Need a good English speaking Mufti for my queries

[al_Zayn]

To make things easy

You can download part 2 in good word format by clicking here

Part2 is a rebuttal by GM(Omair) to someone(Nu'man) who responded to his(Omair) original post.

I am not as an expert as yourself or other members may be, hence I can read and post specific hadees and explanation but I may get confused or fail to understand things at times.

I just had a brief look at it, it is refutation on a refutation upon another refutation, it's just hard to keep up Akhi. Best thing to do is post the specific hadith or issue and we'll look into it, i don't understand, this is easier and better for us all rather than looking through 96 page long essay back and forth.

Also i thought through it, i will not be answering their proofs because of the fact other valid Schools uphold these positions and these proofs, i will only help in proving the Hanafi stance, however i can.

[mohtashims]

Seventh Evidence:
It is narrated form Ali bin Abi Taalib (radiallah anhu) regarding the touching of private part that he said: “I do not care if I touch my private part or the crner of my nose.” [Muwatta Imaam Muhammad Pg 52]

Reply:
Firstly: In its chain Ibraaheem Nakha’ee is present. Who is a tabi’ee with regards to ruwiyat (seeing the Sahabah) but he is not a tabi’ee with regards to riwayat (narrating from Sahabah). Meaning the samaa of Ibraaheem Nakha’ee is not proven from any Sahaabi.

Imaam Abu Haatim said: “The meeting of Ibraaheem Nakha’ee is not proven from any Sahaabi.” [Maraseel Ibn Abi Haatim: Pg 9].

Imaam Abu Zur’ah said: “The narration of Ibraaheem from Ali (radiallah anhu) is Mursal.” [Same: Pg 10]

Secondly, The Maraseel of Nakha’ee or anyone else’s are Da’eef and this is the principle of Muhadditheen. As for the Mursal of Nakha’ee then they have also been criticized specifically, especially when he narrates from Ibn Mas’ood and Ali!

Imam Dhahabi said in Mizaan al-I’tidaal Vol 1, Pg 35:
“Imam Shafa’ee said: If Ibraheem Nakha’ee narrates from Ali or Abdullah, then it won’t be accepted, because Ibraheem did not meet with any of them”.

So Imaam Shaafi’ee, and Imaam Dhahabi have done Jarh Mufassar on the Maraseel of Nakha’ee from Ali and Ibn Mas’ood, so there is no way out except a Ta’deel that refutes this Jarh!

Moreover, the Maraseel of Nakha’ee are Da’eef Mutlaqan without any exception, because Muhadditheen did not accept anyone’s Mursal narration. And Ibraaheem is still a minor Taabi’ee who did not narrate from any Sahaabi, how can his Maraseel be accepted?

Even the Sahabah did not accept the Mursal of a MAJOR Taabi’ee. It is narrated from the Companion of the Prophet (peace be upon him), Abdullah bin Abbaas (radiallah anhu) that he would not agree to even listen to the Mursal narrations.[See: Muqaddimah Muslim H. 21, & Al-Nakat ala Kitaab Ibn as-Salaah: 2/553]
Imaam Muslim said, "The Mursal narrations according to me and the saying of the people of knowledge is that it is not evidence."(Muqaddimah Saheeh Muslim (1/24), Imaam Nawawee agreed with this statement ofImaam Muslim, see his Irshaad (pg.81)

c) Imaam Ibn Abee Haatim said, "I heard my father (Abu Haatim) and Abu Zur'ah saying the mursal narrations are not evidence and evidence is only that which has an authentic and continuous/linked chain." (Kitaab al-Maraaseel (p.7).

d) Imaam Khateeb al-Baghdaadee said, "Muhammad ibn Idrees ash-Shaaf'iee and others amongst Ahlul-Ilm (People of Knowledge) said, it is not allowed to act upon them (ie Mursal narrations.)…" (al-Kifaayah Fee Ilm ar-Riwaayah (pg.384).

e) Imam Iraqi said:
"Most of the People of Hadeeth have rejected Mursal narrations because in it, a narrator (which is not been mentioned by tabiee or any other) is unknown [Al faqeeh al Iraqi page143 ma fath ul baqi, (Fath ul-Mugeeth (pg.69)]

So no Mursal is Hujjah, specifically the Mursal of Ibraaheem Nakha’ee as mentioned by Dhahabi and Imaam Shaafi’ee.

