Written by: Fazl Akbar Kashmiri
Masud Ahmed BSc Takfiri, Founder of Jamaat-ul-Muslimeen Registered Karachi, and Dr. Masud-ud-Din Usmani
Both Masud Ahmed BSc Takfiri and Dr. Masud-ud-Din Usmani belong to those who are misguided and misguide others. Among Dr. Masud's controversial beliefs are the denial of the punishment of the grave and the disrespect towards the Salaf al-Salih (pious predecessors). He even called Imam Ahmad ibn Hanbal (RA) a disbeliever. In this regard, Hafiz Zubair Ali Zai (may Allah preserve him) debated with Dr. Masud, but when he could not provide answers, he found refuge in fleeing from the discussion. Fazl Akbar Kashmiri has written to clarify some of the misconceptions and deceptions of this sect, presenting his findings here.
[Abu Saqib Muhammad Safdar Hazrovi]
One such sect is led by the author of "The Nature of the Punishment of the Grave," Dr. Masud-ud-Din Usmani. He attempted to present weak Hadith as authentic and authentic Hadith as weak. He distorted authentic Hadith and presented weak narrations to support his views. He misinterpreted Quranic verses to mock Hadith. His sub-sect (Al-Muslimeen) denies the descent of Jesus (AS), the appearance of the Dajjal, Imam Mahdi, the effects of magic, the evil eye, transmission of reward, and the punishment of the grave, among other things. They continue to split into more factions.
On the other hand, our methodology is clear: deducing from authentic and good narrations while completely avoiding weak and rejected ones.
They also consider it prohibited to take a salary for religious services and propagate that it is not permissible to pray behind scholars who receive a salary. They falsely interpret authentic Hadith found in Bukhari, Muslim, and other Hadith collections to argue against taking a salary, relying on weak narrations to support their view.
[Sahih Muslim: 257/809]
“By Allah! Pick up the Quran and read the first 10 verses of Surah Al-Kahf. What in them helps in protecting from the Dajjal?”[What is Magic? p. 28]
Just as they exhibit extremism in beliefs, they show the same in actions. They consider authentic Hadith as weak and weak Hadith as authentic. Here are two examples to illustrate this for the readers.
In their magazine "Habl Allah," Saeed Ahmed has written an article on the life of Abdullah bin Masud (RA), filled with ridicule and sarcasm against the Ahl al-Hadith. At one point, he writes:
“It is noteworthy that the hadith experts and scholars of men limit the criticism and praise to the Tabi'een (followers of the companions), while this sectarian, suffering from blind following and zealotry, does not refrain from maligning a noble companion and a great jurist. Sectarian bias has blinded them completely... Though these accusations are mere manifestations of sectarian hatred and not worthy of scholarly debate, there must be a way to stop this satanic campaign aimed at misleading people and undermining the trust in the companions of the Prophet (PBUH).”[Habl Allah pp. 16, 17]
He further writes:“There are several narrations against raising hands (in prayer), including the following clear and explicit narration from Jami' al-Tirmidhi.” [p. 19]
Similarly, in a pocket-sized booklet titled "Al-Salat," this weak narration is also mentioned. The preface of this booklet uses grandiose language to describe it:“Those who accepted the call for pure faith and joined this mission felt an urgent need for such a book on prayer.” [p. 2]
“Alqama narrates that Abdullah bin Masud (RA) said: Should I not lead you in the prayer of the Messenger of Allah (PBUH)? Then he prayed and did not raise his hands except in the first instance.”
Imam Tirmidhi (RA) has narrated the saying of Imam Abdullah bin Mubarak (RA) regarding this Hadith:قد ثبت حديث من يرفع و ذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود إن النبى لم يرفع يديه إلا فى أول مرة [1/59, Hadith 256]
“The Hadith of raising hands is established, and he mentioned the Hadith of Al-Zuhri from Salim from his father. The Hadith of Ibn Masud (RA) is not established, which says the Prophet (PBUH) did not raise his hands except in the first instance.”
Some people have tried to dismiss this criticism by Abdullah bin Mubarak (RA) from the Hadith of Abdullah bin Masud (RA), but the following scholars have related this criticism to the same narration: Hafiz Ibn Hajar al-Asqalani, Imam Ibn al-Jawzi, Imam Nawawi, Imam Ibn Qudamah, among others.
Additionally, scholars like Imam Shafi'i, Imam Ahmad ibn Hanbal, Imam Abu Hatim al-Razi, Imam Daraqutni, Hafiz Ibn Hibban, Imam Abu Dawood, Imam Bukhari, Imam Yahya ibn Adam, Ibn al-Qattan al-Fasi, Imam Hakim, Imam Muhammad ibn Nasr al-Marwazi, and Imam Bayhaqi, among others, have all severely criticized this Hadith. See the references:
[Al-Tamheed by Ibn Abdul Barr, Al-Talkhis al-Habir, Al-Majmu' Sharh al-Muhadhdhab, Tuhfat al-Ahwadhi, and Nur al-Aynayn, pp. 115-119].
