Exposing Salafi Fabrication in Sunnan al Daremis Hadith


Fabricators & Their Fabrications

First of all Please Read this hadith which is published by Salafi Publishers in Pakistan, and in which they fabricate the authentic hadith into (Daeef). And then they gave a very very very very foolish argument like putting sand in the eyes.

Hadith is AUTHENTIC but ADDITION of OWN WORDS AND THEN DECLARING IT DAEEF IS SHAMEFULL ACT OF SALAFISTS:

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Fabricating Authentic Texts by Wahhabi Salafi Minhajs:

Another Fabricating Lie of Salafi Fabricators in Sunnan al Darimi’s Urdu Translation.
Hadith::

(حديث مرفوع) حَدَّثَنَا أَبُو النُّعْمَانِ ، حَدَّثَنَا سَعِيدُ بْنُ زَيْدٍ ، حَدَّثَنَا عَمْرُو بْنُ مَالِكٍ النُّكْرِيُّ ، حَدَّثَنَا أَبُو الْجَوْزَاءِ أَوْسُ بْنُ عَبْدِ اللَّهِ ، قَالَ : ” قَحَطَ أَهْلُ الْمَدِينَةِ قَحْطًا شَدِيدًا ، فَشَكَوْا إِلَى عَائِشَةَ ، فَقَالَتْ : انْظُرُوا قَبْرَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَاجْعَلُوا مِنْهُ كُوَوًا إِلَى السَّمَاءِ حَتَّى لَا يَكُونَ بَيْنَهُ وَبَيْنَ السَّمَاءِ سَقْفٌ ، قَالَ : فَفَعَلُوا ، فَمُطِرْنَا مَطَرًا حَتَّى نَبَتَ الْعُشْبُ ، وَسَمِنَتِ الْإِبِلُ حَتَّى تَفَتَّقَتْ مِنْ الشَّحْمِ ، فَسُمِّيَ عَامَ الْفَتْقِ

Translation for English readers:
Imam Darimi relates from Abu al-Jawza’ Aws bin ‘Abdullah:

The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty”.

 

As you can also read (those who knew urdu) then can see the scans for proper meaning what Salafi Publishers in Pakistan i.e., (Name of Publishers given in scans). has written that this Hadith Contains 2 Da’eeef Rawats.

Now let us cross-examin their verdict and their So called ‘Takhrij’.

1) First rule of Hadith is . That if there are several chains of narrations about some hadith in which some narrators are da’eef then the hadith could not be declared da’eef because on other hand it has several other authentic chains which proves its validity.
Now First of all lets check the Rawat of this hadith and then its REAL TAKHREEJ

Rawi Nob 1:
Name= Muhammad bin al Fadhl
Kuniya = Abu al Nauman
Al-laqab = عارم
Ism al Shuhrat: محمد بن الفضل السدوسي
Rutba = ثقة ثبت
Tabqa = 9
==========
Abu Jafar al aqeeli – Abu Hatim al Razi – Abu Hatim bin Hibban al Basti and Abu Dawood al Sajistani –

All said that he was Thiqa (Authentic) but in his last age he lost his listening power.

—————– BUT ALL DECLARE HIM THIQA including Ab Hatim al razi who said:

إذا حدثك عارم فاختم عليه، ومرة: اختلط عارم في آخر عمره وزال عقله، فمن سمع منه قبل الإختلاط فسماعه صحيح، ومرة: ثقة

Ikhtilaat fis Sama’ta means (Problem in listening)

Now: Our question is. What proof these publishers had have that this hadith which is PROVEN from many other authentic chains and also from Shaykhain (Bukhari & Muslim) who declared this hadith as AuThentiC.

In fact these all scholars are saying that he was having problem in listening. Most of the aged people had have this problem. But that does not make them Invalid from life? Isnt it?

2nd Point: So Wahhabis have no proof that this hadith was been recorded in his Aged times of life. IF they have any proof bring it. And Now let me show you who declare this Rawi as Most authentic:

1) Imam Abu Zar’a Al Raazi:

Declared him Thiqa:

2) أبو عبد الله الحاكم النيسابوري                                  حافظ ثقة

3) أبو علي بن السكن                              ثقة إلا أنه اختلط

4) أبو عمرو بن الصلاح                          اختلط بأخرة وما رواه عنه الحفاظ ينبغي أن يكون مأخوذا قبل اختلاطه

(Note: Abu Umro bin al Saleh is saying that. In last age the Hufaadh were not taking his narrations but all has taken these ahadith before his problem started.)

5) Imam Nasai says:
أحد الثقات قبل أن يختلط

See He was trustworthy before his problem i.e age factor.