See this link for details:
http://systemoflife.com/fiqh/hadeeth...s-not-evidence

Moreover, besides doing Irsaal, Ibraaheem also used to do Tadlees. He was a Mudallis. [See: Tabqat al-Mudalliseen by Ibn Hajr 28, Jaami al-Tahseel fi ahkaam al-Maraseel by Hafidh Salah ud-deen Pg 104, Ma’rifat Uloom al-Hadith by Haakim Pg 108, Al-Mudalliseen by Abu Zu’rah ibn al-Iraqi Pg 2, Mudalliseen by Suyooti 1, and Al-Tabeyeen by al-Halabi 14]

Secondly: In its chain, Imaam Abu Haneefah is present. Who is weak with regards to memory.

Hafiz ibn Abdil Barr wrote in “Tamhid” v 11 p 48: Abu Hanifah narrated this Hadith from Musa ibn Abi ‘Aishah from Abdullah ibn Shaddad ibnul Hadi from Jabir ibn Abdillah from the Prophet (saw), and none mentioned this Hadith in a Musnad way (continuous chain) except Abu Hanifah and he has bad memory (Say ul Hifz) for Ahlul Hadith, and he opposed

Huffaz such as Sufyan Ath-Thawri, Shu’bah, ibn ‘Uyaynah, Jariri and others who narrated from Musa ibn Abi ‘Aishah from Abdullah ibn Shaddad in a Mursal way (meaning name of Sahabi is omitted)”

See this link for the details of weakness of Abu Hanefah:
http://www.umm-ul-qura.org/info/user...asp?art_id=153

Thirdly: The narrator Muhammad bin Hassan ash-Shaybaani is also presnt, who is a Kadhaab according to Imam Yahya ibn Ma’een.

In short this narration is absolutely Fabricated.

Coming to the fourth chain, this chain is a silsilah of Dhulumaat after Dhulumaat! There is no narrator in this chain which is not criticized.

The first is again, Muhammad ash-Shaybaani who is Kadhaab, I don’t why are you mentioning his chains again and again, when the author has already clarified his position.

Secondly, if there is no wasta of Abu Hanifah in between as you mentioned, then it is Munqati’, as Ash-Shaybaani did not narrated from Hammaad.

Thirdly, Hammaad bin Abi Sulemaan is Thiqah, but his memory got detreiorated at the end of his age. And this narration is narrated after his Ikhtilaat. [See books of Rijaal]

Fourthly, Hammaad is also Mudallis. [See: Fatthul Mubeen fi Tahqeeq Tabaqaat al-Mudalliseen: 2/40]

Fifthly, Ibraaheem is also a Mudallis. [Same: 2/35]

Sixthly, Ibraaheem did not meet Ali.

In short, this chian is Fabricated.

As for the fifth chain, It contains Maimoon Abu Hamzah al-A’war, and he is Da’eef according to the Muhadditheen.

1- Imam Ahmed said: “He is Da’eef ul-Hadeeth” [Al-Illal wa Ma’rifat ur-Rijaal: 2/170]
He also said: “He is Matrook ul-Hadeeth” [Ad-Du’afa by Ukaylee: 209]

2- Imaam Yahya ibn Ma’een said: “He is nothing, don’t write his narrations” [Al-Jarh wat Ta’deel: 8/1061]

3- Imaam Ibraaheem bin Ya’qoob al-Juzjaani said: “He is Da’eef ul-Hadeeth” [Ahwaal ur-Rijaal: 87]

4- Imaam Daraqutni said: “He is Da’eef ul-Hadeeth” [as-Sunan: 2/107, ad-Du’afa wal Matrokeen: 528]

5- Imaam Bukhaari said: “He is nothing” [Taareekh al-Kabeer: 7/1477]
He also said: “He is Da’eef, wasted in hadeeth (Dhaahib ul-Hadeeth)” [Al-Illal at-Tirmidhi: 34]

6- Imaam Abu Haatim said: “He is not strong, write his narrations” [al-Jarh wat Ta’deel: 8/1061]

7- Imaam Tirmidhi said: “He is not strong according to Ahl al-Hadeeth” [al-Jaami: 985]

8- Imaam Nasaa’ee said: “He is not Thiqah” [ad-Du’afa: 581]

9- Abu Ahmed said: “His ahadeeth especially from Ibraaheem are not followed” [Al-Kaamil: 3/146]

10- Imaam Ibn Hibbaan said: “He commits grave mistakes, he is Katheer ul-Wahem…” [Al-Majroheen: 3/6]

11- Imaam Ibn Hazam said: “He is Saaqit Jiddan, not Thiqah” [al-Muhalla: 6/107]

12- Ibn Hajar said: “He is Da’eef” [Taqreeb]

Secondly, it again, contains Ibraaheem an-Nakha’ee, and it is his Mursal.
As for the chain of Hassan al-Basari, then you did not mention the full chain, Ofcourse you did not hear it directly from Hassan al-Basari, lol

Secondly, Hassan al-Basari is a Mudallis, and his narrations from Ali are also not proven, they are Mursal.


