Unfortunately, some Salafis have not dedicated enough time to actually read the full file properly as the answers to their objections are already within it! One of them said the earliest manuscript of Sahih al-Bukhari with the ta'wil was from 759AH. This is not correct as there were earlier copies that were in the hands of Ibn Ushnuwayh and al-Khattabi. Ibn Hajar died in 852AH and the manuscript you said was from the year 759AH is well before ibn Hajar's own death. Not only that, if they had read the pdf carefully, they would have noted that there were manuscripts from his time with the ta'wil. From p. 52 of the original pdf: It has been clarified above that the Damad Ibrahim Pasha copy of Sahih al-Bukhari collated by al-Wastani and based on the nuskha of al-Saghani was from the time of Imams, Ibn Hajar al-Asqalani (d. 852 AH) and Badrud-Din al-Ayni (d. 855 AH). Other manuscripts of Sahih al-Bukhari from their specific time which had the ta’wil of al-Bukhari include the following collections from Turkish libraries: 1) Shahid Ali Pasha no. 398 (folio 326b), dated 832 AH 2) Yeni Cami no. 272 (folio 538b), dated 852 AH Also note, that al-Wastani scribed the Sahih from the precious nuskha of al-Saghani. The following is from p. 119 onwards of the original pdf and it addresses what they tried to reject about Imam al-Khattabi (which is a point made by a Salafi woman known as Umm Abdillah who was responded to in the pdf): The significance of this was mentioned previously from al-Hafiz ibn Hajar’s Fath al-Bari: وَكَذَا ثَبَتَ فِي نُسْخَةِ الصَّغَانِيِّ الَّتِي ذَكَرَ أَنَّهُ قَابَلَهَا عَلَى نُسْخَةِ الْفَرَبْرِيِّ الَّتِي بِخَطِّهِ Meaning: “And it is established in the copy (nuskha) of al-Saghani which he mentioned was collated upon the copy of al-Firabri which had his handwriting on it.” Also from Fath al-Bari: تَنْبِيهٌ وَقَعَ فِي النُّسْخَةِ الْبَغْدَادِيَّةِ الَّتِي صَحَّحَهَا الْعَلَّامَةُ أَبُو مُحَمَّدِ بْنُ الصَّغَانِيِّ اللُّغَوِيُّ بَعْدَ أَنْ سَمِعَهَا مِنْ أَصْحَابِ أَبِي الْوَقْتِ وَقَابَلَهَا عَلَى عِدَّةِ نُسَخٍ وَجَعَلَ لَهَا عَلَامَاتٍ عَقِبَ قَوْلِهِ رَوَاهُ مُوسَى وَعَلِيُّ بْنُ عَبْدِ الْحَمِيدِ عَنْ سُلَيْمَانَ بْنِ الْمُغِيرَةِ عَنْ ثَابِتٍ مَا نَصُّهُ حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ حَدَّثَنَا ثَابِتٌ عَنْ أَنَسٍ وَسَاقَ الْحَدِيثَ بِتَمَامِهِ وَقَالَ الصَّغَانِيُّ فِي الْهَامِشِ هَذَا الْحَدِيثُ سَاقِطٌ مِنَ النُّسَخِ كُلِّهَا إِلَّا فِي النُّسْخَةِ الَّتِي قُرِئَتْ عَلَى الْفَرَبْرِيِّ صَاحِبِ الْبُخَارِيِّ وَعَلَيْهَا خَطُّهُ قُلْتُ وَكَذَا سَقَطَتْ فِي جَمِيعِ النُّسَخِ الَّتِي وقفت عَلَيْهَا وَالله تَعَالَى أعلم بِالصَّوَابِ
Meaning: “A note of alert: In the Baghdad copy (nuskha) which was authenticated by the highly learned (Allama), Abu Muhammad ibn al-Saghani the linguist (al-Lughawi), after he heard it from the companions of Abu al-Waqt (al-Sijzi al-Sufi), and compared it to several (manuscript) copies (of Sahih al-Bukhari), and added editorial symbols, there is a follow up after the words - this was also narrated by Musa and Ali ibn Abdil Hamid from Sulayman ibn al-Mughira, from Thabit. It gives the chain Musa ibn Isma’il - Sulayman ibn al-Mughira - Thabit from Anas, and then relates the hadith in full. Al-Saghani wrote in the margin, ‘This hadith is dropped from all copies except the copy (nuskha) that was read under (the authority) of al-Firabri, the companion of al-Bukhari, and upon it is his (al-Firabri) handwriting.’ I say (ibn Hajar) that likewise, it is missing from all the copies I have come across. Allah most high knows best what is correct.” Hence, what al-Saghani recorded as being the actual ta’wil of al-Bukhari on dahik to mean divine mercy cannot be negated, and is actually strengthened for its accuracy in terms of transmission since the ta’wil has been recorded likewise by two earlier scholars of Hadith. This has been shown earlier on from Imam Abul Qasim Ali ibn al-Hasan al Yazdi, known as Ibn Ushnuwayh (died sometime after 512 AH), whose abridgement of Sahih al-Bukhari was entitled Irshad al-Sari ila Ikhtisar Sahih al-Bukhari. It has been shown earlier that Ibn Ushnuwayh had a sanad (chain of transmission) that goes back to Abu Ali Muhammad ibn Umar ibn Muhammad ibn Shabbuyah al-Marwazi, from his teacher, Abu Abdullah Muhammad ibn Yusuf ibn Matr ibn Salih ibn Bishr al-Firabri, from Imam Abu Abdullah Muhammad ibn Isma’il ibn Ibrahim ibn al-Mughira al-Ju’fi al-Bukhari (the author of the Sahih). The scholar who compiled a commentary on Sahih al-Bukhari and had the shortest chain of transmission back to Imam al-Bukhari in terms of textual transmission was Imam Abu Sulayman al-Khattabi (d. 388 AH). It was stated earlier that Imam al-Khattabi mentioned a critical piece of information in the introduction to his A’lam al-Hadith on how he received the contents of Sahih al-Bukhari. In the edited edition of the A’lam al-hadith the following words by al-Khattabi mentioned his two routes back to al-Bukhari: وقد سمعنا معظم هذا الكتاب من رواية إبراهيم بن معقل النسفي حدثناه خلف بن محمد الخيام قال: حدثنا إبراهيم بن معقل عنه سمعنا سائر الكتاب إلا أحاديث من آخره من طريق محمد بن يوسف الفَرَبْري، حدثنيه محمد بن خالد بن الحسن قال: حدثنا الفربري عنه، ونحن نبين مواضع اختلاف الرواية في تلك الأحاديث إذا انتهينا إليها إن شاء الله
Meaning: “We have heard most of this book from the transmission of Ibrahim ibn Ma’qil al-Nasafi. It has been related to us by Khalaf ibn Muhammad al-Khayyam (d. 361 AH) who said: Ibrahim ibn Ma’qil related to us and from him we heard the circulating book (of Sahih al-Bukhari), except for the hadiths from the last part of it from the route of Muhammad ibn Yusuf al-Firabri. Muhammad ibn Khalid ibn al-Hasan related it to me by saying: al-Firabri related to us from him (al-Bukhari). We will clarify the places with differing transmissions in those hadiths if we complete it, if Allah wills.” Hence, it is clear from the words of Imam al-Khattabi that the narrations he mentioned from the route of al-Firabri were actually taken by him from his teacher, Muhammad ibn Khalid ibn al-Hasan, who narrated it directly from al-Firabri, and thus highly verified from al-Bukhari by the latter. It has already been shown that al-Khattabi received the ta’wil from the chain of transmission that linked his teacher Muhammad ibn Khalid ibn al-Hasan from al-Firabri, who then recorded the ta’wil of dahik directly from Imam al-Bukhari. This is a highly elevated chain back to Imam al-Bukhari and cannot be dismissed for its authenticity as all the sub narrators are trustworthy. Imam Abu Amr ibn al-Salah (d. 643 AH) mentioned in his well known Muqaddima on the Science of Hadith the following on this type of elevation: In the first place, the principle of the isnad is an excellent characteristic of this community and an outstanding example of a confirmed Sunna. I heard from more than one source that Abd Allah b. al-Mubarak (God be pleased with him) said, “The isnad is part of religion. If it were not for the isnad, whoever wanted would have said whatever he wanted.” Seeking elevation (Uluw) in hadith is also a sunna. For that reason, undertaking journeys was recommended, as stated above. Ahmad b. Hanbal (God be pleased with him) said, “Seeking