IS JESUS IS GOD ACCORDING TO THE BIBLE ?

BISMILLAH
IS JESUS IS GOD ACCORDING TO THE BIBLE ?


discussing the biblical evidence that Jesus is not God.

1. Bible Says that God is not Man

The Bible says:

Numbers 23:19 “God is not a man…”

Hosea 11:9 “...For I am God, and not man...”

Jesus is called a man many times in the Bible:

John 8:40 “…a man who has told you the truth…”

Acts 2:22 “Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.”

Acts 17:31 “He will judge the world in righteousness through a man whom He has appointed”

1. Tim. 2:5 “…the man Christ Jesus.”

God is not a man, but Jesus, may the mercy and blessings of God be upon him, was a man, therefore, Jesus was not God.

2. The Bible Says that God Is Not a Son of Man

Numbers 23:19 “God is not a man...nor a son of man…”

The Bible often calls Jesus “a son of man” or “the son of man.”

Matthew 12:40 “…so will the son of man be…”

Matthew 16:27 “For the son of man is going to come…”

Matthew 28 “…until they see the son of man coming in His kingdom.”

Mark 2:10 “But so that you may know that the Son of Man has authority…”

John 5:27 “…because He is the son of man.”

In the Hebrew Scriptures, the “son of man” is also used many times speaking of people (Job 25:6; Psalm 80:17; 144:3; Ezekiel 2:1; 2:3; 2:6; 2:8; 3:1; 3:3; 3:4; 3:10; 3:17; 3:25).

Since God would not contradict Himself by first saying He is not the son of a man, then becoming a human being who was called “the son of man”, he would not have done so. Remember God is not the author of confusion. Also, human beings, including Jesus, are called “son of man” specifically to distinguish them from God, who is not a “son of man” according to the Bible.

3. The Bible Says that Jesus Denied He is God

Luke 18:19 Jesus spoke to a man who had called him “good,” asking him, “Why do you call me good? No one is good except God alone.”

Matthew 19:17 And he said to him, “Why are you asking me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments.”

Jesus did not teach people that he was God. If Jesus had been telling people that he was God, he would have complimented the man. Instead, Jesus rebuked him, denying he was good, that is, Jesus denied he was God.

4. The Bible Says that God is Greater than Jesus

John 14:28 “My Father is greater than I.”

John 10:29 “My father is greater than all.”

Jesus can not be God if God is greater than him. The Christian belief that the Father and son are equal is in direct contrast to the clear words from Jesus.

5. Jesus Never Instructed His Disciples to Worship Himself or the Holy Ghost, but God and God Only

Luke 11:2 “When you pray, say Our Father which art in heaven.”

John 16:23 “In that day, you shall ask me nothing. Whatsoever you ask of the Father in my name.”

John 4:23 “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.”

If Jesus was God, he would have sought worship for himself. Since he didn’t, instead he sought worship for God in the heavens, therefore, he was not God.

6. The Bible Says that Jesus Recognized, Prayed, & Worshipped the Only True God

Jesus prayed to God with the words:

John 17:3 “…that they might know you, the only true God, and Jesus Christ whom you have sent.”

Jesus prayed to God all night:

Luke 6:12 “he continued all night in prayer to God.”

…because:

Matthew 20:28: Just as the son of man did not come to be served, but to serve.

How did Jesus pray to God?

Matthew 26:39 ‘…he fell with his face to the ground and prayed, ‘My Father…”

Even Paul said:

Hebrews 5:7 “During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.”

Who was Jesus praying to when he fell on his face with loud cries and petitions? Was it himself? Was Jesus crying in tears to himself pleading to be saved from death? No man, sane or insane, prays to himself! Surely the answer must be a resounding ‘No.’ Jesus was praying to “the only true God.” Jesus was the servant of the One Who sent him. Can there be a clearer proof that Jesus was not God?

The Quran confirms that Jesus called for the worship of the Only True God:

“Truly, God is my Lord and your Lord, so worship Him (alone). This is the straight path.” (Quran 3:51)

7. The Bible says that the disciples did not believe Jesus was God.

The Acts of the Apostles in the Bible details the activity of the disciples over a period of thirty years after Jesus, may the mercy and blessings of God be upon him, was raised to heaven. Throughout this period, they never referred to Jesus as God. For instance Peter stood up with the eleven disciples and addressed a crowd saying:

Acts 2:22 “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.”

