"Sorry, sorry, sorry, sorry
Hey, baby my nose is getting big
I noticed it be growing when I been telling them fibs
Now you say your trust's getting weaker
Probably coz my lies just started getting deeper
And the reason for my confession is that I learn my lesson
And I really think you ought to know the truth
Because I lied and I cheated and I lied a little more
But after I did it I don't know what I did it for
I admit that I have been a little immature
Messed with your heart like I was the predator
In my book of lies I was the editor
And the author
I forged my signature
And now I apologise for what I did to you
Cos what you did to me I did to you
 
No ,no, no, no dont lie.
You know you gotta try
What you gonna do when it all comes out."

 
 
Okay i borrowed that from the Black Eyed Peas 😛
But I think the point im trying to make is stay away from the lies!!!
 
Lying is TERRIBLE TERRIBLE TERRIBLE habbit (i wrote terrible three times in caps just so you realise im serious).
And Islam is all about truth. Whilst lying is considered one of hte greater sins. For all intents and purposes it should be treated the same way as something that is haram.
 
One of my teachers once said 'All the evils have been locked in a room and its key is lying'... not sure where he got that from. Or if he was just trying to be over dramatic. But it sounded cool so i remembered it 😃

why? why not? how far? how much?

[CENTER]بِسْمِ اللَّهِ الرحْمَنِ الرحِيْمِ[/CENTER]

Source and facebook attachments of article.

All praises are for Allah, whomsoever He guides no one can misguide and whomsoever He allows to be misguided no one can guide. Peace and salutations be on the Messenger of Haq our master Mohammed ibn Abdullah (salahu alayhi wasalam)

And as to what follows.

Statement of Purpose:

Before I respond to Imam Suhaib Webb, I believe that it is important to state the motive for writing this and other articles of correction written in the recent past in order to dispel any notions amongst the masses that I am seeking to dishonor or wrestle scholars or worse still, for the purpose of fame and fortune. My sole intention is to ensure that incorrect notions –irrespective of them being extremist or modernist- do not enter and become accepted within the Ummah and through scholarly discussion and sincerity Allah may guide us to the truth. It is well known that no one, but our Beloved (salahu alayhi wasalam) enjoys infallibility or maintains a monopoly on constant guidance, rather we all, through His taufeeq, may be guided at times, and misguided at times. I ask Allah to guide me even if it be on the tongue of the one that I discuss with, for this is how the scholars of the past would perceive things when discussing with their peers[i]

Responding to Imam Webb

I was informed that Imam Suhaib Webb of the USA had posted some comments on his facebook page in a direct response to my correction of his widely circulated assertion that Sayyiduna Ali (RA) consumed ice-cream in celebration of the Persian New Year. This approach seems to be common with speakers in the USA and it was the same method used by Sister Yasmin Mogahed, however, It would have been better if the respectable Mufti approach the topic in an academic manner by providing a thorough response to the contentions I raised with regard to his claims. Nevertheless, I understand that it is sometimes a better face-saving strategy to provide a half-hearted facebook response to the article and move on stealthily to reduce any damage caused to one’s image.[ii]

 

Furthermore, it seems that Imam Webb, instead of dealing with my response in a scholarly manner tackling the many points that I raised, felt the need to make unfounded allegations against me, perhaps in an attempt to discredit the sound criticism he has received or to derail the discussion away from the subject at hand.

 

Before starting to look academically at this subject, I believe it is imperative that I address the slanderous allegations leveled against me.

 

Imam Webb’s First allegation

 

Suhaib Webb: stated: I find terms like "Celebrity Imams" and other such things against the clear agreed upon text that we should not call each other by nicknames.”… calling Imam's and activists names (or any Muslim for that matter) is an agreed upon prohibition that can only be violated by certain conditions. (See ATTH 1 below for Imam Webb’s original facebook post)

 

Response

 

There is not a single place in my entire article wherein I called Imam Webb a ‘celebrity Imam’ or any other nickname and I find these accusations and underhand tactics of character assasination completely abhorrent. Everyone who has read my initial article can see clearly that I have not used these terms anywhere in my article, but rather when bringing Imam Webb’s name within the text of my own response, I have always used the honourific ‘Imam’

 

Imam Webb’s second allegation

 

Suhaib Webb: stated: “"I reject the notion that I said Christmas is Halāl. I would challenge our brother to produce such an evidence? I never issued any fatwa, but posted a portion of a fatwa, noting where people could find it…”

(See ATTH 1 below for Imam Webb’s original facebook post)

 

Response

 

Everyone who has read my initial response to Imam Webb will know well that no where in the response did I say that he states that ‘Christmas is Halal”. This is an unfounded allegation and the respectable brother should read carefully when responding lest his emotions lead him to fall into that which he pretends to defend himself from, i.e. false accusations.

 

Request

 

I do not like to ‘challenge’ other scholars to anything because I do not think that it is the correct mindset required for peers to deal with issues of difference, however could I request Imam Webb to prove where I said these statements in my initial article. Upon the inability to provide evidence for these allegations, I request that he apologise and kindly focus on the academic discussion.

 

[CENTER]The Academic Discussion[/CENTER]

 

A reminder of Imam Webb’s initial statement that was widely spread throughout the internet and was a source of confusion to many until Allah permitted this feeble one to expose the weakness of his argument in the first response.

 

Imam Webb said:

 

“…In other words, a simple happy holidays is not a sin or going to take that person out of Islam. It is reported with authentic chains that Ali (ra) celebrated the Persian New Year, even eating ice cream with Imam Abu Hanifa's relative.” (See ATTH 2 below for Imam Webb’s original facebook post)

 

Imam Webb defending the narrator Ismail ibn Hamad (RA)

 

Now, let us look at the facebook posts that were made by Imam Webb in his response to my initial post. We will start with the one in which my name is included so that no one can deny that I was the subject of these posts.

 

Suhaib Webb: stated: “The other problem I have, is that when they quote that three of the narrators, as Sh. Muhammad Daniel as done, are weak. Then they are stating that Imam Abu Hanifa was weak!...”