an elevated isnad is a sunna from those who came before.” Indeed, we heard that in his final illness Yahya b. Ma’in (God be pleased with him) was asked, “What do you desire?” He replied, “An empty house and an elevated isnad.” Elevation keeps defectiveness away from the isnad, because it is possible for defectiveness to come, either inadvertently or deliberately, from every transmitter in the isnad. Therefore, a small number of transmitters represents a small number of sources of defectiveness and a large number of men represents a large number of sources of defectiveness. This much is patently clear. The elevation sought in the transmission of hadlth has five subcategories. Under the third category, Ibn al-Salah mentioned: “Elevation in relation to the transmission of one or both of the Sahihs [that is, those of Bukhari and Muslim] or the other famous, authoritative books…”
Thus, al-Khattabi received the ta'wil with an authentic chain of transmission. Finally note, Ibn Hajar al-Asqalani himself HEARD the ta'wil after Fath al-Bari was completed. The original pdf mentioned on p. 47-48: Ultimately, this manuscript scribed by Shaykh Hussain ibn Yusuf al-Wastani was presented in front of al-Hafiz ibn Hajar al-Asqalani for a complete recital (maqra’a) in Cairo, Egypt. This can be deciphered from the biography of al-Wastani found in Imam Shamsud-Din al-Sakhawi’s work known as al-Dawʼ al-lamiʻ li-ahl al-qarn al-tasi. Al-Sakhawi was the disciple of al-Hafiz ibn Hajar and he has mentioned the full name as follows in al-Daw al-Lami : حُسَيْن بن يُوسُف بن عَليّ الْعَلامَة الْبَدْر بن الْعِزّ بن الْعَلَاء الخلاطي الأَصْل الوسطاني His name being: Hussain ibn Yusuf ibn Ali al-Allama al-Badr ibn al-Izz ibn al-Ala al-Khilati (originally), known as al-Wastani. He was a scholar that was born sometime after 795AH, memorised the Qur’an and other books. What concerns us most significantly are the following points raised by al-Sakhawi about al-Wastani: ثمَّ رَحل فِي سنة ثَلَاث وَأَرْبَعين إِلَى الْقَاهِرَة فَقَرَأَ بهَا على شَيخنَا البُخَارِيّ من نُسْخَة كتبهَا من نُسْخَة الشَّيْخ عبد الرَّحْمَن الحلالي وَهِي كتبت من نُسْخَة قَرَأت على مُؤَلفه وَعَلَيْهَا خطّ الْفربرِي Meaning: “Then he departed in the year (eight hundred and) forty-three to Cairo, and read to our Shaykh (ibn Hajar al-Asqalani) the (Sahih of) al-Bukhari, from a copy (nuskha) that was written from the copy of Shaykh Abdul Rahman al-Halali, which was itself written from a copy that was recited to its author (al-Bukhari), and on it is the handwriting of al-Firabri.” This means that al-Wastani came to Cairo in the year 843 AH which was just a year after Ibn Hajar had formally completed writing Fath al-Bari in 842 AH. Al-Wastani recited the copy of Sahih al-Bukhari that he had in four volumes which in later times ended up in the Damad Ibrahim Pasha collection in Istanbul, Turkey. Al-Wastani’s copy was itself duplicated from a copy of Sahih al-Bukhari collated by Shaykh Abdur Rahman al-Halali. The copy that the latter had is the nuskha of al-Saghani as this is the copy that al-Wastani was referring to in his own words as quoted above: [Al-Ṣaghānī] transcribed it [the first half] from a manuscript that was written in al-Bukhārī’s time and contains al-Firabrī’s writing apart from three parts that were lost from Firabrī’s copy, in which case an alternative manuscript was used Hence, one may conclude that in the year 843 AH al-Hafiz Ibn Hajar heard the ta’wil of Imam al-Bukhari from the recital of Shaykh al-Wastani whose copy positively had the ta’wil within it based on the nuskha of Imam al-Saghani.