Another reason for the weakness of this narration is that Imam Sufyan al-Thawri has narrated it in a manner of 'an'ana (narrating without directly mentioning the source). Although Imam Sufyan al-Thawri was a reliable and great Hadith scholar, he also practiced tadlis (concealing defects in the chain of narration) and would narrate from weak narrators.
[Mizan al-I'tidal 2/129, Siyar A'lam al-Nubala 7/274]
A narration from a Mudallis (one who practices tadlis) is considered weak unless they explicitly state they heard it directly.
[Muqaddimah Ibn al-Salah, p. 199, Al-Kifayah, p. 326]
In none of the chains of this narration is there an explicit statement of direct hearing.
[Juz' Raf al-Yadain, p. 58, Hadith 33]
This indicates that Abdullah bin Masud (RA) used to perform the raising of hands in prayer. Bukhari said: "According to the scholars of Hadith, the preserved narration from Abdullah bin Masud (RA) is this one."This narration has been authenticated by Ibn Khuzaymah (196), Daraqutni (1/339), and Ibn al-Jarud (196). There is also a supporting evidence in Sahih Muslim (534).
The author of the article, Saeed Ahmed, used a weak narration of Ibn Masud (RA) to unjustly criticize the Ahl al-Hadith. The "crime" of the Ahl al-Hadith is that they declare this weak narration to be weak. Now, it remains to be seen whether Saeed Ahmed and his group act upon this weak narration of Abdullah bin Masud (RA) or not. Hafiz Zubair Ali Zai (may Allah preserve him) has discussed this narration in detail.See:
[Nur al-Aynayn, pp. 119-133]
Hafiz Zubair Ali Zai (may Allah preserve him) has proven through multiple evidences that the Hadith of Thawri from Ibn Masud (RA) is weak and rejected, stating:“
This Hadith is flawed with significant defects and is weak both in terms of chain and text.” [p. 119]
Although Imam Tirmidhi (RA), Imam Ibn Hazm (RA), Allama Albani (RA), and Allama Ahmad Shakir (RA) have graded it as authentic or good, more than twenty Hadith scholars have considered this narration to be weak, and their research is more convincing.
“This narration seems quite peculiar, providing the leeway to perform it once every day or even just once in a lifetime, with the promise that all past and future sins will be forgiven, whether major or minor, committed intentionally or unintentionally!”
One of the narrators of this Hadith, Musa bin Abdul Aziz, has been described as unknown by Sahib Muzammil. However, a group has narrated from Musa bin Abdul Aziz. Ibn Ma'in, Nasa'i, Abu Dawood, Ibn Shahin, and others among the majority have authenticated him. Only Ibn al-Madini and al-Sulaymani's criticisms are found, which are rejected due to being contrary to the majority view. Therefore, Musa bin Abdul Aziz is Hasan al-Hadith (good in Hadith).
There are two other narrations about Salat al-Tasbih that are also considered strong:
For a detailed discussion, see Al-Tarshih li Bayan Salat al-Tasbih with references to Hadith and books of narrators.
(In this concise discussion, an attempt has been made to clarify some of the deceptions presented by the Masudi sect in defense of their fabricated ideology.)
Masud Ahmed BSc Takfiri, Founder of Jamaat-ul-Muslimeen Registered Karachi, and Dr. Masud-ud-Din Usmani
Both Masud Ahmed BSc Takfiri and Dr. Masud-ud-Din Usmani belong to those who are misguided and misguide others. Among Dr. Masud's controversial beliefs are the denial of the punishment of the grave and the disrespect towards the Salaf al-Salih (pious predecessors). He even called Imam Ahmad ibn Hanbal (RA) a disbeliever. In this regard, Hafiz Zubair Ali Zai (may Allah preserve him) debated with Dr. Masud, but when he could not provide answers, he found refuge in fleeing from the discussion. Fazl Akbar Kashmiri has written to clarify some of the misconceptions and deceptions of this sect, presenting his findings here.
[Abu Saqib Muhammad Safdar Hazrovi]
Love for Ibn Masud (RA) or Blind Following of Dr. Masud?
