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    Deeds Presented To The Prophet After His Death

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    mrpahary
    This hadith discusses deeds being presented to the Prophet Muhammad after his death. It states that the Prophet will praise Allah if he sees good deeds and ask forgiveness if he sees evil deeds. Scholars from different Islamic legal schools have analyzed the chain of narrators and declared it to be an authentic hadith. Some scholars note that while one narrator was questioned by some, most scholars found him to be reliable. Therefore, the hadith is considered sound.

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    Deeds Presented To The Prophet After His Death

    Uploaded by

    mrpahary
    200 views4 pages
    This hadith discusses deeds being presented to the Prophet Muhammad after his death. It states that the Prophet will praise Allah if he sees good deeds and ask forgiveness if he sees evil deeds. Scholars from different Islamic legal schools have analyzed the chain of narrators and declared it to be an authentic hadith. Some scholars note that while one narrator was questioned by some, most scholars found him to be reliable. Therefore, the hadith is considered sound.

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    Deeds Presented to the Prophet After His Death

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    This hadith discusses deeds being presented to the Prophet Muhammad after his death. It states that the Prophet will praise Allah if he sees good deeds and ask forgiveness if he sees evil deeds. Scholars from different Islamic legal schools have analyzed the chain of narrators and declared it to be an authentic hadith. Some scholars note that while one narrator was questioned by some, most scholars found him to be reliable. Therefore, the hadith is considered sound.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    200 views4 pages

    Deeds Presented To The Prophet After His Death

    Uploaded by

    mrpahary
    This hadith discusses deeds being presented to the Prophet Muhammad after his death. It states that the Prophet will praise Allah if he sees good deeds and ask forgiveness if he sees evil deeds. Scholars from different Islamic legal schools have analyzed the chain of narrators and declared it to be an authentic hadith. Some scholars note that while one narrator was questioned by some, most scholars found him to be reliable. Therefore, the hadith is considered sound.

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    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
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    The passage discusses a hadith about deeds being presented to the Prophet after his death. It then discusses the authentication of this hadith by various hadith scholars.

    The hadith is about deeds being presented to the Prophet after his death, and him praising Allah for any good he sees and asking forgiveness for any evil.

    Many hadith scholars like al-`Iraqi, al-Haythami, al-Suyuti, al-Qastallani, al-Munawi, al-Zurqani, al-Khafaji, al-Qari, Ibn Hajar, and Ibn `Abd al-Hadi have authenticated this hadith.

    Deeds Presented to the Prophet After His Death

    HADITH NUMBER 7:

    DEEDS PRESENTED TO THE PROPHET AFTER HIS DEATH


    "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 exhibited to me, and if I see goodness I will praise Allah, and if I see evil I will ask forgiveness of Him for you."

    (Hayt khayrun lakum tuhaddithna wa yuhaddathu lakum wa waft khayrun lakum tu`radu a`malukum `alayya fam ra'aytu min khayrin hamidtu Allha wa m ra'aytu min sharrin istaghfartu Allha lakum.)

    This

    Hadith

    was

    dealt

    with

    in

    the

    following

    fascinating

    article

    [click

    on

    link]:

    The Prophet in Barzakh The Special Life of Our Prophet


    Shaykh Muhammad ibn Alawi al-Maliki RH mentioned regarding this hadith:

    The hadith master al-`Iraqi said in the book of Jana'iz of his work Tarh al-Tathrib fi Sharh alTaqrib: "Its chain is good" (isnduhu jayyid).5 The hadith master al-Haythami said: "Al-Bazzar narrated it and its sub-narrators are the men of the Sahih."6 The hadith master al-Suyuti declared it sound (sahh) in al-Mu`jizat and al-Khasa'is. So did al-Qastallani the commentator of al-Bukhari. Al-Munawi also declared, in Fayd al-Qadir, that it is sahh.7 So did al-Zurqani in his commentary on al-Qastallani's al-Mawahib al-Laduniyya. So did Shihab al-Din al-Khafaji