Mashallah. Molana may Allah reward you for this. The most unfortunate element being our own reputable scholars (including some senior ulema) hide behind such viels polluting our youngsters!
Not single refutation I have seen. I used to debate the Salafis famously in west midlands and I'll tell you one thing is that they are good at confusing people and distortions.
@@abyrahman6610 I have had debates with so many of them you won't believe. As I said I challenged them in their Masajid and had debates there. Alhamdulillah it's all from Allah sbw.
@@thecuriousservant5549 They always say we take the literal meaning of YAD ... When you ask them, Ok...what is the literal meaning? they say... 'Akhi everyone knows the literal meaning' then waffle some bullcrap and then say it's not limb! They are experts at mental gymnastics...lol
Unfortunately, some Salafis have not dedicated enough time to actually read the full file properly as the answers to their objections are already within it! One of them said the earliest manuscript of Sahih al-Bukhari with the ta'wil was from 759AH. This is not correct as there were earlier copies that were in the hands of Ibn Ushnuwayh and al-Khattabi. Ibn Hajar died in 852AH and the manuscript you said was from the year 759AH is well before ibn Hajar's own death. Not only that, if they had read the pdf carefully, they would have noted that there were manuscripts from his time with the ta'wil. From p. 52 of the original pdf: It has been clarified above that the Damad Ibrahim Pasha copy of Sahih al-Bukhari collated by al-Wastani and based on the nuskha of al-Saghani was from the time of Imams, Ibn Hajar al-Asqalani (d. 852 AH) and Badrud-Din al-Ayni (d. 855 AH).
Other manuscripts of Sahih al-Bukhari from their specific time which had the ta’wil of al-Bukhari include the following collections from Turkish libraries: 1) Shahid Ali Pasha no. 398 (folio 326b), dated 832 AH
2) Yeni Cami no. 272 (folio 538b), dated 852 AH
Also note, that al-Wastani scribed the Sahih from the precious nuskha of al-Saghani. The following is from p. 119 onwards of the original pdf and it addresses what they tried to reject about Imam al-Khattabi (which is a point made by a Salafi woman known as Umm Abdillah who was responded to in the pdf): The significance of this was mentioned previously from al-Hafiz ibn Hajar’s Fath al-Bari: وَكَذَا ثَبَتَ فِي نُسْخَةِ الصَّغَانِيِّ الَّتِي ذَكَرَ أَنَّهُ قَابَلَهَا عَلَى نُسْخَةِ الْفَرَبْرِيِّ الَّتِي بِخَطِّهِ Meaning: “And it is established in the copy (nuskha) of al-Saghani which he mentioned was collated upon the copy of al-Firabri which had his handwriting on it.” Also from Fath al-Bari: تَنْبِيهٌ وَقَعَ فِي النُّسْخَةِ الْبَغْدَادِيَّةِ الَّتِي صَحَّحَهَا الْعَلَّامَةُ أَبُو مُحَمَّدِ بْنُ الصَّغَانِيِّ اللُّغَوِيُّ بَعْدَ أَنْ سَمِعَهَا مِنْ أَصْحَابِ أَبِي الْوَقْتِ وَقَابَلَهَا عَلَى عِدَّةِ نُسَخٍ وَجَعَلَ لَهَا عَلَامَاتٍ عَقِبَ قَوْلِهِ رَوَاهُ مُوسَى وَعَلِيُّ بْنُ عَبْدِ الْحَمِيدِ عَنْ سُلَيْمَانَ بْنِ الْمُغِيرَةِ عَنْ ثَابِتٍ مَا نَصُّهُ حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ حَدَّثَنَا ثَابِتٌ عَنْ أَنَسٍ وَسَاقَ الْحَدِيثَ بِتَمَامِهِ وَقَالَ الصَّغَانِيُّ فِي الْهَامِشِ هَذَا الْحَدِيثُ سَاقِطٌ مِنَ النُّسَخِ كُلِّهَا إِلَّا فِي النُّسْخَةِ الَّتِي قُرِئَتْ عَلَى الْفَرَبْرِيِّ صَاحِبِ الْبُخَارِيِّ وَعَلَيْهَا خَطُّهُ قُلْتُ وَكَذَا سَقَطَتْ فِي جَمِيعِ النُّسَخِ الَّتِي وقفت عَلَيْهَا وَالله تَعَالَى أعلم بِالصَّوَابِ