For Peter, Jesus was a servant of God (confirmed in Matthew 12:18):

Acts 3:13 “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.”

Acts 3:26 “God raised up his servant...”

When faced by opposition from the authorities, Peter said:

Acts 5:29-30 “We must obey God rather than men! The God of our fathers raised Jesus...”

The disciples prayed to God just as they were commanded by Jesus in Luke 11:2, and considered Jesus to be God’s servant,

Acts 4:24 “...they raised their voices together in prayer to God. ‘Sovereign Lord,’ they said, ‘you made the heaven and the earth and the sea, and everything in them.’”

Acts 4:27 “...your holy servant Jesus, whom you anointed.”

Acts 4:30 “…of Your holy servant Jesus.”

This is exactly what the Quran states of Jesus:

Quran 19: 30 “…I am indeed a servant of God.”

8. The Bible says that Jesus was God’s servant, chosen one, and beloved.

Matt. 12:18 “Behold, My servant, whom I have chosen, in whom My soul is well pleased.”

Since Jesus is God’s servant, Jesus can not be God.

9. The Bible says that Jesus could not Do Anything by Himself.

John 5:19 “The son can do nothing by himself; he can only do what he sees his Father doing.”

John 5:30 “I can of mine own self do nothing.”

Jesus did not consider himself equal with God, rather he denied doing anything by himself.

10. The Bible says that God performed miracles through Jesus & Jesus was limited in what he could do.

Matt. 9:8 “But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men.”

Acts 2:22 “a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst.”

Acts 10:38 “…he went about doing good and healing all who were oppressed by the devil, for God was with Him.”

If Christ was God, the Bible would simply say that Jesus did the miracles himself without making reference to God. The fact that it was God supplying the power for the miracles shows that God is greater than Jesus.

Also, Jesus was limited in performing miracles. One time when Jesus tried to heal a blind man, the man was not healed after the first attempt, and Jesus had to try a second time (Mark 8:22-26). Once a woman was healed of her incurable bleeding. The woman came up behind him and touched his cloak, and she was immediately healed. But Jesus had no idea who touched him:

Mark 5:30 “At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, ‘Who touched my clothes?’”

Mark 6:5 “He could not do any miracles there, except lay his hands on a few sick people and heal them.”

Quite obviously, someone with such limitations can not be God. The power of miracles was not within Jesus.

11. The Bible says that at times of weakness angels strengthened Jesus; God ,however, does not need to be strengthened.

Luke 22:43 “An angel from heaven appeared to him and strengthened him [in the garden of Gethsemane].”

Mk. 1:13 “Then the devil left him; and behold, angels came and began to minister to Him.”

Mark 1:13 “And he was in the wilderness forty days being tempted by Satan; and he was with the wild beasts, and the angels were ministering to him.”

Men need to be strengthened; God does not because God is All-Powerful. If Jesus had to be strengthened, he must not be God.

12. The Bible says that Jesus wanted God’s will to be done, not his own.

Luke 22:42: “not my will but Yours be done.”

John 5:30 “I do not seek my own will, but the will of Him who sent me.”

John 6:38 “For I came down from heaven, not to do mine own will, but the will of Him that sent me.”

Are some members of the coequal Trinity subservient, and less than equal, to other members? Even though they have different wills (“I do not seek my own will”), do they obey without question the others’ commands (“the will of Him who sent me”)? Jesus admits to subordinating his own distinct will, yet according to the Trinitarian doctrine they should all have the same will. Should one of the triune partners have to forgo his own will in favor of the will of another member of the Trinity? Should not they all have the exact same will?

13. The Bible says Jesus regarded God’s testimony as separate from his own.

Jesus regarded himself and God as two, not “one.”

John 8:17 and 18: “I am one who testifies for myself; my other witness is the Father.”

John 14:1 “Do not let your hearts be troubled. Trust in God; trust also in me.”

If Jesus was God, He would have not have regarded God’s testimony as separate from his own.

14. The Bible says that Jesus is subordinate to God
1 Corinthians 11:3 “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.”

