that the Prophet Muhammad (sal Allahu alayhi wasallam) knows our actions and they are presented to him. He seeks forgiveness for us for any sins or ugliness that we commit. If this is the case, then it is obviously permissible for us to take him as a means unto Allah (swt) and seek intercession through him and by him. This is because he knows that, therefore he can intercede for us and supplicate for us for he is the one who intercedes and the one whose intercession is accepted.  Allah (swt) informs us in the Qur’an that the Prophet (sal Allahu alayhi wasallam) is a witness for his Ummah and this implies that the Ummah’s actions are presented to him to act as a witness to what he has seen and known!” (pg 248-249 of Mafahim or “Notions that must be corrected”)

A hadith ash-Sharif says, "After my death, I will hear as I do when I am alive." Another hadith ash-Sharif reported by Abu Yala says, "Prophets ('alaihimu 's-salam) are alive in their graves. They perform salat." Ibrahim ibn Bishar and Sayyid Ahmad ar-Rifai and many awliya (rahimahum-Allahu ta'ala) said that they had heard a reply after they had greeted Rasulullah (sal-Allahu'alaihi wa sallam).

The great Muslim scholar Hadrat Jalal ad-din as-Suyuti wrote the book Sharaf al-muhkam as an answer to the question asked of him: "Is it true that Sayyid Ahmad ar-Rifai kissed Rasulullah's blessed hand?" In this book, he proved with reasonable and traditional evidence that Rasulullah (sall-Allahu 'alaihi wa sallam) was alive in his shrine in an incomprehensible life and that he heard and answered greetings. He also explained in this book that on the Miraj Night Rasulullah saw Musa ('alaihi 's-salam) performing salat in his grave.
Now we shall examine a few out of the many instances recorded by Islamic scholars to show that the prophets and pious people are fully aware of the worldly matters even after passing away from this worldly life,  through the power that Allah bestows on them:

We learn from the hadiths in Bukhari and Muslim [Chapter Mi’raj] that when the Messenger of Allah (sal Allahu alayhi wasallam) went on the Mi’raj, Allah initially ordered fifty obligatory Salahs daily for the Umma.  Through the mediation of Musa (a.s.) the number was finally reduced to five.  Prophet Musa (a.s.) thus helped the Umma of the Messenger of Allah (sal Allahu alayhi wasallam) even after Musa (a.s.) had passed away thousands of years before the Night of Mi’raj.  Now, if this is the ability of Musa (a.s.) what about the Best of Creation who is the Imam of all Prophets, our own Nabi Muhammad (sal Allahu alayhi wasallam)? If Sayyidina Musa could benefit us then, how can we doubt that Muhammad Mustafa (sal Allahu alayhi wasallam) cannot benefit us today!

Ibn Kathir has mentioned:
The Prophet (sal Allahu alayhi wasallam) gave advice to Imam Husain (a.s.)  regarding the battle of Karbala (61 AH/680 c.e.) -when he was departing for Kufa and then later, on the night before his death. The Messenger of Allah (sal Allahu alayhi wasallam) gave news that they would meet the next day in Paradise.

Abdullah Ibn Abbas ® said that in his dream he saw the Prophet (sal Allahu alayhi  wasallam), and on him there was dust from travelling. In his hand was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilled by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.

Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (sal Allahu alayhi wassallam) in my dream.  There was dust upon his hair and beard.  I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Karbala.’
[Ta'rikh Ibn-e-Kathir, chapter on 'Karbala']

Sa’id bin Abdul Aziz (rah) narrates: During the incident of Al-Harra (63 AH), there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “Three (3) days” Sa’id ibn al-Musayyib (rah) stayed in the Mosque, “he used to find out about time of prayer by the whispering voice which he heard from inside the grave of prophet (sal Allahu alayhi wassallam). [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon] 

Imam Darimi writes:
Sa’id ibn al-Musayyib says:  ‘In the days of Harrah (when Yazeed attacked Madina Munawarra) I was alone in Masjid-e-Nabawi for three days when there was no Adhan or Iqamah.  I heard the Adhan from the grave of our Prophet (sal Allahu alayhi wasallam) and that is how I knew the time of Salaat’.  (Darimi chapter on “Fadail Sayyid al-Mursalin)

Ibn-e-Taymiyya wrote:  Ibn Musayyib’s listening of the Adhan from the Prophet’s (sal Allahu alayhi wassallam) grave or the returning of Salaam from the graves of the Awliya, is Haqq and we believe in it.
(Iqtida as Sirat al-Mustaqim, page 373.)
Ibn Kathir writes that: 'Uthman Ghani ® said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. 'Uthman said: One day I saw that the Messenger of Allah (sal Allahu alayhi wasallam) give me some water from my window. Some days later my roof parted, and the Prophet of Allah  (sal Allahu alayhi wasallam) accompanied by Aby Bakr and Umar (May Allah be pleased with them) entered and gave me some water to drink, and informed: ‘You will break your fast with us tomorrow.’
[Tarikh Ibn Kathir, Chapter on the death of 'Uthman, may Allah be pleased with Him]
Imam al Waqidi (130-207 AH) who has written about the conquest of Syria by the small band of Muslim army, writes that Abu Ubaidah ® was the leader of the army of Damascus and was in Jihad. In his dream he saw the Prophet of Allah (sal Allahu alayhi wasallam) who informed  him: “Tomorrow Damascus will be defeated,” and he  (May Allah bless him and grant him peace), departed quickly.  I asked the Prophet (sal Allahu alayhi wassallam) “Why are you returning so hastily”?  He replied, “Abu Bakr has died and I am going to attend his Janaza (funeral)”. 
[Futuh as sham, Allama Waqidi]
Imam al Waqidi wrote: In the battle of Damascus, a kafir became Muslim, and began to speak Arabic instantly.  Abu Ubaidah ® asked him “You don’t know Arabic.  How is it that you speak so fluently?”  He replied, “Last night I saw the Messenger of Allah  (May Allah bless him and grant him peace) in my dream. I asked him, if you are the Messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic”. [Futuh as Sham, Chapter on Fath ad Dimishk, Allama Waqidi]
Hafidh Ibn al Qayyim writes:
After dying, the Ruh (Spirit) can do those things that it cannot do when the person is alive in the dunya, (world) just as one or two Ruhs defeated a large army. Many companions relate that they saw the Messenger of Allah, (May Allah bless him and grant him peace), Abu Bakr and ‘Umar, May Allah be well pleased with them, in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality: on the following day a small army of Muslims defeated an army of many, many kafirs.
[Kitab ar-Ruh, chapter 15, Hafidh Ibn al Qayyim]
Hafidh Ibn Hajar Asqalani writes:
Hafidh Marwazi says that I was in the Ka'ba and I fell asleep. I then had a dream and in that dream I saw the Messenger of Allah (sal Allahu alayhi wasallam).  Our Prophet (sal Allahu alayhi wasallam) said that you have read Imam Shafi’s book and why not mine? I asked which one is yours and the reply was Imam Bukhari’s book is my book.
[Fath al Bari, Hafidh Asqalani under Biography of Imam Bukhari]
Hafidh Ibn Hajar al-Asqalani writes:
Abd al-Wajid says that I saw the Prophet  (sal Allahu alayhi wasallam) in a dream with his companions waiting at this place, like they were waiting for someone. I said, “As Salaam 'alaykum,” after the reply to the salaam I asked “what or who are you waiting for?” The reply was we are waiting for Imam Bukhari, and that was the day Imam Bukhari passed away.
[Fath al Bari, chapter on the death of Imam Bukhari, and Tarikh Baghdad by
Hafidh Asqalani, and Khatib al Baghdadi]
Hafidh Ibn Kathir writes:
Zaid bin Kharjah was one of the pious that talked after his death. When he  died and was placed in his coffin, he started to talk, and he said I bear witness  that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam
Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
Hafidh Ibn Kathir writes:
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidh Ibn Kathir, Khateeb Baghdadi, Hafidh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].

It is narrated by Abu Nuaym and Imam Ahmad bin Hanbal that the great Tabi'i (a person who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would give anyone the honour of making Salah in the Qabr (grave), give me that honour. Abu Nuaym narrates that on the day of Thabit's death, Jubair, radi Allahu `anh, one of the great Tabi'in also, said: "I swear by Allah who created me, other than whom there is no Lord, I put Thabit al-Bannani in his his Qabr that day when we buried him and with me was a person named Humaid at-Taweel and when we had finished putting the stones on the Qabr one of the bricks fell down and I saw Thabit al-Bannani making Salah in his Qabr."

According to Imam Suyuti's 'Nur al-Sudur fi Ahwal al-Qubur, it is reported that Thabit Bannani always used to pray to Allah saying, 'O' Allah if you allow anyone to offer salah in the grave then allow me also. Jubair said, when Thabit died, 'I washed, clothed and buried him in the grave.'I could see him inside the grave and saw him performing Salah.'  Ibrahim Mahlabi reports that people have told me that when anyone passed by the grave of Thabit Banani they used to listen to him reciting.
Thabit al-Bunani said, 'Once I was walking among the graves and I heard a voice behind me, saying, "Thabit! Do not be deceived by their stillness. How many people in them are  suffering!" I turned around, but did not see anyone.'
It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that “One of the companions of the Prophet [Muhammad] set up a tent on a grave while not aware that it was a grave. The man heard the person within the grave reciting Surat Al-Mulk until it was completed. So the man came to the Nabi (SAWS) and informed him of what occurred. The Nabi (SAWS) said, “It is a  prevention! It is a salvation saving one from the punishment of the grave!”
The `Ulama of Hadith explain that that man loved reciting surat al-Mulk when he was alive and thus Allah (swt) granted him that he could recite it in his qabr as well. This proves that an ordinary man is able to recite Qur'an in his qabr and a normal living man is able to hear him. Thus if a truthful person claims that he has been spoken to by a wali at the wali's qabr it most likely is true, and most importantly, possible.  This fact is grounded in the above Hadith.
Hafiz Ibn Kathir writes: that Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth.  She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”
[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]

There are accounts of the righteous deceased praying in the grave or even replying from the grave.  Ibn Kathir’s Tafsir under Sura al-Araf verse 202 is very well known where he writes about a young man whom a woman wanted to seduce but who on reaching her house recited a verse from the Holy Qur’an and fell down dead.  Upon learning about the death of that man, Hazrat Umar ® went to the place where he was buried and recited verse 46 of Surah Rahman, “But for him who fears to stand before his Lord there are two Paradises.”  The young man replied from his grave:  “Indeed Allah has given me two Paradises.”

Imām Kamāl ibn Humām al-Ĥanafī visited the grave of the gnostic Ibn Áţā’Allāh as-Sakandari and began reciting the sūrah, Hūd. When he reached the 105th verse: ‘and amongst them [on judgement day] shall be the disgraced, miserable and the fortunate, blessed’ / [fa minhum shaqiyyun wa saýīd], he heard a loud voice from the grave: ‘O Kamāl, there is no one miserable amongst us’.  Ibn Humām made a will that he be buried there. [He is buried in As-Sakandari's grave, in Al-Qurafa cemetry].
[Jāmiý Karāmāt al-Awliyā’a, Yusuf an-Nab’hāni, Vol.1/pg.427]

Imam Baihaqi (radi Allahu anhu) states in Dalail un- Nabuwat that once the beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) invited a man to Islam. He said that he would accept Islam, if the beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) brought his deceased daughter back to life. The beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) asked to be taken to her grave. The man took the beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) to her grave.  The beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) stood at her grave and called her by name. The grave split open, and the girl rose from her grave saying, I am present and ready to obey your Deen. The Beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) said, Do you desire to come back into this world.  She said, Ya Rasoolullah (sallal laahu alaihi wasallam)! I have found my Creator to be better for me than my parents, and I have found the hereafter to be better for me than the world. 

To continue, Insha Allah...

In addition to a spirited defence of the above Hadith, Abul Layth  has mentioned the following References in support:
►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.►Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297).►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194).►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19);►and Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) ► Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission.►It has been endorsed by Khafâjî and Mullâ ‘Alî Qârî in their commentaries on ash-Shifâ, i.e. Nasîm-ur-riyâd (1:102) and Sharh ash-Shifâ (1:36) respectively.►Hadith-scholar Ibn-ul-Jawzî has reproduced it in al-Wafâ bi-ahwâl-il-mustafâ (2:809-10) from Bakr bin ‘Abdullâh and Anas bin Mâlik.► Subkî has copied this tradition in Shifâ’-us-siqâm fî ziyârat khayr-il-anâm (p.34) from Bakr bin ‘Abdullâh Muzanî,►Ibn ‘Abd-ul-Hâdî in as-Sârim-ul-munkî (p.266-7) has authenticated its veracity. ►Bazzâr’s tradition has also been recorded by Ibn Kathîr in al-Bidâyah wan-nihâyah (4:257).►Ibn Hajar ‘Asqalânî narrated it through Bakr bin ‘Abdullâh Muzanî in al-Matâlib-ul-‘âliyah (4:22-3#3853).►‘Alâ’-ud-Dîn ‘Alî copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummâl (11:407#31903) and from Hârith (#31904)►Nabhânî related it in Hujjatullâh ‘alal-‘âlamîn fî mu‘jazât sayyid-il-mursalîn (p.713).The late researcher and Hafith Abdullah ibn Siddiq Al-Ghumari wrote in his work  that this chain was Sahih.
Shaykh Muhammad ibn ‘Alawi Al-Maliki (rahimahullah) stated in his Mafahim, “It was also declared Sahih in Hafith As-Suyuti in Mu’jizat, as well as Al-Khasa’is, as well as by Al-Qastalani who explained Sahih Al-Bukhari. Al Munawi stated in Fayd Al-Qadir that it was Sahih, as well as Az-Zurqani in his Sharh of Qastalani’s Al-Mawahib. It was also declared Sahih by Imam Al-Khafaji in his explanation of Ash-Shifaa’. (pgs 248-249, English edition translated as “Notions that Must be corrected”)
The Islamic scholar, Shaykh Gibril Haddad too cites the references as follows:
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain."  It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation],
where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his bûk. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484. ) 
Shaykh Gibril Haddad states in his translation of “The Prophets in Barzakh”,  “Even if Al-Albani’s grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound Mursal one – graded Sahih by Al-Albani – would yield a final grading of Hasan or Sahih, not da’if. In addition to this Mamduh quoted Al-Albani’s own words in the latter’s attempted refutation of Isma’il Al-Ansari entitled Kitab Ash-Shaybani (1:134-135) whereby, ‘The sound mursal hadith is proof in all four schools and other than them from the Imams of principles of fiqh and hadith, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable.’ This is one of the many examples of which Al-Albani not only contradicts, but soundly refutes himself.” [page 36]  According to the principles of the four schools of law, this Mursal narration alone would be enough proof to implement it, and Allah  (swt) is the one who knows best!

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