(See ATTH 3 below for Imam Webb’s original facebook post)

 

First of all, we find that Imam Webb inserts ‘words on my pen’. When I discussed the aspersion of the narrator, I did not state ‘three of the narrators’ nor did I state that the father of all Fuqaha, ‘Imam al-Azam (RA) was weak’. I provided the ruling of five leading Muhaditheen in regards to his grandson Ismail ibn Hamad ibn Abu Hanifah. There was absolutely no need for me to discuss Imam Abu Hanifah (RA) because he was not one of the narrators in the sanad of the narration that Imam Webb vehemently claimed was authentic. I advise that we stay within the confines of the discussion at hand and not distract the laity with issues that are best left for the discussion of senior muhaditheen.

 

Furthermore Suhaib Webb: stated: “As for the narrator that Sh. Muhammad (ha) makes takhrij on, we find the following:

[RIGHT]ولي قضاء الرصافة وهو من كبار الفقهاء[/RIGHT]

 

Also, it states:

[RIGHT]قال محمد بن عبد الله الأنصاري ما ولي القضاء من لدن عمر رضي الله عنه إلى اليوم أعلم من إسماعيل بن حماد قيل ولا الحسن البصري قال ولا الحسنMentioned by al-Dhahabi (ra).[/RIGHT]

 

It is obvious that Imam Webb has made an effort to provide a defence for the narrator here, but what I find alarming in regards to his understanding of the science or lack of it as we have learnt it from our scholars, is that he provides two statements that have no direct relation to the reliability of the narrator as understood by the muhaditheen. Let us provide the translation of these statements:

 

“He was made the Qadi al-Rasafah and he is from the major jurists.”

 

“Mohammed ibn Abdullah al-Ansari said, There is no one since the time of Umar (RA) until this day that is more knowledgeable than Ismail ibn Hamad. When asked, “Not even Hasan al-Basri?” He said, not even Hasan.”

 

Now, we have to ask ourselves, what relation do the two above statements have to the reliability of the narrator as understood by the muhaditheen? Those who have studied Usool al-Hadith, know that the Muhaditheen are not necessarily concerned with job titles or the knowledge of a scholar, they are concerned with their Dabt (preservation of memory/book) and Adalah (trustworthiness). How often in the past and present have we seen that the chief judge appointed by government or a khalifah is corrupt or that extremely erudite scholars become misguided? It is for this reason that the senior muhaditheen of the past did not give consideration to this over the two criteria mentioned previously. If Imam Webb wanted to defend the narrator according to the standards of the muhaditheen, he should have provided similar pertinent statements to the ones that I provided with references. Unfortunately, Imam Webb brings the two above statements from Hafidh al-Dhahabi (RA), but he does not bring the conclusion of al-Dhahabi on the narrator which is what he should have done. Sadly, one continues to see the same pattern that I warned about in the last paragraph of my initial response, the unwholesome ‘cut and paste’ of parts of a text out of context in order to substantiate ‘the other view’ or prove rulings.

 

Furthermore, Imam Webb provides us with this hint:

 

“Sh. Abd al-Fatah Abu Ghuda wrote an excellent book on the status of Imam Abu Hanaifa as relator of hadith and I would encourage our sincere brothers and sisters to read it.” (See ATTH 3 below for Imam Webb’s original facebook post)

 

First of all, I have read the works of Shaykh Abu Ghuddah (RA) and he has not written a work on this subject, rather Imam Webb has wrongly ascribed the work of Shaykh al-Muhaddith Abdul Rasheed al-Numani to Shaykh Abu Ghuddah who served to edit the text only.

 

My advice to all students is not to read books related to the Hadith and Quran’ic sciences by oneself, but to take knowledge at the feet of the Ulama for it contains numerous benefits and safeguards one from numerous things such as falling into repeated errors, argumentativeness and arrogance such as we have from the likes of many self-read scholars.[iii] This I do not relate from my own words, but from those that I have inherited from my teachers through their teachers and as mentioned by Imam al-Shatibi (RA) and other luminaries.

 

Imam Webb defending his use of a weak narration to support his claims.

 

“Regarding the narration of 'Ali. I was wrong when I said there was no contention about it. I stand corrected and appreciate the feedback. That being said, I question the takhrij of some of our dear Imams done on some of the chains. The chains of al-Khātib, while possibly problematic, a strengthened by the narration of al-Bayhaqi that, according to my teacher, is mutasil and authentic.” (See ATTH 4 below for Imam Webb’s original facebook post)

 

A reminder of what Imam Webb said in his initial facebook posts:

 

“Secondly, there is no dispute about the soundness of the narration. As a student of knowledge, you should know that there is no jarh without tafsil.

 

"It is reported with authentic chains that Ali (ra) celebrated the Persian New Year, even eating ice cream with Imam Abu Hanifa's relative."

 

It is indeed noble of Imam Webb that he should accept that he was wrong in stating that there ‘was no contention’ about the narration, however we find that he repeatedly pushed the fact that the narration was authentic without the least bit of doubt and based upon that he laid the foundation for the permissibility of celebrating festivals such as Nayrouz (New Year's) in the way that Ali (RA) had allegedly ‘celebrated’ it.

 

Imam Webb further states:

 

That being said, I question the takhrij of some of our dear Imams done on some of the chains. The chains of al-Khātib, while possibly problematic, a strengthened by the narration of al-Bayhaqi that, according to my teacher, is mutasil and authentic. (See ATTH 4 below for Imam Webb’s original facebook post)

 

First of all, may we ask who is Imam Suhaib Webb to ‘question the takhrij’ of these Imams? Based on repeated mistakes in the science of Hadith (that I may catalog in a future response time permitting), he is very far from having any mastery over the Hadith Sciences such that he should make these bold and irritating statements repeatedly criticizing the muhaditheen who dedicated their lives to this science.[iv] If he had studied the Siyar of Imam al-Dhahabi, he would have known that Imam Dhahabi frequently takes narrations from al-Khateeb al-Baghdadi’s Tarikh. If one, were to consult the 15th volume of al-Khatib’s text, they will find that the editor Shaykh Bashaar Awad Maaruf (a Hanafi scholar from whom I have read and received Ijazah) regards the hadith as weak owing to the Jahalah (unknown state) of more than one of its narrators.

 

Furthermore, the chains of al-Khateeb are not ‘possibly problematic’ they are not in the least bit acceptable for one to begin to assume that they can be used to base a ruling upon; such was the intention of Imam Webb who wanted to establish the permissibility of celebrating New Years' by proving that Sayyiduna Ali (RA) ate ice-cream’ with Persians. I have not come across a single hadith scholar in the world, past or present, that has said that this narration is anything but weak or of a lesser grade which removes all certainty that this narration is ‘possibly problematic’ as stated by Imam Webb.

