Intro
During Muhammad’s (Saw) famous night journey, he met Esa (As) and asked him about the final hour (See 43:61) and Esa (As) responded by saying that he had no knowledge of the final hour, all he knew was that his mission was incomplete and he had a few tasks left. This simple statement proves that Esa (as) will physically descend as mentioned in 4:159 and convert 99.9% of Christians to Islam (only the most wicked would remain) in 40 years time and the final hour would then approach.

_____________________________________________________________________________________________Reference : Sunan Ibn Majah 4081
In-book reference : Book 36, Hadith 156
English translation : Vol. 5, Book 36, Hadith 4081
https://sunnah.com/ibnmajah/36

It was narrated that ‘Abdullah bin Mas’ud said:

“On the night on which the Messenger of Allah (ﷺ) was taken on the Night Journey (Isra’), he met Ibrahim, Musa and ‘Eisa, and they discussed the Hour. They started with Ibrahim, and asked him about it, but he did not have any knowledge of it. Then they asked Musa, and he did not have any knowledge of it. Then they asked ‘Eisa bin Maryam, and he said: ‘I have been assigned to some tasks before it happens.’ As for as when it will take place, no one knows that except Allah. Then he mentioned Dajjal and said: ‘I will descend and kill him, then the people will return to their own lands and will be confronted with Gog and Magog people, who will: “swoop down from every mound.”[21:96] They will not pass by any water but they will drink it, (and they will not pass) by anything but they will spoil it. They (the people) will beseech Allah, and I will pray to Allah to kill them. The earth will be filled with their stench and (the people) will beseech Allah and I will pray to Allah, then the sky will send down rain that will carry them and throw them in the sea. Then the mountains will turn to dust and the earth will be stretched out like a hide. I have been promised that when that happens, the Hour will come upon the people, like a pregnant woman whose family does not know when she will suddenly give birth.'” (One of the narrators) ‘Awwam said: “Confirmation of that is found in the Book of Allah, where Allah says: “Until, when Gog and Magog people are let loose (from their barrier), and they swoop down from every mound (21:96).”
_____________________________________________________________________________________________Clarifying Qadiani Lies – The Hadith in Sunan Majah is Authentic

Link to Hadith: https://sunnah.com/ibnmajah:4081

When debating a Qadiani online they will present to you the following response whenever someone brings up the above-linked hadith.

Below is the screenshot with their full “refutation”. We will respond to their points in the refutation one by one.

1. Albani (d. 1420 AH.) and Arna’ut (d. 1438 AH.) declared this hadith weak!

To summarise, the Qadianis bring up a ruling from Albani with regards to this hadith.

When doing so, they refuse to show why Albani (d. 1420 AH.) or even Arna’ut (d. 1438 AH.) have said this hadith was weak. The reason both muhaddithin gave was that Mu’thir bin ʿAfazah is majhul (unknown).

They base this decision of theirs on the following. That Mu’thir bin ʿAfazah was not documented by anyone except Ibn Hibban (d. 354 AH.) and al-Ajali (d. 261 AH.), and down to such he can be considered (according to them) from among the unknowns.

NOTE: Notice how neither Albani (d. 1420 AH.) and Arna’ut (d. 1438 AH.) gave the reason that the other narrator who they chose to attack later, Muhammad bin Bashshar, is weak or a liar to reject this hadith as these deceiving Qadianis make it out to be in the second point.

Response to 1:

Now when it comes down to the reasons of Albani (d. 1420 AH.) and Arnaut (d. 1438 AH.), we can see that Albani (d. 1420 AH.) and Arnaut’s (d. 1438 AH.) claim that Mu’thir bin ʿAfazah is unknown has a number of holes.

First of all, Mu’thir bin ʿAfazah wasn’t just seen as trustworthy by ibn Hibban (d. 354 AH.) and al-Ajali (d. 261 AH.)

Because Adh-Dhahabi (d. 748 AH.) and Ibn Hajar (d. 852 AH.) also said that he is accepted and Hakim al-Nishapuri (d. 405 AH.) said that a number of the Tabiʿin have narrated from him.

Points to note:

– If he was unknown, how could they see him as trustworthy?

– If he were unknown, how could Hakim al-Nishapuri (d.405 AH.) say that a number of Tabiʿin have narrated from him?

– If he were unknown and was not documented but only by Ibn Hibban (d. 354 AH.) and al-Ajali (d. 261 AH.), why do we see Hakim al-Nishapuri (d.405 AH.) say that a number of Tabiʿin have narrated from him but beyond that, how is it we see Adh-Dhahabi (d. 748 AH.) Ibn Hajar (d. 852 AH.) also say that he is accepted?

