The Prophets Are Alive in Their Graves And Al-Albani's Recanting His Opinion




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The Prophets Are Alive in Their Graves And Al-Albani's Recanting His Opinion!
The following scan is taken from the book “Taraj’u Al-‘Allamah Al-Albani fimaa Nass ‘Alayhi tas-hihan wa tad-‘ifan” authored by Abul Hasan Hasan Ash-Shaykh. It is a collection of contradictory verdicts found throughout the works of Al-Albani, but specifically his recantantions on his verdicts. In this scan we see that originally Al-Albani believed that the hadith, “The Prophets are alive in their graves, praying” was da’if (weak) because ibn Qutaybah was the only one to have reported this narration. Later on, he says, after looking in to further works of hadith he just happened to realize that the chain was in fact “strong” and thus authentic. So, he says, if you find in any of works that he weakened this hadith, take hold upon his verdict of authentication with your “molars”!
How many times have we heard the wahhabis/pseudo-salafis quote Al-Albani’s spurious opinion that this hadith was da’if, yet many years later we see his recantation! If only Al-Albani would have followed his predecessors in accepting this hadith, he would have been saved from such a blunder and misguiding the masses into believing that it was weak! This recantation proves two things:
1) Al-Albani was not qualified to release verdicts on hadith, as he self-admittedly did not know of all of its chains, and how many masters of hadith had narrated it.
2) No one should rely upon the verdicts of Al-Albani as they often contradict the verdicts of the salaf-us-salih (radiya Allahu ‘Anhum) and Imams of Ahlus Sunnah!
So Beware of this pseudo-salafi fitnah that has plagued the Ummah and see for yourself the dangers of following a non-traditionalist!
Imam As-Suyuti comments upon this hadith: “The life of the Prophet, may Allah bless him and give him peace, in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan).”
This is a fact denied by many in the pseudo-salafi movement, and this authentic hadith refutes their ridiculous denial of the truth!
Ibn Al-Mullaqin in his “Badr Al-Munir” [5/285] states after reporting the chain of of Abu Ya’ala that Imam Al-Bayhaqi said:
هَذَا إِسْنَاد صَحِيح
This chain is Sahih!
ثم قال ابن الملقن : «وَهُوَ كَمَا قَالَ ؛ لِأَن رِجَاله كلهم ثِقَات »
Then Ibn Al-Mullaqn stated, “And it is as he stated, and that is because all of its men are trustworthy!”
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The following has been added on Aug. 26 2009 as a type of further clarification of the matter at hand:
A brother by the name of “yasir” posted the following comment on Aug. 24th 2009:
“Sheikh Al Albani made it clear why he made such a mistake and that is because he followed Al Bayhaqi’s statement. So your criticism should equally go to Imam Al Bayhaqi.”
[highlights from us]
In response to this we made two arguments:
1) Imam Al-Bayhaqi did not declare this hadith da’if (weak) as was implied by Al-Albani.
2) Muhammad Al-Albani overstepped his bounds and reach by claiming what the scholars of the past did not claim about this hadith!
As for the first claim that Imam Al-Bayhaqi DID NOT weaken this hadith then we said:
a) Imam Al-Bayhaqi actually stated in his treatise حياة الأنبياء في قبورهم that ‘this is one of the singularly narrated reports of Hasan ibn Al-Qutaybah Al-Mada’ini’.
He did not label this hadith weak but said that it is from the afraad of Al-Hasan ibn Al-Qutaybah. This term “afraad” or singularly reported narrations has been used on multiple occassions by the Imams of Hadith not to mean weak, but that he was the only one to narrate such from his Shaykh.