As a believer and Muslim, it is imperative to approach the study of the Quran and Sunnah with an open mind, without any preconceived notions. Once the truth becomes clear through the evidence of the Quran and Hadith, one should submit to it. However, misguided sects often establish self-made principles and then search for evidence in the scriptures to support their preconceived notions. They reject any evidence that does not fit their fabricated principles and resort to weak narrations to support their false beliefs.One such sect is led by the author of "The Nature of the Punishment of the Grave," Dr. Masud-ud-Din Usmani. He attempted to present weak Hadith as authentic and authentic Hadith as weak. He distorted authentic Hadith and presented weak narrations to support his views. He misinterpreted Quranic verses to mock Hadith. His sub-sect (Al-Muslimeen) denies the descent of Jesus (AS), the appearance of the Dajjal, Imam Mahdi, the effects of magic, the evil eye, transmission of reward, and the punishment of the grave, among other things. They continue to split into more factions.
On the other hand, our methodology is clear: deducing from authentic and good narrations while completely avoiding weak and rejected ones.
The Important Belief in the Punishment of the Grave
The belief in the punishment of the grave is a significant part of Islamic creed, established with certainty through authentic and continuous narrations. The Masudi sect presented a new theory by making illegitimate and absurd interpretations of the clear and authentic narrations on the punishment of the grave. Likewise, the descent of Jesus (AS), supported by Quranic verses, authentic Hadith, and the consensus of Muslims, was also subjected to their false interpretations. The same approach was applied to authentic Hadith related to magic found in Sahih Bukhari and Sahih Muslim.They also consider it prohibited to take a salary for religious services and propagate that it is not permissible to pray behind scholars who receive a salary. They falsely interpret authentic Hadith found in Bukhari, Muslim, and other Hadith collections to argue against taking a salary, relying on weak narrations to support their view.
An Example of Mockery of Hadith
In Sahih Muslim, it is narrated: "Whoever memorizes the first ten verses of Surah Al-Kahf will be protected from the trial of the Dajjal."[Sahih Muslim: 257/809]
“By Allah! Pick up the Quran and read the first 10 verses of Surah Al-Kahf. What in them helps in protecting from the Dajjal?”[What is Magic? p. 28]
Just as they exhibit extremism in beliefs, they show the same in actions. They consider authentic Hadith as weak and weak Hadith as authentic. Here are two examples to illustrate this for the readers.
In their magazine "Habl Allah," Saeed Ahmed has written an article on the life of Abdullah bin Masud (RA), filled with ridicule and sarcasm against the Ahl al-Hadith. At one point, he writes:
“It is noteworthy that the hadith experts and scholars of men limit the criticism and praise to the Tabi'een (followers of the companions), while this sectarian, suffering from blind following and zealotry, does not refrain from maligning a noble companion and a great jurist. Sectarian bias has blinded them completely... Though these accusations are mere manifestations of sectarian hatred and not worthy of scholarly debate, there must be a way to stop this satanic campaign aimed at misleading people and undermining the trust in the companions of the Prophet (PBUH).”[Habl Allah pp. 16, 17]
He further writes:“There are several narrations against raising hands (in prayer), including the following clear and explicit narration from Jami' al-Tirmidhi.” [p. 19]
Similarly, in a pocket-sized booklet titled "Al-Salat," this weak narration is also mentioned. The preface of this booklet uses grandiose language to describe it:“Those who accepted the call for pure faith and joined this mission felt an urgent need for such a book on prayer.” [p. 2]
Brief Investigation of the Hadith of Ibn Masud (RA)
عن علقمة قال قال عبدالله بن مسعود: ألا أصلي بكم صلوة رسول الله صلى الله عليه وسلم فصلي فلم يرفع يديه إلا فى أول مرة[Jami' al-Tirmidhi: 5/59, Hadith 257]“Alqama narrates that Abdullah bin Masud (RA) said: Should I not lead you in the prayer of the Messenger of Allah (PBUH)? Then he prayed and did not raise his hands except in the first instance.”
The Response
Imam Tirmidhi (RA) has graded this Hadith as Hasan (good), but the majority of Hadith scholars have considered the Hadith of Abdullah bin Masud (RA) as weak and unestablished.Imam Tirmidhi (RA) has narrated the saying of Imam Abdullah bin Mubarak (RA) regarding this Hadith:قد ثبت حديث من يرفع و ذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود إن النبى لم يرفع يديه إلا فى أول مرة [1/59, Hadith 256]
“The Hadith of raising hands is established, and he mentioned the Hadith of Al-Zuhri from Salim from his father. The Hadith of Ibn Masud (RA) is not established, which says the Prophet (PBUH) did not raise his hands except in the first instance.”
Some people have tried to dismiss this criticism by Abdullah bin Mubarak (RA) from the Hadith of Abdullah bin Masud (RA), but the following scholars have related this criticism to the same narration: Hafiz Ibn Hajar al-Asqalani, Imam Ibn al-Jawzi, Imam Nawawi, Imam Ibn Qudamah, among others.
