Seznam vymyšlených hadísů: Difference between revisions

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Al-Allaamaa Fairozabaadee řekl, "toto není z prorokova hadísu, navzdory faktu, že většina lidí si myslí, že ano, a není v žádném případě autentický. Vztahuje se pouze k židovským tradicím jako ‘O lidstvo! Poznej sebe a poznáš svého pána’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]
Al-Allaamaa Fairozabaadee řekl, "toto není z prorokova hadísu, navzdory faktu, že většina lidí si myslí, že ano, a není v žádném případě autentický. Vztahuje se pouze k židovským tradicím jako ‘O lidstvo! Poznej sebe a poznáš svého pána’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]


Al-Albaanee říká, "nemá to základ" [‘Silsilah ad-Da’eefah’ (1/165 no.66)]<ref></ref>}}
Al-Albaanee říká, "nemá to základ" [‘Silsilah ad-Da’eefah’ (1/165 no.66)]}}


===Tolerance===
===Tolerance===

Revision as of 02:29, 25 February 2016

Tento článek diskutuje a vyjmenovává seznam slabých a vymyšlených hadísů.

Vyprávění neověřeného hadísu

Někteří apologetové začali odmítat sahih (autentické) a hasan (dobré) hadísy (například vyprávění ohledně 72 panen), ve prospěch maudu (vymyšlených) nebo da`if (slabých). Některé z těchto hadísů jsou patrně vymyšlené, pokud nemají žádné písemné zdroje. Aby muslim propagoval takový hadís je přisuzování lži prorokovi Mohamedovi, tedy je to velký hřích, zaslužující si oheň pekelný.

Sahih (autentický) hadís

Vyprávěl 'Ali: Prorok řekl, "Neříkejte o mě lži, neboť kdokoliv o mě řekne lež (záměrně) skonči v ohni pekelném."
Sahih Bukhari 1:3:106, See also: Sahih Bukhari 1:3:108, Sahih Bukhari 1:3:109, and Sahih Bukhari 1:3:110
Vyprávěl 'Abdullah bin Az-Zubair: Řekl jsem svému otci: "Neslyším od tebe žádné vyprávění (hadís) o Aláhově apoštolu tak jako slyším (jeho vyprávění) od toho a toho?" Az-Zubair odpověděl: Byl jsem vždy s ním (prorokem) a slyšel jsem ho říkat "Kdokoliv řekne lež proti mě(záměrně) poté (rozhodně) nechte jej zabrat své sedadlo v ohni pekelném.
Sahih Bukhari 1:3:107

Fatwy

Otázka: Jaký je rozsudek ohledně vyprávění příběhů, které jsem slyšel, ale neuvědomuji si jejich autenticitu, když dávám da’wah (získávání nových věřících) některým lidem, a rovněž vyprávění příběhů o kterých vím, že jsou vymyšlené (lži)? A jaký je rozsudek ohledně vyprávění hadísu, když nevím jestli je autentický nebo slabý?

Odpověď: Není dovolenu člověku, vypravěči nebo rádci, aby vyprávěl hadís a přisoudil jej poslovi (sal-Allaahu `alayhe wa sallam) zatímco on neví jestli je autentický. A není to (také) povoleno, vyprávět hadís o kterém ví, že je slabý. Nicméně, pokud vypráví slabý hadís, aby ukázal jeho slabost a varoval před ním lidi, poté je to povinné.

Rovněž, by neměl vyprávět příběhy o kterých předpokládá, že jsou cenné (vyprávění), aniž by zkontroloval (jejich autenticitu), a neměl by vyprávět příběhyo kterých ví, že jsou vymyšlené, protože to znamená, že je neupřímný a svádí lidi.[1]
Rozšířování da’wah zpráv a dopisů, které obsahují vysvětlení šáríjských rozhodnutí, nebo kázající a příznivé příběhy, je důležitým způsobem dělání dobra, protože spousta lidí je příjme, a je snadné je poslat. Ale měli bychom se ujistit, že obsah je solidní a že hadísy v něm jsou sahíh (spolehlivé), protože někteří lidé zneužívají toto velké požehnání (jednoduché komunikace) a šíří vymyšlené hadísy a lživé příběhy.

Není dovoleno komukoliv říct, “Posel Aláhův (mír a požehnání s ním) řekl…”, když ví, že ten hadís je mawdoo’ (vymyšlený) nebo lživý. Prorok (mír a požehnání s ním) řekl: “Kdokoliv o mě řekne záměrně lež, nechte jej vzít si jeho místo v pekle.” ... Je to harám, vyprávět vymyšlený hadís někomu, kdo ví, že je vymyšlený nebo kdo si myslí že je pravděpodobně vymyšlený. Kdokoliv vypráví hadís, o kterém ví, nebo si myslí, že je pravděpodobně vymyšlený a nevysvětlí, že byl vymyšlený je zahrnut v tomto varování a je zahrnut mezi lidmi, kteří říkají lži o poslo Aláhovu(mír a požehnání s ní m).[2]

Da`if (slabý) hadís

Slabé vyprávění nemá žádnou hodnotu pro formulaci šaríi (tedy islámských zákonů a praktik).[3]

Hledat poznání je povinností každého muslima

Tento hadís byl mnohými zařazen jako da`if (slabý).

Tento hadís má mnoho řetězů vyprávění z pověření více než dvanácti společníků, včetně dvaceti následníků zdánlivě oznamujících od samotného Anse. Jsou posbírány Ibn Majahem, al-Bahihaqem, al-Tabaranem a dalšími, ale všechny z nich jsou da'if, podle Ahmad bin Hanbala, Ishaq bin Rahuwaiha, Ibn Abd al-Barra a dalších, přestože někteří učenci ověřili několik řetězů. Al-Baihaqi řekl, že jeho text je mashhur zatímco jeho isnad je da'if, zatímco al-Hakim a Ibn al-Salah jej považovali za ukázkový příklad mashhur hadís, který není sahih. Nicméně, je považován pozdějšími učenci hadísů, že má dostatek řetězů vyprávění, aby byl posílen na úroveň hasan nebo sahih, názor, který má al-Mizzi, al-Iraqi, Ibn Hajr, al-Suyuti a al-Albani.[4]
Kashf al-Khafa, no. 1665: Sahih al-Jami al-Saghir, no. 3913-4

Slabý nebo ne, poznání ke kterému se odkazuje toto vyprávění se týká islámské šaríe, ne poznání obecně.

