"من لم يحفظ القرآن، ولم يكتب الحديث، لا يقتدي به في هذا الأمر لأن علمنا هذا مقيد بالكتاب والسنة"
"Whoever does not memorize the Qur'an nor writes Hadith should not be followed in this matter because our knowledge is restricted to the Qur’an and Sunnah".
This is the statement of Imam at Ta-ifa, Junaid al Baghdadi (298H d.) who is regarded worldwide as the leader of Sufis, as recorded in Risalatul Qushayri.
It is a people who are more deserving of defining their knowledge and their fields with sincerity than their foes.
Sufis are known worldwide for their obsession with knowledge and wisdom. Sufis have been memorizing, teaching, transmitting and transporting Islamic knowledge from continent to continent and this is a known fact.
Saying Sufis are weak in hadith is ignorantly unfair.
Sufis have been sound narrators of hadith and Tafsir and here are a few proofs to educate us about this.
This is from Al Mu'jam as Sagheer of Imam at Tabarani (360H. d). The attached pages are a few examples of Ahadith he related from Sufis.
This of course should not come as a surprise, because Imam at Ta-ifa has already relayed what is expected of a true Sufi.
I only wonder where you got the idea that Sufis are weak in Hadith. Where did you keep al Khatimatul Huffadh Imam Suyuti? Al Hafidh Ibn Hajar al-Asqalani?
Come over into the Tafsir of Imam Qurtubi (671H d.), Sur Nahl Q16v5 and see how he quotes from Sufis to explain the Ayah.
This is the same person whom al-Hafidh Imam Dhahabi said of him: "he is of superior intelligence and worth" (Siyar).
Go to the Tafsir of Imam Tabari (310H d.) Q3v126, Q11v17, Q37v6, asides which you'd find several places where he quoted Sufis and relied upon them for explaining the Qur'an.
Go to the Tafsir of Imam Ibn Kathir (774H d.) Q2v70, Q5v18, Q21v107, Q65v1 you'd see more places where the Imam had quoted Sufis to support the translation of verses.
These are just a few examples to awaken your senses to the fact that Sufis are part of the BACKBONES of Islamic Sciences.
Secondly, Hadith, wherever you may find them are categorized as either sound (Sahih), good (hasan), or weak (ḍaʻīf).
The criteria used to define these categories are five:
1- Each narrator in the chain of narration must be trustworthy.
2- Each narrator must be reliable in his ability to preserve that narration 3- The isnād must be connected (muttasil) 4- The hadith, including its isnād, is free of ʻillah (hidden detrimental flaws) 5- The hadith is free of irregularity
Be you Sufi or non Sufi, these are the known bases for determining the soundness or otherwise of a Hadith. Not Zuhd nor Sufism as have been mentioned by you.
Except if you said this in order to encourage yourself in your obstinate insistence on a self-thought Muhaddith of the 20th century, then I expect you to redress. Assalaamu alaikum.
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Here's a compilation of all Parts (1-40) of Biography of RasulaLlah salla Llahu 'alayhi was salam. You can find all the parts with the hashtag, in sha Allah.
I begin this chapter with the statement of Sh. Yusuf Nabahani (r) in Anwarul Muhammadiyya: "had death been Makruh, it would not have touched the Prophet (s)".
1/15
If this world was to be permanent to anyone, it would have been Rasulullah (s).
On his last day, whilst the Muslims were performing Fajr lead by Sayyidna Abubakar (r), the Prophet (s) drew curtains of Nana 'Aishah's room, looked at them and smiled cheerfully.
2/15
Understand, esteemed reader, that he was so handsome, he was dripping light, looking young (like in his 40s); the companions were so glad to see his face that they almost enraptured in their prayers. He made a gesture that they should continue their prayers & went inside.
The Prophet (s) was sick for a total of 13/14 days starting from end of Safar, year 11 AH. He used to pray in the Masjid until his sickness prevented him from doing so.
1/14
Despite being very ill, he was conveyed to the Masjid by Fadl bn Abbas & Ali bn Abi Taalib.
Whenever he couldn't make it to the Masjid, he used to instruct his friend, Abubakar to lead the prayers.
On that Thursday, he went to the Masjid & mounted on his pulpit.
2/14
He gave a sermon inter alia:
"O people! The time has arrived when I should leave you. If I have made a promise with anyone I am prepared to fulfil it, and if I owe something to somebody, he should speak out, so that I may make payment to him".
Brother you wrote me quite a long reply, may Allah strengthen you. In the beginning, you tried to deny the fact that you made the assertion that Sufis were weak in Hadith, despite it being the very first statement in your original thread.
Then later you went on to berate me and my method of research, in what rather seems like an erry attempt at concluding on an issue you don't even know about. It is customary of your methods to make assumptions about others, so I'm least suprised you turned out this way.
Then you went on to explain that this wasn't your view, but that of the Salaf. So I wish to ask you five questions;
1- what was the greatest challenge Wahb bn Isma'il faced when he began to compile the Hadith and those who presented this challenge were they Sufis or non Sufis?
In the month of Safar, complains came from the governors of the Muslims in Syria and Palestine about the oppression they faced from Rome. Palestine and Syria were under the colonies of Rome.
1/14
The Prophet had tried to resolve this amicably to no avail. Recall that he sent 3,000 men in the Battle of Mu'tah & himself once led 30,000 men to Tabuk. Their obstinacy forced him to dispatch another army, under the leadership of Usamah, who was not more than 20 yrs old.
2/14
Usamah bn Zayd had lost his father in the Battle of Mu'tah. Usamah chose a valley in the outskirts of Madinah, called Jurf as their point of departure. The army camped here and were for some reasons delayed from taking off.