If he were unknown, then surely Hakim al-Nishapuri (d.405 AH.) and Adh-Dhahabi (d. 748 AH), who are greater and far earlier Muhaddithin than Albani (d. 1420 AH.) and Arnaut (d. 1438 AH.), would have pointed that out.

Thus you have the following big scholars that have authenticated and seen him as acceptable/trustworthy. Not one of those who knew him has said even the remotest critique against Mu’thir bin ʿAfazah.

1. Ibn Hibban (d. 354 AH.)
2. Al-Ajali (d. 261 AH.)
3. Adh-Dhahabi (d. 748 AH.)
4. Ibn Hajar (d. 852 AH.)
5. Abu al-ʿAbbas al-Buѕiri (d. 840 A.H,)
6. Muhammad ibn ʿAbdul Hadi as-Sindi (d. 1138 A.H.)

All these names are pre-MGA.

Furthermore, there are themselves a few scholars post-MGA who have stuck with the past muhaddithin and accepted this hadith or the same hadith but with a slight variant.

1. Ahmad Shakir (d. 1377 AH.)
2. Muhammad ʿAwwamah (still living)

It is reasonable to assume Albani (d. 1420 AH) and Arnaut (d. 1438 AH) were wrong in their grading of the hadith, but more so it is clear their reason for rejecting it is problematic for Mu’thir bin ʿAfazah is not unknown.

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2. Ibn Hajar (d. 852 AH.) said there is a consensus against Muḥammad bin Bashshār and Yahya Ibn Ma’in (d. 233 AH.) called him weak or a liar!

Response to 2:

First of all, I alluded to how Albani (d. 1420 AH.) and Arnaut (d. 1438 AH.) did not say anything bad about Muhammad bin Bashshar when they graded it weak but rather focused on Mu’thir bin ʿAfazah and said he is amongst the unknown. This serves as the first point in refutation against their lie.

Secondly, their quote from Lisan al-Mizan only helps us. Here it is in full:

“محمد” بن بشار بن عثمان العبدي ابو بكر البصري الحافظ بندار احد اوعية السنة عن المعتمر ويزيد بن زريع وغندر والقطان وعنه ابن خزيمة وابن صاعد وخلق قال الذهبي انعقد الاجماع بعد على الاحتجاج ببندار.

[Lisan al-Mizan 7/353 n. 7548, pub. Mu’assasat al-Aʿlami lil-Matbuʿat – Beirut, 2nd edition, 1390 A.H/1971 C.E]

The part which they use says:

Adh-Dhahabi (d. 748 AH.) said that consensus was made on Ihtijaj on Bandar (Muhammad bin Bashshar).

What is Ihtijaj?

What these people have assumed is that Ihtijaj is something bad.

What they do not realise is it means to take someone as a hujjah (proof) thus there’s basically a consensus on taking him as a hujjah (proof).

Meaning, these idiots have basically just shot themselves in the foot.

Not only have they pre-empted this by saying in their response that Ibn Hajar (d. 852 AH.) is respected by every Sunni but his quote of Imam Adh-Dhahabi (d. 748 AH.) does not say what they say below.

The consensus is against them. Ironically.

Moving on, now that we know the two people they would rely on at first, which were Albani (d. 1420 AH.) and Arnā’ūṭ (d. 1438 AH.) couldn’t help them with regards to this shameless attack against Muḥammad bin Bashshār given they did not mention him, but so too didn’t Ibn Ḥajar (d. 852 AH.) and his quote of Imam Adh-Dhahabi (d. 748 AH.). 

Nonetheless, let us carry on and go to their next few points:

* Yahya bin main called him weak
عمرو بن علي الفلاس : حلف أن بندارا يكذب فيما يروى عن يحيى
* The narrator مُحَمَّدُ بْنُ بَشَّارٍ has also been labelled as a liar in Tahdhīb al-Tahdhīb

These points should be joint as one. Because that is its reality.

Nonetheless, given we have established he is a trustworthy narrator by consensus of the greatest scholars who the Qadianis themselves admit every Sunni admires. We will also see if any of them commented on these allegations.

Amr bin Ali Al Falas said in the first point that he lied from what he heard from Yahya Ibn Ma’in (d. 233 AH.).

However, in this hadith, he’s narrating from ʿAbdullah ibn Masʿud, not from Yahya Ibn Ma’in (d. 233 AH.) and that’s also if we assume that his allegation is true, considering that the other scholars, including an-Nasa’i (d. 303 AH.) didn’t see anything wrong with him.
Yes, that’s literally what Imām an-Nasa’i (d. 303 AH.) said. That he is valid and there’s nothing wrong with him
And even logically speaking, one of the greatest Muḥaddithīn in history, the author of the most authentic book after the Qur’an, would not include a liar in that very book.
Ibn Khuzaymah (d. 310 AH.), the author of Ѕahih ibn Khuzaymah, literally said that he was the Imam of his time
And so, the allegation is unfound and Yahya bin Maʿin seems to be the only one to deem him weak while everyone else says he’s authentic.