The first chain contains Abdullah bin Muhammad bin al-Mugheerah, who is not clarified. There are two students of Mis’ar with the same name. One’s Kuniyah is Abul Hassan and the other’s kuniyah is Abu Muhammad. If in this chain, it is Abul Muhammad then he is Majhool ul-Haal. And if it is Abul Hassan then he is accused to fabricating ahadeeth. [See: Meezaan ul-I’tidaal: 2/488]

And I don’t know who Muhammad bin al-Abbaas is. Either you need to clarify it or at least mention the source of this chain!!

The second chain again contains Muhammad ash-Shaybaani who is Kadhaab.

The third chain contains Qaboos who is not clarified, because there are two people named Qaboos among the teachers of Jareer. If it is Qaboos bin al-Mukhaariq then the chain is authentic, and if it is Qaboos, the son of Abu Dhibyaan, then the chain is Weak, because Qaboos Ibn Abi Dhibyaan is weak according to the Jumhoor.

1- Imaam Ahmed said: “He is nothing” [al-Jarh wat Ta’deel: 7/108]

2- Imaam Yahya ibn Ma’een said: “He is Da’eef ul-Hadeeth” [Al-Illal wa Ma’rifat ur-Rijaal: 2/119]

3- Imaam Abu Haatim said: “Write his narrations and do not take evidence from him. He is Da’eef ul-Hadeeth, Layyin” [Al-Jarh wat Ta’deel: 7/808]

4- Imaam Nasaa’ee said: “He is not strong” [Ad-Du’afa wal Matrokeen: 695]

5- Imaam Ibn Sa’d said: “There is weakness in him, don’t take evidence from him” [Tabaqaat al-Kubra: 6/339]

6- Imaam Ibn Hibbaan said: “He had bad memory, and he narrated such lone narrations from his father which had no basis, he used to elevate Maraseel (meaning, he would narrate the Mursal narrations as Marfoo)…” [Al-Majroheen: 2/216]

7- Imaam Daraqutni said: “He is Da’eef but not abandoned” [Sawalat al-Barqaani: 418]

8- Ibn Hajar said: “There is weakness in him” [Al-Taqreeb]
Note: If we follow the previous weak chain of Abdullah bin Muhammad bin al-Mugheerah that you mentioned, then the Qaboos mentioned in this chain would most likely be Qaboos Ibn Abi Dhibyaan, because he is the one who narrated this text in another chain. But that chain is Da’eef as well!! So we can’t say for sure.
So this chain is Da’eef due to the unclarification of Qaboos.


Eighth Evidence:
Baraa bin Qays said: I asked Khuzayfah bin Yamaan regarding a man who has touched his private part, so he replied: “This is like touching the head.” [Muwatta Imam Muhammad: Pg 55]

Reply:
This again is from Muhammad bin Hassan, who has been proven to be severely weak and Kadhaab.


Ninth Evidence:
Abu Darda (radiallah anhu) was once asked about touching the private part. So he replied: “It is only a part of your body.” [Muwatta Imaam Muhammad: Pg 58]
Reply:
Firstly: This naration is Mursal. Because the narrator narrating from Abu Darda is Habeeb bin Ubayd. And Imam Abu Haatim has affirmed that the narrations of Habeeb from Abu Darda are Mursal. [Kitaab al-Maraseel: Pg 29]

If someone says that in the published Nuskha of Muwatta, the words “Habeeb AN Ubayd AN Abu Darda” are present, then the answer to it is that it is Tasheef. In the reliable nuskhas, the words “Habeeb bin Ubayd AN Abu Darda” is present. For details see: [At-Ta’leeq al-Mumajjad: 58, 309, and Abkaar al-Munan: Pg 69]

And the author of Muwatta is also Majrooh. So this narration is severely weak.

[al_Zayn]

Firstly this is not even an academic response to the narrations, rather this is a filthy attack on the Hanafi heritage. Calling Muhammad Ibn al-Hasan al-Shaybani a liar, calling Imam al-A'dham weak, even trying to attack the likes of Ibrahim al-Nakha'i a Tabi'i.

Read these posts made by our Dear Brother Muzzammil Husayn:

Imam Abu Hanifah's Reliability in Narrating Hadith

Imam Muhammad ibn al-Hasan al-Shaybani's Reliability in Narrating Hadith

As for Ibrahim al-Nakha'i then read Tahzeeb al-Tahzeeb, his narrations will become more clear:

تهذيب التهذيب/حرف الألف

[325] ع الستة إبراهيم بن يزيد بن قيس بن الأسود بن عمرو بن ربيعة بن ذهل النخعي أبو عمران الكوفي الفقيه روى عن خاليه الأسود وعبد الرحمن ابني يزيد ومسروق وعلقمة وأبي معمر وهمام بن الحارث وشريح القاضي وسهم بن منجاب وجماعة وروى عن عائشة ولم يثبت سماعه منها روى عنه الأعمش ومنصور وابن عون وزبيد اليامي وحماد بن سليمان ومغيرة بن مقسم الضبي وخلق قال العجلي رأى عائشة رؤيا وكان مفتي أهل الكوفة وكان رجلا صالحا فقيها متوقيا قليل التكلف ومات وهو مختف من الحجاج وقال الأعمش كان إبراهيم خيرا في الحديث وقال الشعبي ما ترك أحدا أعلم منه وقال بن معين مراسيل إبراهيم أحب إلي من مراسيل الشعبي وقال الأعمش قلت لإبراهيم أسند لي عن بن مسعود فقال إبراهيم إذا حدثتكم عن رجل عن عبد الله فهو الذي سمعت وإذا قلت قال عبد الله فهو عن غير واحد عن عبد الله قال أبو نعيم مات سنة وقال غيره وهو بن سنة وقيل بن قلت وقال أحمد عن حماد بن خالد عن شعبة لم يسمع النخعي من أبي عبد الله الجدلي حديث خزيمة بن ثابت في المسح وفي العلل الكبير للترمذي سمع إبراهيم النخعي حديث أبي عبد الله الجدلي من إبراهيم التيمي والتيمي لم يسمعه منه وقال بن المديني لم يلق النخعي أحدا من أصحاب رسول الله فقلت له فعائشة قال هذا لم يروه غير سعيد بن أبي عروبة عن أبي معشر عن إبراهيم وهو ضعيف وقد رأى أبا جحيفة وزيد بن أرقم وابن أبي أوفى ولم يسمع من بن عباس وقال بن المديني أيضا لم يسمع من الحارث بن قيس ولا من عمرو بن شرحبيل انتهى ورواية سعيد عن أبي معشر ذكرها بن حبان بسند صحيح إلى سعيد عن أبي معشر أن إبراهيم حدثهم أنه دخل على عائشة فرأى عليها ثوبا أحمر وقال بن معين ادخل على عائشة رض ض وهو صغير وقال أبو حاتم لم يلق أحدا من الصحابة إلا عائشة ولم يسمع منها وأدرك أنسا ولم يسمع منه قلت وفي مسند البزار حديث لإبراهيم عن أنس قال البزار لا نعلم إبراهيم أسند عن أنس إلا هذا وقال أبو زرعة النخعي عن علي مرسل وعن سعيد مرسل وقال بن حبان في الثقات مولده سنة 5 ومات بعد موت الحجاج بأربعة أشهر سمع من المغيرة وأنس قلت وهذا عجب من بن حبان يذكر أنه سمع من المغيرة وأن مولده سنة 5 ويذكر في الصحابة أن المغيرة مات سنة 5 فكيف يسمع منه وقال الحافظ أبو سعيد العلائي هو مكثر من الإرسال وجماعة من الأئمة صححوا مراسيله وخص البيهقي ذلك بما أرسله عن بن مسعود

As regards to Imam Muhammad Ibn al-Hasan al-Shaybani, his integrity and his Riwayat of al-Muwatta' from Imam Malik, al-Dhahabi says: in his Mizan:

ميزان الاعتدال

7374 - محمد بن الحسن الشيباني، أبو عبد الله.