1 Corinthians 15:28 “When he has done this, then the son himself will be made subject to him who put everything under him, so that God may be all in all.”

Since Jesus was subordinate to God, he was not God.
15. Bible says that Jesus grew in wisdom & learning, but God is All Wise & does not (need to) learn
Jesus grew in wisdom, but God is all wise:
Psalms 147:5 “Great is our Lord and abundant in strength; His understanding is infinite.”

Luke 2:52: “And Jesus increased in wisdom.”
God does not need to learn, but Jesus learned.
Heb. 5:8 “Although he was a son, he learned obedience…”
16. Bible says that Jesus had limited knowledge, but god’s knowledge is infinite

Mark 13:32 “No one knows about that day or hour, not even the angels in heaven, nor the son, but only the Father.”
Since Jesus, may the mercy and blessings of God be upon him, did not know, he was not all-knowing, and therefore, he cannot be the God whose knowledge is all-encompassing.

17. Bible says that Jesus was tempted, but God cannot be tempted
Heb. 4:15 “tempted in every way—just as we are”
James 1:13 “for God cannot be tempted by evil”
Since God can not be tempted, but Jesus was, therefore, Jesus was not God.

18. Bible says that Jesus’ teachings were from God, NOT Jesus himself

John 7:16 “So Jesus answered them and said, "My teaching is not mine, but His who sent me.”
Jesus could not have said this if he were God because the doctrine would have been his.

19. Bible says that Jesus died, but God cannot die
The Bible teaches that Jesus died. God cannot die. Romans 1:23 and other verses say that God is immortal. Immortal means, “not subject to death.” This term applies only to God.

20. Bible says that Jesus lived because of God
John 6:57 “I live because of the Father.”
Jesus cannot be God because he depended on God for his own existence.

21. Bible says that Jesus’ powers were given to him
Matt 28:18 “All power is given unto me.”

God is all-powerful, no one gives God His powers, otherwise He would not be God because He would be weak. Therefore, Jesus could not be God.

22. Bible says that Jesus was taught & commanded by God
John 8:28 “As my Father hath taught me, I speak these things,”
John 12:49 “The Father, who sent me, he gave me a commandment.”

John 15:10 “I have kept my Father’s commandments.”
No one can teach God, otherwise God cannot be All-Knowing and would owe His teacher. Since Jesus was taught and commanded by God, Jesus cannot be God himself. The teacher and the student, the commander and the commanded are not one.
23. Bible says that God made Jesus “Lord”

Acts 2:36 “God has made this Jesus... both Lord and Christ.”
“Lord” is used in many ways in the Bible, and others beside God and Jesus are called “Lord.” For example:

1) property owners (Matt. 20:8)
2) heads of households (Mk 13:35)
3) slave owners (Matt. 10:24)
4) husbands (1 Pet. 3:6)
5) a son called his father Lord (Matt. 21:30)
6) the Roman Emperor was called Lord (Acts 25:26)
7) Roman authorities were called Lord (Matt. 27:63)

“Lord” is not the same as “God.” “Lord” (the Greek word is kurios) is a masculine title of respect and nobility used many times in the Bible. If Jesus were God, then for the Bible to say he was “made” Lord would make no sense.

24. Bible says that Jesus was lower than angels
Hebrews 2:9 “But we do see him who was made for a little while lower than the angels, namely, Jesus.”

God, the Creator of angels, can not be lower than His own creation, but Jesus was. ThereforJesus was not God.

25. Bible says that Jesus called the Father “my God”
Matt. 27:46 “My God, My God, why have You forsaken me?”
John 20:17 “I ascend to my Father and your Father, and my God and your God.”

Rev. 3:12 “… the temple of my God… the name of my God… the city of my God… comes down out of heaven from my God.”
Jesus did not think of himself as God, instead Jesus’ God is the same as ours.

26. Bible says that God cannot be seen, but Jesus was
John 1:18 “no man has seen God at any time.”
(taken from  Peacetv: A Call Towards Islam)

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’

BISMILLAH

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’

Taken from

‘Silsilah Ahadeeth ad-Daeefah’

1/83

A summary of the research by the

Muhaddith, Shaykh, Allamaa’

Muhammad Nasiruddeen al-Albaani

Translated by

Abbas Abu Yahya

Shaykh al-Albaani said in ‘Silsilah ad-Da’eefah’:

83 – ‘What a blessed reminder are prayer beads and indeed the best place to prostrate on is the earth and on that which the earth produces.’

Mawdoo (Fabricated)

Narrated by ad-Daylamee in ‘Musnad al-Firdaws’ (4/98); he said that Abdoos bin Abdullaah informed us that Abu  Abdullaah al-Hussain bin Funjoowayah a-Thaqafi informed  us  that  ‘Ali  bin  Muhammad  bin  Nassrooweeyah  narrated  to  us  that Muhammad bin Haroon bin Isa bin Mansoor al-Hashami narrated to us that Muhammad  bin ‘Ali bin Hamzah al-‘Alawee narrated to me that Abdul Samad bin Musa narrated to me that Zainab bint Sulayman bin ‘Ali narrated to me that Umm al- Hasan bint Jafar bin al-Hasan on the authority of her father on the authority of her grandfather on the authority of ‘Ali marfoo’ (ascribed to the Messenger of Allaah -

sallAllaahu alayhi wa sallam).

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[Research of the Isnad]1

Suyooti mentioned it in his book ‘al-Manha fee as-Subha’ (2/141) and Shawkani conveyed it from him in ‘Nail-Awtaar’ (2/166-167) and they remained quiet about this narration!

I say (Albaani): This chain has darkness upon darkness; the majority of the narrators are Majhool(unknown) and some of them have been blamed:

I did not find anyone who wrote a biography for Umm al-Hasan bint Jafar bin al- Hasan.

Al-Khateeb wrote a biography for Zainab bint Sulayman bin ‘Ali in his ‘Tareekh’ (14/334) and he said: ‘She was of the best of women.’

Al-Khateeb wrote a biography for Abdul Samad bin Musa, he is al-Hashmi, (14/41) but  he  did  not  mention  anything  about  him  either  praising  or  criticizing  him. However, Dhahabi conveyed in ‘al-Meezan’ on the authority  of al-Khateeb that he said regarding him: ‘Indeed they regarded him as weak (Da’eef).’

Perhaps that was in some of al-Khateeb’s other books, then I corrected that and said: Rather that is in another hadeeth which will be mentioned with no. 2898.

Then  Dhahabi  said:  ‘He  narrates  rejected  narrations  on  the  authority  of  his grandfather Muhammad bin Ibraheem al-Imaam’

I say (Albaani): Perhaps he is the point of objection in this hadeeth.

As for Muhammad bin ‘Ali bin Hamza al-‘Alawee then al-Khateeb also wrote a biography for him (3/63) and said: ‘Ibn Abee Haatim said: I heard from him and he is Sadooq (truthful) who died in the year 286.’

Muhammad bin Haroon, he is Muhammad bin Haroon bin al-Abbas bin Abee Jafar al-Mansoor, and al-Khateeb  also  mentioned him (3/356) saying: ‘He was from the people who had intelligence, had excellence and was a lecturer.   He held the post of an Imaam of the masjid al-Madina in Baghdad for 50 years and he died in the year

308.’

1  Headings were added for clarity (T.N.)

2

As for Abdullaah bin al-Hussain bin Funjoowayah at-Thaqafi then he is Thiqaah (trustworthy), his biography is in ‘Siyaar alaam an-Nubala’ (17/383) and ‘Shadhrat ad- Dhaab’ (3/200).

Likewise with Abdoos bin Abdullaah, his biography is in ‘Siyaar alaam an-Nubala’ (19/98) and in ‘Lisaan al-Meezan’ (4/95).

[The Explanation]

From what has preceded it becomes clear to you that the Isnaad (chain) is Da’eef

(weak), so it cannot be used as evidence.

Now, in my opinion, this hadeeth is Baatil (false) due to its meaning for the following reasons:

Firstly: that prayer beads are a Bida’ which were not present at the time of the Prophet

-sallAllaahu alayhi wa sallam- and were innovated after the Messenger -sallAllaahu alayhi wa sallam-2, so how  could  it  make  sense  that  the  Messenger  - alayhi  asallam-   would  encourage  his Companions in a matter they did not know?!

The evidence for this is what Ibn Waddah al-Qurtubi mentioned in ‘al-Bida’ wal- Nahee anhaa’ (p.12) on the  authority of Saltt bin Bahraam who said: ‘Ibn Mas’ood passed by a woman who had a Tasbeeh(prayer beads) and would count upon them, so he broke it and threw it away.                           Then he passed by a man who was counting upon pebbles, so he kicked him with his leg.  Then he said: You have preceded the Prophet! You have carried out an  oppressive Bida’! You have preceded the Companions of Muhammad -sallAllaahu alayhi wa sallam- in knowledge!’

The chain up to Saltt is Saheeh, he is Thiqaah (trustworthy) from the Atbaa’ at-Tabi’een

(followers of the successors of the Companions), so its chain is broken.

Then it was narrated on the authority of Abaan bin Abee ‘Ayaash who said: I asked al- Hasan about aNathaam (a thread with pearls etc. arranged upon it) made from pearls and date stones etc, isTasbeeh counted upon it?

So he said: None of the women of the Prophet -sallAllaahu alayhi wa sallam-  or the female emigrants did this.

2  What supports that is the statement of the scholars of language: ‘Indeed the words:

‘as-Subha’ (Prayer beads) is a newly created word, it was unknown to the Arabs.’

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However, its chain is very weak.

Secondly: that prayer beads oppose the guidance of the Messenger -sallAllaahu alayhi wa sallam: Abdullaah bin ‘Amr  said: ‘I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- counting theTasbeeh with his right hand.’

Narrated  by  Abu  Dawood  (1/235),  Tirmidhi  (4/255)  who  graded  it  hasan,  Ibn Hibban  (2334),  Hakim  (1/547),  Bayhaqi  (2/253)  and  its  chain  is  Saheeh  just  as Dhahabi said.  I researched it in ‘Saheeh Abu Dawood’ (1346).

[The Command of the Messenger]

Then prayer beads oppose the command of the Messenger -sallAllaahu alayhi wa sallam-, when he said to some women:

‘You should make Tasbeeh3, Tahleel4, Taqdees5   and do not be negligent and forget Tawheed (and in a narration: mercy), and count them on your fingertips since they will be questioned and will respond.’

This hadeeth is Hasan, narrated by Abu Dawood and other than him, Hakim and Dhahabi authenticated it and  an-Nawawi and al-Asqalani graded it as Hasan as is mentioned  in  ‘Amali  al-Adhkaar’  (1/84)  and  it  has  supporting  evidence  on  the authority of ‘Aeysha which is Mawqoof(the Isnad only goes back to the Companion), see ‘Saheeh Abu Dawood’ (1345).

This is why a group of scholars have made the hadeeth ‘What a blessed reminder are prayer beads…..’ Da’eef; as is mentioned by Shaykh Muhammad Khaleel al-Qawooqjee in ‘Shawaariq al-Anwaar al-Jaleela’ (1/113).

[Here the Shaykh mentions technical information related to the Isnad of the hadeeth] [He continues:]

It may be said:  Some of the Ahadeeth mention performing Tasbeeh with pebbles and

the Messenger -sallAllaahu alayhi wa sallam-  approved of it, therefore there is no difference

between this and Tasbeeh using prayer beads, as Shawkani said.

3  To say ‘SubhanAllaah’ (T.N.)

4  To say ‘La illaha ill Allaah’ (T.N.)

5   ‘To say ‘SubhanAllaah al-Malikul Quddoos; or Subooh Quddoos Rabb al-malaikatu war-Ruhu; and it is possible that

Taqdees means to say Allaahu Akbar’. (Mishkat al-Masabih (2/9) –Checked by shaykh Albani) (T.N.)

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I say (Albaani): Perhaps this would be acceptable if the Ahadeeth regarding this were authentic, however this is not the case.  Most of what is narrated regarding this are two Ahadeeth which Suyooti brings in his booklet as we indicated, so it is necessary to mention them and explain their mistakes:

Firstly on the authority of Sa’ad bin Abi Waqqas that he and the Messenger of Allaah

-sallAllaahu alayhi wa sallam- entered upon a woman while she was counting Tasbeeh on date stones or pebbles in front of her and the Messenger -sallAllaahu alayhi wa sallam- said: ‘Shall I inform you of that which is easier upon you than this or better?’