 

Imam Webb’s convenient use of Imam Bayhaqi’s narration

 

Imam Webb states: The chains of al-Khātib, while possibly problematic, a strengthened by the narration of al-Bayhaqi that, according to my teacher, is mutasil and authentic. (See ATTH 4 below for Imam Webb’s original facebook post)

 

Imam Webb in trying to defend his initial incorrect statement on hadith shows us again his aptitude to fall into another incorrectness stating that the narration of Imam Bayhaqi is ‘Mutasil and authentic’. Again, the reality is that this narration is not Mutasil (lit: connected) but it is Munqati (lit: broken) because Imam Mohammed Ibn Sireen (RA) did not directly hear it from Sayyiduna Ali (RA) and this is well known to students and scholars of Hadith. Furthermore, the muhaditheen have stated five conditions for a narration to be regarded as authentic and as this narration lacks complete connection in the chain (one of the conditions), it cannot therefore be regarded in itself as authentic. Nevertheless, Ibn Sireen (RA) was regarded as the most reliable when relaying narrations from scholars that he did not clearly state he heard from. Could this then be the loophole that Imam Webb would like to take advantage of to support the ostensible ‘New Year’s’ ruling?  Unfortunately, Imam Webb cannot use the narration of Bayhaqi to prove his premise that Sayyiduna Ali (RA) ate ice-cream with the Persians because there is absolutely no mention of that in the narration of al-Bayhaqi (RA). Let us now produce and examine the narration that Imam Webb has brought in his defence:

 

Fayrouz (New Year’s) narration from Imam Bayhaqi’s Sunan al-Kubra

[RIGHT]أخبرنا أبو عبد الله الحافظ ، ثنا أبو العباس محمد بن يعقوب ، ثنا الحسن بن علي بن عفان ، ثنا أبو أسامة ، عن حماد بن زيد ، عن هشام ، عن محمد بن سيرين قال : أتي علي - رضي الله عنه - بهدية النيروز ، فقال : ما هذه ؟ قالوا : يا أمير المؤمنين ، هذا يوم النيروز . قال : فاصنعوا كل يوم فيروز . قال أبو أسامة : كره أن يقول نيروز . ( قال الشيخ ) : وفي هذا كالكراهة لتخصيص يوم بذلك لم يجعله الشرع مخصوصا به .[/RIGHT]

 

With the chain of narration to Mohammed ibn Sireen who stated: Ali (RA) was given a gift for Nayrouz so he asked, “What is this?” They replied, “Oh, Leader of the Believers today is Nayrouz” so he said to them, Then make every day Fayrouz. Abu Usama (one of the narrators in the sanad) said, “Ali (RA) disliked to say Nayrouz.” The Shaykh (Imam Bayhaqi) said, “And in this we see the dislike to single out a day for this that was not set by the Shariah”

 

What we can conclude from this narration?

 

Therefore from this specific narration we can conclude the following:

 

 

 

   

 

A selection of narrations proving Sayyiduna Ali (RA) never consumed Faloozaj.

 

Imam Suhaib Webb is adamant that Imam Ali (RA) consumed ice-cream in celebration of the Persian New Year and is trying in any which way to support this with any narration that he may grasp. Let us ask, has he not come across the following narrations that have much stronger chains of narration than the one provided by Imam Webb and which categorically state that Sayyiduna Ali (RA) never consumed ‘faloowzaj’ in his entire life owing mainly to his Zuhd (aversion for the worldly embellishments).

 

    From Imam Ahmed ibn Hanbal’s (RA) book, “Virtues of the Sahabah”

 

 

[RIGHT]حَدَّثَنَا عَبْدُ اللَّهِ , قَالَ : حَدَّثَنِي سُفْيَانُ بْنُ وَكِيعٍ ، قثنا أَبُو غَسَّانَ ، عَنْ أَبِي دَاوُدَ الْمَكْفُوفِ ، عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ ، عَنْ حَبَّةَ وَهُوَ الْعُرَنِيُّ ، عَنْ عَلِيٍّ ، أَنَّهُ أُتِيَ بِفَالُوذَجَ فَوُضِعَ قُدَّامَهُ ، فَقَالَ : " إِنَّكَ لَطَيِّبُ الرِّيحِ ، حَسَنُ اللَّوْنِ ، طَيِّبُ الطَّعْمِ ، وَلَكِنِّي أَكْرَهُ أَنْ أُعَوِّدَ نَفْسِي مَا لَمْ تَعْتَدْ[/RIGHT]

"

[RIGHT]حَدَّثَنَا عَبْدُ اللَّهِ , قَالَ : حَدَّثَنِي أَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ ، قثنا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، قَالَ : قثنا سُفْيَانُ ، عَنْ عَمْرِو بْنِ قَيْسٍ ، عَنْ عَدِيِّ بْنِ ثَابِتٍ ، أَنَّ عَلِيًّا أُتِيَ بِفَالُوذَجَ ، فَلَمْ يَأْكُلْهُ ، قَالَ أَبُو عَبْدِ الرَّحْمَنِ : وَذَكَرَ الْفَالُوذَجَ ، قَالَ : مَا رَأَيْتُهُ أَكَلَهُ قَطُّ ، يَعْنِي أَبَاهُ رَحِمَهُ اللَّهُ[/RIGHT]

 

    Musannif of Ibn Abi Shaybah (RA)

 

 

[RIGHT]حَدَّثَنَا حَدَّثَنَا وَكِيعٌ , عَنْ سفيان , عَنْ عَمْرِو بْنِ قَيْسٍ , عَنْ عَدِيِّ بْنِ ثَابِتٍ , قَالَ : " أُتِيَ عَلِيٌّ بِطِسْتِخِوَانٍ مِنْ فَالُوذَجٍ فَلَمْ يَأْكُلْ مِنْهُ"[/RIGHT]

 

 

    Hilya al-Awliyah of Abu Nu’aym (RA)

 

 