Co je zde myšleno, je poznání šaríe (islámských znalostí). Al-Thawri řekl: “Je to poznání, pro které nikdo nemá žádnou výmluvu, že to neví.” A Aláh ví nejlíp.[5]

Umar opraven ženou

Následující hadís, kde se Umar pokouší omezit Mahr, je někdy použit pro tvrzení, že ženy byly politicky a sociálně aktivní v raných islámských společnostech.

'Umar ibn al-Khattab...řekl, že pokud kdokoli zaplatí více jako věno, než co platíval prorok, dá ten přebytek do veřejné pokladny. Žena z Kurajš za ním přišla a řekla, "Ó vůdče věrných, má kniha Aláhova větší právo být následována, než tvé tvrzení? On řekl, "Kniha Aláhova." A tak mu řekla, "Právě jsi lidem zakázal dát nadměrné množství věna, ale Aláh řekl ve své knize: "A pokud jsi jim dal velké množství zlata jako věno, neber si ani trochu z toho zpět.'" [4:20] A poté 'Umar řekl dvakrát nebo třikrát, "Každý tomu rozumí líp, než 'Umar." [Jiná vyprávění říkají, "Ta žena má pravdu a Umar udělal chybu." - poznámka] Poté šel zpět na stupínek a řekl, "Ó lidé, zakazoval jsem vám platit nadměrné věna ženám. Věru, muž může dělat to, co uzná za vhodné se svým bohatstvím."[6]

Tento hadís byl klasifikován jako da`if (slabý). Zároveň je v rozporu s autentickým hadísem, který říká, že Umar ve skutečnosti omezoval nadměrné Mahr (věna).

Tento příběh byl vyprávěn jak al-Baihaqi v Sunan al-Kubra tak Abdul Razzaq v al-Mussanaf. Řetězy obou al-Baihaqi i Abdul Razzaq jsou slabé. Al-Baihaqi, ve skutečnosti, upozorňuje, že řetěz, který zaznamenává je porušen. [Abu Bakr al-Baihaqi, Sunan al Kubra, Beirut, Dar al-Fikr, nd., vol 7, p 233] Popravdě, al-Baihaqi vypadá, že přeferuje jiné vyprávění od Umara, které zaznamenal hned před předchozím vyprávěním. V tom vyprávění se říká, že Umar řekl, že chtěl omezit věna pro ženy, dokud si nepřečetl tento verš, "Velké množství zlata jako věno." V komentáři na toto vyprávění, al-Baihaqi řekl, "Je to dobrý mursal řetěz." [Poznámka: Mursal znamená, že spojení mezi Umarem a člověkem, který to vyprávěl je přerušeno.]

Al-Albani poukazuje na to, že nejen že jsou řetězy al-Baihaqi a Abdul Razzaq slabé, protože jsou přerušené, zároveň obsahují slabé vypravěče, které dále oslabují jejich řetězy. Takže, dospěl k závěru, že toto vyprávění od Umar ibn al-Khattaba je rozhodně slabé. [Footnote: Muhammad Nasir al-Din al-Albani, Irwa al-Ghalil fi Takhrij Ahadit Manar al-Sabeel Beirut, al-Maktab al-Islami, 1979, vol 6, p 347.]

Popravdě, je to potvrzeno v autentickém hadísu od Abu Dawud, al-Nasai, al-Tirmidhi a dalších, že Umar ibn al-Khattab opravdu radil lidem nedávat ženám nadměrná věna.

Vlastně, incident výše z časů Umar ibn al-Khattaba je citován mnoha dnešními lidmi, aby demonstroval, že ženy se zúčastňovaly politických a jiných aktivit během doby Společníků. Měly aktivní roli ve společnosti a jak jeden řečník řekl, byly součástí "kongresových setkání" (!) probíhajících v mešitě v průběhu té doby. Z toho přejdou k povzbuzování žen, aby braly více atraktivní role ve společnosti a nebýt spokojeny s tím, že jsou doma, dobrými ženami a matkami. Říkají, že toto nebyla praktika během časů Společníků jak tento incident za časů Umara ibn al-Khattab jasně demonstruje. Zřejmě, abyste mohli použít takový incident jako důkaz, musíte první dokázat autenticitu vyprávění. To v tomto případě není možné, a proto, tento incident nemůže být použit jako důkaz.[6]

Kdokoli špatně zachází s dhimmim bude Aláhův oponent

Tento hadís byl klasifikován jako da`if (slabý).

Oznamují, že prorok(mír a požehnání s ním) řekl, “Kdokoli špatně zachází s dhimmim (žid nebo křesťan pod nadvládou islámu), Aláh bude jeho oponentem v den zmrtvýchvstání” nebo “Já budu jeho oponent v den zmrtvýchvstání.” Toto je da’eef (slabé). Co je od něj známo je, že řekl: “Kdokoli zabije mu’aahid (člen káfir národa, který má mírovou dohodu s muslimy) bez oprávněného důvodu, neucítí vůni ráje.”[7]

Aiša nikdy neviděla soukromé oblasti Mohameda

Tento hadís byl také klasifikován jako da`if (slabý). Zároveň odporuje vyprávěním, které byly předávány skrze mnoho isnadů a jsou jak sahíh tak mutawatir, nejvyšší autenticita, co se týče klasifikace hadísů.