The following were the examples we gave in the response:
:أنه ذكر حديث « حديث أنس قال : والله إن كان رسول الله صلى الله عليه وسلم ليرينا مصارع القوم قبل أن يقتلوا.» الحديث …. ثم قال : « تفرد به سليمان بن المغيرة عن أنس عنه،وهو صحيح، أخرجه مسلم عن
عمر بن إبراهيم بن سليط وشيبان بن فَرُّوخ عن سليمان » راجع أطراف الغرائب [1/47/الطبعة التدمرية]
another:
ومنها : أنه ذكر حديث مالك بن أوس بن الحَدَثان عن عمر :« أنه أخرج مائة دينار يصرفها… » الحديث…. ثم قال : « تفرد به إبراهيم بن سعد عن صالح بن كيسان عن الزهري، وهو صحيح عنه .» راجع أطراف الغرائب [1/ 67]
another:
ومنها أنه ذكر حديث أنس : « قيل للنبي صلى الله عليه وسلم: لو أتيت عبد الله بن أُبَيّ تعوده… الحديث….» ثم قال :« تفرد به معتمرعن أبيه، وهو صحيح، أخرجه البخاري ومسلم من حديثه عن أبيه.» راجع أطراف الأفراد [1/ 195]
Here are other examples:
Ad-Daraqutni states after the hadith
كل معروف صدقة : تفرد به علي بن عياش عن محمد
“Every good deed is charity”
“It is singularly narrated from ‘Ali ibn ‘Ayyash from Muhammad”
Yet the hadith is in Sahih Al-Bukhari, as was known by Ad-Daraqutni! So where is such weakening by these words?
What further lends support to this non-weakening of Imam Al-Bayhaqi is that Hafith Ibn Hajr as well as Hafith Ibn Mullaqn narrate in fat-hul baari and Badr Al-Munir respectively that Al-Bayhaqi declared this narrative Sahih!
Ibn Al-Mullaqin in his “Badr Al-Munir” [5/285] states after reporting the chain of of Abu Ya’ala that Imam Al-Bayhaqi said:
هَذَا إِسْنَاد صَحِيح
This chain is Sahih!
ثم قال ابن الملقن : «وَهُوَ كَمَا قَالَ ؛ لِأَن رِجَاله كلهم ثِقَات »
Then Ibn Al-Mullaqn stated, “And it is as he stated, and that is because all of its men are trustworthy!”
Al-Hafith ibn Hajr Al-’Asqalani does the exact same when he says:
وقد جمع البيهقي كتابا لطيفا في ” حياة الأنبياء في قبورهم ” أورد فيه حديث أنس ” الأنبياء أحياء في قبورهم يصلون ” أخرجه من طريق يحيى بن أبي كثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثقه أحمد وابن حبان عن الحجاج الأسود وهو ابن أبي زياد البصري وقد وثقه أحمد وابن معين عن ثابت عنه ، وأخرجه أيضا أبو يعلى في مسنده من هذا الوجه ، وأخرجه البزار لكن وقع عنده عن حجاج الصواف وهو وهم والصواب الحجاج الأسود كما وقع التصريح به في رواية البيهقي ، وصححه البيهقي ، وأخرجه أيضا من طريق الحسن بن قتيبة عن المستلم ، وكذلك أخرجه البزار وابن عدي .
[6/487 of the fath]
key words:
وصححه البيهقي
“Declared Sahih by Al-Bayhaqi!”
There were other masters of hadith who declared this Sahih as well. Hafith Al-Munawi in his Fayd [3/184], Imam Az-Zarqani in his Sharh of the Muwatta’ both declared this narration Sahih. Hafith Al-Haythami in his Majma’ stated,
رواه أبو يعلى والبزار ورجال أبو يعلى ثقات
“Reported by Abu Ya’la and Al-Bazzar and the men of Abu Ya’ala are impeccably trustworthy (thiqaat)!”
So we can see from all of this Al-Albani’s commenting upon an issue that was far greater than his knowledge. When one does not know they should remain silent, yet Al-Albani contradicted the ‘Ulama’ of old in his rulings and certainly did not have the authority to do so!
And Allah is our source of Truth!