A list of those who deem Muhammad bin Bashshar authentic:

Will we take what Yahya Ibn Ma’in (d. 233 AH.) said over what Imām an-Nasā’ī (d. 303 AH.), Ibn Hajar (d. 852 AH.), Ibn Ḥibbān (d. 354 AH.), Adh-Dhahabi (d. 748 AH.), Ad-Daraqutni (d. 385 AH.), Hakim al-Nishapuri (d.405 AH.), Abu Hatim ar-Razi (d. 277 AH.), Al-Khatib al-Baghdadī (d. 463 AH.), Ibn Khuzaymah (d. 310 AH.) and so on have all said about him?

To stress their dishonesty even further, the very links they share refute them!

Here is the first link they want us to have a look at: https://isnad.io/rawi/30160

Just have a look at his students and the books in which he is a narrator deemed trustworthy enough to be included among.

The very next link they share establishes his overall grade as ثقة حافظ (Thiqah Hafidh).

The link: https://tinyurl.com/MuhammadBinBashshar

In hadith science to be declared Thiqah Hafidh is to be deemed reliable and trustworthy with some added focus on precision and strong memory.

Nonetheless, these two comments found in the “wounding and modification” section in the above website they shared deal with the claims of Yahya and Al-Falas:

أبو الفتح الأزدي: كتب الناس عنه وقبلوه، وليس قول يحيى والقواريري مما يجرحه، وما رأيت أحدا ذكره إلا بخير وصدق

1. Abu al-Fath al-Azdi said:
The people have written about him (in an ill manner), and the saying of Yahya [Ibn Ma’in] and al-Qawariri are not from the sayings of criticism (towards Muhammad), and I do not know of anyone except that he has spoken well about him.
ابن حجر العسقلاني: ثقة، ومرة: أحد الثقات المشهورين روى عنه الأئمة الستة ولم يذكر الفلاس سبب تجريحه فلم يعولوا عليه

2. Ibn Hajar al-Asqalani: Trustworthy And [he] once [said], “One of the well-known [trustworthy people] narrated about him from the six imams and al-Falas didn’t mention the cause of the slander, so they didn’t rely on him.” 


So the claim of Falas is unfounded and was rejected, likewise, Yahya Ibn Ma’in (d. 233 AH.) critique is contradicted by many many others and thus he is outweighed.

All in all, the two points which are given against this hadith has been extensively refuted in this piece.

All in all, the chain is as follows I have put a confused emoji on the narrators the Qadianis have found issues with:
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ .1 (Muhammad bin Bashshar) 🔽😕
2. حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ (Yazin bin Harun) 🔽
3. حَدَّثَنَا الْعَوَّامُ بْنُ حَوْشَبٍ (Al-ʿAwwam bin Hawshab) 🔽
4. حَدَّثَنِي جَبَلَةُ بْنُ سُحَيْمٍ (Jabalah bin Suhaym) 🔽
5. عَنْ مُؤْثِرِ بْنِ عَفَازَةَ (Mu’thir bin ʿAfazah) 🔽😕
6. عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ (Abdullah bin Masood) 🔽

A summary about each narrator:

1. Muhammad bin Bashshar 

Abu Hatim ar-Razi said that he’s truthful, an-Nasa’i said that he’s valid and there’s nothing wrong with him, ad-Daraqutni said that he’s from the [precise] memorizers and established ones [in trustworthiness], ibn Hibban mentioned him in his book of trustworthy narrators, al-ʿIjli said that he’s trustworthy and has many Ahadith, adh-Dhahabi said that he was authenticated by more than one [Scholar], ibn Hajar said that he’s trustworthy, al-Khatib (al-Baghdadi probably) said that his Ahadith are popular and very big in number and that he was trustworthy, ibn Khuzaymah said that he was the Imam of his time and so on.
The critiques the Qadianis may bring are:

Al-Qawariri used to not be pleased with him (Muhammad bin Bashshar) and said: [He] was the Companion/Owner of حمام.

[This could either be a name or even mean bathroom]

Yahya bin Maʿin said he used to not care about him and used to deem him weak.

And…

Al-Fallas swore that Bandar lied on what he narrated from Yahya [bin Maʿin?]

As for the statements of Al-Qawariri, Al-Fallas and Yahya bin Maʿin they were responded to by Abu al-Fath who said:

People wrote from Bandar (Muhammad bin Bashshar) and have accepted him, and the sayings of Yahya and al-Qawariri are not sayings of criticism (as in they don’t affect Bandar), and I have not seen anyone except that he has mentioned him (Bandar) in a good manner.

