5 Benefits from the hadeeth of suckling Salim the freed slave of abu hudhaifa

وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَمُحَمَّدُ بْنُ رَافِعٍ، - وَاللَّفْظُ لاِبْنِ رَافِعٍ - قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا ابْنُ أَبِي مُلَيْكَةَ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ سَهْلَةَ بِنْتَ سُهَيْلِ بْنِ عَمْرٍو جَاءَتِ النَّبِيَّ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ سَالِمًا - لِسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ - مَعَنَا فِي بَيْتِنَا وَقَدْ بَلَغَ مَا يَبْلُغُ الرِّجَالُ وَعَلِمَ مَا يَعْلَمُ الرِّجَالُ ‏.‏ قَالَ ‏ "‏ أَرْضِعِيهِ تَحْرُمِي عَلَيْهِ ‏"‏ ‏.‏ قَالَ فَمَكَثْتُ سَنَةً أَوْ قَرِيبًا مِنْهَا لاَ أُحَدِّثُ بِهِ وَهِبْتُهُ ثُمَّ لَقِيتُ الْقَاسِمَ فَقُلْتُ لَهُ لَقَدْ حَدَّثْتَنِي حَدِيثًا مَا حَدَّثْتُهُ بَعْدُ ‏.‏ قَالَ فَمَا هُوَ فَأَخْبَرْتُهُ ‏.‏ قَالَ فَحَدِّثْهُ عَنِّي أَنَّ عَائِشَةَ أَخْبَرَتْنِيهِ ‏.‏

Ibn Abu Mulaika reported that al-Qasim b. Muhammad b. Abu Bakr had narrated to him that 'A'isha (Allah be pleased with her) reported that Sahla bint Suhail b. 'Amr came to Allah's Apostle (ﷺ) and said:

Messenger of Allah, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex issues ) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met al-Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that 'A'isha (Allah be pleased with her) had narrated that to me.

[Ref: Saheeh Muslim 1453 c] 

Some Benefits from the hadeeth

ANSWERING THE DENIERS OF MAGIC UPON THE PROPHET

TABLE OF CONTENTS

A) Was the prophet bewitched ?

1) ARGUMENT # 1 : QUOTING ABU BAKR AL-JASSAS al-Hanafi al-mu`tazili (D. 370 A.H) IN DEFENCE

2) ARGUMENT # 2 : THIS REPORT HAS ONLY COME FROM AISHA

3) ARGUMENT # 3: Objections revolving around Hisham

4) ARGUMENT # 4: THE HADEETH IS CONFLICTING AND MUDTARIB

5) Argument #5 : Magic affected the status of prophethood of the Messenger of Allah

6) Argument #6 : Magic upon the Prophet is an `Itiqadi issue (i.e. an issue of creed)

7) Argument # 7 : This is an Ahad narration so we reject it

8) Argument # 8: The two surahs Falaq and Naas are makki whereas the incident of magic is Madani

9) Argument # 9 : The magician Labid ibn `Asam is unknown

10) Argument # 10 -His tribe banu zuraiq’s existence is unknown

11) Conclusion

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REFUTING THE DOUBTS OF MUNKIRUL HADEETH IN BRIEF BY SHAYKH RAFIQ TAHIR

Table of Contents 
-------------------

Doubt # 1 : Hadeeth is Dhanni (ظني) and not Qati` (i.e definitive or yaqeeni proof)
- Analysing their argument
- Translators Note 

Doubt # 2 : Ahadeeth contradicts the Qur’an
- Translator’s Note

Doubt # 3 : Ahadeeth contradict intellect or logic
- Translator’s Note

Doubt # 4 : Ahadeeth are against or contradictory to (manmade) science
- Translators Note

Doubt #5: Ahadeeth contradict each other

Doubt #6 : Allah took the responsibility of protecting the Qur’an and not the prophetic traditions

Doubt #7 : Hadeeth is in contradiction to History
- Translator’s Note

The rules of reconciling – In brief and summarized
- End of Translation from Shaykh Rafiq Tahir’s audio regarding Munkirul Hadeeth

Some weak reports Munkirul Hadeeth give to support their modern day religion

Conclusion
- Recommended read 

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The Athar that says Marriage is enslavement

LOOK WHOM YOU GIVE YOUR DAUGHTER TO
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حدثنا محمد، ثنا محمد بن معاوية، قال: نا ابن لهيعة، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بن نوفل، عن عروة بن الزبير قال: قالت لنا أسماء بنت أبي بكر: يا بَنِيَّ وبَني بَنِيَّ، إن هذا النكاح رِقّ،فلينظر أحدكم عند من يُرِقّ كريمته .

Asma bint Abi Bakr (a woman btw) said “ Oh my children and grand children (or son and son of son); Marriage is slavery, so be careful with regard to whom you give your daughter for enslavement.”

[Ref: Sunan sa`eed ibn Mansoor ( Printed version 1/149 ; H: 591 ) with the tahkeeq of shaykh al-`Adhami. Imam ibn Taymiyyah attributed this to `umar ibn al-Khattab as well in Fatawa al-Kubra (3/148); Al-Bayhaqi narrated this as well in his Sunan al-Kubra 7/82 and said that this is also narrated marfoo`an but mawqoof is the one that is correct] 

The prophet (sallalahu `alayhi wa sallam) said : 

اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا ، فَإِنَّمَا هُنَّ عَوَانٍ عِنْدَكُمْ – أي : أسيرات- )

 “I urge you to treat women well, for they are prisoners with you.”  