Additionally, scholars like Imam Shafi'i, Imam Ahmad ibn Hanbal, Imam Abu Hatim al-Razi, Imam Daraqutni, Hafiz Ibn Hibban, Imam Abu Dawood, Imam Bukhari, Imam Yahya ibn Adam, Ibn al-Qattan al-Fasi, Imam Hakim, Imam Muhammad ibn Nasr al-Marwazi, and Imam Bayhaqi, among others, have all severely criticized this Hadith. See the references:
[Al-Tamheed by Ibn Abdul Barr, Al-Talkhis al-Habir, Al-Majmu' Sharh al-Muhadhdhab, Tuhfat al-Ahwadhi, and Nur al-Aynayn, pp. 115-119].
Another reason for the weakness of this narration is that Imam Sufyan al-Thawri has narrated it in a manner of 'an'ana (narrating without directly mentioning the source). Although Imam Sufyan al-Thawri was a reliable and great Hadith scholar, he also practiced tadlis (concealing defects in the chain of narration) and would narrate from weak narrators.
[Mizan al-I'tidal 2/129, Siyar A'lam al-Nubala 7/274]
A narration from a Mudallis (one who practices tadlis) is considered weak unless they explicitly state they heard it directly.
[Muqaddimah Ibn al-Salah, p. 199, Al-Kifayah, p. 326]
In none of the chains of this narration is there an explicit statement of direct hearing.
The Authentic Narration of Abdullah bin Masud (RA)
Scholars have heavily criticized the narration of Sufyan al-Thawri, while the preserved and original narration of Abdullah bin Masud (RA) is that which is narrated through the chain of Imam Abdullah bin Idris.See:[Juz' Raf al-Yadain, p. 58, Hadith 33]
This indicates that Abdullah bin Masud (RA) used to perform the raising of hands in prayer. Bukhari said: "According to the scholars of Hadith, the preserved narration from Abdullah bin Masud (RA) is this one."This narration has been authenticated by Ibn Khuzaymah (196), Daraqutni (1/339), and Ibn al-Jarud (196). There is also a supporting evidence in Sahih Muslim (534).
The author of the article, Saeed Ahmed, used a weak narration of Ibn Masud (RA) to unjustly criticize the Ahl al-Hadith. The "crime" of the Ahl al-Hadith is that they declare this weak narration to be weak. Now, it remains to be seen whether Saeed Ahmed and his group act upon this weak narration of Abdullah bin Masud (RA) or not. Hafiz Zubair Ali Zai (may Allah preserve him) has discussed this narration in detail.See:
[Nur al-Aynayn, pp. 119-133]
Hafiz Zubair Ali Zai (may Allah preserve him) has proven through multiple evidences that the Hadith of Thawri from Ibn Masud (RA) is weak and rejected, stating:“
This Hadith is flawed with significant defects and is weak both in terms of chain and text.” [p. 119]
Although Imam Tirmidhi (RA), Imam Ibn Hazm (RA), Allama Albani (RA), and Allama Ahmad Shakir (RA) have graded it as authentic or good, more than twenty Hadith scholars have considered this narration to be weak, and their research is more convincing.
Another Example
In another issue of "Habl Allah," Salat al-Tasbih is labeled as an oddity, stating:“This narration seems quite peculiar, providing the leeway to perform it once every day or even just once in a lifetime, with the promise that all past and future sins will be forgiven, whether major or minor, committed intentionally or unintentionally!”
Investigation of the Hadith of Salat al-Tasbih
This Hadith is found in:- Abu Dawood: Abwab al-Tatawwu`, Bab Salat al-Tasbih, Hadith: 1297
- Ibn Majah: Iqamat al-Salat, Bab Ma Ja’a fi Salat al-Tasbih, Hadith: 1386
One of the narrators of this Hadith, Musa bin Abdul Aziz, has been described as unknown by Sahib Muzammil. However, a group has narrated from Musa bin Abdul Aziz. Ibn Ma'in, Nasa'i, Abu Dawood, Ibn Shahin, and others among the majority have authenticated him. Only Ibn al-Madini and al-Sulaymani's criticisms are found, which are rejected due to being contrary to the majority view. Therefore, Musa bin Abdul Aziz is Hasan al-Hadith (good in Hadith).
There are two other narrations about Salat al-Tasbih that are also considered strong:
- Hadith of Jabir bin Abdullah al-Ansari (RA)
- Hadith of Abdullah bin Amr bin al-As (RA)
For a detailed discussion, see Al-Tarshih li Bayan Salat al-Tasbih with references to Hadith and books of narrators.
(In this concise discussion, an attempt has been made to clarify some of the deceptions presented by the Masudi sect in defense of their fabricated ideology.)