ijcrbwebscom - PDF document

1 ijcrb.webs.com I NTERDISCIPLINA
ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 267 F EBRUARY 20 13 V OL 4, N O 10 Kufu (Equivalence) in the light of Hadith Mahrukh Afza Ph.D Scholar National Uni versity of Modern Languages , Islamabad , Muhammad Nasir Mustafa Ph.D Scholar National University of Modern Languages , Islamabad, Hafiz Muhammad Badshah National University of Modern Languages , Islamabad, Dr.Kafait Ullah Hamdani National Universit y of Modern Languages , Islamabad, Dr syed Naeem Badshah Assistant Professor, Islamia College university ,Peshawar Abstract Since pre Islamic times, the Arabs had strong abhorrence (hate) for non Arabs. They had arrogant attitude toward non Arabs and c onsidered them inferior. It was tradition of that time till exists in the Arab world to feel pride in their own tribe. The Quraish tribe, being the guardian of Kabah used to keep itself on the high pedestal of honor. As per need of the society they used to do all kinds of work i.e. carpenter IJajjar) shoe maker (Hazza) toiler (Khayyat) etc. Low paid jobs were not insulting to them, they boast of their tribe only. Marrying between different tribes was in vogue (in practice). But the position of non Arabs was quite humiliating and the attitude was quite humiliating and attitude of Arabs towards non Arabs was quite derogatory. We can find such evidence in pre Islamic era. Keywords: Kufu, Muttaqin , Hazza , Quraish , guardian 1. Introduction Pre Islamic Arab socie ty existed in two main social classes i.e. free and slave. The fee people were allowed to enjoy all luxuries of time available to them even physical relation with slave girls where as slaves were devoid of it. So it is cleared that entire pre Islamic Arabi an society ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 268 F EBRUARY 20 13 V OL 4, N O 10 was intervene in tow classes i.e. upper class and lower class. The upper class can enjoy all the facilities in vogue were as lower class is slave can only to serve them. The famous anthropologist Dr Ghaus An sari writes “The pre Islamic Arabian society was divided into tribes and clans; social grades within the clan or tribe were unknown. Although

2 rivalries between different clans of the
rivalries between different clans of the same tribe or between different tribes were quite common, and although inter clan or inter tribal feuds were a lso frequent, yet the conception of superiority or inferiority of one clan or tribe in comparison to another clan or tribe was unknown in the sense it has come to acquire in existing plural societies.” Caste and Islam : Islam is an humanity based religion. It advocates equality in whole society. It does not believe in casteism, racism or any kind of discrimination on the basis of caste, creed, nationality or family. Islam advocates equality. Hazard Muhammad (SAW) had come to bless the whole mankind. Both ha ves and have not were equal in Islam. The Holy Quran itself says in Surah Al - Hujrat; “O mankind! We have created you from a male and a female and make into nation and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has AT - Taqwa (i.e. one of the Muttaqin (pious see. V 2:2) verily Allah all knows All - Aware. The Holy Quran also says: “The believer are nothing else than brother (in Islamic religion). So make reconciliation between your brother and fea r Allah, that may you receive mercy.” The prophet Muhammad (PBUH) is reported to have said “There are two things which can lead people to infidelity, one is weeping loudly on the death body and another one is to consider others as low on the basis of thei r birth (Caste)”. A known Muhaddith a Imam Nawwi, Puts this hadith under the topic: “Declaring of some one as low on basis of caste will lead people to infidelity.” The prophet Muhammad (PBUH) said in the Jajjat Al - Weda (at Mecca) - the last Hajj of Rasullah (SAW). “There is no superiority of Arab over non Arab, of non Arab over Arab, of white people over black people, of black people over which people. Superiority is only on the basis of piety.” The concept of equality found an expression later in article of the Un Declaration of Human rights (UNDHR) 1948 which announces: “All human being are born free and equal in ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 269 F EBRUARY 20 13 V OL 4, N O 10 dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brother hood.” There are many gr eat companions of Prophet who got tiding of getting paradise i.e. Hazard Abu Bakar, Hazard Umer, Hazard Usman, Hazard Ali, Hazard Zubair bin Awan Syed Bin Z