He said:  ‘SubhanAllaah  equivalent  to  the  number  of  what  Allaah  created  in  the heavens….’ the hadeeth.

Narrated by Abu Dawood (1/235), Tirmidhi (4/277-278), Ibn Hibban 92330 – in his book ‘Zawaid’, Doorqi in ‘Musnad Sa’ad’ (130/1), Mukhalas in ‘al-Fawaid’ (9/17/2), and Hakim (1/547-548)6  by way of ‘Amroo bin al-Harith that Sa’eed bin Abi Halaal narrated to him on the authority of Khuzaimah on the authority of ‘Aeysha bint Sa’ad bin Abi Waqqas on the authority of her father.

Tirmidhi said: ‘Hadeeth Hasan.’ Hakim said: ‘Saheeh al-Isnad.’

Dhahabi  agreed  with him,  however he  was  mistaken  because  this Khuzaimah  is

Majhool (unknown) even Dhahabi himself said in ‘al-Meezan’: ‘Khuzaimah is unknown and so is Sa’eed bin Abi Halaal.’

Hafidh said likewise in ‘Taqreeb’: ‘Indeed he is unknown.’

Even with Sa’eed bin Abi Halaal being Thiqaah, as-Saajee mentioned on the authority of Ahmad that he became confused and Yahya also described him as confused as in

‘al-Fasal’ by Ibn Hazm (2/95).  Perhaps what supports this argument is his narrating this hadeeth, because some of the trustworthy narrators who narrated from Sa’eed do not mention Khuzaimah in their chain, so the chain becomes broken.                    This is why

Hafidh al-Mizee did not mention ‘Aeysha bint Sa’ad amongst the shuyookh (those

6  Suyooti attributed it in ‘al-Manha’ to Nisa’ee and Ibn Majah and Shawkani followed him in that, however there is some speculation about this due to two points:

a-     That Ibn Majah did not relate this narration at all.

b-   That Nisa’ee narrated it in ‘al-Yawm wa Layla’ as is mentioned in ‘at-Thufah’ (3/325), so it was necessary to qualify it and I did not see this in the printed version.

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who were narrated from) of Ibn Abi Halaal, so this Isnad is not without the defects of Jahaala (a narrator being unknown) or Inqitaa’ (a break in the chain), so how can this hadeeth be Saheeh or Hasan?!

Some of those who authored works claiming Prayer Beads are from the Sunnah were ignorant of this information or they pretended to be ignorant of it such as those of the present day who follow their desires and blindly follow their Shaykh Abdullaah al- Ghamaari who likewise pretended to be ignorant of this truth.                                      He mentioned this hadeeth in his ‘Kanz’ (103) so that he could make the Prayer Beads permissible for his Mureeds (loyal followers) consequently making it permissible for them to wear them around their necks just as some of the Mushayikh (shaykhs) of the Soofi orders wear them.

See the refutation against him in the introduction to volume three of this ‘Silsilah’ (p.37) and you will see the strangest of the strange.

The second hadeeth is on the authority of Safeeyah who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- entered upon me while I had 4,000 date stones in front of me and I would count Tasbeeh upon them.

He said: ‘O daughter of Huyaiya what is this?!’

She answered: ‘I am counting Tasbeeh upon them.’

He said: ‘I have said more Tasbeeh than this while I have been standing here near you.’ She requested: ‘Teach me O Messenger of Allaah!’

He said:  ‘Say  SubhanAllaah  equivalent  to  the  number  of  what  Allaah  created  of things….’

Narrated by  Tirmidhi  (4/274),  Abu Bakr ash-Shafi’ee  in ‘al-Fawaaid’ (73/255/1), Haakim (1/547) by way of Hashim bin Sa’eed on the authority of Kanana Maula (the freed slave of) Safeeyah, from her.

Tirmidhi regarded it as weak by saying: ‘This hadeeth is Ghareeb (strange), we do not know it except from this route of the hadeeth of Hashim bin Sa’eed al-Koofee and his Isnaad is not well-known.  Also, there is a hadeeth on this issue on the authority of Ibn

‘Abbas.’