Meaning:
“A note of alert: In the Baghdad copy (nuskha) which was authenticated by the highly learned (Allama), Abu Muhammad ibn al-Saghani the linguist (al-Lughawi), after he heard it from the companions of Abu al-Waqt (al-Sijzi al-Sufi), and compared it to several (manuscript) copies (of Sahih al-Bukhari), and added editorial symbols, there is a follow up after the words - this was also narrated by Musa and Ali ibn Abdil Hamid from Sulayman ibn al-Mughira, from Thabit. It gives the chain Musa ibn Isma’il - Sulayman ibn al-Mughira - Thabit from Anas, and then relates the hadith in full. Al-Saghani wrote in the margin, ‘This hadith is dropped from all copies except the copy (nuskha) that was read under (the authority) of al-Firabri, the companion of al-Bukhari, and upon it is his (al-Firabri) handwriting.’ I say (ibn Hajar) that likewise, it is missing from all the copies I have come across. Allah most high knows best what is correct.”
Hence, what al-Saghani recorded as being the actual ta’wil of al-Bukhari on dahik to mean divine mercy cannot be negated, and is actually strengthened for its accuracy in terms of transmission since the ta’wil has been recorded likewise by two earlier scholars of Hadith. This has been shown earlier on from Imam Abul Qasim Ali ibn al-Hasan al Yazdi, known as Ibn Ushnuwayh (died sometime after 512 AH), whose abridgement of Sahih al-Bukhari was entitled Irshad al-Sari ila Ikhtisar Sahih al-Bukhari. It has been shown earlier that Ibn Ushnuwayh had a sanad (chain of transmission) that goes back to Abu Ali Muhammad ibn Umar ibn Muhammad ibn Shabbuyah al-Marwazi, from his teacher, Abu Abdullah Muhammad ibn Yusuf ibn Matr ibn Salih ibn Bishr al-Firabri, from Imam Abu Abdullah Muhammad ibn Isma’il ibn Ibrahim ibn al-Mughira al-Ju’fi al-Bukhari (the author of the Sahih). The scholar who compiled a commentary on Sahih al-Bukhari and had the shortest chain of transmission back to Imam al-Bukhari in terms of textual transmission was Imam Abu Sulayman al-Khattabi (d. 388 AH). It was stated earlier that Imam al-Khattabi mentioned a critical piece of information in the introduction to his A’lam al-Hadith on how he received the contents of Sahih al-Bukhari. In the edited edition of the A’lam al-hadith the following words by al-Khattabi mentioned his two routes back to al-Bukhari: وقد سمعنا معظم هذا الكتاب من رواية إبراهيم بن معقل النسفي حدثناه خلف بن محمد الخيام قال: حدثنا إبراهيم بن معقل عنه سمعنا سائر الكتاب إلا أحاديث من آخره من طريق محمد بن يوسف الفَرَبْري، حدثنيه محمد بن خالد بن الحسن قال: حدثنا الفربري عنه، ونحن نبين مواضع اختلاف الرواية في تلك الأحاديث إذا انتهينا إليها إن شاء الله
Meaning: “We have heard most of this book from the transmission of Ibrahim ibn Ma’qil al-Nasafi. It has been related to us by Khalaf ibn Muhammad al-Khayyam (d. 361 AH) who said: Ibrahim ibn Ma’qil related to us and from him we heard the circulating book (of Sahih al-Bukhari), except for the hadiths from the last part of it from the route of Muhammad ibn Yusuf al-Firabri. Muhammad ibn Khalid ibn al-Hasan related it to me by saying: al-Firabri related to us from him (al-Bukhari). We will clarify the places with differing transmissions in those hadiths if we complete it, if Allah wills.” Hence, it is clear from the words