Home > Contemporary > Br Zulfiker Ibrahim`s sitting with Sheikh Irshadul-Huq al-Atharee 14/04/1433 : 06/03/2012

Br Zulfiker Ibrahim`s sitting with Sheikh Irshadul-Huq al-Atharee 14/04/1433 : 06/03/2012


On 14/04/1433 AH corresponding to 06/03/2012 after Salaatul-Eisha @ my house in Madeenah,
Our Sheikh, the Muhadeeth of Pakistan, from the Major scholars, Sheikh Irshadul-Huq al-Atharee visited me at my house in Madeenah.

Our first discussion was about the loss of the great Allamah Abdul-Mannan Noorpuri, the student of alHaafidh Imam Gondalwee, Allamah Irshadul-Huq al-Atharee said:

“His death was a loss for the whole Muslim Ummah and in particular the Salafees of Pakistan.

I asked him O noble Sheikh, do you know of anybody in Pakistan who is a replacement of Allamah Abdul-Mannan Noorpuri?
The sheikh replied:

“Alhamdulillah there are many great scholars living in Pakistan, but no one at the level of Allamah Abdul-Mannan in his knowledge and piety
ولا نزكّي على الله أحداً

Sheikh Irshad continued Allamah Abdul-Mannan was an expert on teaching Bukhari (as an expert on Bukhari is known in Indian the sub-continet as Sheikul-Hadeeth) I do not know of anybody who was ‘Mutafanin’ an expert on all the sciences of Islam, including rhetoric and Mantiq.”

I then responded back and said, Our noble Sheikh, I, with the mercy of Allah, the Khaadim of the Salafee Dawah, the Ahlul-Hadeeth and its scholars was granted the Tawfeeq by Allah to publish a refutation on the Deobandees in their claim of serving the Sunnah by writing explanations of Hadeeth.

The greatest Deobandi Muhadeeth, Anwar Shah Kashmiri wrote a Sharh known as فيض الباري Faidul-Baree on Saheehul-Bukhari which was refuted by the Imam Haafidh Gondalwee with his Fawaaid and Allamah Abdul-Mannan with his Zawaaid. I had the honour of publishing all its four volumes known as إرشاد القاري إلى نقد فيض الباري

It has been narrated to me that Allamah Abdul-Mannan found over 400 mistakes in Faidul-Baree just related to the Synatx of the Arabic Language (Nahw), not going into the issues of Aqeedah and science of Hadeeth. Sheikh Irshadul-Huq similed and said yes this is confirmed. This was in defense of Imam Bukhari as Ainee and co of the Hanafee Madhab have tried to attack Imam Bukhari by saying that he had mistakes in the Arabic language in a vague manner and Anwar Shah Kashmiri and his son in law Yusuf Bejnori have done it openly.

In reponse I said, those who attack the Mujathd-Mutlaq, Imam of the world, Imam Bukhari, Allah exposes them, by them falling in to same error they slandered Imam Bukhari with, and we do not say Imam Bukhari is infallible, but we say this criticism is based upon their Assabiyah for their blind-following of the Hanafee Madhab as Imam Bukhari has refuted many issues of their Madhab and the position of their Imam was at odds with the Sunnah that they were refuted upon

I also mentioned that Alhamdulillah, when Yusuf Bejnori the son in-law of Anwar Shah wrote أنوار الباري مقدمة صحيح البخاريAnwarul-Baree an introduction for a Deobandi Hanafee to read before he studies and teaches Saheeh Bukhari. It was my Sheikh, the Muhadeeth of Hind, Allamah Rais Nadvi who responded back by writing a five volume refutation known as
اللمحات إلى ما في أنوار الباري من الظلمات

Again Allah blessed me to obtain the manuscript of the fifth volume, as when I was reading Saheeh-al-Bukhari to Allamah Rais Nadvi, at Jamia Salafia, Banaras, India, the manuscript of the fifth volume was being revised by our noble Sheikh in front of my eyes. I obtained the manuscript of the fifth volume from the senior student of Sheikh Rais, Sheikh Uzair Shams from Makkah.

All five volumes are being printed in Pakistan by Ummul-Qura Publications after they took permission from me, as Allamah Rais Nadvi gave me permission to re-print any of his books.