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As for Hakim then he said: ‘Saheeh al-Isnaad’ and Dhahabi7  agreed with him and this is strange coming from him, since he mentioned this Hashim bin Sa’eed in ‘al-Meezan’ and said: ‘Ibn Ma’een said: He is nothing. Ibn ‘Adee  said:  Whatever he narrated cannot have supporting narrations.’

This is why Hafidh said in ‘Taqreeb’: ‘He is weak’.

This Kanana’s condition is unknown; no-one other than Ibn Hibban regarded him as trustworthy.

Then I amended this and said: However a group of narrators have narrated from Kanana and from them were  Zuhayr and Hudayj, the two sons of Muwayyeeyah, Mohammad bin Talha bin Musrif and Sa’adaan bin Basheer al-Juhani; all these four are trustworthy and also included along with them is Yazeed bin Mughliss al-Bahilly, whom a group regarded as trustworthy while others regarded him as weak.                                                             So the one from whom the likes of these narrate is included in the group of those who are regarded as ‘Sadooq’; just as I recently researched in a uniquely detailed piece of study

‘Tamaam al-Mina’ (p.204-206), so do not be deceived by some of the ignorant ones, like Saqqaf and other than him; therefore the defect in this hadeeth is only Hishaam.

What indicates that these two hadeeth are weak is that this story is mentioned on the authority of Ibn Abbas without mentioning pebbles and its wording is as follows:

Ibn Abbas said: On the authority of Juwayreeyah that the Prophet -sallAllaahu alayhi wa sallam- left her early when he went to pray the morning prayer, while she was in her place of prayer, then he returned after he had prayed Duha prayer and she was still sitting.

So he said to her: Are you still in the same state that I left you in? She answered: Yes.

The Prophet -sallAllaahu alayhi wa sallam- said:

‘I have already said four statements after you, three times, and if they were weighed against what you have said today then they would outweigh what you have said.  They are:  SubhanAllaahi  wa  bihamdihee,  ‘adad  Khalqihi,  wa  ridha   nafsihi,  wazeenat

‘arshihee, wa Midaad kalimaatihi.

7  Suyooti followed him in this in ‘al-Manha’ & Shawkani was deceived by it.

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(Allaah is free from imperfection and praise is for him; to the amount of his creation, the pleasure of His own Self, the beautification of His ‘Arsh and the extent of His words.)

Narrated by Muslim (8/83-84) and Tirmidhi (4/274) and he authenticated it. Also narrated  by  Nisa’ee  in  ‘Amal  al-Yawm  wa  Layla’  (161-165),  Ibn  Majah  (91/23), Ahmad (6/325 & 429-430).

So this authentic hadeeth indicates two matters:

The first is that the person in the story is Juwayreeyah and not Safeeyah as was mentioned previously in the second hadeeth!

The second matter is that the mention of pebbles in the story is rejected.  What supports this is that Abdullaah ibn Mas’ood –RadhiAllaahu anhu- rebuked those whom he saw counting Tasbeeh upon pebbles.

This has been mentioned on the authority of Ibn Mas’ood via many chains, one of which has already preceded.  If the use of pebbles for counting Tasbeeh was that which the Messenger -sallAllaahu alayhi wa sallam- had relayed then it would not have been hidden from Ibn Mas’ood, inshAllaah.

Indeed this rebuke was adopted by some of those who graduated from the school of Ibn Mas’ood, including none  other than Ibraheem bin Yazeed Nakhai, the scholar from Koofa, who used to prohibit his daughter from helping  women braid thread together for prayer beads which they would use forTasbeeh8!

Narrated by Ibn Abi Shaybah in ‘al-Musannaf’ (2/89/2) with a good chain.

[The Amount of Dhikr]

If the Dhikr were a lot, a person might perhaps say: It is not possible to enumerate exactly the amount counted upon fingers as is the way mentioned in the Sunnah.

The reply is: indeed this matter of contempt came from another Bida’, which is the act of  performing  the  Dhikr  (remembrance)  of  Allaah  much  more  than  the  limited amount - which Allaah the Most-Wise did not legislate.                 So  this Bida’ necessitated another Bida’ which is the prayer beads since, as far as I know, the most that has been

8  In this and what has preceded is a clear refutation of Shaykh al-Habashee in his claim that no-one has preceded me in rejecting prayer beads.

