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Arshad

Important Announcement Regarding Dr Zakir Naik Articles

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Assalam Walaikum,

I have seen loads of Dr Zakir Naik articles on forum. There are many fatwas from Daulifta Deoband against him. I have removed almost all of his articles from the forum. Please don't post any Dr Zakir naik articles and delete any if you see it.

You can search fatwas about him on following page
http://darulifta-deoband.org/

:jazak:!

Edited by Arshad
removed some harsh words. Sorry about that!
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Asalamu'alaikum Bro

 

Dr Zakir Naik is considered to be the fitnah!!!!!!!!!!!!!!...I have never seen him with something wrong or wrong Hadiths or wrong translation of Quranic Aya so ... I never believe this.

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Summary: Dr Zakir Naik is a Daa'ee and we give him his due respect for that. He knows himself that he is not an Alim in Deen. Thus Ulema have given their decree that he, not being an Alim in deen, should focus his da'wah to what he is good at (i.e. comparative religion), and leave religious answering to the Fuqaha.



Verdict of Mufti Ibraheem Desai on Dr Zakir Naik

Verdict of Darul-uloom Deoband on Dr Zakir Naik

Verdict of Darul-uloom Karachi (Mufti Taqi Usmani's Institution) on Dr Zakir Naik

Verdict of Jamia Binoria (Karachi, Pakistan) on Dr Zakir Naik

Verdict of Mufti Shah Mohammed Naval-ur Rahman Miftahi (Shariah Institute, USA) on Dr Zakir Naik

An answer to Dr. Zakir Naik's answer regarding Schools of thought Composed by M. Yasin Achhodi
 

 

All the verdicts are on this website:

central-mosque

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Asslamo Allaikum,

 

May Allah (SWT) increase the Dawah efforts of Dr Zakir Naik (HA) and give Barakah in it (Ameen) but he is a Da'ee at end of the day and not a Faqih so just like we wouldn't go to a Mufti to seek medical treatment we wouldn't go to Dr Zakir Naik (HA) to seek Fatwaas and unfortunately that's what he seems to be doing lately and venturing into the Fatwa world.

 

Here is just a quick example (I am skipping Hanafees on purpose)

 

Dr Zakir Naik's claim:

 

Placing the hands in Salah below the Navel is a weak opinion and there is no Authentic narration on this issue at all and the most Authentic opinion is placing the hands on the Chest.

 

Shaykhul-Islam Ibn Taymiyah Al-Hanbali (RA) refuting Dr Zakir Naik and affirming the narration of placing the hands below the Navel:

 

Okay here is some references, and since you know Arabic you will understand it, Shaykh Ibn Taymiyyah al-Hanbali discusses at length the topic of where to place the hands in Salah, in his Commentary of al-'Umdah (al-Fiqh) of Ibn Qudamah al-Hanbali and thus on Page 67 he says:

و يجعلهما تحت سرته، أو تحت صدره، من غير كراهة لواحد منهما والأول أفضل في إحدى الروايات عنه، اختارها الخرقي والقاضي و غيرهما رواه أحمد وابو داود والدرقطني عن أبي جحيفة قال قال علي رضي الله عنه - إن من السنة وضع الأكفّ على الأكفّ تحت السرة - و يذكر ذلك من حديث ابن مسعود عن النبي صلى الله عليه وسلم وقد احتج به الإمام أحمد.

وروى ابن بطة عن أبي هريرة رضي الله عنه - من السنة أن يضع يده اليمنى في الصلاة تحت السرة - والصحابي إذا قال - السنة - انصرف إلى سنة النبي صلى الله عليه وسلم، ولأن ذلك أبعد عن التكفير المكروه

وفي الأخرى: تحت الصدر أفضل، اختارها طائفة من أصحابنا، لما روى خرير الضبي قال - رأيت عليا يمسك شماله بيمينه على الرسغ فوق السرة - رواه ابو داود وروى قبيصة بن هلب عن أبيه قال - رأيت النبي صلى الله عليه وسلم يضع هذه على صدره - ووضع يحيى بن سعيد - اليمنى على اليسرى فوق المفصل - رواه أحمد.