[Ref: Tirmidhi and elsewhere] 

Some Lessons we learn from such narrations

The Story of finding Yusuf a.s body and the old woman with Musa by Shaykh Sifat Alam Kuwaiti

والمتتبع لنصوص الوحي الشريف ، يرى كيف أن هذا الدين القويم يربى في قلوبأتباعة تلك الهمم لتصل بهم لعالي القمم ومعالي القيم ، فإذا سألتم الله الجنة ،فاسألوه الفردوس الأعلى ! فهل تأملت هذا الدرس ؟ وربيت به النفس ؟فعن أبي موسىـ رضي الله عنه ـ قال : أتى النبي ـ صلى الله عليه وسلم ـ أعرابياً فأكرمه ، فقالله : " ائتنا " ، فأتاه ، فقال له رسول الله ـ صلى الله عليه وسلم :" سل حاجتك " . قال : ناقة نركبها ، وأعنز يحلبها أهلي ، فقال رسول الله ـ صلى الله عليه وسلم:" أعجزتم أن تكونوا مثل عجوز بني إسرائيل ؟! " 

قالوا : يا رسول الله ! وما عجوزبني إسرائيل ؟ قال :" إنَّ موسى ـ عليه السلام ـ لما سارَ ببني إسرائيل من مصر ؛ضَلّوا الطريق ، فقال : ما هذا ؟ فقال علماؤهم : إنَّ يوسفَ ـ عليه السلام ـ لمّاحضره الموتُ ؛ أخذ علينا موثقاً من الله ، أن لا نخرجَ من مصر حتّى ننقلَ عظامَهمعنا ـ أي بدنه ، وهو من باب إطلاق الجزء ويراد به الكل ، فالأنبياء لا تأكل الأرضأجسادهم كما صح بذلك الخبر عن خير البشر ـ قال : فمن يعلمُ موضع قبره ؟ قال : عجوزمن بني إسرائيل ، فبعث إليها ، فقال : دلَّيني على قبر يوسفَ ، قالت : حتى تعطينيحُكمي . قال : وما حكمكِ ؟ قالت : أكونُ معك في الجنة ، فكره أن يعطيها ذلك ، فأوحىاللهُ إليه أن أعطها حكمَها ، فانطلقت بهم إلى بحيرة موضع مستنقعِ ما ، فقالت : انضبوا هذا الماء ، فأنضبوه ، فقالت : احفروا ، فحفروا ، فاستخرجوا عظامَ يوسف ،فلما أقلّوه إلى الأرض ؛ فإذا الطريقُ مثل ضوء النهار " 

السلسة الصحيحة ـللألباني (313) وصحيح موارد الظمآن (2/452) (2064) .

From Abu Burdah: from Abu Musa who said: ‘The Prophet (sallalhu `alayhi wa sallam) came to a bedouin who treated him (or whose hospitality was) generously, so he said to him: ‘Come visit us (sometime so we will also treat you generously) .’ So (later) he came to him, Allaah’s Messenger (sallalhu `alayhi wa sallam) said [and in one narration: Allaah's Messenger (sallalhu `alayhi wa sallam) stopped off  as a guest with a bedouin, and he treated him generously. So Allaah's Messenger (sallalhu `alayhi wa sallam) said to him: 'We will remember this, so come to us.' ]  So later the bedouin came to him, and Allaah's Messenger (sallalhu `alayhi wa sallam) said:

'Ask for whatever you need.' so he said: 'A she-camel with its saddle, and some goats which my wife/family can milk.'  So Allaah's Messenger said: 'Are you unable to be like the old woman of the Banu Israel?'  So his Companions said: 'O Messenger of Allaah! And what does 'the old woman of the Banu Israel' refer to?'

He said: 'When Musa left Egypt at night with the Banu Israel they lost their way. So he said: 'What is wrong?' So their learned men (scholars of Banu Israel) said:['We shall tell you.] When death came to Yusuf  (`alayhis salaam) he took a solemn agreement from us in Allaah’s Name that we would not depart from Egypt until we carried his body along with us.’ He said: ‘Then who knows the place of his grave?’ They said: None of us knows where the grave of Yusuf is, except for an old woman of the Banu Israel. So he sent for her, and she came to him.

He said: ‘Guide me to the grave of Yusuf.’ She said: ['No, by Allaah! I will not do so] until you grant me my reward.’ He said: ‘And what reward do you want?’ She said: ‘That I should be with you in Paradise.’ So he disliked to grant her that, but Allaah revealed to him: ‘Grant her, her due reward. So she went with them to a pond: a place where water gathered, and she said: ‘Drain this water away.’ So they drained it (and in another narration it says so they drained it and then the ground became visible to which). She said: ‘Dig here and extract the body of Yusuf.’ So when they lifted it out and placed it upon the ground the path suddenly became bright like the light of day.

[Ref: Silsilah as-saheeha 3/477 Hadeeth 313 has graded this saheeh Ligayrihi. He has said that this is also in Musnad Abu Ya'la (3/441) and al-Hakim (2/404-405 and 571-572) through three chains from Yunus ibn Abi Ishaaq. Note that some scholars disagree with this grading and on the text as well considering the hadeeth that a prophet is burried the place he dies . Nevertheless i have relied upon what shaykh Sifat Alam from Kuwait has explained] 

Some Lessons from this hadeeth [Translated from Shaykh Sifat Alam Madani in Kuwait ]