[RIGHT]حَدَّثَنَا حَدَّثَنَا أَحْمَدُ بْنُ جَعْفَرِ بْنِ حَمْدَانَ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ ، حَدَّثَنِي أَبِي ، حَدَّثَنِي سُفْيَانُ بْنُ وَكِيعٍ ، حَدَّثَنَا أَبُو غَسَّانَ ، عَنْ أَبِي دَاوُدَ الْمَكْفُوفِ ، عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ ، عَنْ جَدِّهِ ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ، أَنَّهُ أُتِيَ بِفَالُوذَجَ فَوُضِعَ قُدَّامَهُ بَيْنَ يَدَيْهِ ، فَقَالَ : " إِنَّكَ طَيِّبُ الرِّيحِ ، حَسَنُ اللَّوْنِ ، طَيِّبُ الطَّعْمِ ، لَكِنْ أَكْرَهُ أَنْ أُعَوِّدَ نَفْسِي مَا لَمْ تَعْتَدْهُ”[/RIGHT]

 

Imam Bayhaqi’s narration in its wholesome context not standalone

 

As I stated in my last response to our brother Imam Webb, scholars today have to be particularly careful when producing statements of Ulama from the past or narrations from the hadith corpus. It does not suffice to bring a narration from here or there and establish a ruling on it when one is unsure of the authenticity of the narration or may not understand the context of the narration. Yet again, and it saddens me, but we find our dear brother Imam Webb falling into this trap. He chooses to bring the narration of Imam al-Bayhaqi to support his initial premise of ‘celebrating New Years’, but we ask him, why don’t you state the chapter (context) that Imam al-Bayhaqi (a great Shafi Faqih) used this narration as proof for? What were the other narrations that Imam al-Bayhaqi brought in this same chapter? Could you use those to prove it is permissible to greet non-Muslims and even celebrate with them? Well, let us now produce and examine those narrations.

 

Imam al-Bayhaqi presents the above narration of Sayyiduna Ali (RA) in the chapter entitled. “The Chapter of the Dislike for Visiting Ahl adh-Dhimmah in their Churches and imitating them on their New Years’ and Festivals.

[CENTER]باب كراهية الدخول على أهل الذمة في كنائسهم ، والتشبه بهم يوم نيروزهم ومهرجانهم[/CENTER]

It is clear then to Imam al-Bayhaqi (RA) that visiting their churches and imitating them in their festivals is far from encouraged and is indeed greatly disliked. In support of this he provides five narrations which I have briefly translated below:

 

[RIGHT]أخبرنا أبو طاهر الفقيه ، أنبأ أبو بكر القطان ، ثنا أحمد بن يوسف السلمي ، ثنا محمد بن يوسف ، ثنا سفيان ، عن ثور بن يزيد ، عن عطاء بن دينار قال : قال عمر - رضي الله عنه : لا تعلموا رطانة الأعاجم ، ولا تدخلوا على المشركين في كنائسهم يوم عيدهم ، فإن السخطة تنزل عليهم[/RIGHT]

 

Sayyiduna Umar (RA) said: “…Do not enter upon the mushrikeen in their churches on their festivals because the wrath of Allah descends upon them.”

 

[RIGHT]أخبرنا أبو بكر الفارسي ، أنبأ أبو إسحاق الأصفهاني ، ثنا أبو أحمد بن فارس ، ثنا محمد بن إسماعيل قال : قال لي ابن أبي مريم : ثنا نافع بن يزيد ، سمع سليمان بن أبي زينب ، وعمرو بن الحارث ، سمع سعيد بن سلمة ، سمع أباه ، سمع عمر بن الخطاب - رضي الله عنه - قال : اجتنبوا أعداء الله في عيدهم[/RIGHT]

 

Sayyiduna Umar (RA) said: “…Stay away from the enemies of Allah on their festivals.”

 

[RIGHT]أخبرنا أبو طاهر الفقيه ، أنبأ أبو بكر القطان ، ثنا أحمد بن يوسف ، ثنا محمد بن يوسف قال : ذكر سفيان ، عن عوف ، عن الوليد ، أو أبي الوليد ، عن عبد الله بن عمرو قال : من بنى ببلاد الأعاجم ، وصنع نيروزهم ، ومهرجانهم ، وتشبه بهم حتى يموت ، وهو كذلك حشر معهم يوم القيامة . ( قال الشيخ الإمام - رحمه الله ) : قال الشيخ أبو سليمان - رحمه الله : بنى هو الصواب .[/RIGHT]

 

Sayyiduna Abdullah ibn Amr said: “Whoever lives in the land of the non-Arabs and celebrates their New Years’ and their festivals and imitates them until he dies in that state will be resurrected with them on the day of Qiyamah.”

 

[RIGHT]أخبرنا أبو عبد الله الحافظ ، ثنا أبو العباس محمد بن يعقوب ، ثنا الحسن بن علي بن عفان ، ثنا أبو أسامة ، ثنا عوف ، عن أبي المغيرة ، عن عبد الله بن عمرو قال : من بنى في بلاد الأعاجم فصنع نوروزهم ومهرجانهم ، وتشبه بهم حتى يموت ، وهو كذلك حشر معهم يوم القيامة . وهكذا رواه يحيى بن سعيد ، وابن أبي عدي ، وغندر ، وعبد الوهاب ، عن عوف ، عن أبي المغيرة ، عن عبد الله بن عمرو من قوله[/RIGHT]

 

This narration is similar to the above, but with different chains of narration to strengthen the first narration and is a common practice of all muhaditheen.

[RIGHT]أخبرنا أبو عبد الله الحافظ ، ثنا أبو العباس محمد بن يعقوب ، ثنا الحسن بن علي بن عفان ، ثنا أبو أسامة ، عن حماد بن زيد ، عن هشام ، عن محمد بن سيرين قال : أتي علي - رضي الله عنه - بهدية النيروز ، فقال : ما هذه ؟ قالوا : يا أمير المؤمنين ، هذا يوم النيروز . قال : فاصنعوا كل يوم فيروز . قال أبو أسامة : كره أن يقول نيروز . ( قال الشيخ ) : وفي هذا كالكراهة لتخصيص يوم بذلك لم يجعله الشرع مخصوصا به.[/RIGHT]

 

The narration regarding Sayyiduna Ali (RA) above that we have already discussed.