أحد الفقهاء. لينه النسائي، وغيره من قبل حفظه. يروى عن مالك بن أنس وغيره. وكان من بحور العلم والفقه قويا في مالك

The problem is these Ahlul Hawa couldn't find defects in other narrations of al-Muwatta' (concerning this subject) so they vilify the Imam himself, but the quote of al-Dhahab refutes this.

Regarding Yahya Ibn Ma'een calling him a Kaddhab then this is answered by Brother Muzzammil, please read it.

As for the other narrations, some are weak (but exaggerated by the Ahlul Confused to be fabricated) can be used as Shawaahid.

One can see that was not even an honest Tahqeeq.

Wallahu A'lam.

[mohtashims]

Firstly this is not even an academic response to the narrations, rather this is a filthy attack on the Hanafi heritage. Calling Muhammad Ibn al-Hasan al-Shaybani a liar, calling Imam al-A'dham weak, even trying to attack the likes of Ibrahim al-Nakha'i a Tabi'i.

Read these posts made by our Dear Brother Muzzammil Husayn:

Imam Abu Hanifah's Reliability in Narrating Hadith

Imam Muhammad ibn al-Hasan al-Shaybani's Reliability in Narrating Hadith

As for Ibrahim al-Nakha'i then read Tahzeeb al-Tahzeeb, his narrations will become more clear:

تهذيب التهذيب/حرف الألف

[325] ع الستة إبراهيم بن يزيد بن قيس بن الأسود بن عمرو بن ربيعة بن ذهل النخعي أبو عمران الكوفي الفقيه روى عن خاليه الأسود وعبد الرحمن ابني يزيد ومسروق وعلقمة وأبي معمر وهمام بن الحارث وشريح القاضي وسهم بن منجاب وجماعة وروى عن عائشة ولم يثبت سماعه منها روى عنه الأعمش ومنصور وابن عون وزبيد اليامي وحماد بن سليمان ومغيرة بن مقسم الضبي وخلق قال العجلي رأى عائشة رؤيا وكان مفتي أهل الكوفة وكان رجلا صالحا فقيها متوقيا قليل التكلف ومات وهو مختف من الحجاج وقال الأعمش كان إبراهيم خيرا في الحديث وقال الشعبي ما ترك أحدا أعلم منه وقال بن معين مراسيل إبراهيم أحب إلي من مراسيل الشعبي وقال الأعمش قلت لإبراهيم أسند لي عن بن مسعود فقال إبراهيم إذا حدثتكم عن رجل عن عبد الله فهو الذي سمعت وإذا قلت قال عبد الله فهو عن غير واحد عن عبد الله قال أبو نعيم مات سنة وقال غيره وهو بن سنة وقيل بن قلت وقال أحمد عن حماد بن خالد عن شعبة لم يسمع النخعي من أبي عبد الله الجدلي حديث خزيمة بن ثابت في المسح وفي العلل الكبير للترمذي سمع إبراهيم النخعي حديث أبي عبد الله الجدلي من إبراهيم التيمي والتيمي لم يسمعه منه وقال بن المديني لم يلق النخعي أحدا من أصحاب رسول الله فقلت له فعائشة قال هذا لم يروه غير سعيد بن أبي عروبة عن أبي معشر عن إبراهيم وهو ضعيف وقد رأى أبا جحيفة وزيد بن أرقم وابن أبي أوفى ولم يسمع من بن عباس وقال بن المديني أيضا لم يسمع من الحارث بن قيس ولا من عمرو بن شرحبيل انتهى ورواية سعيد عن أبي معشر ذكرها بن حبان بسند صحيح إلى سعيد عن أبي معشر أن إبراهيم حدثهم أنه دخل على عائشة فرأى عليها ثوبا أحمر وقال بن معين ادخل على عائشة رض ض وهو صغير وقال أبو حاتم لم يلق أحدا من الصحابة إلا عائشة ولم يسمع منها وأدرك أنسا ولم يسمع منه قلت وفي مسند البزار حديث لإبراهيم عن أنس قال البزار لا نعلم إبراهيم أسند عن أنس إلا هذا وقال أبو زرعة النخعي عن علي مرسل وعن سعيد مرسل وقال بن حبان في الثقات مولده سنة 5 ومات بعد موت الحجاج بأربعة أشهر سمع من المغيرة وأنس قلت وهذا عجب من بن حبان يذكر أنه سمع من المغيرة وأن مولده سنة 5 ويذكر في الصحابة أن المغيرة مات سنة 5 فكيف يسمع منه وقال الحافظ أبو سعيد العلائي هو مكثر من الإرسال وجماعة من الأئمة صححوا مراسيله وخص البيهقي ذلك بما أرسله عن بن مسعود

As regards to Imam Muhammad Ibn al-Hasan al-Shaybani, his integrity and his Riwayat of al-Muwatta' from Imam Malik, al-Dhahabi says: in his Mizan:

ميزان الاعتدال

7374 - محمد بن الحسن الشيباني، أبو عبد الله.