Three years ago I expressed my sorrow and grief to Sheikh Irshadul-Huq Atharee just as I did to Allamah Rais Nadvi when I met him about the famous Deobandi book on fiqh known as إعلاء السنن by Zafar Ahmed Thanwi Deobandi which the Deobandis have challenged the Ahlul-Hadeeth to refute and say they will not be able to do so and this is a debt on the Ahlul-Hadeeth. It took Zafar Ahmed Thanvi over two decades to compile this book (over 20 years)

I mentioned this to Allamah Rais Nadvi that this was a debt upon the Salafees, and Allamah Rais Nadvi said after refuting Anwaarul-Baree of Bejnori if Allah granted him to live he would refute it in defense of the Sunnah, as it was not إعلاء السنن but it was إسقاط السنن this is what Sheikh Rais Nadvi would say.

After speaking to some Salafee Scholars after Allamah Rais Nadvi died they encouraged me that the best person for this refutation would be Sheikh Irshadul-Huq Athari. So I requested Sheikh Irshadul-Huq to refute this book based upon the old school methodology of Imam Sayyid Nadheer Husain Dehlavi and his students like, Allamah Husain Bataalwee, Allamah Thanaullah Amritsaree, Allamah Abdur-Rahman Mubrakpuri, Allamah Shamsul-Huq Adheemabadee, Allamah Basheer Sahsawani.

I thank Allah, that the Sheikh promised that he would start this project, I was honored that it was initiated in the Prophet’s city, al-Madeenah at my house and on my concern and this was three years ago, after Allah blessed me to publish the refutation of Allamah Basheer Sahsawani on Abdul-Hay Lucknowi Hanafee on the issue of travelling to the Prophet’s grave which was published by Allamah Nawab Siddiq Hasan Khan about almost a hundered years ago and by myself for the second time known as

إتمام الحجة على من أوجب الزيارة مثل الحجة

Sheikh Irshadul-Huq visited me regularly every year and I would ask him and he would say my son make dua I am working on the Project.

This time when he visited me, he said my son a gift for you, a book, I looked at it and it was the refutation of إعلاء السنن I was astonished eight volumes had been refuted and the sheikh had published it, known as إعلاء السنن في الميزان

It was the most happiest day for me for since I became Salafee and since I got to know about Irshadul-Qaree and Al-Lamhaat. The sheikh is continuing to work on the project, I ask Allah that He grants him success as he has another 14 volumes left to refute and the debt of the Ahlul-Hadeeth will be settled in this Dunya with the aid of Allah.

After this we discussed about the narrator مؤمل بن إسماعيل whether the Jarh on him was established in

تهذيب الكمال ، تهذيب التهذيب ، لسان الميزان

from Imam Bukhari in his تاريخ الكبير

and the answer was negative and he has established this in his 1,500 refutation book known as Tawdheehul-Kalaam, on Safraz Safdar Deobandi’s book Ahsanul-Kalaam on the issue of reading the Faatihah behind the Imam.

The sheikh informed me that he was invited to Khalid al-Ajmees house to meet up with Muhadeeth Abdul-Muhsin al-Abbad and Sheikh Abdur-Razzaq al-Badar tomorrow.

Zulfiker Ibrahim Memon al-Athari
almadeenah

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Categories: Contemporary
  1. Ahmad
    March 23, 2012 at 15:34

    Assalamu alaikum warahmatullahi wabarakatuh,

    Is إرشاد القاري إلى نقد فيض الباري and إعلاء السنن في الميزان available to purchase int he UK?

  2. shen
    May 22, 2012 at 23:46

    These ele hadith fanatics should stick to correcting their own house before wasting their time writing to refute 14 volumes… look how many extremists their are in pakistan killing others and these guys are trying to refute “hanafees” like they are living in the time of Imam Ahmad in Baghdad.

    Most of those extremist groups in Pakistan claim to follow ele hadees school and are ghair muqalids.

    Also this zulfiqar has a habit of exagerating the status of “his” shaikhs. better he try to rectify the salafee problem in Madina with the inter fighting between Birmingham Salafees and Jamiyat Ahlul Hadith salafees who each have their own band of shaikhs causing problems in birmingham and elsewhere.

  3. shen
    May 23, 2012 at 17:05

    can brother zulfiqar al-memonee spread any knowledge on why English translation from Muhsin Khan can’t translate certain part of the Saheeh of al-Bukharee. If they are truthful in their claim of loving the sunnah and loving Imam Bukhari accordingly, then why not translate parts of Bukharee that seem to go against the Saudi “wahabi” madhab?

    see post:

    On the issue of clarifications and issues like grave worship. Can the salafees here explain why the saudi sponsored Muhsin Khan translation of Bukharis Saheeh – which I think is an excellent translation in general – has the following:
    ————————————————————————————–
    Bukhari :: Book 1 :: Volume 8 :: Hadith 470
    Narrated Fudail bin Sulaiman:
    Musa bin ‘Uqba said, “I saw Salim bin ‘Abdullah looking for some places on the way and prayed there. He narrated that his father used to pray there, and had seen the Prophet praying at those very places.”
    Narrated Nafi’ on the authority of Ibn ‘Umar who said, “I used to pray at those places.” Musa the narrator added, “I asked Salim on which he said, ‘I agree with Nafi’ concerning those places, except the mosque situated at the place called Sharaf Ar-Rawha.”
    Bukhari :: Book 1 :: Volume 8 :: Hadith 471
    Narrated Hadith is about the various places on the way from Medina to Mecca where the Prophet prayed and their In locations impossible to translate.
    Muhsin Khan and all his saudi partners found it impossible to translate that narration found in Bukhari…. However Bewley has no such problem translating that part of the narration – I wonder why?
    Bewley
    469. It is related that Musa ibn ‘Uqba said, “I saw Salim ibn ‘Abdullah looking out for some places on the road where he prayed. He related that his father used to pray in them and had seen the Prophet, may Allah bless him and grant him peace, pray in those places.”
    It is related from Nafi’ that Ibn ‘Umar used to pray in those places.
    Ibn ‘Uqba said, “I asked Salim and I only know that he agreed with Nafi’ on all the places except for a difference regarding the mosque at the hill of ar-Rawha’.
    470. It is related from ‘Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to stop at Dhu’l-Hulayfa when he performed ‘umra or hajj under an acacia tree at the spot where the mosque is in Dhu’l-Hulayfa. When he returned from an expedition or was coming from hajj or ‘umra and was on that road, he came down along the riverbed and emerged from it and would make his camel kneel at the dip which is on the eastern side of the riverbed. He stayed there until morning, not at the mosque which is by the rocks nor on the hill with the mosque on it. There was a water channel there, where ‘Abdullah prayed, with sand heaps in it. The Messenger of Allah, may Allah bless him and grant him peace, used to pray there. The floodwater drove the pebbles down until the place where ‘Abdullah used to pray was buried.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the site of the small mosque which is below the mosque at the hill at ar-Rawha’. ‘Abdullah knew the place where the Prophet, may Allah bless him and grant him peace, had prayed. He said, “It is on your right when you are standing in prayer in the mosque.” That mosque is on the right hand side of the road when you are going to Makka, a stone’s throw or thereabouts from the largest mosque.