Bylo vyprávěno osvobozeným Aišiným otrokem, že: Aiša řekla: "Nikdy jsem se nepodívala (nebo nikdy jsem neviděla) soukromé oblasti posla Aláhova." (Da'if)(Jeden z vypravěčů) Abú Bakr (Ibn Abu Shaibah) řekl: "Abu Nu'aim by řekl: '(Od) osvobozeného Aišiného otroka"[8]
Sunan Ibn Majah Book 1, Hadith 707

Vyhýbejte se legálním trestům jak jen můžete

Tento hadís byl klasifikován jako da`if (slabý). Zároveň odporuje autentickým hadísům kde Mohamed říká, že i kdyby jeho vlastní dcera měla krást, uřezal by jí ruku[9]

Bylo vyprávěno od Abu Hurairah, že posel Aláhův řekl: “Vyhýbejte se legálním trestům, jak jen můžete.”

Grade: Da'if (Darussalam)[10]

Maudu (vymyšlený) hadís

Vymyšlená vyprávění nejsou ani považována za hadísy.[11]

Džihád

Menší vs. větší džihád

Main Article: Lesser vs Greater Jihad

Následující příběh pochází z 11. století a nevyskytuje se v žádném ze slavných kolekcí hadísů (Sahih Bukhari, Sahih Muslim, Dawud, al-Sughra, Tirmidhi a Ibn Majah):

Bylo nám řečeno od Layth, z pověření 'Ata', z pověření Abu Rabah, z pověření Jabir, který řekl, 'Prorok (salallaahu 'alayhee wa sallam) se vrátil z jedné ze svých bitev, a tehdy nám řekl, 'Přišli jste s výborným příchodem, přišli jste z menšího džihádu do většího džihádu - usilování služebníka (Aláhova) proti jeho tužbám.'[12]

Tento hadís byl klasifikován jako maudu (vymyšlený) a také jde proti Koránu a sahíh hadísech.

Dr. Abdullah Azzam:

[To] je ve skutečnosti lež, vymyšlený hadís, který nemá podklady. Je to pouze rčení Ibrahim Ibn Abi `Abalah, jednoho z Následovníků, a odporuje textovým důkazům a realitě... Slovo "džihád", zmíněno samo o sobě, znamená pouze boj se zbraněmi, jak bylo zmíněno Ibn Rushdem, a na tomto se Čtyři imámové shodli.[13]

Ibn Taymiyyah (aka Shaykh ul-Islam):

Existuje hadís, související se skupinou lidí, který říká, že prorok [mír s ním] řekl po bitvě o : 'Vrátili jsme se z Džihádu Asghar [menší džihád] k džihádu Akbar [větší džihád].' Tento hadís nemá zdroj, zcela nikdo z oblasti islámských znalostí jej nevyprávěl. Džihád proti nevěřícím je tím nejvznešenějším činem, a navíc je to tím nejdůležitějším chováním pro lidstvo.[14]

Ibn Baaz:

Otázka:

Je džihád ve prospěch Aláha na stejné úrovni, nezávisle na tom, jestli je to s vlastním životem, bohatstvím nebo prosením, i když je někdo schopen toho typu, který zahrnuje vlasní život?

Odpověď:

Jsou různé typy džihádu - vlastním životem, bohatstvím, prosením, učením, dáváním pokynů nebo pomocí ostatním v jakémkoliv dobru. Nejvyšší formou džihádu, nicméně, je ten s vlastním životem (účelem zde není sebevražda, neboď to je v islámu zakázáno), poté přichází džihád s vlastním bohatstvím a džihád s učením a vedením, a touto cestou Da'wah je formou džihádu, ale džihád vlastním životem je nejvyšší formou.
Shaykh `Abdul-`Azeez Bin Baz, Fatawa Islamiyah Vol:8 p. 24

Ibn Hajar al-`Asqalani:

Toto rčení je široce rozšířeno a je to rčení od Ibrahim ibn Ablaha podle Nisa'i v al-Kuna. Ghazali jej zmiňuje v Ihya' a al-`Iraqi řekl, že Bayhaqi to vztahoval k autoritě Jabira a řekl: Je zde slabost, v řetězu předávání.[15]
Hajar al Asqalani, Tasdid al-qaws, see also Kashf al-Khafaa’ (no.1362)

Al Bayhaqi:

Jeho řetěz vyprávění je slabý. Ibn Hajr řekl, že toto bylo rčení Ibraaheem bin Abee Ablaha, Taabi’ee, a nikoliv poslův hadís.[4][16]
Hajar ibn al Asqalani ’Kashf al-Khafaa’ (no.1362)

Učencův inkoust je svatější, než krev mučedníka

Tento hadís byl klasifikován jako maudu (vymyšlený).

Zmínil al-Manjaniqi ve své kolekci hadísů staršch vypravěčů oznamujících od mladších, z pověření al-Hasan al-Basri. Al-Khatib al-Baghdadi řekl, že je to maudu jako vyprávění od proroka, ale je to rčení od al-Hasan al-Basri.[4]
Kashf al-Khafa, no. 2276
Vztažen Khateeb v The History of Baghdad 2/193. Také řekl, že to byl vymyšlený hadís.

Výše zmíněný vymyšlený hadís dává přednost metodě da'wah před džihádem pro rozšiřování islámu. Nicméně, nejlepší metodou pro šíření islámu je džihád, a ne da'wah. Tedy, svatý prorok strávil třináct let v Mekce dáváním da'wah a pouze asi sto lidí přijalo islám. Ale když přišel do Mekky s vojenskou silou a Shawka (silou) dvou tisíc, dostal jejich šahádu v jediný den.

Mudžahídové dobývají území a zachraňují celé populace před vstupem do pekelného ohně, tím, že jím doručují islám. Dosažení tohoto, je mnohem větší, než co mohou udělat knihy.

Zároveň tento vymyšlený hadís odporuje svatému Koránu:

Súra Ženy, verš 95:

"Nejsou si rovni ti věřící, kteří zůstali sedět doma - kromě těch, kdož jsou neschopní, s těmi, kdož usilovně bojují na stezce Boží majetkem svým i osobami svými. Bůh povýšil ty, kdož usilovně bojují majetkem svým i osobami svými, o stupeň výše než ty, kdož zůstali sedět doma. Všem Bůh přislíbil odměnu překrásnou, avšak vyznamenal ty, kdož usilovně bojují, nad těmi, kdož sedí doma, udělením Své odměny nesmírné."[17]
Shaikh Abdullah Faisal

Poznání

Hledejte znalosti, i kdybyste měli jít do Číny

Tento hadís byl klasifikován jako maudu (vymyšlený).[18]

Al-Bayhaqi:

“Jeho text je slavný, nicméně je to slabý hadís; byl vyprávěn přes řetězy, které jsou zcela slabé…” (Shu’ab al-Iman)[18]

Ibn al-Qaysarani:

“Obsahuje Abu Atikah Tarif ibn Salman on je zcela odmítnut v hadísu (Munkar al Hadith jiddan)…” (Tadhkirat al-Huffadh)[18]

Ibn al-Jawzi:

“Není autentický…” (al-Mawdu’at)[18]

Al-Dhahabi:

Zmiňuje Abu Atikah Tarif ibn Salman a ty, kteří jej znevažovali a tento hadís (MIzan al-’Itidal)[18]

Al-Sakhawi:

“…je slabý…” (al-Maqasid al-Hasanah)[18]

Al-Albaani:

“(Je) vymyšlený.” (Da’eef al-Jaami’ no. 906).[5]

Myšlení hodinu je lepší, než uctívání šedesát let

Tento hadís byl klasifikován jako maudu (vymyšlený).

Hadith 20

Myslet hodinu je lepší, než se zúčastnit uctívání po dobu šedesáti let.

Klasifikován jako vymyšlený Ibn Jawzeem.[17]

Nicméně, existují sahíh hadísy, které říkají:

Stát hodinu v boji je lepší, než stát v modlitbě šedesát let.
Saheeh Od Ibn Ade a Ibn Asakir z Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305
Ráno nebo večer stráven na cestě Aláhově je lepší, než svět a všechno co obsahuje.
Saheeh al Bukhari 4/50 , odsouhlasen

Ten kdo zná sám sebe, zná svého Pána

Tento hadís byl klasifikován jako maudu (smyšlený).

As-Sakhaawee řekl, "Abu al-Mudhaffar as-Sama’aanee řekl, toto není známo jako hadís posla, spíše se to vztahuje ke rčení Yahya bin Mu’aadh ar-Raazee.’ A podobně an-Nawawee řekl, ‘není to stanoveno’" [‘al-Maqaasid al-Hasanah’ (pg. 491 no.1149)]

As-Suyutee řekl, "tento hadís není autentický" [‘Haawee lil Fataawee’ (2/351)]

Alee al-Qaaree citoval z ibn Taymiyyah říkajíc, "smyšlený" [‘al-Asraar al-Marfoo’ah’ (pg. 83)]

Al-Allaamaa Fairozabaadee řekl, "toto není z prorokova hadísu, navzdory faktu, že většina lidí si myslí, že ano, a není v žádném případě autentický. Vztahuje se pouze k židovským tradicím jako ‘O lidstvo! Poznej sebe a poznáš svého pána’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]

Al-Albaanee říká, "nemá to základ" [‘Silsilah ad-Da’eefah’ (1/165 no.66)]

Tolerance

Muhammad and his Jewish neighbor

The Prophet (peace and blessings be upon him) had a jewish neighbor who used to throw trash at his door every day. He remained patient and did not do anything. One day he noticed that there was no trash at his door, so he went to check on his neighbor who turned out to be sick. She asked him how did he know that she was sick and he said because there was no trash at his door that day, so the woman was so touched that she accepted Islam.[19]

This hadith has been classed as maudu (fabricated). It is not present in any Islamic texts, nor is it mentioned by any scholars of the past.

Authenticity: Fabricated (Not Authentic)

Reference: This hadith is not found in any of the books of hadith.[19]

Muhammad's Farewell Sermon

The following rendition of Muhammad's 'Farewell Sermon', along with a second version, was for many years quoted on Wikipedia without a primary source.

Despite being fraudulent, it has become popular due to including the lines, "an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white".

O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every *Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. God has judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under God's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship God, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before God and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the Quran and my Ahl al-Bayt and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message to your people

S.F.H. Faizi, an Indian, later Pakistani, Islamist is the author of "Sermons of the Prophet", the 1987 book[20] which first rendered this version of the sermon (in the 1991 edition, it can be found on p. 145).[21]

He gets us as close to a source as he could when he describes in the introduction how he translated and published a collection of obscure writings into English:

This book is a collection of some of the selected sermons of the Holy Prophet which include long as well short ones as the situation demanded. They were not available in the form of Khutbas but have been derived from various books of Ahadith and history. It is only recently that some of these have appeared in book-forms along with original texts and translation in Urdu; but the authenticity of the texts thereof is still doubted by ulema. On English language, they are hardly available. So an attempt has been made not only to have them translated in English but also to find out circumstances under which they were delivered so that their delivery date could be ascertained and an elucidation made thereof. How far I have succeeded in my undertaking rests to be adjudged by the readers. Any suggestion or comment shall, however be welcomed to improve upon it.

In summation, Faizi “derived” this version of the sermon from various unnamed books not accepted by the ulema (scholarly Muslim clerics). He does not know the original sources, but welcomes readers to help in his search.

Hadith references which are often cited as sources for this fraudulent sermon, once checked, are either misrepresented (i.e. they have nothing to say on the sermon)[22] or in fact refer to the sermon that most fits al-Tabari's rendition.[23]

The following authentic version is taken from al-Tabari, Vol IX, and it's important to note that it is in perfect agreement with the Qur'anic order of wife-beating in Quran 4:34. Attempts to add this authentic version next to the other two at Wikipedia, had been met with resistance.[24]

O people, listen to my words. I do not know whether I shall ever meet you again in this place after this year. O people, your blood and your property are sacrosanct until you meet your Lord, just as this day and this month of yours are sacred. Surely you will meet your Lord and He will question you about your deeds. I have [already] made this known. Let he who has a pledge return it to the one who entrusted him with it; all usury is abolished, but your capital belongs to you. Wrong not and you shall not be wronged. Allah has decreed that there will be no usury, and the usury of Abbas b. Abd al-Muttalib is abolished, all of it. All blood shed in the pre-Islamic days is to be left unavenged. The first such claim I revoke is that of Ibn Rabiah b. al-Harith b. Abd al-Muttalib, who was nursed among the Banu Layth and was slain by the Banu Hudhayl. His is the first blood shed in the pre-Islamic days with which I shall set an example. O people, indeed Satan despairs of ever being worshipped in this land of yours. He will be pleased, however, if he is obeyed in a thing other than that, in matters you minimize. So beware of him in your religion, O people, intercalculating a month is an increase in unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another [in order] to agree with the number that Allah has hallowed, and so profane what Allah has hallowed, and hallow what Allah has made profane. Time has completed its cycle [and is] as it was on the day that Allah created the heavens and the earth. The number of the months with Allah is twelve; [they were] in the Book of Allah on the day He created the heavens and the earth. Four of them are sacred, the three consecutive [months] and the Rajab [which is the month of] Mudar, which is between Jumada and Sha’ban.

Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and to beat them, but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people. I have conveyed the Message, and have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah and the sunnah of his Prophet. Listen to my words, O people, for I have conveyed the Message and understand [it]. Know for certain that every Muslim is a brother of another Muslim, and that all Muslims are brethren. It is not lawful for a person [to take] from his brother except that which he has given him willingly, so do not wrong yourselves. O Allah, have I not conveyed the message?
Al-Tabari, Vol. 9, pp. 112-113

The claim that "an Arab has no superiority over a non-Arab" also contradicts mainstream Islamic beliefs:

The fact that Allah Most High has chosen the Arabs over other nations is affirmed in rigorously authenticated hadiths of the Prophet, may Allah bless him and give him peace; related by Bukhari and Muslim in their “Sahih” in the beginning of the chapter of merits, # 5897, on the authority of Wathilah ibn al-Asqa` who said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘Verily Allah has chosen Kinanah from the son of Isma`il, and He has chosen Quraysh from among Kinanah and He has chosen Hashim from among Quraysh and He has chosen me from the Bani Hashim.’”

So this hadith is a primary text about the preference of Arabs over others and the preference of some Arabs over other Arabs. And this is what the Imams have chosen from the………of their books, and even in individual books such as the book of Qurb about the merit of Arabs, authored by the great Imam al-Hafiz Zayn al-din al-`Iraqi. And it was summarized by Shaykh al-Islam Ibn Hajar al-Haytami and others.

Therefore the preference of Arabs over other nations, and the preference of some Arabs over other Arabs is affirmed in the Sacred Law. Allah has even preferred some months over other months and some days and nights of over others, as well as places. So in the same way, Allah Glorious and Exalted is He, has chosen some men over others, such as the prophets over others and even some prophets over other prophets. Muslims should not have any objection to this, because all of this returns to the wisdom of the Most Wise, Glorious is He, who is not asked about what He does, but rather, they are the ones who are asked. So after a Muslim has believed in Allah as his Lord, the Truth, and that there is no God but Him, then he should know that this is from among His matters, Blessed and High is He, and there is nothing but magnificent wisdom in it that we might see or that we might not see. Either way, we are only responsible for submitting to His rule, Glorious is He. And among His rulings is that Arabs are preferred over others and that some Arabs are better than other Arabs, as the above hadith clearly explained. So it is not appropriate for anyone to disagree in this when the proof is perfectly valid.

And there should be no disagreement in what has just preceded nor any disagreement in what appears in the Magnificent Book and in the sunna where we find that the real source of Allah’s preference is God-fearingness (taqwa) which result in the good deeds that people earn and that they are accounted for. So whoever sends forth good for himself, Allah has preferred him over those who have sent forth evil. As for the preference of an Arab over a non-Arab, and the preference of some Arabs over others, this is not a deed that one can earn. Rather, it is a bounty that Allah gives to whom He wills. So he may will something for these people, and there is no objection to your Lord’s rule. This is like the preference of some days over others, because the mind reasons that all days are the same in and of themselves, and there is no distinction that might appear between them. However, the mind can understand why something is better if there is not ……….. So the Sacred law came and affirmed the preference of some over others, and for some of those things there were reasons and wisdoms, such as the preference of the night of Power over others because the Majestic Qur’an was revealed during it. And in some of these things, the wisdom is not apparent to us and so this falls into the chapter of absolute obedience, such as the number of cycles (rak`ahs) in the prayer.

It is obligatory on a Muslim to believe that Arabs are preferred over other nations because there is a proof for it. However, this is not one of the pillars of our religion such that if someone rejected this, they would be considered outside of Islam. But if one does reject this, one has sinned for not believing in it because it is an affirmed matter according to a clear rigorously authenticated hadith. Also, this issue is not something that is commonly known among most Muslims, so for this, one should not hasten to blame one who disagrees with it. It is necessary, rather, to tell him about the issue.

And the fact that Arabs are preferred over others does not mean that a non-Arab can not have a higher merit in the religion than an Arab, because a person earns the good deeds that Allah has recommended we compete for. This is the highest merit of God-fearingness and this will be the basis upon which things are decided in the hereafter. However, the merit of the Arabs will still remain, in terms of their respect and exaltation being higher than others. And from this some hadiths have come to us about the Quraysh being put first for the caliphate before others, such as the hadith in Bukhari (#3500) on the authority of Mu`awiyah, may Allah be well pleased with him who said, ” I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘This matter of government belongs to the Quraysh. Anyone who takes a hostile attitude to them will be thrown on his face, as long as they are true to the faith.” And Bukhari also related (#3501) on the authority of Ibn `Umar from the Prophet, may Allah bless him and give him peace, that he said, “Government continues to belong to the Quraysh, even if they are (no more than) two.”

So I say that the merit of God-fearingness is what counts, according to the rigorously authenticated hadith, “And he who is slow in doing good deeds, his noble lineage will not quicken him (into entering Paradise).[25]

Differences of opinion among my ummah is a mercy

This hadith has been classed as maudu (fabricated).

Praise be to Allaah.

This hadeeth is mawdoo’ (fabricated).

See al-Asraar al-Marfoo’ah, 506; Tanzeeh al-Sharee’ah, 2/402; al-Silsilah al-Da’eefah, 11.[26]
Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer, "Perhaps it was collected in one of the books of the huffaadh which did not reach us"!

This suggestion is very far-fetched, since it would mean that some of the sayings of the Prophet (sallallaahu `alaihi wa sallam) have been lost to the ummah forever, something which is not permissible for a Muslim to believe.

Manaawi quoted Subki as saying, "It (i.e. the saying) is not known to the muhadditheen and I cannot find any isnaad for it, whether saheeh, da`eef or mawdoo`", and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2].

Further, the meaning of this hadeeth is also incorrect as shown by the verifying scholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is not a hadeeth,

"This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then agreement would be a punishment, something which no Muslim would say, because there can only be agreement or disagreement, and there can only be mercy or punishment."[27]
Shaykh al-Albaani, Silsilah al-Ahaadeeth ad-Da`eefah wa'l-Mawdoo`ah (58-62)

Wealth and Love

When a husband and wife look at each other with love, Allah looks at both with mercy

This hadith has been classed as maudu (fabricated). Like the Farewell Sermon, some have attributed false sources to this, saying it is found in Bukhari (No. 6:19) and Tirmidhi (No. 14:79). It is found in neither, but can be found in Silsilatu Al-Ahaadeeth Ad-Daeefa wa Al-Mawdu’a (No. 3274) of Imaam Al-Albani, where he said:

Verily when a man looks at his wife and she looks at him, Allaah will look at them both with glance of Mercy, when he takes her hand their sins will be wiped away thru their fingers” (This is) fabricated, reported by Ar-Raafi’iy in his Taarikh (2/47) commenting on Maysara bin ‘Aliy in his Mashaykha with its chain of narration from Al-Hussain bin Mu’aadh Al-Khurasaaniy who narrated from Ismaa’eel bin Yahya At-Taymiy from Mis’ar bin Kidaam from Al-‘Awfiy from Abiy Sa’eed Al-Khudriy who said: The messenger of Allaah peace and blessings of Allaah be upon him: and the he mentioned the hadeeth: I say (regarding this hadeeth): This is fabricated, damaged by this At-Taymiy, he is known to fabricate ahadeeth and he has false and troublesome narrations which some of it were already mentioned, and Husain bin Mu’aadh is almost like him, Al-Khateeb said (regarding him): He is not trustworthy and his hadeeth is fabricated.[28]

Poverty is my pride, and do favors for the poor

Several hadith concerning the poor have been classed as maudu (fabricated).

They report that the Prophet (peace and blessings of Allaah be upon him) said, “Do favours for the poor, for tomorrow they will have authority, and what authority!” and, “Poverty is my pride and I boast of it.” Both of these are lies and are not known in any way in the well known books of the Muslims.
. . .
They report that the Prophet (peace and blessings of Allaah be upon him) said, “The poor will sit down on the Day of Resurrection, and [Allaah] will say, ‘By My Glory and Majesty, I did not deprive you of worldly things because you are insignificant. Rather I wanted to raise your status on this Day. Go to the place where the people are standing, and whoever gave you a piece of bread, or water to drink, or clothes to wear, take him to Paradise .’” The shaykh said: this report is a lie which was not narrated by any of the scholars of hadeeth. It is baatil (false) and goes against the Qur’aan and Sunnah and scholarly consensus (ijmaa’).[7]

To love your country is a part of Iman (your faith)

This hadith has been classed as maudu (fabricated).

Hadith 43

To love your country is a part of Iman.

Classified fabricated by Saghaani.[17]

A stingy person shall never be allowed to enter Paradise

This hadith has been classed as maudu (fabricated).

Hadith 67

Allah has sworn that He shall never allow a stingy person to enter the Paradise.

Related by Ibn Asaakir and classified fabricated by ad-Daar Qutnee who said a liar was found in the chain of transmitters by the name of Muhammad Ibn Zakaria Al Ghulaabi.[17]

Muhammad's parents brought to life so they could go to heaven

According to sahih narrations, Muhammad's parents, and even his supportive uncle,[29] are in eternal hell-fire. Anything to the contrary (i.e. claims that they were brought back to life so they could die as Muslims and go to heaven) have been classed as fabricated or very weak.

There is no saheeh hadeeth which says that Allaah, may He be exalted, brought the parents of the Prophet (peace and blessings of Allaah be upon him) back to life, and that they believed in him then died. Rather the saheeh ahaadeeth that have been narrated indicated that they died in kufr and that they are among the people of Hell.[30]
This view [that the parents of the Prophet (peace and blessings of Allaah be upon him) will be saved (from Hell), and that Allaah brought them back to life after they had died and they believed in him] was rejected by the majority of scholars who ruled that the ahaadeeth which indicate that are fabricated (mawdoo’) or very weak (da’eef jiddan).

It says in ‘Awn al-Ma’bood:

Most of the reports that been narrated to the effect that the parents of the Prophet (peace and blessings of Allaah be upon him) were brought back to life and believed in him and were saved are fabricated and false. Some of them are very weak and cannot be saheeh under any circumstances, as the imams of hadeeth are unanimously agreed that they are fabricated, such as al-Daaraqutni, al-Jawzaqaani, Ibn Shaheen, al-Khateeb, Ibn ‘Asaakir, Ibn Naasir, Ibn al-Jawzi, al-Suhayli, al-Qurtubi, al-Muhibb, al-Tabari, Fath al-Deen ibn Sayyid al-Naas, Ibraaheem al-Halabi and others. The scholar Ibraaheem al-Halabi explained at length the fact that the parents of the Prophet (peace and blessings of Allaah be upon him) have not been saved from Hell in a separate essay, as did ‘Ali al-Qaari in Sharh al-Fiqh al-Akbar and in a separate essay. The basis for this opinion is the soundness of this hadeeth (“My father and your father are in Hell”). Shaykh Jalaal al-Deen al-Suyooti differed from the huffaaz and scholars and affirmed that they had believed and had been saved, and he wrote numerous essays on that topic, including al-Ta’zeem wa’l-Minnah fi anna Abaway Rasool-Illaah (peace and blessings of Allaah be upon him) fi’l-Jannah.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: Is there any saheeh report from the Prophet (peace and blessings of Allaah be upon him) that Allaah brought his parents back to life so that they could become Muslims, then they died (again) after that?

He replied: There is no saheeh report to that effect from the scholars of hadeeth. Rather the scholars are agreed that this is an invented lie… There is no dispute among the scholars that this is one of the most obvious of fabrications, as was stated by those who have knowledge. That does not appear in any of the reliable books of hadeeth, either in the Saheehs or the Sunans or the Musnads or any other well-known books of hadeeth. It was not mentioned by the authors of the books of Maghaazi or Tafseer, even though they narrated da’eef (weak) reports along with saheeh (sound) ones. The fact that this is a lie is clear to any one who has any knowledge of religion. If such a thing had happened there would have been a great deal of motivation to transmit it, because it is something that is extraordinary on two counts: the raising of the dead and believing after death. Such a thing would have been more deserving of being transmitted than anything else. Since no trustworthy narrated transmitted it, it may be understood that this is a lie.

Moreover, this goes against the Qur’aan and the saheeh Sunnah, and the consensus of the scholars. Allaah says (interpretation of the meaning):

“Allaah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they whom Allaah will forgive and Allaah is Ever All‑Knower, All‑Wise.

18. And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers”

[al-Nisa’ 4:17-18]

So Allaah states that there is no repentance for one who dies as a disbeliever. And Allaah says (interpretation of the meaning):

“Then their Faith (in Islamic Monotheism) could not avail them when they saw Our punishment. (Like) this has been the way of Allaah in dealing with His slaves. And there the disbelievers lost utterly (when Our Torment covered them)”

[Ghaafir 40:85]

So He tells us that the way in which He deals with His slaves is that faith will be to no avail once they have seen the punishment, so how about after death? And there are other similar texts. Then he quoted the two hadeeth which we quoted at the beginning of our answer.

Majmoo’ al-Fataawa, 4/325-327.[31]
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Reference