أحد الفقهاء. لينه النسائي، وغيره من قبل حفظه. يروى عن مالك بن أنس وغيره. وكان من بحور العلم والفقه قويا في مالك

The problem is these Ahlul Hawa couldn't find defects in other narrations of al-Muwatta' (concerning this subject) so they vilify the Imam himself, but the quote of al-Dhahab refutes this.

Regarding Yahya Ibn Ma'een calling him a Kaddhab then this is answered by Brother Muzzammil, please read it.

As for the other narrations, some are weak (but exaggerated by the Ahlul Confused to be fabricated) can be used as Shawaahid.

One can see that was not even an honest Tahqeeq.

I am yet to reach out to him, before that I would like to clarify the response.

You said, Your Quote:

Regarding Yahya Ibn Ma'een calling him a Kaddhab then this is answered by Brother Muzzammil, please read it.

Firstly I see no link there --> "please read it". Secondly, Can you point where is the Jarh on "Yahya Ibn Ma'een" regards calling him Kaddhab in my post ?

I do not get the same arabic font as yours. What needs to be done to have the same Arabic font as yours in my post ?

Also if you could translate the Arabic Quote to english for my sake.

Jazak Bro.

[al_Zayn]

Firstly I see no link there --> "please read it". Secondly, Can you point where is the Jarh on "Yahya Ibn Ma'een" regards calling him Kaddhab in my post ?

It is in the the link at the beginning

Imam Muhammad ibn al-Hasan al-Shaybani's Reliability in Narrating Hadith

I do not get the same arabic font as yours. What needs to be done to have the same Arabic font as yours in my post ?

I just increase my size to no. 5.

Also if you could translate the Arabic Quote to english for my sake.

Jazak Bro.

The quote from Tahzeeb has three relevant quotes which i highlighted regarding Ibarhim al-Nakha'i. The first is Yahya Ibn Ma'een's, which says the mursal narrations of Ibrahim al-Nakha'i are beloved to him than the mursal narrations of Sha'bi. the next quote quotes Ibrahim al-Nakha'i himself saying when he narrates from Abdullah Ibn Mas'ud directly without mentioning the intermediate person in between (because he didn't meet Abdullah Ibn Mas'ud), it is because he heard this saying from more than one companions of Abdullah Ibn Mas'ud - so he gives his own Usool. The third saying is that of Hafiz Abu Sa'eed al-'Alaa'i who said that Ibrahim narrates many Mursal narration and the jamaa'ah from the A'immah accept / authenticate his mursal narrations.

As you can see the Ahlul confused will only quote that which suits themselves leaving out relevant material.

Wallahu A'lam

[mohtashims]

Fifth Evidence:
Qays said that a man asked Sa’d (radiallah anhu) about touching the private part, so he said: “If you think that it is an impure part of your body, then cut it off.” [Musannad Ibn Abi Shaybah: Vol 1 Pg 164]

This Athar is Da’eef because it contains Ismaa’eel bin Abi Khaalid, who is a Mudallis and is narrating with AN.

Imaam Nasaa’ee mentioned him in his book of Mudalliseen. [Pg 122]
Imaam al-‘Alaai mentioned him among the Mudallis narrators. [Jaami al-Tahseel: 105]
Moreover, Abu Zur’ah ibn al-Iraaqi (3), As-Suyooti (Pg 3), al-Halbi (Pg 14), Abu Muhammad al-Maqdisi, and ad-Dameeni have included him among the Mudallis narrators.

[al_Zayn]

Fifth Evidence:
Qays said that a man asked Sa’d (radiallah anhu) about touching the private part, so he said: “If you think that it is an impure part of your body, then cut it off.” [Musannad Ibn Abi Shaybah: Vol 1 Pg 164]

This Athar is Da’eef because it contains Ismaa’eel bin Abi Khaalid, who is a Mudallis and is narrating with AN.