3 aid, Abu Obaidh bin Jarrah Talhah bin ob
aid, Abu Obaidh bin Jarrah Talhah bin obadillah and Abdur Rehman bin Awf (may Allah be Please with t hem) But none of them is mentioned in the Holy Quran by name. The only name which is mentioned in Holy Quran is a slave “Zaid bin Harthah”. To nullify the pre - Islamic conception of superiority and inferiority Hazard Muhammad (SAW) on the conquest Macca or dered Bilah Habshi RZ, Who was an African slave; born in Ethiopia; to call Azan on the roof of Kabah and offered his shoulder to make Ladder to ride on the roof of Kabah. Before this historical incident Hazard Muhammad (PBUH) had made Bilal Habshi Muwazzin of mosque of Madinah. Since centuries the goat grazing had been a prominent profession of Arabs. Prophet Muhammad (SAW) had been grazing the goats of Hazarat Haleema Saddia; his foster Mother in his child hood; to earn his livelihood. The wives of Rasull ah (SAW) i.e. Zanab Bint Jahash Rz and Hazard Maimoonah Rz. Had been in the profession of leather cleaning. So it is evident that job of any kind was not a matter of shame in the Arab society. They used to boast of their tribe. To be slave was a matter of disgrace and insult in the society. Origin of Casteism Now the question arises; how the casteism penetrated into Islamic society. According to holy Quran, the founder of Casteism is “Satan” his real name was Azazeel. When Allah ordered angels and Jinns t o bow before Adam (many peaces are upon him) all the angles and jinns complied the order immediately. But the Iblis rudely refused and argued that He (Satan) was superior to Adam. In this matter in the Holy Quran says, Allah said, “what prevented you (O Ib lis) that you did not prostrate, when I commanded you? Iblis said, “I am better than him (Adam) you created me from fire, and him (Adam) from clay. The nature of fie is to rise and the nature of clay is to go down, on this logic Satan assumed himself supe rior to Adam. Allah did not like, the caste based argument of Satan (Iblis) and expelled him form heaven. Allah said; “O Iblis get down from this paradise, It is not fory you to be arrogant here. Get out, for you are of those humiliated and disgraced.” I n pre Islamic society the whole Arab was divided in two classes, free people and slaves. The talents of slaves ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 270 F EBRUARY 20 13 V OL 4, N O 10 i.e. truth, steadfastness, bravery honesty, dutifulness uprightness were not he issues to be considered on humanit

4 arian grounds because they were low ca
arian grounds because they were low caste people. They were born to serve upper class of society. When Islam under the dynamic leadership of prophet of Hazard Muhammad (PBUH) started spreading in the peninsula of Arabia. It shocked the chieftain of Arabs. Because Islam had come to shun decimation among people. The poor people, have nots, slave and detitues embraced Islam in groups which further fluctuated the position of Arab Land lords and chieftains. So they requested Prophet (SAW) to arrange separate time for their preaching because the have nots, destitute, and slaves feel sublime in their presence. Hazard Muhammad (PBUH) was thinking in this context when Allah forbide him. Because Islam is an egalitarian religion. It does not favor the fake concept superiority and inferiority. Tho ugh in the presence on Hazard Muhammad (PBUH) nobody needed to raise the question superiority or inferiority. Immediately after the death of two righteous caliph i.e. Hazard Abu Bakar Siddique Rz and Hazard Umer Rz. Some Scholar believed that in the period of Hazard Usman Rz a Jew Abdullah bin Saba embraced Islam with malignant motives, and started tribe based discrimination among Muslims. He objected the caliphate of Hazard Usman RZ on the basis of tribal affiliation and argued that since Hazard Ali Rz was the cousin of Prophet (PBUH) and belonged to his family, deserved to be the caliph of Muslims. He also intrigued for the assassination of Hazard Usman Rz. The famous anthropologist Dr. Gaus Ansari says “that Arabian society was free from caste based supe riority or inferiority complex. The idea of equality among Muslim was practicable only in the then prevailing condition with the passage of time when Islamic empire expanded and its intercourse with other complex cultures and societies. The conception of s ocial equality introduced in the period of Rasullah (SAW) gradually disappeared. The powerful empire of that time i.e. Byzantine and Persia had the strong tradition of monarchies, and after the contact with these people the tribal from of democracy could n ot long endure within the complex of Islam. Soon after the death of favor righteous caliphs the Islamic democracy was over thrown by monarchy. Hazard Amir Mowayia nominated his son YUazeed as the head of state. Though In Persia Islam came as the religion of conquerors (Arabs) yet was molded with passage of time to the standards of conquered Persian. The Islam of Arabia was over come by ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research