 

Conclusion

 

While I feel that there is still much that can be addressed on this issue and in the writing of Imam Webb, I believe that the few academic observations that Allah has given me the taufeeq to present above will suffice for any unbiased Muslim to read and reach the truth. Again I reiterate that it is my sincere hope that our dear brother Imam Suhaib Webb and other western speakers and scholars adhere to the Quran and Sunnah as understood by those who proceeded us on the sacred path and those that we have inherited this knowledge from, for no sooner do we leave their path then we become disillusioned and Allah forbid that we become misguided like so many before. May Allah continue to guide us all especially in these troubling times which our Beloved (salahu alayhi wasalam) prophesied would come upon us.

 

And Allah (elevated is He) knows best.

 

Servant of the Deen

Mohammed Daniel

 

Cordoba Academy

 

[i] Imam Shafi’ee (RA) would say: ما ناظرني أحد فباليت أظهرت الحجة على لسانه أو على لساني

I have not debated a person except that it bothers me not, whether the proof is established on their tongue or on mine.

 

[ii] I had written this paragraph shortly before the facebook page of Imam Webb has returned to the internet after several weeks of absence. One distinct thing that a reader may notice is that contrary to before were one could go back and read posts from several months ago, now the posts only go back to the second week of January a few days after the my initial response appeared on his facebook page.

 

[iii] Can we not see the liberal Muslims in both the Arab world and the West who preach same-sex marriages, the taking off of the Hijab and other vices and who also feel that by doing a few Arabic language courses they have the authority to make Tafseer (exegesis) of the Quran.

 

[iv] See ATTH 5 for the criticism of hadith scholars and the initial response for a clarification.

 

[v] Abu Usama (RA) is none other than Hamad ibn Usuma ibn Zaid whose narrations appear in many of the famous hadith collections including the six canonical collections. He was very familiar with Persians and their customs as he was from Kufa and Imam Ahmed ibn Hanbal (RA) said about him: "He was the most knowledgeable of all people regarding the affairs of the people and the happenings of the people of Kufa."

 

[vi] Imam al-Dhahabi (RA) states that the famous Shafi scholar Imam al-Haramayn al-Juwayni said

ما من فقيه شافعي إلا وللشافعي عليه منة إلا أبا بكر البيهقي ، فإن المنة له على الشافعي لتصانيفه في نصرة مذهبه

"There is no follower of the Shafi'ee madhab except that they are indebted to Imam al-Shafi'ee (RA) except Abu Bakr al-Bayhaqi, for indeed al-Shafi'ee is indebted to him for the works he contributed to support his madhab."

[video:http://www.youtube.com/watch?v=gSDaZ8CVh8U] read the description as well:

George Galloway has been caught on camera storming out of a debate simply because the other speaker was Israeli.

The

outspoken MP was speaking at an event at Oxford University last night

when he discovered that the student who was debating against him was a

citizen of the Jewish state.

He immediately left the room, saying: 'I

don't debate with Israelis,' in explosive scenes caught on camera by

the student newspaper.

Mr Galloway, elected MP for Bradford West in a

by-election last year, had already spoken for 10 minutes on the motion

that 'Israel should withdraw immediately from the West Bank' at the time

of the incident at Christ Church, an Oxford college.

Eylon

Aslan-Levy, a third-year student, stepped up to the podium to respond,

but after he used the word 'we' to refer to Israel, Mr Galloway

interrupted him.

'I don't debate with Israelis,' Mr Galloway muttered

as he stood up and put on his coat. 'I have been misled, sorry. I don't

recognise Israel and I don't debate with Israelis.'

He then left the room followed by his wife, Putri Gayatri Pertiwi, as shocked students who were attending the debate looked on.

Speaking

after the debate, Mr Aslan Levy - who studies Philosophy, Politics and

Economics at David Cameron's alma mater, Brasenose College - said: 'I am

appalled that an MP would storm out of a debate with me for no reason

other than my heritage.

'To refuse to talk to someone just because of

their nationality is pure racism, and totally unacceptable for a Member

of Parliament.'

Mr Galloway, a former Labour MP who was expelled

from the party and helped set up Respect, is a stong opponent of

Israel's policy towards the Palestinians, which he has repeatedly

denounced as 'apartheid.'

He wrote on Facebook: 'I refused this

evening at Oxford University to debate with an Israeli, a supporter of

the apartheid state of Israel.

'The reason is simple: no recognition,

no normalisation. Just boycott, divestment and sanctions, until the

apartheid state is defeated. I never debate with Israelis nor speak to

their media.'

The strident left-winger later tweeted: 'Christ Church never informed us the debate would be with an Israeli.'

Mahmood

Naji, who organised the debate, told student newspaper Cherwell: 'At no

point during my email exchange with Mr Galloway's secretary was Eylon's

nationality ever brought up or mentioned.

'Nor do I expect to have to tell the speaker what his opponent's nationality is.'

Michael

Baldwin, a third-year student who was moderating the debate, said: 'I

was disappointed that a possibly fruitful discussion was prematurely

ended by Mr Galloway's refusal to debate someone just because of their

nationality.

'As he himself is a Palestinian citizen, he would

rightly be indignant if an opponent of his were to refuse to debate him

on the basis of his passport. I would encourage Mr Galloway to

reconsider his position, which is open to accusations of xenophobia.'

The MP faced a backlash over his comments from his followers on social media.

Christine

Quigley, a former Labour candidate for the London Assembly, wrote: 'As a

former constituent of George Galloway and pro-Palestinian, I'm deeply

unimpressed he refused to debate someone because he was Israeli.'

When

asked whether or not he would agree to represent an Israeli living in

his constituency, Mr Galloway replied: 'An Israeli citizen could not by

definition be my constituent.'

 

[video:http://www.youtube.com/watch?v=ruLWGW4-IKU]

[video:http://www.youtube.com/watch?v=v1uyQZNg2vE]

A write up on it.

I want.

How to understand weak hadeeth

Many of the early scholars held the firm opinion that to act upon, or derive rulings from a hadith which has been declared to be weak, by the scholars of hadith is unacceptable. Their reasoning being that Islam has no need of anything weak, and the authentic material of Islam will suffice for all time, the da'eef hadith amounting only to a conjecture which has the possibility of being correct.

I quote from the introduction of The Prophet's Prayer Described of Shaykh al-Albani,

"...this is because I hold that the authentic ahadith are sufficient, leaving no need for anything weak, for the latter does not amount to anything except dhann (conjecture, suspicion), and incorrect conjecture at that; as the Exalted says: "...and conjecture is of no use against the truth."

