`Abd al-Husayn Rejects the Hadith, “Nabi salla Llahu `alayhi wa sallam was in an Impure State”
`Abd al-Husayn Rejects the Hadith: “Nabi salla Llahu `alayhi wa sallam saying he is not Superior to Nabi Musa `alayh al-Salam”
December 3, 2015`Abd al-Husayn Rejects the Hadith: “A Sinful Kafir was Forgiven”
December 3, 2015BACK⇒ Return to Table of contents
‘Abdul Hussain Rejects the Hadith, “The Prophet salla Llahu ‘alayhi wa sallam was in an Impure State”
On page 175-176, ‘Abdul Hussain quotes yet another hadith of Abu Hurairah radiya Llahu ‘anhu, which he does not accept. He says:
ومن سخافات هذا الرجل قوله : أقيمت الصلاة وعدلت الصفوف قياما فخرج إلينا رسول الله (ص) فلما قام في مصلاه ذكر أنه جنب
From the stupidity of this man is his statement, “Iqamah was called out for salah and the rows were straightened while (we were) standing. Thereupon the Messenger salla Llahu ‘alayhi wa sallam came out towards us. When he stood on his prayer place, he remembered that he was in an impure state.”[1]
He raises doubts regarding it:
نبرأ إلى الله منه وممن يجيز على رسول الله(ص) الذي كان في جميع أوقاته على طهور وكان الوضوء على الوضوء عنده نوراً على نور وأنبياء الله كافة منزهون عن مضمونه معصومون عما هو دون مما لا يليق بالصديقين وصالحي المؤمنين
We distance ourselves in the court of Allah from him as well as those who consider it possible for the Prophet salla Llahu ‘alayhi wa sallam—who was always in the state of purity, and performing wudu in his case was illumination upon illumination—to be impure. All the Prophets of Allah are above the contents of his narration. They are protected from all those conditions which are not befitting for the siddiqin and pious Muslims.
Our comment: Firstly, there are many lessons in this hadith. It is possible for the Prophets to forget, even regarding matters of worship. The benefit of this is that they are able to teach people what to do on such occasions.[2] Secondly, your Imam, whom you consider infallible, has reported that it is permissible for the Messenger salla Llahu ‘alayhi wa sallam, ‘Ali, Hassan and Hussain to remain impure in the masjid.
Al Tahdhib reports from Muhammad ibn Humran who reports that he asked Imam Jafar if an impure person was allowed to sit in the masjid. He replied: “No, but he is allowed to walk through them, except al Masjid al Haram and the masjid of al Madinah.” He said: “Our scholars have narrated that the Prophet salla Llahu ‘alayhi wa sallam said:
لا ينام في مسجدي أحد ولا يجنب فيه أحد وقال: إن الله أوحى إليّ أن اتخذ مسجداً طهوراً لا يحل لأحد أن يجنب فيه إلاّ أنا وعلي الحسن والحسين
No one is allowed to sleep or remain impure in my masjid. Allah revealed to me, “Purify the masjid.” It is impermissible for anyone besides myself, ‘Ali, Hassan and Hussain to become impure in it.[3]
They have even narrated that ‘Ali radiya Llahu ‘anhu led the salah whilst being impure. ‘Abdur Rahman ibn al ‘Arzami — his father— Imam Jafar rahimahu Llah:
صلّى علي(ع) بالناس على غير طهر وكانت الظهر ثم دخل فخرج مناديه أن أميرالمؤمنين (ع) صلّى بالناس على غير طهر فأعيدوا وليبلغ الشاهد الغائب
‘Ali led the people in salah, at the time of zuhr whilst being impure. Thereafter, his announcer went out informing the people, “Amir al Mu’minin performed salah in an impure state, so repeat it. The one who is present should inform those who are absent.”[4]
Why do you not criticise your narrators, who narrate the very same? Do you distance yourself in the court of Allah from them?
[1] Sahih al Bukhari, al Ghusl, al Adhan; Sahih Muslim, al Masajid wa Mawadi’ al Salah.