    Ibn ‘Umar used to pray towards the small mountain which is at the end of ar-Rawha’. That mountain ends at the side of the road near the mosque, between it and al-Munsaraf when you are going to Makka. A mosque was built there. ‘Abdullah did not pray in that mosque. He left it to his left and behind him. He prayed in front of it towards the mountain itself. ‘Abdullah came back from ar-Rawha’ and did not pray Dhuhr until he came to that place where he prayed. If he was coming from Makka and passed by it an hour before Subh or at the end of the night, he stopped until he could pray Subh there.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, used to alight under a large sarj tree below ar-Ruwaytha on the right hand side of the road, facing the road in a wide level place and go on until he emerged from the small hill about two miles below the road of ar-Ruwaytha. The top of it is broken and inclines inward. It stands on a flat place where there are many sand-dunes.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-’Arj if you are on the way to Hadba. There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. ‘Abdullah used to return home from al-’Arj after the sun had declined from midday. He would pray Dhuhr in that mosque.
    ‘Abdullah ibn ‘Umar related that the Messenger of Allah, may Allah bless him and grant him peace, alighted at the sarj trees at the left of the road in the river bed below Harsha. That slope joined the foot of Harsha about a bows-shot from the road. ‘Abdullah used to pray at the sarj tree which was nearest the road. It was the tallest of them.
    ‘Abdullah ibn ‘Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at the slope which was closer to Marr az-Zahran towards Madina where it descends from the small valleys. He would alight on the flat of that slope to the left of the road when you are going to Makka. There is only a stone’s throw between where the Messenger of Allah, may Allah bless him and grant him peace, alighted and the road.
    ‘Abdullah ibn ‘Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at Dhu Tuwa and spent the night there until morning when he would pray Subh when he was going to Makka. The place where the Messenger of Allah, may Allah bless him and grant him peace,* prayed was a great mound which is not inside the mosque which was built there, but is lower down.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, faced the two gaps in the mountain between him and the tall mountain towards the Ka’ba. He put the mosque that was built to the left of the mosque at the end of the mound. The place where the Prophet, may Allah bless him and grant him peace, prayed was lower than it, on the black mound located ten cubits or thereabouts from the other mound. He prayed there facing the two gaps in the mountain between him and the Ka’ba.
    Arabic text
    http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=331&BookID=24&PID=472
    470 حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ قَالَ حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ قَالَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ بِذِي الْحُلَيْفَةِ حِينَ يَعْتَمِرُ وَفِي حَجَّتِهِ حِينَ حَجَّ تَحْتَ سَمُرَةٍ فِي مَوْضِعِ الْمَسْجِدِ الَّذِي بِذِي الْحُلَيْفَةِ وَكَانَ إِذَا رَجَعَ مِنْ غَزْوٍ كَانَ فِي تِلْكَ الطَّرِيقِ أَوْ حَجٍّ أَوْ عُمْرَةٍ هَبَطَ مِنْ بَطْنِ وَادٍ فَإِذَا ظَهَرَ مِنْ بَطْنِ وَادٍ أَنَاخَ بِالْبَطْحَاءِ الَّتِي عَلَى شَفِيرِ الْوَادِي الشَّرْقِيَّةِ فَعَرَّسَ ثَمَّ حَتَّى يُصْبِحَ لَيْسَ عِنْدَ الْمَسْجِدِ الَّذِي بِحِجَارَةٍ وَلَا عَلَى الْأَكَمَةِ الَّتِي عَلَيْهَا الْمَسْجِدُ كَانَ ثَمَّ خَلِيجٌ يُصَلِّي عَبْدُ اللَّهِ عِنْدَهُ فِي بَطْنِهِ كُثُبٌ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَمَّ يُصَلِّي فَدَحَا السَّيْلُ فِيهِ بِالْبَطْحَاءِ حَتَّى دَفَنَ ذَلِكَ الْمَكَانَ الَّذِي كَانَ عَبْدُ اللَّهِ يُصَلِّي فِيهِ – ص 184 – وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى حَيْثُ الْمَسْجِدُ الصَّغِيرُ الَّذِي دُونَ الْمَسْجِدِ الَّذِي بِشَرَفِ الرَّوْحَاءِ وَقَدْ كَانَ عَبْدُ اللَّهِ يَعْلَمُ الْمَكَانَ الَّذِي كَانَ صَلَّى فِيهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ ثَمَّ عَنْ يَمِينِكَ حِينَ تَقُومُ فِي الْمَسْجِدِ تُصَلِّي وَذَلِكَ الْمَسْجِدُ عَلَى حَافَةِ الطَّرِيقِ الْيُمْنَى وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ بَيْنَهُ وَبَيْنَ الْمَسْجِدِ الْأَكْبَرِ رَمْيَةٌ بِحَجَرٍ أَوْ نَحْوُ ذَلِكَ وَأَنَّ ابْنَ عُمَرَ كَانَ يُصَلِّي إِلَى الْعِرْقِ الَّذِي عِنْدَ مُنْصَرَفِ الرَّوْحَاءِ وَذَلِكَ الْعِرْقُ انْتِهَاءُ طَرَفِهِ عَلَى حَافَةِ الطَّرِيقِ دُونَ الْمَسْجِدِ الَّذِي بَيْنَهُ وَبَيْنَ الْمُنْصَرَفِ وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ وَقَدْ ابْتُنِيَ ثَمَّ مَسْجِدٌ فَلَمْ يَكُنْ عَبْدُ اللَّهِ بْنُ عُمَرَ يُصَلِّي فِي ذَلِكَ الْمَسْجِدِ كَانَ يَتْرُكُهُ عَنْ يَسَارِهِ وَوَرَاءَهُ وَيُصَلِّي أَمَامَهُ إِلَى الْعِرْقِ نَفْسِهِ وَكَانَ عَبْدُ اللَّهِ يَرُوحُ مِنْ الرَّوْحَاءِ فَلَا يُصَلِّي الظُّهْرَ حَتَّى يَأْتِيَ ذَلِكَ الْمَكَانَ فَيُصَلِّي فِيهِ الظُّهْرَ وَإِذَا أَقْبَلَ مِنْ مَكَّةَ فَإِنْ مَرَّ بِهِ قَبْلَ الصُّبْحِ بِسَاعَةٍ أَوْ مِنْ آخِرِ السَّحَرِ عَرَّسَ حَتَّى يُصَلِّيَ بِهَا الصُّبْحَ وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ تَحْتَ سَرْحَةٍ ضَخْمَةٍ دُونَ الرُّوَيْثَةِ عَنْ يَمِينِ الطَّرِيقِ وَوِجَاهَ الطَّرِيقِ فِي مَكَانٍ بَطْحٍ سَهْلٍ حَتَّى يُفْضِيَ مِنْ أَكَمَةٍ دُوَيْنَ بَرِيدِ الرُّوَيْثَةِ بِمِيلَيْنِ وَقَدْ انْكَسَرَ أَعْلَاهَا فَانْثَنَى فِي جَوْفِهَا وَهِيَ قَائِمَةٌ عَلَى سَاقٍ وَفِي سَاقِهَا كُثُبٌ كَثِيرَةٌ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى فِي طَرَفِ تَلْعَةٍ مِنْ وَرَاءِ الْعَرْجِ وَأَنْتَ ذَاهِبٌ إِلَى هَضْبَةٍ عِنْدَ ذَلِكَ الْمَسْجِدِ قَبْرَانِ أَوْ ثَلَاثَةٌ عَلَى الْقُبُورِ رَضَمٌ مِنْ حِجَارَةٍ عَنْ يَمِينِ الطَّرِيقِ عِنْدَ سَلَمَاتِ الطَّرِيقِ بَيْنَ أُولَئِكَ السَّلَمَاتِ كَانَ عَبْدُ اللَّهِ يَرُوحُ مِنْ الْعَرْجِ بَعْدَ أَنْ تَمِيلَ الشَّمْسُ بِالْهَاجِرَةِ فَيُصَلِّي الظُّهْرَ فِي ذَلِكَ الْمَسْجِدِ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَزَلَ عِنْدَ سَرَحَاتٍ عَنْ يَسَارِ الطَّرِيقِ – ص 185 – فِي مَسِيلٍ دُونَ هَرْشَى ذَلِكَ الْمَسِيلُ لَاصِقٌ بِكُرَاعِ هَرْشَى بَيْنَهُ وَبَيْنَ الطَّرِيقِ قَرِيبٌ مِنْ غَلْوَةٍ وَكَانَ عَبْدُ اللَّهِ يُصَلِّي إِلَى سَرْحَةٍ هِيَ أَقْرَبُ السَّرَحَاتِ إِلَى الطَّرِيقِ وَهِيَ أَطْوَلُهُنَّ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ فِي الْمَسِيلِ الَّذِي فِي أَدْنَى مَرِّ الظَّهْرَانِ قِبَلَ الْمَدِينَةِ حِينَ يَهْبِطُ مِنْ الصَّفْرَاوَاتِ يَنْزِلُ فِي بَطْنِ ذَلِكَ الْمَسِيلِ عَنْ يَسَارِ الطَّرِيقِ وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ لَيْسَ بَيْنَ مَنْزِلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبَيْنَ الطَّرِيقِ إِلَّا رَمْيَةٌ بِحَجَرٍ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ بِذِي طُوًى وَيَبِيتُ حَتَّى يُصْبِحَ يُصَلِّي الصُّبْحَ حِينَ يَقْدَمُ مَكَّةَ وَمُصَلَّى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ لَيْسَ فِي الْمَسْجِدِ الَّذِي بُنِيَ ثَمَّ وَلَكِنْ أَسْفَلَ مِنْ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَقْبَلَ فُرْضَتَيْ الْجَبَلِ الَّذِي بَيْنَهُ وَبَيْنَ الْجَبَلِ الطَّوِيلِ نَحْوَ الْكَعْبَةِ فَجَعَلَ الْمَسْجِدَ الَّذِي بُنِيَ ثَمَّ يَسَارَ الْمَسْجِدِ بِطَرَفِ الْأَكَمَةِ وَمُصَلَّى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْفَلَ مِنْهُ عَلَى الْأَكَمَةِ السَّوْدَاءِ تَدَعُ مِنْ الْأَكَمَةِ عَشَرَةَ أَذْرُعٍ أَوْ نَحْوَهَا ثُمَّ تُصَلِّي مُسْتَقْبِلَ الْفُرْضَتَيْنِ مِنْ الْجَبَلِ الَّذِي بَيْنَكَ وَبَيْنَ الْكَعْبَةِ
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    It makes you think – maybe the saudis and salafees have got their understanding of grave worship wrong.
    “There are two or three graves at that mosque” seems problematic for them. Can the salafees clarify?

  4. Shen
    August 17, 2012 at 04:20

    Zulfiker care to reply about bukhari translation by dr musin khan and his inability to translate certain parts?

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