The following quotes show the position of the early Scholars of hadith on this issue:

Imam ash-Shafi'i[1]wrote in his Risaalah,

Surely, the greatest of liars is he who ascribes to me that which I did not say, and who claims to have dreamt what he did not dream, and who claims that he is the son of someone other than his own father.   Whoever ascribes to me that which I did not say, will surely have to occupy his seat in the fire [of hell] Surely, whoever tells untruths about me, will have a house built for him in the fire [of hell]. Whoever tells untruths about me is surely seeking for himself a resting place in the fire [of hell]. The Messenger of Allah began to say that while he was wiping the ground with his hand. From Abu Hurayra, "You may report about the Children of Israel and there is no blame (haraj). Report about/from me, but do not tell untruths about me." This is the most emphatic hadith ever transmitted from the Messenger of Allah on this matter. We have relied on it as well as on others (ahadith or evidences) in not accepting any report except from a trustworthy [transmitter], and that we know the truthfulness of those who transmitted the hadith since it was begun till its end is reached. If someone would say: What evidence is there in this hadith for what you have stated? It would be said: Knowledge surely has made it certain that the Prophet would never, in any circumstances, order anyone to lie about the Children of Israel, nor about anyone else. So when he has permitted reporting about (al-haditha 'an) the Children of Israel, it was not accepting untruthfulness about the Children of Israel that he has permitted, but he only has permitted accepting that from whom reported it, whose truthfulness or untruthfulness is not known."

Imam Muslim states in the introduction to his Sahih, under the chapter heading, "the weak ahadith are to be discarded and only authentic ahadith are to be narrated":

"To proceed, may Allah have mercy upon you. If it were not from the evil practice that we have seen from many who take upon themselves the position of Muhaddith, in their leaving the obligation to discard the weak ahadith and munkar narrations and to suffice with only the authentic ahadith - well known and transmitted from reliable narrators, well known for their truthfulness and trustworthiness. After knowing and admitting with their tongues that much of what they fling at the ignorant is to be rejected and is transmitted by unsatisfactory narrators whose narrations are censured by the scholars of hadith like Malik, Yahya bin Sa'eed al-Qattaan and others..... And know may Allah have mercy upon you, that which is obligatory upon everyone who is able to distinguish between authentic and weak narrations and between the suspect and reliable narrators, is that he should narrate therefrom except those known to be authentic and have trustworthy narrators..."

Imam ibn Rajab al-Hanbali[2] says, 'and it is clear from what Muslim mentions in the introduction to his book that it is necessary that the ahadith to do with targheebwa’tarheeb (encouragement and discouragement) are not narrated except from those that ahkaam (rules and regulations) are narrated [meaning the authentic ahadith]'

al-Allamah Jamaal ud-Deen al-Qasimi narrates from a group of the Imams of hadith that they did not accept acting by a weak hadith at all, like ibn Ma'een, al-Bukhari, Muslim, Abu Bakribn al-Arabi al-Maaliki, ibn Hazm and others. [3]

Abu Bakribn al-Arabi[4] said while commenting on the hadith, “the halal is clear and the haram is clear",

".... What I have [as the reason] regarding that, and Allah knows best, is that which we have transmitted from Ahmad ibnHanbal that he permits weak ahadith regarding al-wara’ (abstaining from doubtful matters). May Allah be pleased with al-Bukhari who did not see for the heart to hold to, or for the religion to be connected through anything except the authentic [ahadith], and that is our position. If we were to incline to the position of Ahmad; then holding to da'eef ahadith cannot be [accepted] except in lessons/admonishment which soften the heart, but as for the basis (usul) there is no way to [accept] that." [5]

Ibn Hazm[6] says in al-Milal, "and it is not permissible with us that we say as these ahadith say (i.e. those weak and fabricated narrations), or to trust in them, or to take anything from them."

Ibn Taymiyyah stated,

'And it is not permissible to rely in the Shari’ah upon da'eef ahadith which are not sahih or hasan. But Ahmad bin Hanbal and other scholars considered it permissible to report with regards to fadaa'il al-amaal(rewards and excellences of actions) that which they did not know to be affirmed, when it is known that it is not a lie. And that is because when the action is known to be legislated with Shari’ah evidence, it is possible that the reward be a fact. And not one of the Imams said that he considered it to be permissible to make something obligatory or recommended based upon a da'eef hadith.'[7]

Ibn Taymiyyah then said,

'And Ahmad bin Hanbal or others like him from the Imams did not rely upon this type of ahadith in the Shari'ah. And the one who relates from Ahmad that he used to rely upon the weak ahadith, which are not sahih or hasan, has erred.'

So the narrations from him that he would act upon a da'eefhadith when there was nothing else present in the texts on that subject, or nothing that contradicted that da'eef hadith, does not mean that Imam Ahmad used them as proof in the Shari’ah. Allah knows best.

al-Allamah Ahmad Shakir says,

'And as for what Imam Ahmad bin Hanbal and Abd’Rahman bin Mahdi, and Abdullah bin al-Mubaarak said,

"When it is narrated to us pertaining to al-halal wa’l-haram we are strict. And when it is narrated to us pertaining to fadaa'il al-amaal (the rewards and excellence of actions) then we are lenient;"

They mean, according to what I find to be most convincing - and Allah knows best - that the leniency was in their taking the hasan hadith, that which does not reach the level of sahih. Because the convention of distinguishing between the Sahih and Hasan was not present at their time... rather many of the early scholars did not describe a hadith except by it being sahih or da'eef only.'[8]

So what is clear is that the term hasan was not present at that time, and a great deal of what these scholars used to narrate in terms of fadaa'il al-amaal was of the level of what the later scholars called hasan.

So the opinion from the above mentioned scholars is to leave acting by the weak hadith in totality, except where there is a consensus of the Islamic scholars on the issue at hand, and Allah knows best. And as for the claims of some that Imam Ahmad amongst others of the early scholars allowed weak ahadith to be used in Shari’ah rulings then that has no firm basis as mentioned above. [9]

And especially in this day and age, when so many innovations and misunderstandings about religion are present, many of them having their roots in these da'eef ahadith, it becomes even more essential to narrate only authentic ahadith as part of the process of purifying the understanding of the religion.

