Explanation of the Hadeeth: إن في أصحابي اثنا عشر منافقا…

Praise be to Allāh who has not left His religion to be fiddled by psychopaths and uninformed Muslims. He sent His Messenger (Muhammad Sallallahu alayhi wa Sallam) with guidance and the religion of truth (Islām), to make it superior over all religions even though the evil mongers hate it.

I beseech Him to send His endless blessings on His noble Prophet Muhammad (Sallallahu alayhi wa Sallam) Who said: “I have left you upon a clear path, its clarity is the same by night or day. No one deviates from it after me but the he will be ruined.”
(Sunan Ibn Mājah) may His mercy be extended to the honourable companions, the trustworthy among this Ummah who the Messenger of Allāh said about them that “The best people are those of my generation, and then those who will come after them (the next generation)…(Bukhary) may Allāh be pleased with them all.

To proceed,

One of the signs of the poeple of misguided desires especially the Rawāfid, Khawārij and the Mu’tazilah and thier offshoots is that they fabricate lies so as to cast aspertions on the Ṣahābah(radiyaLLAHU ‘anhum) this is what is known to them from Adam because to them they have either apostatized or done  major sins which is far from the truth!

Only a misguided fellow who has been lured into the net of the people of desires will be delighted to see the companions being vilified and vituperated!! May Allah save us from misguidance.

Allāh has indeed decreed that his religion will be defended by the trustworthy of every nation, who will expel from it the alterations of those going beyond the bounds, the false claims of the liars and the false interpretations of the ignorant ones(Sunan Al Bayhaqee).

A couple of years ago, one uninformed  individual quoted a hadeeth citing it to prove the fact that there were Munāfiqūn amongst the Ṣahābah! He cited an Hadeeth to back up his claims just as a Mustashriq(orientalist) will cite evidence to cast doubts in the minds of the Muslims. Upon siting this, many well to do brothers where not at ease to believe this, while some were deceived by his tantrums!

As if it was a limelight for other uninformed ilks, another one from Agege also did in his Tafseer but, Alhamdulillah there is no fire of heresies ignited by this fellows except that they are quenched by torrential proofs from Qur’an and Sunnah according to the understanding of the pious predecessors.

One of those proofs is a Hadeeth narrated by Imām Muslim in his Saheeh and Ahmad in his Musnad

Imām Muslim wrote:

Kitāb Sifāt Al-Munafiqīn Wa Ahkamihim
(The book Pertaining To The Charateristics Of The Hypocrites And Command Concerning Them):

On the authority of Abu Bakr bn Abee Shaybah from Aswad bn ‘Amir from Shu’bah from Qatātah from Abu Nadrah from Qais who  reported: I said to ‘Ammar: What is your opinion about that which you have done in case (of your siding with ‘Ali)? Is it your personal opinion or something you got from Allah’s Messenger (may peace be upon him)? ‘Ammar said: We have got nothing from Allah’s Messenger (may peace be upon him) which people at large did not get, but Hudhaifa told me that Allah’s Apostle (may peace be upon him) had especially told him amongst his Companion, that *there would be twelve hypocrites out of whom eight would not get into Paradise, until a camel would be able to pass through the needle hole*. The ulcer would be itself sufficient (to kill) eight. So far as four are concerned, I do not remember what Shu’ba said about them.
Hadeeth number: 6688

Another  narration in Saheeh Muslim:

Qais b. ‘Ubad reported:

We said to ‘Ammar: Was your fighting (on the side of ‘Ali in the Battle of Siffin) a matter of your own choice or you got its hints from Allah’s Messenger (may peace be upon him) for it, is likely for one to err in one’s own discretion or was it because of any covenant that Allah’s Messenger (may peace be upon him) got from you? He said: It was not because of any covenant that Allah’s Messenger (may peace be upon him) got from us which he did get from other people, and he further said that Allah’s Messenger (may peace be upon him) said: *“In my Ummah.”* And I think that Hudhaifa reported to me and according to Ghundar (the words are) that he said: *In my Ummah*, there would be twelve hypocrites and they would not be admitted to Paradise and they would not smell its odour, until the camel would pass through a needle’s hole. Dubaila (ulcer) would be enough to (torment them)-a kind of aflame of Fire which would appear in their shoulders and it would protrude from their chest-” Hadeeth 6689.

The people of misguided desires cited the Hadeeth to buttress their filthy stance that there are Munāfiqūn amongst the Ṣahābah! Which is a blatant lie and blasphemy!.

Let’s take a look at the wordings one after the other:

Firstly, This hadeeth is authentic as it is narrated in Saheeh Muslim with authentic chains.

Now the wordings:
إن في أصحابي
“Verily, in the midst of my Aṣhāb  are…..

The Prophet said: “في” which indicates an element attached to something but not part of it, and that is why he (sallallahu alayhi wasallam) has not said “من أصحابي” among my Companions. This is akin to the saying:

إبليس كان من الملائكة أي في زمرتهم
Iblees is in the midst of the Angels, he was never one of them for he was of the Jinns Allāh says:

“كان من الجن”

“He is one of the Jinns”

(See: Al Muyassar fee Sharh Masaabih Sunnah Vol 4; 1296)

Al Imām An Nawāwiy also clarifies this in Sharh Saheeh Muslim (9/65) he says:

“It means those who ascribe themselves to my(the Prophet) companionship (while they are not) as it has been narrated in the second version: “في أمتي” “In my nation” in the same Sahīh Muslim

This undoubtedly means that the meaning has been wrongly understood by the uninformed Muslims. Perhaps they did not see the other version or they intentionally neglected it, may Allāh guide them.


He is a companion who neither made a single Sujūd nor Sadaqah but became a dweller of Jannah, he came to the Prophet on the day of Uhud wanting to fight alongside the Messenger of Allāh before he accepted Islām, he asked the Prophet (Sallallahu alayhi was Salaam):

Should I fight first then accept Islām?
The Messenger of Allāh replied: “Embrace Islām first and then fight” so he embraced Islām, fought and martyred, Allāhu Akbar!

The Messenger of Allāh (sallallahu alayhi was Salaam) said about him:
” He worked a little(after embracing Islām) but earned a great reward”

He is no other Ṣahābiy than
‘AMR BN THĀBIT AL UṢAYRIM(may Allāh be pleased with him)

Al-Barah Bn ‘Āzib(radiyallahu ‘Anhu) narrated

A man whose face was covered with an iron mask (i.e. clad in armor) came to the Prophet and said, “O Allah’s Apostle! Shall I fight or embrace Islam first? “The Prophet said, “Embrace Islam first and then fight.” So he embraced Islam, and was martyred. Allah’s Apostle said, A Little work, but a great reward. “(He did very little (after embracing Islam), but he will be rewarded in abundance).

Bukhary: 2080

Refutations Should Be Based on Knowledge and Sincerity

Sincere refutation is part of forbiddance of evil that Allāh has described the Ummah of Islam with and consequently the scholars of Sunnah have not ceased to refute whoever errs amongst themselves not to talk of the inveterate and recalcitrant innovators whose actions and statements tend to destroy the deen.
In order to safeguard the prestine Islam scholars of Sunnah continuously defend it and protect it from any form of alteration and adulteration by refuting whomever misses the point.
Nevertheless, when a Sunni is refuted the intention is to get him back on track. But if he stubbornly persists on his blatant error, some amount of harshness is applied so as so to make him quickly retrace his step. An example of this is how Ibn Umar related with his son who insisted on preventing their women from coming to the mosque when his father told him that the Messenger of Allāh, sallā Allāhu alayhi wa sallam, said they should not be prevented. Ibn Umar noticing in him a kind of obstinacy said, ” I am relaying a message to you from the Messenger of Allāh and you are still telling me you would prevent them” Consequently Ibn Umar avoided talking to him until he died. This is the report of Ahmad; in the report of Muslim:
” HeRefutations Should Be Based on Knowledge and Sincerity abused him in such a way that he had never abused him like that before”.

You can see the gīrah of Ibn Umar for the Sunnah despite the fact that the one he was relating with was a Sunni like himself, in fact a biological son of his.

Another example of this gīrah is the harshness of Umar on Samrah bn Jundub when the latter collected khamr as tax from the people of the Book and sold it. Umar,may Allāh be pleased him, said: ” May Allāh destroy Samrah! Didn’t he know that the Messenger of Allah, sallā Allāhu alayhi wa sallam, said: ” May Allāh curse the Jews! The fat [ of animals] was prohibited to them, so they melted it and ate its price.”

Umar said this out of his love for the Sunnah; in addition he felt a person in the calibre of Samrah should be very aware of the prohibition of the selling of intoxicants. He said what he said despite the fact that the one he was talking about was a Sunni and not only that he was also a companion of the Prophet, sallā Allāhu alayhi wa sallam.
Many other examples abound in the history of the Muslims.
Refutations are also common among the later scholars of Sunnah. Sheikh Humūd at-Tuwaijiri refuted sheikh al- Albāni on the issue of niqāb and there was a counter refutation. Both refutations were accompanied by harsh words from both sides. Both scholars later met and related in the best way two Sunni scholars would relate with each other with love and affection to the extent that sheikh at-Tuwayjiri later said ” Abusing al-Albāni is abusing the Sunnah”
Sheikh Ibn Bāz refuted sheikh al-Albāni on the issue of urūd at-tijārah with a harsh word as contained in ” Al-Hulal al-Ibriźīyyah fi Ta’liqāt al-Bāziyyah ‘Ala Sahīh al-Bukhāri”

Sheikh at-Tuwaijiri in one of his books also refuted sheikh Ibn al-Uthaimeen on the issue of ma’iyyah of Allah when sheikh al-Uthaimeen took it to mean ma’iyyah dhātiyyah. Sheikh Ibn Bāz did not hesitate to write a forward for the book; in fact he asked people to speak to sheikh Ibn al-Uthaimeen to write a recantation in order to stop the students of knowledge from attacking him.
Another example is what transpired between sheikh Bakr Abu Zaid and sheikh al-Albāni: series of refutations and counter refutations accompanied with some harshness at times.

There are so many examples for this in the books and audios of the contemporary scholars of Sunnah wherein scholar bakr would refute scholar amr sometimes with harshness and sometimes with softness all in an attempt to protect the Sunnah.

Hence, a scholar of Sunnah refuting another scholar of Sunnah should not be a headache if they are both sincere and ready to bend for the truth whenever it is clear to them and both of them do not refute each other for refuting sake or to just promote themselves as if it is a football match.

Written by: Sheikh AbdulGaniy Jum’ah, Hafidhahullah.