6) Imam ahmed bin Saleh al Jeyli Says:
ثقة، رجل صالح Which means Trustworthy and Pious Narrator

7) Imam ibn Hajr Asqalani also said:

ثقة ثبت تغير في آخر عمره، وقال مرة: سمع منه البخاري سنة ثلاث عشرة قبل اختلاطه بمدة وقد اعتمده في عدة أحاديث

8) Imam Bukhari said about him: تغير في آخر عمره

Means Problem in last days of his life.

But !

9) Imam Muhamad bin Muslim bin Warah Says:

Al-Saddooq Ma’moon. Most authentic trustworthy

10) Imam Muhammad bin Yahya Says:

بعيدا من العرامة، صحيح الكتاب، وكان ثقة
Trustworthy = Most authentic in narrating.

11) Imam Yahya Bin Ma’een Says:
كان ما علمت رجلا صدوقا مسلما

————-

So after all this discussion> That means this Rawi is Thiqa. (and wahhabi salafis who declared him Daeef are wrong indeed because they cannot proof it)
————

Rawi nob 2:

Saeed bin Zaid bin Darham:

Kuniyat= Abul-Hasan
Al Basari – Tabqa 7 – RUTBA = SUDDOOQ Hassan Al Hadeeth –

Views about him:

أبو أحمد بن عدي الجرجاني                               في جملة من ينسب إلي الصدق

أبو حاتم بن حبان البستي                    صدوق حافظ يخطئ ويهم، لا يحتج به إذا انفرد

أبو زرعة الرازي                                                                                    ثقة

أحمد بن شعيب النسائي                                    ليس بالقوي
أحمد بن صالح الجيلي                                                    ثقة
ابن حجر العسقلاني                                 صدوق له أوهام

سليمان بن حرب الأزدي                                                  ثقة

حبان بن هلال الباهلي                                   حافظ صدوق

So this Rawi has also More positive points than its neglection. That means he is also trustworthy.

This is the difference of opinion about him as here i am quoting:

علماء الجرح والتعديل

قال 1 عَبْد اللَّهِ بْن أَحْمَد بْن حَنْبَل عَنْ أَبِيهِ 1: 2 ليس بِهِ بأس وكان يَحْيَى بْن سَعِيد لا يستمرئه

2

وقال 1 علي بْن الْمَدِينِيّ 1: 2 سمعت يَحْيَى بْن سَعِيد يضعف سَعِيد بْن زَيْد فِي الحديث جدا ثُمَّ قال: قد حَدَّثَنِي وكلمته 2

وقال 1 عَبَّاس الدوري، عَنْ يَحْيَى بْن معين 1: 2 ثقة 2

وقال 1 أَبُو عُبَيْد الآجري، عَنْ أَبِي دَاوُد 1: 2 كَانَ يَحْيَى بْن سَعِيد يَقُول: ليس بشيء وكان عَبْد الرَّحْمَنِ يحدث عنه 2

وقال 1 الْبُخَارِيّ: حَدَّثَنَا مُسْلِم 1، قال: 2 حَدَّثَنَا سَعِيد بْن زَيْد أَبُو الْحَسَن: صدوق حافظ 2

وقال إِبْرَاهِيم بْن يَعْقُوب الجوزجاني: يضعفون حديثه، وليس بحجة

وقال 1 أَبُو حاتم، والنسائي 1: 2 ليس بالقوي 2

قال 1 مُحَمَّد بْن محبوب وأَبُو الْحَسَن المدائني 1: 2 مات سنة سبع وستين ومائة 2

استشهد بِهِ الْبُخَارِيّ وروى لَهُ فِي الأدب وغيره وروى لَهُ الباقون سوى النسائي

(Tahdeeb al Kamal)

PROVEN THIQA TRUSTWORTHY:

===================

Rawi 3

Umro bin Maalik – Al Basari al Nakri – Tabqa = 6 Rutba (Some declared him Thiqa and some Munkar al hadith) But who declared him Thiqa (Trustworthy) are more Higher in status then those scholars who declare him daeef. E.g

Al Jarjani called him munkaril hadith anil Thiqat wa Yasruq al hadith.

But

Abu Hatim bin Hiban says: يعتبر حديثه من غير رواية ابنه عنه، يخطئ ويغرب

Abu Yala declare him Daeef:

But

Darqutuni – Thiqa

Wahabies favt Imam Dhahabi also declare him وثق (Trustworthy)

Imam ibne hajar asqalani declare him Suddooq lahu awhaam.