of Imam al-Khattabi that the narrations he mentioned from the route of al-Firabri were actually taken by him from his teacher, Muhammad ibn Khalid ibn al-Hasan, who narrated it directly from al-Firabri, and thus highly verified from al-Bukhari by the latter. It has already been shown that al-Khattabi received the ta’wil from the chain of transmission that linked his teacher Muhammad ibn Khalid ibn al-Hasan from al-Firabri, who then recorded the ta’wil of dahik directly from Imam al-Bukhari. This is a highly elevated chain back to Imam al-Bukhari and cannot be dismissed for its authenticity as all the sub narrators are trustworthy. Imam Abu Amr ibn al-Salah (d. 643 AH) mentioned in his well known Muqaddima on the Science of Hadith the following on this type of elevation: In the first place, the principle of the isnad is an excellent characteristic of this community and an outstanding example of a confirmed Sunna. I heard from more than one source that Abd Allah b. al-Mubarak (God be pleased with him) said, “The isnad is part of religion. If it were not for the isnad, whoever wanted would have said whatever he wanted.” Seeking elevation (Uluw) in hadith is also a sunna. For that reason, undertaking journeys was recommended, as stated above. Ahmad b. Hanbal (God be pleased with him) said, “Seeking an elevated isnad is a sunna from those who came before.” Indeed, we heard that in his final illness Yahya b. Ma’in (God be pleased with him) was asked, “What do you desire?” He replied, “An empty house and an elevated isnad.” Elevation keeps defectiveness away from the isnad, because it is possible for defectiveness to come, either inadvertently or deliberately, from every transmitter in the isnad. Therefore, a small number of transmitters represents a small number of sources of defectiveness and a large number of men represents a large number of sources of defectiveness. This much is patently clear. The elevation sought in the transmission of hadlth has five subcategories. Under the third category, Ibn al-Salah mentioned: “Elevation in relation to the transmission of one or both of the Sahihs [that is, those of Bukhari and Muslim] or the other famous, authoritative books…”
Thus, al-Khattabi received the ta'wil with an authentic chain of transmission. Finally note, Ibn Hajar al-Asqalani himself HEARD the ta'wil after Fath al-Bari was completed. The original pdf mentioned on p. 47-48:
Ultimately, this manuscript scribed by Shaykh Hussain ibn Yusuf al-Wastani was presented in front of al-Hafiz ibn Hajar al-Asqalani for a complete recital (maqra’a) in Cairo, Egypt. This can be deciphered from the biography of al-Wastani found in Imam Shamsud-Din al-Sakhawi’s work known as al-Dawʼ al-lamiʻ li-ahl al-qarn al-tasi. Al-Sakhawi was the disciple of al-Hafiz ibn Hajar and he has mentioned the full name as follows in al-Daw al-Lami : حُسَيْن بن يُوسُف بن عَليّ الْعَلامَة الْبَدْر بن الْعِزّ بن الْعَلَاء الخلاطي الأَصْل الوسطاني His name being: Hussain ibn Yusuf ibn Ali al-Allama al-Badr ibn al-Izz ibn al-Ala al-Khilati (originally), known as al-Wastani. He was a scholar that was born sometime after 795AH, memorised the Qur’an and other books. What concerns us most significantly are the following points raised by al-Sakhawi about al-Wastani: ثمَّ رَحل فِي سنة ثَلَاث وَأَرْبَعين إِلَى الْقَاهِرَة فَقَرَأَ بهَا على شَيخنَا البُخَارِيّ من نُسْخَة كتبهَا من نُسْخَة الشَّيْخ عبد الرَّحْمَن الحلالي وَهِي كتبت من نُسْخَة قَرَأت على مُؤَلفه وَعَلَيْهَا خطّ الْفربرِي