5 271
271 F EBRUARY 20 13 V OL 4, N O 10 Persian influence. “The caliphate of Arabia became more a revival of Iranian despotism and less an Arabian sheikhdom. In fact Iranian society was fully colored by casteism before Islam. The society was divided into four groups i.e. priests, commanders (arm) public (government servant) and peasants and shepherds. The same pattern of society was also existing in India which fi rmly corresponded Iranian culture. Though Iranian bow down before Islamic concept brother hood and equality for some time being as order of the law yet they firmly adhere to their own culture. They also launched a movement against Arab and preferred pre I slamic Iranian history, tradition etc. The Iranian solider of time also supported caste system of pre Islam. Dr Ghaus an sari write “the division of Persian society into four major groups has been continuous since the Avestan period. These classes of pries t, warrior, commoner and serfs (slaves) correspond almost Indian varnas. In Sasanian Persian (3 rd to 7 th century AD) society remained into four classes. The sansanian dynasty came to end with the advent of Islam in 650 AD. Since the time of Awesta the divi sion of society in four major group had been whole heatedly accepted by Iranian people. Even the renowned scholars of Persia i.e. Nasir ud din al True advocated the division of society. In his famous book Ikhlaq I Nasrri he thinks that each of the social c lasses should be placed at its proper place. Till 17 th century this division of society was vogue. Jamin in Mufidi, 17 th century work also supported this division but made the slightly change that first position was given to warriors instead of priest. Res t is maintained as it is. The prominent statesman of Persia in his boo “siyasat Nama instructs his staff to maintain people in their proper rank. It is evident by above mentioned discussion that caste based discrimination started within Muslims. The assig nation of Hazard Usman Rz paved the way for it. Subsequently the followers of Hazard Ali Rz got the grip of whole society Arab peninsula. Though Hazard Ali was one of righteous Caliph but fail to control his followers Shia an I Ali from exaggerating his st atus and status of Ahl e Bait and this rift of society. He himself being assassinated and buried in Najab a place away from Medina. According to Shia‟s theology if a syed girl is married to non syed person; with the permission of her parents; that “nikah” will stand invalid. A syed girl can only be married to syed male. Casteism among Shias is visible every where. A thousand year ago his concep

6 tion of shias had lost its sanctity when
tion of shias had lost its sanctity when hundreds of shias girls were married to sunnies. Prominent example of Noor Jehan, who married to Jhangir – the Mughal emperor. ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 272 F EBRUARY 20 13 V OL 4, N O 10 Same case is with religious scholars. Ann alim (religious man) belonging to syed family will wear black turban but an alim belonging to other caste is not to ear black turban. In fact shias sect basis is the superiority of Ahl e bait (syeds only) in religious congregation it is seen that shias recites Muhammad sale ale Muhammad wa ala all e Muhammad. “O Allah put peace on Muhammad (PBUH) and his lineage (Ahl - e - bait). the stress is only for Syeds. This discriminative trend is also found in period of Umayids. Hajjaj bin yousaf then the Governor of Iraq order that no non Arab could be appointed Imam in Kufa (Iraq). Abdullah bin Awa a great non Arab alim (religious Scholar) was beaten by the order of Basra h Bilal bin Abi Burdah then governor of Kufa. Because religious scholar had married an Arab lady. A Bedouin of Bano sulaim (nam e.g tribe) gave his daughter in marnoase to non Arab Muslim. Muhammad bin basher al - khaji when he went Madinah and reported to t he governor of Madinah Ibrahim bin Hisham bin Ismail bin Hisham bin Mughirah, the governor separated husband and wife; whipped the person and slaved his beared and eyebrows. The Abbasid dynasty had also strong liking for caste system. The chief campaigner of this dynasty was Abu Muslim Khurasani who did not like for teaching of Islam. He promoted casteism in his domain. Nafs - Zakiya once wrote a letter to Abbasid caliph “The caliphate is our right. You claimed it through us. Your took the support of our sh ias to gain it. You got it through our behalf only.” Mansoor replied “ we Abbasid movements raised the superiority of the elders of ahle e baat.” During this period the caste system was on its peak. Both Abbasids and Fatimites were engaged to a great ext ent in lowering the status of each other. Three Imams, Imam Abu – Hanifa, Imam Shafyee & Imam Ahmed bin Hanbal used to live in remotest areas from Madinah. Where casteism was rampant. Imam Mali was living in the heart of Madinah (at that time) he categoric ally refuted casteism. The hadith which support caste based kufu. The renowned jurists of Islamic history Imam Abu Hanifa, Imam shafayee and Imam Ahmed bin Hambal mentioned that in marriages, piety, we