The writer of Taqreeb al Tahdheeb declared him Sudduooq (Most Trustworthy) of Hassan (Authentic) ahadees. His words are:

صدوق حسن الحديث، روى عنه جمع، وذكره ابن حبان في الثقات

=================
So again This Rawi and Rivayat is also TRUSTWORTHY

—————————

4th Narrator:

Name = أوس بن عبد الله بن خالد
He is also Thiqa – Tabqa = 3 – Iqama = Al Basra . al-Nasb = Al basari
Shaykhain also takes narrations from him>

Abu Hatim + Ibn Hiban + Ab Zar’a + Ahmed bin Saleh + Ibne Hajar + Ibne Abdul Barr + Ad-Dahabi +Bukhari – All declared him THIQA (TRUSTWORTHY) without any doubt

These are more details about this narrator:
أوس بن عَبْد اللَّهِ الربعي أَبُو الجوزاء البصري
من ربعة الأزد، وهُوَ الربعة بْن الغطريف الأصغر ابْن عَبْد اللَّهِ بْن الغطريف الأكبر، وهُوَ عامر بْن بكير بْن يشكر بْن بكر بْن مبشر بْن صعب بْن دهمان بْن نصر بْن الأزد .

روى عن
1- صفوان بْن عسال المرادي
2- وعبد اللَّه بْن عباس خ 4
3- وعبد اللَّه بْن عمرو بْن العاص د
4- وأبي هُرَيْرَة س
5- وعائشة أم المؤمنين عخ م د ق

روى عنه
1- أبان بْن أبي عياش
2- وبديل بْن ميسرة م د ق
3- وأبو الأشهب جعفر بْن حيان العطاردي خ
4- وسليمان بْن علي الربعي ق
5- وعقبة بْن أبي ثبيت الراسبي
6- وعمرو بْن مالك النكري عخ 4
7- وغالب القطان
8- وقتادة س
9- ومحمد بْن جحادة
10- والمستمر بْن الريان
11- والمفضل بْن لاحق البصري والد بشر بْن المفضل

علماء الجرح والتعديل

قال البخاري: فِي إسناده نظر، ويختلفون فيه

وقال أَبُو زرعة وأبو حاتم: ثقة

وذكره خليفة بْن خياط فِي الطبقة الثانية من قراء أهل البصرة .

حكى البخاري عن يَحْيَى بْن سعيد: أنه قتل فِي الجماجم سنة ثلاث وثمانين

روى له الجماعة

=================

Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. (Shifa’-ul-fu’ad bi-ziyarat khayr–il-‘ibad Page No.153)

Ibn al Jawzi in Wafa biahwal il Mustafa (2/801)

Imam Subki mentioned this in Shifa al Siqam fi Ziyarat e khair ul anam (128)

Imam Qastanai in Muwahib (4/276) and Zarqani in His commentary (11:150)

Chains is:

Abu an-Nauman heard it from Said ibn Zayd, he from Amr bin Maalik an Nukri and he from Abul Jawza Aws bin Abdullah who has reported it.

So from above given all discussion one can clearly understand that (Declaring every authentic hadith to the status of un-authentic (daeef)) is the baseless habit of Wahhabism and their Fabricated Publishers. Who only force their own opinion on others. And when their Wahabi readers read these fabricated things in their published books, they gave challenges to Sunnis and thus, in the end they got a shamefull defeat in arguments and evidences.
May Allah save us from these Salafi Deviants and their Publishing products. And lanatullahe alal khawarij who share this fabricated versions online by the name of so called ‘Hadith’ (Without proper knowledge)

Arabic Scan:

visiting graveaisha r.a

Do you see the difference?

Let me more clearify it to you. In Arabic version and as our jirah wa ta’deel explains. This hadith is most authentic. Check line 4 which says. RIJALUHU THIQA (Narrators are Trustworthy) Wahuwa Moqoof ala Aisha .

Now i would like you to note that in Urdu translation the 2nd Yellow labeled lines presents (THEIR OWN ANALYSIS), These are not Words of Imam Darimi Himself. Neither this is been quoted and declared totally daeef as they declared it in URDU Translation.

Now see what ‘Dawaaaz” are been done in the very beginning of the translation, in which Salafi Publishers said that they had check this translation with fully concern and with trust.

And you can see who much are they trustful. These liars had no shame that they are fabricating the words of Imams and authentic hadith of Prophet (sal Allahu alehi wasalam).

This is the sign of Hypocrisy and the least level of fabrication. Welcome to the occult of Wahhabi/Salafi/Deobandi/AHlehadees Minhaaj.

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In the end we will like you to note all these Publishers and the Names of Sharing sites which are intentionally sharing these fabricated books online. We Condemn their HYPOCRISY and we Seek Refuge in Lordship of Allah and in the court of His blessed messenger (sal Allahu alehi wasalam) to judge them and make them the sign of ‘IBRAT’ for the rest of Satanist Salafi Minhajs.

 

WALLAHU TALA ALAM WA RASULUHU

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