    in his commentary on [al-Qadi `Iyad's] al-Shifa'.8 So did al-Mulla `Ali al-Qari in his, adding: "Al-Harith ibn Usama narrated it in his Musnad with a sound chain."9 Ibn Hajar also mentioned it in al-Matalib al-`Alya.10 This hadith also came to us through another, mursal way from [the Tabi`] Bakr ibn `Abd Allah al-Muzani. The hadith master Isma`il al-Qadi narrated it in his monograph on the invocation of blessings on the Prophet , and Shaykh al-Albani said about it: "Mursal sahh."11 The hadith master Ibn `Abd al-Hadi declared it sound (sahh) despite his excessive rigor and harshness in his book al-Sarim al-Munki. After all this evidence, does any meddler have anything left to say? The hadith is undoubtedly sound, and no-one questions its authenticity.
    [NOTES to the above are as follows: 5. Al-`Iraqi, Tarh al-Tathrib (3:297). 6. Al-Haythami, Majma` al-Zawa'id (9:24 #91). 7. Al-Munawi in Fayd al-Qadir (3:401) only reported al-`Iraqi's words "Its narrators are the men of the Sahih except for `Abd al-Majid ibn Abi Rawwad who, despite being retained by Muslim as a narrator and being declared trustworthy (thiqa) by Ibn Ma`in and al-Nasa'i, was declared weak by some." Al-Munawi then went on to criticize al-Suyuti's unmitigated authentication of the narration in Manahil al-Safa although al-Suyuti is correct. 8. Al-Khafaji, Sharh al-Shifa' (1:102). 9. Al-Qari, Sharh al-Shifa' (1:102), referring to the mursal hadith of Bakr al-Muzani. 10Ibn Hajar, al-Matalib al-`Alya (4:22). 11In his edition of Isma`il al-Qadi's Fadl al-Salat `ala al-Nabi - Allah bless and greet him - (p. 37), after which he goes on to say that the hadith is weak, as in his Silsila Da`ifa (#979). ]

    Shaykh GF Haddad adds to the above in his footnote to the above Hadith: Narrated from Ibn Mas`ud by al-Bazzar in his Musnad (1:397) with a sound chain as stated by al-Suyuti in Manahil al-Safa (p. 31 #8) and al-Khasa'is al-Kubra (2:281), al-Haythami (9:24 #91), and al-`Iraqi in Tarh al-Tathrib (3:297) - his last book, as opposed to al-Mughni`an Haml al-Asfar (4:148) where he questions the trustworthy rank of one of the narrators in al-Bazzar's

    chain. Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Khasa'is al-Kubra (p. 458-459 #694) that this chain is sound according to Muslim's criterion, and Shaykh Mahmud Mamduh in Raf`al-Minara (p. 156-169) discusses it at length and declares it sound. Their shaykh, al-Sayyid `Abd Allah ibn al-Siddiq al-Ghumari (d. 1413/1993) declared it sound in his monograph Nihaya al-Amal fi Sharh wa Tashih Hadith `Ard al-A`mal. Opposing these six judgments al-Albani declares it weak in his notes on al-Qadi Isma`il's Fadl al-Salat (p. 37 n. 1). It is also narrated with weak chains from Anas and - with two sound mursal chains missing the Companion-link - from the Successor Bakr ibn `Abd Allah al-Muzani by Isma`il al-Qadi (d. 282) in his Fadl al-Salat `ala al-Nabi (p. 36-39 #25-26). The latter chain was declared sound by alQari in Sharh al-Shifa' (1:102), Shaykh al-Islam al-Taqi al-Subki in Shifa' al-Siqam, his critic Ibn `Abd al-Hadi in al-Sarim al-Munki (p. 217), and al-Albani in his Silsila Da`ifa (2:405). A third, weak chain is related from Bakr al-Muzani by al-Harith ibn Abi Usama (d. 282) in his Musnad (2:884) as per Ibn Hajar in al-Matalib al-`Aliya (4:23). Al-Albani declared the hadith weak on the grounds that some authorities questioned the memorization of the Murji' hadith master `Abd al-Majid ibn `Abd al-`Aziz ibn Abi Rawwad. However, he was retained by Muslim in his Sahih and declared thiqa by Yahya ibn Ma`in, Ahmad, Abu Dawud, al-Nasa'i, Ibn Shahin, al-Khalili, and al-Daraqutni, while al-Dhahabi listed him in Man Tukullima Fihi Wa Huwa Muwaththaq (p. 124) as stated by Mamduh in Raf` al- Minara (p. 163, 167). Al-Arna'ut and Ma`ruf declare him thiqa in Tahrir al-Taqrib (2:379 #4160) as well as Dr. Nur al-Din `Itr in his edition of al-Dhahabi's Mughni (1:571 #3793) and Dr. Khaldun al-Ahdab in Zawa'id Tarikh Baghdad (10:464). Even if al-Albani's grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound mursal one - graded sahh by al-Albani - would yield a final grading of hasan or sahh, not da`f. In addition to this, Mamduh quoted al-Albani's own words in the latter's attempted refutation of Shaykh Isma`il al-Ansari entitled Kitab al-Shaybani (1:134-135) whereby "The sound mursal hadith is a proof in all Four Schools and other than them among the Imams of the principles of

    hadith and fiqh, 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 many examples in which al-Albani not only contradicts, but soundly refutes himself.

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