7 alth, occupation, caste be carefully con
alth, occupation, caste be carefully considered. Wher e as Imam Mali stressed only on piety. The jurists divided people into two parts, 1. Arab 2. Non Arabs. According to them an illiterate Arab woman is superior to a non Arab leaned person. Secondly Qureash can be equal to any Arab (quraish) but non Arab can never be equal to Arab Woman (Quarsh). Hanafites says that any Qurashite can be Kufu(match) to hashimite woman. Where as Shafyees disagree and say that ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 273 F EBRUARY 20 13 V OL 4, N O 10 only a Hashimite person belong to Abdul Muttlibs tribe can be Kufu to Hashimite woman. At one place Ima m Ahmed bin Hambel said that non Quraish can not be kufu to Quraish woman and non Hashmiuites can not be kufu to Hashimite woman. A critical and analytical study of Jurist‟s arguments: - The jurist (fuqha) who support caste base kufu coat following hadith i n the support of their view point. Hadith No. 1 “ The women should be married to their kufu their nikah should don by their awliya (father, grand father). Their dowery (meher) should be not less than 10 dirham”. Imam Siwati, Imam Shawkani, Imam Jawzi, Ima m Muhammad bin Tahir Maqa and Imam Mullat, Ali Aqari Say that it is a fake Hadith. Imam Ibn Adi says that this Hadith with its Ismads (chain of transmitter) and letters; all are bogus and fabricated. The other Jurist who have the same view about this hadit h are Mubashair bin Obaid, Hajjaj bin artat; Baqra bin Wahed, Dawood Al – Ibadi, Abu Umayya bin Yali, Muhammad bin sarwan suddi and Muhammad bin Abdul uzri. Imam Jare Qutni has mentioned in his book As - sunan that Mubashair is a matruk ul Hadith so this quo tation of hadith are un acceptable Imam Ahmed bin Hambul opens that hadith of Mubashairs bin obaid are not true to the facts and are fabricated. Imam yahya ibne Qattan did not write or quoted the Hadith of Mubashair bin Obaid for ever ibne Hibban syas aft er mentioneing in his book kita al Dhuafa that Mubashshir bin Obaid is a liar and fabricated Hiadith. Ibne Khuzimah also mentioned that could not take the responsibility of hadith narrated by Mubashair bin Obaid. Imam Bukhari syas that Mubashair bin Obaid is munker ul Hadith, liar, negligent so the hadith narrated by him can to be taken in consideration. Hafiz Ibne Hajaj asqalani and Imam ibne Adi are agreed with the views above mentioned scholars about mubashair bin Obaid. Hadith No. 2 “ Hazard Aisha Stat es that the prophet