  1. ↑ Shaykh Ibn 'Uthaymeen, As-Sahwah al-Islaamiyyah, Question 5 [Narrating Unverified Stories In The Path Of Da'wah], Page 105, May 2, 2005
  2. ↑ "He sent a hadeeth in order to spread good, then he found out that it is a fabricated hadeeth. What should he do?", Islam Q&A, Fatwa No. 66273, accessed March 16, 2014 (archived), http://islamqa.info/en/66273. 
  3. ↑ Muzammil Siddiqi, "May People Act According to a Weak Hadith?", Islam Online, Fatwa Bank, September 27, 2003 (archived from the original), http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20061216005731%2Fhttp%3A%2F%2Fwww.islamonline.net%2Fservlet%2FSatellite%3Fpagename%3DIslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE%26cid%3D1119503547442&date=2014-03-15. 
  4. ↑ 4.0 4.1 4.2 Dr. Suhaib Hassan, "The Science of Hadith", TheReligionIslam, accessed November 20, 2011 (archived), http://www.thereligionislam.com/islamicideology/scienceofhadith.htm. 
  5. ↑ 5.0 5.1 Sheikh Muhammed Salih Al-Munajjid, "“Seek knowledge even if you have to go as far as China” is a false hadeeth", Islam Q&A, Fatwa No. 13637, accessed February 2, 2012 (archived), http://www.islam-qa.com/en/ref/13637/fabricated%2520hadeeth. 
  6. ↑ 6.0 6.1 Cite error: Invalid <ref> tag; no text was provided for refs named Umar2
  7. ↑ 7.0 7.1 "Ibn Taymiyyah Refutes Many Sufi Weak & Fabricated Hadiths", IslamicEmirate, (from: Al-Fataawa al-Kubra, 5/88-93), accessed November 20, 2011 (archived), http://www.islamicemirate.com/articles/hadith/2019-ibn-taymiyyah-refutes-many-sufi-weak-aamp-fabricated-hadiths.html. 
  8. ↑ Sunan Ibn Majah, "The Book of Purification and its Sunnah - كتاب الطهارة وسننها", Sunnah.com, English ref: Vol. 1, Book 1, Hadith 662, Arabic ref: Book 1, Hadith 707, accessed June 30, 2013 (archived), http://sunnah.com/urn/1256610. 
  9. ↑ Sunan Ibn Majah, "The Chapters on Legal Punishments - كتاب الحدود", Sunnah.com, English ref: Vol. 3, Book 20, Hadith 2547, Arabic ref: Book 20, Hadith 2644, accessed March 28, 2014 (archived), http://sunnah.com/urn/1268640. 
  10. ↑ Sunan Ibn Majah, "The Chapters on Legal Punishments - كتاب الحدود", Sunnah.com, English ref: Vol. 3, Book 20, Hadith 2545, Arabic ref: Book 20, Hadith 2642, accessed March 28, 2014 (archived), http://sunnah.com/urn/1268620. 
  11. ↑ Ibrahim B. Syed, "52 Weak Ahadith", Islamic Research Foundation International, accessed November 20, 2011 (archived), http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm. 
  12. ↑ Fayd al-Qadir vol.4 pg. 511
  13. ↑ Imam Abdullah Azzam, "Join the Caravan: Conclusion", Religioscope (originally from al-haqq.org), December 2001 (archived), http://www.religioscope.com/info/doc/jihad/azzam_caravan_6_conclusion.htm. 
  14. ↑ Ibn Taymiyyah, "Al Furqan", pp. 44-45
  15. ↑ Shaykh Hisham Kabbani, "Jihad Al Akbar", As-Sunnah Foundation of America, (from: "Islamic Beliefs and Doctrine According to Ahl al-Sunna: A Repudiation of "Salafi" Innovations"), accessed November 20, 2011 (archived), http://www.sunnah.org/tasawwuf/jihad004.html. 
  16. ↑ "Be Aware - Da'eef (weak), mawdoo’ (fabricated) hadeeth", World of Islam Portal, May 10, 2008 (archived), http://islam.worldofislam.info/index.php?option=com_content&view=article&id=729:qwe-have-returned-from-the-lesser-jihad-to-the-greater-jihad-jihad-un-nafs-jihad-ul-akbarq&catid=129&Itemid=63. 
  17. ↑ 17.0 17.1 17.2 17.3 Shaikh Abdullah Faisal, "100 Fabricated Hadiths", Darul Islam Publishers, 2000 (archived), http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf. 
  18. ↑ 18.0 18.1 18.2 18.3 18.4 18.5 Moulana Qamruz Zaman, "Maudu Hadith", MuftiSays, Question ID: 1196, December 6, 2005 (archived), http://www.muftisays.com/qa/question/1196/maudu-hadith.html. 
  19. ↑ 19.0 19.1 "Neighbor who used to throw trash at the Prophet’s door", The Authentic Hadith Foundation, accessed November 17, 2012 (archived), http://authentichadithfoundation.org/neighbor-who-used-to-throw-trash-at-the-prophets-door/. 
  20. ↑ S. F. H. Faizi, Muḥammad (Prophet), "Sermons of the prophet", Islamic Book Foundation, ISBN 9789694241180, 1987, http://books.google.co.uk/books/about/Sermons_of_the_prophet.html?id=zvCLHAAACAAJ&redir_esc=y. 
  21. ↑ S. F. H. Faizi, Muhammad (Prophet), "Sermons of the prophet", Kitab Bhavan, ISBN 9788171511389, 1991, http://books.google.co.uk/books?id=nLplPQAACAAJ&source=gbs_book_other_versions. 
  22. ↑ See this blog post titled, "The Farewell Sermon", for more details.
  23. ↑ For example; this site lists al-Tirmidhi as one of the sources. However in Tirmidhi we find the farewell command to beat women, and that they are "like prisoners" in the hands of men. For further details, see: The Farewell Sermon/ Related Text
  24. ↑ After an April 2011 Wikipedia discussion concerning the lack of primary sources for the fraudulent sermons, they were finally removed from the site. But, as is often the case with Islam-related articles, the unreferenced material is constantly reinserted by Muslim editors.
  25. ↑ Shaykh Amjad Rasheed, Ustadha Shazia Ahmad (trans.), "Arabs preferred over other nations", SunniPath, Question ID:9427 (archived), http://qa.sunnipath.com/issue_view.asp?HD=7&ID=9427&CATE=1. 
  26. ↑ Sheikh Muhammed Salih Al-Munajjid, "Is the hadeeth “Differences of opinion among my ummah is a mercy” saheeh?", Islam Q&A, Fatwa No. 13623, accessed February 2, 2012 (archived), http://www.islam-qa.com/en/ref/13623/fabricated%2520hadeeth. 
  27. ↑ "The Weakness of the Ahaadeeth endorsing ikhtilaaf (disagreement, differing)", Qur'an and Sunnah Society of North America, (from: Silsilah al-Ahaadeeth ad-Da`eefah wa'l-Mawdoo`ah (58-62) by Shaykh al-Albaani), accessed February 2, 2012 (archived), http://www.qss.org/articles/salah/17.1.html#RTFToC1. 
  28. ↑ Umm Abdulazeez, Abu AbdirRahmaan (Trans.), "Fabricated Hadeeth Warning", Talibatul `ilm, April 19, 2012 (archived), http://ummuabdulazeez.wordpress.com/2012/04/19/fabricated-hadeeth-warning/. 
  29. ↑ M. Muhsin Khan (Trans.), "Sahih Bukhari Volume 2, Book 23 - Funerals (Al-Janaa'iz), Number 442", USC-MSA, Compendium of Muslim Texts, accessed November 20, 2011 (archived), http://www.cmje.org/religious-texts/hadith/bukhari/023-sbt.php#002.023.442. 
  30. ↑ "How sound is the hadeeth about the parents of the Prophet (peace and blessings of Allaah be upon him) being brought back to life?", Islam Q&A, Fatwa No. 70297, accessed January 31, 2012 (archived), http://www.islam-qa.com/en/ref/70297/fabricated%2520hadeeth. 
  31. ↑ "Are the parents of the Prophet (peace and blessings of Allaah be upon him) in Paradise or in Hell?", Islam Q&A, Fatwa No. 47170, accessed June 8, 2011 (archived), http://islamqa.com/en/ref/47170/hell. 
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