Imaam Nasaa’ee mentioned him in his book of Mudalliseen. [Pg 122]
Imaam al-‘Alaai mentioned him among the Mudallis narrators. [Jaami al-Tahseel: 105]
Moreover, Abu Zur’ah ibn al-Iraaqi (3), As-Suyooti (Pg 3), al-Halbi (Pg 14), Abu Muhammad al-Maqdisi, and ad-Dameeni have included him among the Mudallis narrators.

It seems this refutation to the narration wasn't in the original compilation translated by Raza Hassan, and someone later tried to clutch at straws! Otherwise this was their original argument:

Reply:

The narration on the invalidation of wudoo’ is also proven from Sa’d. His son, Mus’ab, said that: “I used to pick the Quraan up for Sa’d bin Abi Waqas to read from it. One day I itched, so Sa’d (radiallah anhu) said: I think you have touched your private part. I said: Yes! So Sa’d (radiallah anhu) said: Get up and do wudoo’. So I got up performed wudoo and came back.”
[Muwatta Imaam Maalik: Baab al-wudu min mas al-faraj, Bayhaqi: Vol 1 Pg 131, Musannaf Ibn Abi Shaybah: Vol 1 Pg 163].

This athar is also narrated by the Imaam of Ahnaaf, Muhammad bin al-Hassan in his al-Muwatta (Pg 50). Imam Tahawi has narrated the words “thus he ordered me to do wudoo” in Sharh Ma’ani ul-Athaar: Vol 1 Pg 58].

As you can see it's very lame.

Here is the narration in Sharh al-Ma'ani of al-Tahawi:

شرح معاني الآثار للطحاوي

رقم الحديث:298

(حديث موقوف) حَدَّثَنَا حَدَّثَنَا مُحَمَّدُ بْنُ خُزَيْمَةَ ، قَالَ : حَدَّثَنَا عَبْدُ اللَّهِ بْنُ رَجَاءٍ ، قَالَ : أَنْبَأَنَا زَائِدَةُ ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ ، قَالَ : " سُئِلَ سَعْدٌ عَنْ مَسِّ الذَّكَرِ ، فَقَالَ : إِنْ كَانَ نَجِسًا فَاقْطَعْهُ لا بَأْسَ بِهِ "

The narrator إسماعيل بن أبي خالد (as mentioned) is from the 2nd Tabaqah which means his Tadlis is accepted, that is why Hafiz Ibn Hajr's entry of him in Tahzeeb is just full of praises for this person:

تهذيب التهذيب

[543] ع الستة إسماعيل بن أبي خالد الأحمسي مولاهم روى عن أبيه وأبي جحيفة وعبد الله بن أبي أوفى وعمرو بن حريث وأبي كاهل وهؤلاء صحابة وعن زيد بن وهب ومحمد بن سعد وأبي بكر بن عمارة بن رويبة وقيس بن أبي حازم وأكثر عنه وشبيل بن عوف وابنه والحارث بن شبيل وطارق بن شهاب والشعبي وغيرهم من كبار التابعين وعن جماعة من أقرانه وعن إخوته أشعث وخالد وسعيد والنعمان وغيرهم وعنه شعبة والسفيانان وزائدة وابن المبارك وهشيم ويحيى القطان ويزيد بن هارون وعبيد الله بن موسى وهو آخر ثقة حدث عنه ويحيى بن هاشم السمسار أحد المتروكين وهو آخر من حدث عنه مطلقا قال بن المبارك عن الثوري حفاظ الناس ثلاثة إسماعيل وعبد الملك بن أبي سليمان ويحيى بن سعيد الأنصاري وهو يعني إسماعيل أعلم الناس بالشعبي وأثبتهم فيه وقال مروان بن معاوية كان إسماعيل يسمى الميدان وقال على قلت ليحيى بن سعيد ما حملت عن إسماعيل عن الشعبي صحاح قال نعم وقال البخاري عن علي له نحو ثلاثمائة حديث وقال أحمد أصح الناس حديثا عن الشعبي بن أبي خالد وقال بن مهدي وابن معين والنسائي ثقة وقال بن عمار الموصلي حجة وقال العجلي كوفي تابعي ثقة وكان طحانا وقال يعقوب بن أبي شيبة كان ثقة ثبتا وقال أبو حاتم لا أقدم عليه أحدا من أصحاب الشعبي وهو ثقة قال البخاري عن أبي نعيم مات سنة 146 وقال الخطيب حدث عنه الحكم بن عتيبة ويحيى بن هاشم وبين وفاتيهما نحو من مائة وعشر سنين قلت وروى أيضا عن أبي عمرو الشيباني سعد بن إياس وقال بن حبان في الثقات كان شيخا صالحا مات سنة خمس أو ست وأربعين وقال علي بن المديني رأى أنسا رؤية ولم يسمع منه ولم يسمع من إبراهيم التيمي ولم يرو عن أبي وائل شيئا وقال بن معين لم يسمع من أبي ظبيان وقال مسلم في الوحدان تفرد عن جماعة وسردهم وقال يعقوب بن سفيان كان أميا حافظا ثقة وقال هشيم كان إسماعيل فحش اللحن كان يقول حدثني فلان عن أبوه وقال الآجري سألت أبا داود هل سمع من سعد بن عبيدة قال لا أعلمه وقال بن عيينة كان أقدم طلبا وأحفط للحديث من الأعمش وقال العجلي كان ثبتا في الحديث وربما أرسل الشيء عن الشعبي وإذا وقف أخبر وكان صاحب سنة وكان حديثه نحو خمسمائة حديث وكان لا يروي إلا عن ثقة وحكى بن أبي خيثمة في تاريخه عن يحيى بن سعيد قال مرسلات بن أبي خالد ليست بشيء وقال أبو نعيم في ترجمة داود الطائي في الحلية أدرك إسماعيل أثنى عشر نفسا من الصحابة منهم من سمع منه ومنهم من رآه رؤية

(i will summarise it for you tomorrow)

Furthermore this narration has shawaahid (despite not needing it) mentioned in Kitab al-Aathar of Imam Muhammad with his chain from Imam Abu Hanifah, Hammad, Ibrahim (al-Nakha'i), from Ibn Mas'ud:

الآثار لمحمد بن الحسن الشيباني

رقم الحديث: 21

(حديث موقوف) أَخْبَرَنَا أَبُو حَنِيفَةَ ، عَنْ حَمَّادٍ ، عَنْ إِبْرَاهِيمَ ، أَنَّ ابْنَ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ ، سُئِلَ عَنِ الْوُضُوءِ مِنْ مَسِّ الذَّكَرِ ، فَقَالَ : " إِنْ كَانَ نَجِسًا فَاقْطَعْهُ ، يَعْنِي : أَنَّهُ لا بَأْسَ بِهِ " .

Or are they going to say hurl the same deceit again? that Imam Muhammad is Kazzab etc etc etc? Such Ta'assub Subhan-Allah.

[mohtashims]

Jazak Brother Zayn,

Yes, his name is Omair Hanifa, he has some knowledge of hadith and he is linked to IRF / IRFC groups.

My i am naive in this field and all i try is to reach out to you guys for help. Haqforum entertains "Urdu" language more than "English".

This should be a one time effort inshallah and it would be preserved on sunniforum, however I would request you brother Al_Zayn and others to build a blog with such acedemics that is bieng discussed here.

As traversing a forum like this may have many unwanted posts in between.

Your help has been amazing so far. Also, if you could give me some book in english so that I can understand the words used in Hadith like "Tabaqah" & "Tadlis"

[The Fake Shaykh]

Jazak Brother Zayn,

Yes, his name is Omair Hanifa, he has some knowledge of hadith and he is linked to IRF / IRFC groups.

My i am naive in this field and all i try is to reach out to you guys for help. Haqforum entertains "Urdu" language more than "English".

This should be a one time effort inshallah and it would be preserved on sunniforum, however I would request you brother Al_Zayn and others to build a blog with such acedemics that is bieng discussed here.

As traversing a forum like this may have many unwanted posts in between.

Your help has been amazing so far. Also, if you could give me some book in english so that I can understand the words used in Hadith like "Tabaqah" & "Tadlis"

also known as "mohamed umair salafi"?

brother mohtasims are you linked to the "salafiya islamic centre kanpur"?

[al_Zayn]

Whoever this dude is, he lacks knowledge, and what is apparent is that he is a Muta'assib.

His hatred for the Ahnaf and their Imams is visible!

Br Mohtashim, to understand some of these technical terms get your hands on a basic book explaining these terminology, like "Introduction to al-Hadith" in English by Dr Rafiq Ahmed it's really basic and explains it well. There should be a translation of Ibn Hajr's Nukhbah on-line somewhere for download try searching for it (Nukhbah al-Fikr) that is really good too.