The preceding was with regards to acting upon the da'eef hadith, as regards to using the da'eef hadith in certain Islamic sciences like in the Hadith science in which the weak ahadith are used to support or strengthen other ahadith, then this has been done and is being done by all of the Scholars of Hadith.

For those that follow the opinion that acting upon a da'eef ahadith is permissible, it would be good to mention the three conditions for acting upon a da'eef ahadith as laid out by Ibn Hajr al-Asqalani:

1) Upon that which they all agree, that it should not be very weak so that it excludes that only narrated by a liar, one accused of lying and one who makes serious mistakes.

2) That is falls under a general proof already present - which excludes that which is invented having no basis.

3) That acting upon it the person does not think that it is something established - in order that he does not attribute to the Prophet what he did not say. [10]

We can see from these conditions the following: The first principle lays out the obligation to make known the weak ahadith from the authentic, even in fadaa'il al-amaal. Something that many people who follow this opinion do not do - many of the scholars who follow this opinion today are not even capable of discerning whether the hadith they are quoting contains the types of weaknesses indicated above!

The second principle establishes that in reality the person is not acting by the weak hadith but rather by the general proof already present. [11]

Notes:  

Sources: www.islam21c.com 

Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further spread our efforts.    

 
1.He is the MujtahidImam and the Mujaddid of his time, Muhammad bin Idrees ash-Shaafi'ee. He studied under a galaxy of prominent Imams, amongst them Imam Maalik.  

2.'Sharh at-Tirmidhee' (2/112).He is the exemplary Imam and great Mujtahid scholar, ibn Rajab al Hanbali, a student of both ibn Taymiyyah and ibn al-Qayyim amongst others. 

3.'Qawaa'id al-Hadith' (pg. 113) of al-Qaasimee.

4.'Aridat al-AhwadheeSharhSunan at-Tirmidhee' (5/201)

5.Quoted from Abu Ghuddas introduction to al-Muhasibi's 'Risalah al-Mustarshideen' (pp58) where he states that he has abridged the quote from ibn al-Arabi.

6.He is the great Imam who championed the Dhaahiree School of thought and wrote many invaluable treatise, amongst them his 'Muhalla' in usul al-fiqh, and 'MilalwaNahl' on different sects. He died in the year????

7.'al-Qaa'idah al-Jaleelah' (pg.82) of IbnTaymiyyah

8.'al-Baa'ith al-Hatheeth' (pg.101) of Ahmad Shakir.

9.So what would the author of 'al-Albani Unveiled' say about the position of all these scholars, would he label them all as ignorant as well, as he has done in his amazing 'scholarly' work?!

10.As mentioned by his student as-Sakhaawi

11.The quotes are taken from the introductions of 'Sahih al-Jaami as-Sagheer', 'Tamaam al-Minna', 'Silsilah ad-Da'eefah' (Vol. 1) of al-Albaanee, with the exception of the quotes of Imam ash-Shaafi'ee and ibn al-Arabi. 

Many of the early scholars held the firm opinion that to act upon, or derive rulings from a hadith which has been declared to be weak, by the scholars of hadith is unacceptable. Their reasoning being that Islam has no need of anything weak, and the authentic material of Islam will suffice for all time, the da'eef hadith amounting only to a conjecture which has the possibility of being correct.

I quote from the introduction of The Prophet's Prayer Described of Shaykh al-Albani,

"...this is because I hold that the authentic ahadith are sufficient, leaving no need for anything weak, for the latter does not amount to anything except dhann (conjecture, suspicion), and incorrect conjecture at that; as the Exalted says: "...and conjecture is of no use against the truth."

The following quotes show the position of the early Scholars of hadith on this issue:

Imam ash-Shafi'i[1]wrote in his Risaalah,

Surely, the greatest of liars is he who ascribes to me that which I did not say, and who claims to have dreamt what he did not dream, and who claims that he is the son of someone other than his own father.   Whoever ascribes to me that which I did not say, will surely have to occupy his seat in the fire [of hell] Surely, whoever tells untruths about me, will have a house built for him in the fire [of hell]. Whoever tells untruths about me is surely seeking for himself a resting place in the fire [of hell]. The Messenger of Allah began to say that while he was wiping the ground with his hand. From Abu Hurayra, "You may report about the Children of Israel and there is no blame (haraj). Report about/from me, but do not tell untruths about me." This is the most emphatic hadith ever transmitted from the Messenger of Allah on this matter. We have relied on it as well as on others (ahadith or evidences) in not accepting any report except from a trustworthy [transmitter], and that we know the truthfulness of those who transmitted the hadith since it was begun till its end is reached. If someone would say: What evidence is there in this hadith for what you have stated? It would be said: Knowledge surely has made it certain that the Prophet would never, in any circumstances, order anyone to lie about the Children of Israel, nor about anyone else. So when he has permitted reporting about (al-haditha 'an) the Children of Israel, it was not accepting untruthfulness about the Children of Israel that he has permitted, but he only has permitted accepting that from whom reported it, whose truthfulness or untruthfulness is not known."

Imam Muslim states in the introduction to his Sahih, under the chapter heading, "the weak ahadith are to be discarded and only authentic ahadith are to be narrated":

"To proceed, may Allah have mercy upon you. If it were not from the evil practice that we have seen from many who take upon themselves the position of Muhaddith, in their leaving the obligation to discard the weak ahadith and munkar narrations and to suffice with only the authentic ahadith - well known and transmitted from reliable narrators, well known for their truthfulness and trustworthiness. After knowing and admitting with their tongues that much of what they fling at the ignorant is to be rejected and is transmitted by unsatisfactory narrators whose narrations are censured by the scholars of hadith like Malik, Yahya bin Sa'eed al-Qattaan and others..... And know may Allah have mercy upon you, that which is obligatory upon everyone who is able to distinguish between authentic and weak narrations and between the suspect and reliable narrators, is that he should narrate therefrom except those known to be authentic and have trustworthy narrators..."