And as Ibn Hajar mentioned, the consensus about him is he is used as proof. Makes sense given he narrates in Sahih Muslim and Bukhari and used to be their teacher. And also narrated around 35+ hadith in Bukhari that is.
2. Yazin bin Harun

Ibn Hibban authenticated him, ibn Hajar said that he’s trustworthy, proficient and pious (if understood correctly). Adh-Dhahabi said that he’s one of the knowledgeable people, ibn Saʿd said that he’s trustworthy and has many Ahadith, Yaʿqub bin Shaybah said that he’s trustworthy, Abu Bakr ibn Abi Shaybah (the author of Muѕannaf ibn Abi Shaybah) said that he didn’t see anyone as proficient in memorization as him.

Ibn Qaniʿ said that he’s trustworthy and reliable, al-Ajali said that he’s trustworthy and is proven to be reliable in Hadith and that he’s a pious worshipper who has perfected his Ѕalah. Abu Hatim ar-Razi said that he is trustworthy, an Imam, and truthful in Hadith,ʿAli ibn al-Madini said that he didn’t see anyone that memorizes as well as him.

3. Al-ʿAwwam bin Hawshab 

Abu Hatim ar-Razi said that he is valid, Abu Zarʿah ar-Razi said that he’s trustworthy, ad-Darimi said that he’s trustworthy, ibn Saʿd said that he was trustworthy, Hashim said that he hasn’t seen someone tell the truth as much as him, ibn Hajar said that he’s trustworthy, established [in his trustworthiness] and virtuous, adh-Dhahabi said that he is one of the knowledgeable people, that he was authenticated by Scholars and that he had around 100 Ahadith, al-Ajali said that he is trustworthy, a companion of the Sunnah, established [in his trustworthiness] and is valid, ibn Hibban included him in his book of trustworthy narrators, Imam an-Nasa’i said that there’s nothing wrong with him.

4. Jabalah bin Suhaym 
Abu Hatim ar-Razi said that he’s trustworthy, Murrah said that he’s valid in Hadith, an-Nasa’i said that he’s trustworthy, ibn Hibban included him in his book of trustworthy narrators, al-Ajali said that he’s trustworthy, adh-Dhahabi said that he’s trustworthy, ibn Hajar said that he’s trustworthy, and more.

5. Mu’thir bin ʿAfazah 

Ibn Hibban included him in his book of trustworthy narrators, al-Ajali said that he is trustworthy, adh-Dhahabi that he was established as trustworthy (or something along that line), ibn Hajar said that he’s accepted, al-Hakim al-Nishapuri said that a group/community from the Tabiʿin have narrated from him.
6. Abdullah bin Masood 
Nothing needs to be said here beyond he is a companion of the Prophet Muhammad (صلى الله عليه وسلم)

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By 🇵🇸『سَلِيْمْ』🇵🇸
السلام عليكم ورحمة الله وبركاته

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Additional Info:

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Links and Related Essay’s 

43:61 of the Quran proves that Esa (As) will physically descend to Earth just before the final hour

Mirza Ghulam Ahmad and 4:159 (4:160 in the Ahmadiyya Quran’s), before the death of Jesus (as)

Mirza Ghulam Ahmad’s disparaging comments on Abu Hurairah

3:46 of the Quran proves that Esa (as) will physically return and speak at the age of manhood (wakala)

5:110 of the Quran proves the second advent of Esa (as)

Even Abu Jafar al-Tabari, the father of Quranic exegetists, claimed that Esa (as) hasn’t died yet

https://en.wikipedia.org/wiki/Tafsir_al-Baghawi

http://www.aaiil.org/text/books/mga/deathprophetjesus30versesholyquran/deathprophetjesus30versesholyquran.shtml

Al-Haq Mubahathah Dehli (1891), Quotes and background info

Did Mirza Basheer ud Din Mahmud Ahmad write “Tafseer-e-Kabeer” or even “Tafseer-e-Sagheer”?

Mirza Basheer ud Din Mahmud Ahmad’s comments on 43:63 in Tafsir-i-Saghir

39:42 of the Quran disproves all #ahmadi arguments on the death of Esa (as)

39:42 of the Quran disproves all #ahmadi arguments on the death of Esa (as)

3:46 of the Quran proves that Esa (as) will physically return and speak at the age of manhood (wakala)

Mirza Ghulam Ahmad quoted and commented on 17:8 in 1884 in the Braheen-e-Ahmadiyya, vol. 4, he then connected 17:8 with the return of the Messiah

During the writing of Braheen-e-Ahmadiyya, MGA masked his beliefs, he was already asserting that Esa (as) died

What is Maseel-e-Maseeh? The like of the Messiah?

Sir Syed’s view on Esa (as)–1882

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#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi