jazakAllahu khayran. this will certainly help in responding to a dobby-influenced brother. Wassalaam.
however, in the original malfuz, the scribe (huzur mufti azam hind) notes that this was mentioned during the discussion whether jinn or fairies can also be muslim; and which is absent in the translation and appears to be contiguous. NOTICE: that the answer is: "yes" and then in parantheses: "aur isi tazkirah meiN farmaya" (and he mentioned it in the course of this discussion). perhaps mufti a'azam did not see the need to mention whether alahazrat indicated the ruling concerning this hadith or whether he ignored it, it is not a major issue. because ibn al-jawzi himself said after citing this hadith:"this hadith is not SaHiH and it has unknown narrators in the chain; ibn lahi'ah is not to be trusted - because he does tadlis (directly narrates with skips in between)from weak narrators. ibn mahdi an-naqqash said that it is fabricated." [mawdu'at ibn al-jawzi] the point here is that there are muslims among jinn which is proven from many other hadith. a number of such hadith can be found in: aakaam al-marjan fi aHkam al-jaann by qaDi badruddin umar ibn abdullah al-hanafi (d.769 AH) and luqat al-marjan fi aHkam al-jaann by imam suyuti (d.911 AH) -- Allah ta'ala knows best.
the hadith mentioned is classed mawDu'u, both as is apparent in the arabic citation of the english translation cited from lisan al-mizan, and mawDu'at of ibn al-jawzi. similarly in dhahabi's mizan (al-iytidal) and suyuti's al-laa'ali al-maSnu'ah. the reference in the english translation says: hadith #8655 in lisan al-mizan; but in abu ghuddah edition of lisan it is 8/171, entry# 7942: "minqar ibn al-Hakam". ==== similarly al-mawDu'at, #309: 1/225 la'ali al-maSnu'ah, 1/173 mizan al-iytidal, 6/524, #8808
a brother sent me a mail concerning the translation of al-malfuz by shaykh abd al-hadi: Some of the scholars mentioned and their teachers does not seem historically accurate, e.g. 1) p8 Imam Abu'l Hasan al-Ashari (b. 260) records a commentary on Shifa of Qadi Iyad (d. 544) 2) p8 Imam Zahiri (d. 242) who was a student of the sahabi Anas ibn Malik (d. 93) 3) p321 - Footnotes - Bishr al-Hafi (d. 227) was a student of Imam Abu Hanifa (d. 150) The use of weak and fabricated hadith: 1) p322 - Footnotes - The Prophet ﷺ mentioning Abu Hanifah by name (Nu'man ibn Thabit) when foretelling his coming the brother's concern was: Please bear in mind this is not an attack on the noble Imam but I just want these matters to be answered or at least clarified. I am a great admirer of the Imam and have benefited from his works however I feel this book - be it be the translators fault or the Imam's - does not best portray the Imams scholarship in true light. ---- my reply (i had not seen the translation prior to my reply and my answer was based on checking the original; thereafter, i found a copy and verified the charge - the original reply was based on assumptions which i have reworded below): 1) in the original, alahazrat quotes imam abu'l Hasan ash'ari - but does not say that he wrote a commentary on shifa of qaDi iyaD. 2) alahazrat has certainly mentioned ZUHRI as the student of the SaHabi anas ibn malik raDiyallahu anhu and it is a fact. the zuhri alahazrat mention is: Muhammad ibn Muslim ibn Ubaydullah ibn Abdullah ibn Shihab ibn Abdullah ibn al-Harith ibn Zuhrah ibn Kilab ibn Murrah al-Qarshi al-Zuhri. he has narrated from Abdullah ibn Umar ibn al-Khattab and many SaHabah. [tahdhib al-tahdhib of ibn Hajar, #732] he was born in the year 50 or 51 AH and passed away in 123 or 124 AH [siyar of dhahabi, #160, 5/326] i checked p.8 (of malfuz translation) and both the first two points are the translator's mistakes. as i have mentioned, it is imam zuhri and the quote of imam abu'l Hasan al-ash'ari is quoted vide Hashiyah of shifa - not that he wrote a commentary on shifa. ==== the comment that bishr al-Hafi was the student of abu Hanifah is a footnote by the translator and not mentioned in alahazrat's malfuz. it is certainly incorrect because bishr ibn al-harith al-Hafi was born in 152 AH. [siyar al-a'lam, #153, 10/469] so also the 'hadith' is cited by the translator and not mentioned by alahazrat.
[ 351 ] منفر بن الحكم كذا وقع في موضوعات بن الجوزي ولا يدري من ذا ولعله وضع هذا قال حدثنا بن لهيعة عن أبيه عن بن الزبير عن جابر رضى الله تعالى عنه قال كانت جنية تأتي النبي صلى الله عليه وآله وسلم في نساء منهن فابطأت عليه فاتت فقال ما بطأ بك قالت مات لنا ميت بالهند فذهبت فرأيت في طريقي إبليس يصلى على صخرة فقلت ما حملك على ان اضللت آدم قال دعى هذا عنك رأيت أنت قال اني لأرجو من ربي إذا أبر قسمه ان يغفر لي فما ضحك رسول الله صلى الله عليه وسلم ضحكة يومئذ قال بن عدي حدثنا عبد المؤمن بن أحمد ثنا منفر فذكره انتهى وقد وقع ذكره في تاريخ حمزة السهمي وأورد الحديث عن أبي أحمد بن عدي قال عبد المؤمن بن حوثرة قال حدثني أبو رجا منفر بن الحكم بن إبراهيم بن سعد بن مالك بن مرة بن قيس بن عاصم المنقري قال ثنا بن لهيعة بن عبيد الله بن لهيعة عن أبيه عن بن الزبير بطوله got the above in vol6 downloaded from here: http://www.almeshkat.net/books/archive/books/lisan.zip are there any other ahadith where a similar thing is mentioned? and what is the best interpretation of such ahadith? that satan still sometimes tries to save his skin or that he was trying to fool the female jinn? jazakAllah. Wassalaam.
Salaam. On page 11 of the english edition in reply to a question, alaHadhrat ('alyhirrahmah) quotes a hadith about a female jinn. the takhrij says it's from Lisan-al-Mizan, vol6, p.145, hadith 8655. I tried looking it up in the book but couldn't find it. in the passage quoted from Lisan, in the footnotes, the hadith is a bit longer. can someone please elaborate on it? why I ask: I heard that someone is quoting the reply from al-malfuz and insinuating that the "barelvis" believe that iblees is a muslim and prays salah. jazakAllah. Wassalaam.