Meaning: “Then he departed in the year (eight hundred and) forty-three to Cairo, and read to our Shaykh (ibn Hajar al-Asqalani) the (Sahih of) al-Bukhari, from a copy (nuskha) that was written from the copy of Shaykh Abdul Rahman al-Halali, which was itself written from a copy that was recited to its author (al-Bukhari), and on it is the handwriting of al-Firabri.” This means that al-Wastani came to Cairo in the year 843 AH which was just a year after Ibn Hajar had formally completed writing Fath al-Bari in 842 AH. Al-Wastani recited the copy of Sahih al-Bukhari that he had in four volumes which in later times ended up in the Damad Ibrahim Pasha collection in Istanbul, Turkey. Al-Wastani’s copy was itself duplicated from a copy of Sahih al-Bukhari collated by Shaykh Abdur Rahman al-Halali. The copy that the latter had is the nuskha of al-Saghani as this is the copy that al-Wastani was referring to in his own words as quoted above: [Al-Ṣaghānī] transcribed it [the first half] from a manuscript that was written in al-Bukhārī’s time and contains al-Firabrī’s writing apart from three parts that were lost from Firabrī’s copy, in which case an alternative manuscript was used Hence, one may conclude that in the year 843 AH al-Hafiz Ibn Hajar heard the ta’wil of Imam al-Bukhari from the recital of Shaykh al-Wastani whose copy positively had the ta’wil within it based on the nuskha of Imam al-Saghani.
superb work-rate from the al-islam productions team, exposing the pseudos with daily videos, may Allah reward you all
Mashallah. Molana may Allah reward you for this. The most unfortunate element being our own reputable scholars (including some senior ulema) hide behind such viels polluting our youngsters!
Moulana May Almighty Allah give you plenty barkah in your beneficial knowledge and very good health Ameen
Subhan'Allah. Masha'Allah. BarakAllahu feek
Mashallah a superb video. These videos are exposing this Najdi sect.
Barak Allahu feek for the video what ist the name of the nasheed
Keep the videos coming out asap
We need these videos on TikTok too plz so much Salafi fitnah on that platform
Take clips and post them on TikTok. I don't think they would mind.
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Moulana can you review some of the comments in previous videos. The Najdis are attempting to refute. Need a good shutdown.
Not single refutation I have seen. I used to debate the Salafis famously in west midlands and I'll tell you one thing is that they are good at confusing people and distortions.
There is nothing in fhe previous videos which needs refutation as they don't have any concrete refutation at all
@@thecuriousservant5549 I fully agree brother.... They just go around in circles and change the goalposts!
@@abyrahman6610 I have had debates with so many of them you won't believe. As I said I challenged them in their Masajid and had debates there. Alhamdulillah it's all from Allah sbw.
@@thecuriousservant5549 They always say we take the literal meaning of YAD ... When you ask them, Ok...what is the literal meaning? they say... 'Akhi everyone knows the literal meaning' then waffle some bullcrap and then say it's not limb!
They are experts at mental gymnastics...lol