8 (SAW) said “ select good woman for you
(SAW) said “ select good woman for your generation, select girls from your Kufu and give girls into you kufu”. The hadith is quoted by all prominent Imams i.e. Imam Dare Qutni, Imam Ibne Maja, Imam Iben Hibban and Imam Hakim. According to Imam Hakim its status is sahih (authentic) and according to imam Albany this is sound hadith (sahih Hassan). Hassan is quite near authenticity. But majority of Muhaddesin (Scholar of Haidths) says that this is a fabricated hadith. Imam shawkani, Imam M uhammad bin Tahir Maqasi, Shaikh Ismail bin Muhammad al Jarahi syas that this is fake. Muhammad abdur Rehman Al Razi asked his father about this hadith. In his reply ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 274 F EBRUARY 20 13 V OL 4, N O 10 abu hathim said this is baseless hadith. When abdur Rehman asked second time about hadith, he said that this hadith is munker (means un acceptable) and asked third time, he said that this hadith is batil (wrong). Narrator in the chain of this hadith whose name is harith bin Imran according to imam dare qutni, imam ibe hibban & Imam abu zarah, Harith bin Imran is a Matruk al hadith. So his hadith can not be considered sahih (true). There are many narrator of this hadith i.e. Muhammad Hamed bin Mahan, Rooh bin Jabar, Haitham, Abu Umayya bin Yali, Muhammad bin Marwan Suddi but hadith scholars say hadith can not be considered true or authenticate as all narrator are weak. Hadith No. 3 “Abi bin Talib narrates that the Prophet (PBUH) told him, O Ali do not be late in there things, prayer when it time has reached, the Janzah (funeral) when it is read y and single girl when you find her Kufu (suitable boy for her). This hadith is quated b y Imam Tirmizi, Imam Hiakim Imam Ahmed and Ibne Hibban, Imam Hakim and Imam Zbbi say that it is an authentic Hadith, but Imam Tirmizi syas that it is a poor weak Hadi th. The reason is that in its chain there is Omar bin Ali and Abibe bin Ali bin Abe Tabli. Some Mohaddis (narrator of Hadiths) says that there is no evidence that Omar bin Ali‟s listened from Ali but Iam Abu Hatim syas that his listening from Ali is porved . Imam Hafiz Ibne Jajjar Asqalani agreed with the views of Imam Tirmzi. There is another reason of difference of Imam Tirmizi & Imam Hakim is that the narrator of Hadith are different according to Imam Tirmizi its middle narrators name is Saeed bin Abdulla h Al Juhni but according to Imam Hakim his name is Saeed bin Abdullah Al Jamhi, Imam Hafiz Ibne J

9 ajjar Asqalani said with Imam Tirmzi in
ajjar Asqalani said with Imam Tirmzi in this difference. He sys that Imam Hakim is confused to find the narrator because he places seed bin Abdullah Al Jamhi in the place of Saeed bin Abdullah Al Juhni. This hadith is weak because both narrators are controversial. In one side saeed bin Abdullah Al Juhni is declared as majhool (unknown) and dhayif (weak) Imam Tirmizi and Imam Abu Hatim on the other hand; declare d as siquah (true) Imam Suhail also has the same view point along with Imam Ahmed Imam Iben Moyeen and Imam Nasayi. But Yaqoob bin Sufiyan Faroori and imam abu Hatim sya that he layyin ul Hadith (weak narrator) and unreliable. Imam Ibne Haibben says he nar rates some forged Hadiths and it seems he has done it deliberately. ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 275 F EBRUARY 20 13 V OL 4, N O 10 Hadith No. 4 „Omer (May Allah Pleased with him) said, “I will order the women belonging to high caste and high caste and high status to marry to their Kufu and will stop them to do against it. This afar (narration) so narrated by Imam Abdul Razzaq, Imam Muhammad Imam Dare Qutni and Baiheqi. According to Imam Dare Qutni and Imam Albani this is muqate hadith (which chain broken) because there is Ibrahim bin Muhammad bin Talha in its and accor ding to Hafiz Muzni his meeting with Omar is not proven. Hafiz ibne Hajar Asqalani supported his views in Tahzeeb ul Tahzeeb (2/65) Imam Albani also says that here is another narrator Abdullah binb Rawwad in its chain and the expert of Asma ur Rijal (the u nique art of research on narrators of Hadith) did not mention him. Because that is weak narration. Afar bin Awn differs with him in the narration of words of hadith. Jaffa is reliable narrator and among the narrator of shaikhain (Imam Bukharie & Imam Musl im) but the weakness is from the beginning so this weak because the chain of (SAMAD) is incomplete of afar Hadith. The narrator who narrates from Qmar in the narration of Imam Muhammad is unknown. The narrator from Omar is majhool (unknown) so this hadith is weak. Hadith No. 5 Ibne Omar narrates that Prophet (SAW) of Allah said every Arab is kufu to each other and every non Arab is kufu to each other except Julah (weaver) and cupper (Hajjam, who operates the injuries and suck its dirty matter with his mout h) The hadith is narrated by many Muhaddesin in many ways & there are many narrator in its chain. E.g Imran bin Abi fazl, Baqya bin Waleed Muhammad bin Al Fazl. Uthman bin Abdur Rehman,