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mentioned in the authentic Sunnah is indeed one hundred and it is possible for the one used to doing so to count this easily on one’s fingers.

As for the hadeeth:

‘Whoever says one hundred times a day: ‘Laa ilaaha illAllaah wahdahu la shareeka lahu…..’ the hadeeth.

So the intent is: one hundred in the morning and one hundred in the evening; as is clearly mentioned in some of the authentic narrations and they have been explained in

‘Saheehah’ (2762).

As for what Ibn Abi Shaybah (2/391) narrated on the authority of Weeqa on the authority of Sa’eed bin Jubayr  who said: Umar bin al-Khattab saw a man counting Tasbeeh with prayer beads he had, Umar said: What would be better than this would be for him to say: ‘SubhanAllaah …..’

This is rejected due to the following reasons: the disconnection between him and Sa’eed as well as Weeqa being weak and he is Ibn Eyaas who is layin in hadeeth (he is not discarded, he is upright in himself but his hadeeth are not precise).

If there was only one resultant evil from the prayer beads which is that they have, or have nearly, annihilated the Sunnah of counting on fingers - which they agree is better

- then this would have been sufficient evil since it is indeed rare that I see an old person count theTasbeeh on his fingertips!

Indeed the people have also diversified innovating with this Bida’, so you see some of those who ascribe themselves to one of the Soofi orders wearing prayer beads around their necks!9

Some of the people use prayer beads while they are talking to you or while they are listening to you talk!  The last thing my eyes fell upon a few days ago was a man going along some streets, busy with people, on an ordinary bicycle and in one of his hands

were prayer beads!!

9  Shaykh Abdullaah al-Ghamari, the shaykh of the Darqaweeyah order and other orders, encourage them saying: ‘There is nothing wrong with wearing prayer beads around the neck as it is the same as a writer placing his pen on his ear!’ How amazing it is when a Faqih makes a good analogy because this is the most baseless analogy on the face of this earth as it is built upon fabricated ahadeeth.

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They make a pretence to the people of not neglecting the remembrance of Allaah, even for the blink of an eye!  Many of these Bida’ become the cause of the loss of an obligation.  It has happened to me – and to others – many a time that I have given my Salaams to one of them and they have replied with just a signal, without saying as- Salaam!  The evils of these Bida’ are innumerable.  How excellent was the saying of the poet:

Every good is in the following of the Salaf * and every evil is in the innovations of the

Khalaf10

A Summary of what the Shaykh mentioned:

A- that prayer beads are a Bida’ which were not present at the time of the Prophet -sallAllaahu alayhi wa sallam- and were innovated after the Messenger -sallAllaahu alayhi wa sallam-11, so how  could  it  make  sense  that  the  Messenger  -  alayhi  asallam-  would  encourage  his Companions in a matter they did not know?!

B-  That prayer beads oppose the guidance of the Messenger -sallAllaahu  alayhi  wa  sallam: Abdullaah  bin ‘Amr said: ‘I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- counting theTasbeeh with his right hand.’

C- Then prayer beads oppose the command of the Messenger -sallAllaahu alayhi wa sallam-, when he said to some women: ‘You should make Tasbeeh, Tahleel, Taqdees and do not be negligent and forget Tawheed (and in a narration: mercy), and count them on your fingertips since they will be questioned and will respond.’

D- Ibraheem bin Yazeed Nakhai, the scholar from Koofa, used to prohibit his daughter from helping women braid thread together for prayer beads which they would use for Tasbeeh!

E- As far as I know, the most that has been mentioned in the authentic Sunnah is indeed one hundred and it is  possible for the one used to doing so to count this easily on one’s fingers.

F-  If there was only one resultant evil from the prayer beads which is that they have, or have nearly, annihilated the Sunnah of counting on fingers - which they agree is better - then

10 The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’ (T.N.)

11 What supports that is the statement of the scholars of language: ‘Indeed the words:

‘as-Subha’  (Prayer beads) is a newly created word, it was unknown to the Arabs.’

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this would have been sufficient evil since it is indeed rare that I see an old person count the Tasbeehon his fingertips!

G- How excellent was the saying of the poet: Every good is in the following of the Salaf *

and every evil is in the innovations of the Khalaf12

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his

family, his companions

and all those who follow his

guidance.