Imam ibn Rajab al-Hanbali[2] says, 'and it is clear from what Muslim mentions in the introduction to his book that it is necessary that the ahadith to do with targheebwa’tarheeb (encouragement and discouragement) are not narrated except from those that ahkaam (rules and regulations) are narrated [meaning the authentic ahadith]'

al-Allamah Jamaal ud-Deen al-Qasimi narrates from a group of the Imams of hadith that they did not accept acting by a weak hadith at all, like ibn Ma'een, al-Bukhari, Muslim, Abu Bakribn al-Arabi al-Maaliki, ibn Hazm and others. [3]

Abu Bakribn al-Arabi[4] said while commenting on the hadith, “the halal is clear and the haram is clear",

".... What I have [as the reason] regarding that, and Allah knows best, is that which we have transmitted from Ahmad ibnHanbal that he permits weak ahadith regarding al-wara’ (abstaining from doubtful matters). May Allah be pleased with al-Bukhari who did not see for the heart to hold to, or for the religion to be connected through anything except the authentic [ahadith], and that is our position. If we were to incline to the position of Ahmad; then holding to da'eef ahadith cannot be [accepted] except in lessons/admonishment which soften the heart, but as for the basis (usul) there is no way to [accept] that." [5]

Ibn Hazm[6] says in al-Milal, "and it is not permissible with us that we say as these ahadith say (i.e. those weak and fabricated narrations), or to trust in them, or to take anything from them."

Ibn Taymiyyah stated,

'And it is not permissible to rely in the Shari’ah upon da'eef ahadith which are not sahih or hasan. But Ahmad bin Hanbal and other scholars considered it permissible to report with regards to fadaa'il al-amaal(rewards and excellences of actions) that which they did not know to be affirmed, when it is known that it is not a lie. And that is because when the action is known to be legislated with Shari’ah evidence, it is possible that the reward be a fact. And not one of the Imams said that he considered it to be permissible to make something obligatory or recommended based upon a da'eef hadith.'[7]

Ibn Taymiyyah then said,

'And Ahmad bin Hanbal or others like him from the Imams did not rely upon this type of ahadith in the Shari'ah. And the one who relates from Ahmad that he used to rely upon the weak ahadith, which are not sahih or hasan, has erred.'

So the narrations from him that he would act upon a da'eefhadith when there was nothing else present in the texts on that subject, or nothing that contradicted that da'eef hadith, does not mean that Imam Ahmad used them as proof in the Shari’ah. Allah knows best.

al-Allamah Ahmad Shakir says,

'And as for what Imam Ahmad bin Hanbal and Abd’Rahman bin Mahdi, and Abdullah bin al-Mubaarak said,

"When it is narrated to us pertaining to al-halal wa’l-haram we are strict. And when it is narrated to us pertaining to fadaa'il al-amaal (the rewards and excellence of actions) then we are lenient;"

They mean, according to what I find to be most convincing - and Allah knows best - that the leniency was in their taking the hasan hadith, that which does not reach the level of sahih. Because the convention of distinguishing between the Sahih and Hasan was not present at their time... rather many of the early scholars did not describe a hadith except by it being sahih or da'eef only.'[8]

So what is clear is that the term hasan was not present at that time, and a great deal of what these scholars used to narrate in terms of fadaa'il al-amaal was of the level of what the later scholars called hasan.

So the opinion from the above mentioned scholars is to leave acting by the weak hadith in totality, except where there is a consensus of the Islamic scholars on the issue at hand, and Allah knows best. And as for the claims of some that Imam Ahmad amongst others of the early scholars allowed weak ahadith to be used in Shari’ah rulings then that has no firm basis as mentioned above. [9]

And especially in this day and age, when so many innovations and misunderstandings about religion are present, many of them having their roots in these da'eef ahadith, it becomes even more essential to narrate only authentic ahadith as part of the process of purifying the understanding of the religion.

The preceding was with regards to acting upon the da'eef hadith, as regards to using the da'eef hadith in certain Islamic sciences like in the Hadith science in which the weak ahadith are used to support or strengthen other ahadith, then this has been done and is being done by all of the Scholars of Hadith.

For those that follow the opinion that acting upon a da'eef ahadith is permissible, it would be good to mention the three conditions for acting upon a da'eef ahadith as laid out by Ibn Hajr al-Asqalani:

1) Upon that which they all agree, that it should not be very weak so that it excludes that only narrated by a liar, one accused of lying and one who makes serious mistakes.

2) That is falls under a general proof already present - which excludes that which is invented having no basis.

3) That acting upon it the person does not think that it is something established - in order that he does not attribute to the Prophet what he did not say. [10]

We can see from these conditions the following: The first principle lays out the obligation to make known the weak ahadith from the authentic, even in fadaa'il al-amaal. Something that many people who follow this opinion do not do - many of the scholars who follow this opinion today are not even capable of discerning whether the hadith they are quoting contains the types of weaknesses indicated above!

The second principle establishes that in reality the person is not acting by the weak hadith but rather by the general proof already present. [11]

Notes:  

Sources: www.islam21c.com 

Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further spread our efforts.    

 
1.He is the MujtahidImam and the Mujaddid of his time, Muhammad bin Idrees ash-Shaafi'ee. He studied under a galaxy of prominent Imams, amongst them Imam Maalik.  

2.'Sharh at-Tirmidhee' (2/112).He is the exemplary Imam and great Mujtahid scholar, ibn Rajab al Hanbali, a student of both ibn Taymiyyah and ibn al-Qayyim amongst others. 

3.'Qawaa'id al-Hadith' (pg. 113) of al-Qaasimee.

4.'Aridat al-AhwadheeSharhSunan at-Tirmidhee' (5/201)

5.Quoted from Abu Ghuddas introduction to al-Muhasibi's 'Risalah al-Mustarshideen' (pp58) where he states that he has abridged the quote from ibn al-Arabi.

6.He is the great Imam who championed the Dhaahiree School of thought and wrote many invaluable treatise, amongst them his 'Muhalla' in usul al-fiqh, and 'MilalwaNahl' on different sects. He died in the year????

7.'al-Qaa'idah al-Jaleelah' (pg.82) of IbnTaymiyyah

8.'al-Baa'ith al-Hatheeth' (pg.101) of Ahmad Shakir.

9.So what would the author of 'al-Albani Unveiled' say about the position of all these scholars, would he label them all as ignorant as well, as he has done in his amazing 'scholarly' work?!

10.As mentioned by his student as-Sakhaawi

11.The quotes are taken from the introductions of 'Sahih al-Jaami as-Sagheer', 'Tamaam al-Minna', 'Silsilah ad-Da'eefah' (Vol. 1) of al-Albaanee, with the exception of the quotes of Imam ash-Shaafi'ee and ibn al-Arabi.

 

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