والرواية الثالثة هما سواء: اختارها ابن أبي موسى غيره لتعارض الآثار في ذلك.

فأما وضعهما على الصدر، فيكره، نص عليه وذكر عن أبي أيوب عن أبي معشر قال: يكره التكفير في الصلاة، و قال: التكفير: يضع يمينه عند صدره في الصلاة

شرح العمدة لإبن تيمية (Direct Download to the PDF Copy, Page ٦٧)

And here is Ibn al-Qayyim's verdict from Badaa'i al-Fawaa'id:

إنَّ السنة الصحيحة وضع اليدين تحت السرة، وحديث علي في هذا صحيح، وإنَّ وضع اليدين على الصدر منهي عنه بالسنة وهي النهي عن التكفير

بدائع الفوائد (You can download the book here)

 

Shaykh Mahhir (HA) from Multaqa Ahlul-Hadeeth refuting Dr Zakir Naik and affirming the narration of placing the hands on the chest is weak:

 

http://www.ahlalhdeeth.com/vb/showpost.php?p=492417&postcount=28

 

First, Mo'mal bin Ismail from Sufian AlThauri from Asim bin Kulaib from his father from Wa'il ibn Hujar, and mentioning chest in this narration is deviation and mistake from Mo'mal, no doubt addition of "on chest" is deviated addition and not correct and deviate with it Mo'mal and made mistake by mentioning it and even Mo'mal sometime flurry (confuse) in this addition so he said "on chest" to Ibn-e-Khuzaimah and once said "near chest" as to Abu AlShaikh in Tabqaat-ul-Muhaddithein in Isbahaan, and once never even mentioned it with Tahavi as in Sharah maani-ul-Aathaar. And addition of Mo'mal with his extreme singularity and flurriness in it not correct with existence of violation of narrators with it from Sufian and narrators from Aasim and narrators from Wa'il. Add more in it that Sufian AlThauri who is root of addition of narration of Mom'al so his (i.e. Sufian's) way is way of people of Kufa to place hands under navil. So if narration was correct then he (i.e. Sufian) never went against it.
 
Second, Mursal of Tawoos according to AbuDawood, and he is weak for his Irsaal and for slandering of two narrators in the chain of narrators, one of them AlHaitham bin Humaid, Ali bin Mus-hir counted him weak, and second of them is Sulaiman bin Musa, talked about him AlBukhari and AlNasa'e.
 
Third, narrated by Ahmad, said narrated Yahya bin Saeed from Sufian said narrated Sammaak from Qubaisah bin Halb from his father, so mentioned it, and it is weak, it can't be use as plea, because Qubaisah is unknown, no one narrated from him except Sammak, with addition that hadith is Ma'lool because of absence of addition "on chest". As hub (center) of hadith is Sammaak and there is differing on him, so Shobah, Zaaidah, Shareek and AbulAHwas narrated from Sammaak and none of them mentioned addition of "on chest" and among them are (narrators) who narrated it in short, so indeed Sufian AlThauri narrated it from Sammaak and differed on it also, indeed narrated Yahya AlQattan and mentioned addition as mentioned already and AbdulRazzaq narrated it and never mentioned addition. and AbdulRahmaan bin Mahdi (narrated to) to DaraQutni and never mentioned addition, and Wak'e bin AlJaraH to Ahmad and never mentioned the addition. So, it is not correct to stick with it because of unpopular Qubaisah and that is weakness of Hadith, then because of absence of word "on chest" according to other narrators from Sufian and because of absence of proof according to other narrators from Sammaak.
 
 
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I just want to clarify one point here. Statement which I have posted in first post is actually taken from a deoband fatwa and its not my personal view at all. 

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