[2] Fath al Bari, 2/144.
[3] Al Tahdhib, 6/15.
[4] Al Tahdhib, 3/40; al Istibsar, 1/433; al Jawahir, 14/5.
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‘Abdul Hussain Rejects the Hadith, “The Prophet salla Llahu ‘alayhi wa sallam was in an Impure State”
On page 175-176, ‘Abdul Hussain quotes yet another hadith of Abu Hurairah radiya Llahu ‘anhu, which he does not accept. He says:
ومن سخافات هذا الرجل قوله : أقيمت الصلاة وعدلت الصفوف قياما فخرج إلينا رسول الله (ص) فلما قام في مصلاه ذكر أنه جنب
From the stupidity of this man is his statement, “Iqamah was called out for salah and the rows were straightened while (we were) standing. Thereupon the Messenger salla Llahu ‘alayhi wa sallam came out towards us. When he stood on his prayer place, he remembered that he was in an impure state.”[1]
He raises doubts regarding it:
نبرأ إلى الله منه وممن يجيز على رسول الله(ص) الذي كان في جميع أوقاته على طهور وكان الوضوء على الوضوء عنده نوراً على نور وأنبياء الله كافة منزهون عن مضمونه معصومون عما هو دون مما لا يليق بالصديقين وصالحي المؤمنين
We distance ourselves in the court of Allah from him as well as those who consider it possible for the Prophet salla Llahu ‘alayhi wa sallam—who was always in the state of purity, and performing wudu in his case was illumination upon illumination—to be impure. All the Prophets of Allah are above the contents of his narration. They are protected from all those conditions which are not befitting for the siddiqin and pious Muslims.
Our comment: Firstly, there are many lessons in this hadith. It is possible for the Prophets to forget, even regarding matters of worship. The benefit of this is that they are able to teach people what to do on such occasions.[2] Secondly, your Imam, whom you consider infallible, has reported that it is permissible for the Messenger salla Llahu ‘alayhi wa sallam, ‘Ali, Hassan and Hussain to remain impure in the masjid.
Al Tahdhib reports from Muhammad ibn Humran who reports that he asked Imam Jafar if an impure person was allowed to sit in the masjid. He replied: “No, but he is allowed to walk through them, except al Masjid al Haram and the masjid of al Madinah.” He said: “Our scholars have narrated that the Prophet salla Llahu ‘alayhi wa sallam said:
لا ينام في مسجدي أحد ولا يجنب فيه أحد وقال: إن الله أوحى إليّ أن اتخذ مسجداً طهوراً لا يحل لأحد أن يجنب فيه إلاّ أنا وعلي الحسن والحسين
No one is allowed to sleep or remain impure in my masjid. Allah revealed to me, “Purify the masjid.” It is impermissible for anyone besides myself, ‘Ali, Hassan and Hussain to become impure in it.[3]
They have even narrated that ‘Ali radiya Llahu ‘anhu led the salah whilst being impure. ‘Abdur Rahman ibn al ‘Arzami — his father— Imam Jafar rahimahu Llah:
صلّى علي(ع) بالناس على غير طهر وكانت الظهر ثم دخل فخرج مناديه أن أميرالمؤمنين (ع) صلّى بالناس على غير طهر فأعيدوا وليبلغ الشاهد الغائب
‘Ali led the people in salah, at the time of zuhr whilst being impure. Thereafter, his announcer went out informing the people, “Amir al Mu’minin performed salah in an impure state, so repeat it. The one who is present should inform those who are absent.”[4]
Why do you not criticise your narrators, who narrate the very same? Do you distance yourself in the court of Allah from them?
[1] Sahih al Bukhari, al Ghusl, al Adhan; Sahih Muslim, al Masajid wa Mawadi’ al Salah.
[2] Fath al Bari, 2/144.
[3] Al Tahdhib, 6/15.
[4] Al Tahdhib, 3/40; al Istibsar, 1/433; al Jawahir, 14/5.