10 Ali bin Urwah Sulaiman bin Abi Al Jsan
Ali bin Urwah Sulaiman bin Abi Al Jsan and Khalid bin Medan. According to Muhaddasim all of them are liar & weak. There is break in its chain. Imam Tahir Maqdasi and Imam Albani declared that this hadith is barricaded. Ibne Qayyiam al Jawzia has mentioned two rules to accept any hadeth. That is any hadith which condemns Ha lal occupation can not be the wording of Prophet (PBUH) because Allay created all human being to earn their livelihood in righteous manner by Halal profession i.e. weaver, iron smith , gold smith jewelers, shoe maker etc . Every hadith which used the word “Arab” is fabricated except for this. “There is no superiority of Arab on non Arab, but with piety” because Imam Ahmed narrated it with authentic chain. In the high of both these rules motioned above. Every hadith which ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 276 F EBRUARY 20 13 V OL 4, N O 10 contains word “Arab” and condemn Ha lal occupation is false. Because Islam has not come for Arab only and the occupation of poor people is not dejected by Islam and Rasullah (SAW). Hadith No. 6 Salman Farsi narrates that Prophet (PBUH) prevented us (non Arab) to marry an Arab women in anothe r narration Salman farsi told Arab “we will not lead you in the prayers and will not marry your women. This hadith is narrated in many ways and different word. But this an unauthentic hadith. The first thing is the word Arab is in it. So accordint to the a bove rules, Imam Ibne Cyan Al Josiah it is fabricated hadith. Imam Jalap ud Din AS siwti and Imam Shawkani favor the view point of Imam Ibne Qayyim Al Jaziyah regarding this Hadith. According to Imam Albani and Muhddis Habib ur Rehman Azmi this hadith is m anqoof (the chain of this hadith does not reach prophet (SAW) it only reaches to the companion of Rasullah (SAW). About the hadith narrated by Selman Farsi Imam Tirana writes it in Al Asnsat and Al muajam al Kabir. The narrators of Al Muajam Al kabir are Siqah but here is another narrator in chain whose name is ------ bin Ismail and according to Imam Hathani he is matrook ul Hadith. So it is false. The second narrator of this hadith is thabit ul Barani and his listening form salman farsi is not proved. The re is no difference of Arab and non Arab in Islam and Salman Farsi himself sent marriage proposal for the daughter of Hazard Abu Baker and Hazard Umar. Thought they did not marry their daughter to salman Farsi yet Salman Farsi married to the Daughter of Ab u

11 Farah who belonged to a famous Arab tr
Farah who belonged to a famous Arab tribe Kindha. Bilah Habshi being a non Arab married to “Halah Bint A Y” the sister of Abdur Rehman bin Aaf who was from famous Quraish tribes and got confirmation of heaven in his life time. Though he was Ethiopian fre e slave. Hafiz Ibne Jajjar Asqalani remarks that there is no proof of caste based kufu hadith. PRACTICE OF MUHMMAD (PBUH), HIS COMPANIOUNS AND TABYEEN There is not proof of hadith narrated by Salman Frsi and others by the practice of Hazard Muhammad (PBUH) his companiouns and Tabyeen. Hazard Muhammad (SAW) married Hazard Zainab Binte Jahash RZ (the daughter of his real aunt form paternal side) with his free slave hazrat zaid bin Harrathah RZ and Hazard Zubayah bint e Zubair RZ (the daughter of his real uncl e form paternal side) with Hazar Miqdad kindi RZ (whose family profession was weaving). After there remarkable marriage the prophet said “I married Zaid bin Harathah with Zainab ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 277 F EBRUARY 20 13 V OL 4, N O 10 bint e Jahash and Zubaah bint e Zubair with MIqdad, that people should know that the biggest superiority is superioty of Islam. He, Hazard Muhammad (PBUH) married his two daughter i.e. Hazard Ruqayyah RZand Harat Umme Kulthoom RZ one by one with Hazard Usman and married his daughter Hazard Zainab Rz with Harat Abdul Ass bin Rabi ah RZ. We should know both of them ile Hazard Usman RZ and Harzat Abdul Aas bin Rabiah were Banu Abde Shams tribe and prophet (SAW) was from Hashimite tribe. Among the wives of Prophet (PBUH) one Hazard Zainab binte Jahash Rs was Hashimite Res of the wives of Rasullah (SAW) were from other tribes. Hazard Juwairiah who came as the booty in the batlle of Mustaliq. Hazard Muhammad (SAW) set here free and then married her. She as a portion of Hazard thabit bin qais bin shammas share. He, Prophet (SAW) made here a covenant to set her free and then married her. Hazard Muhammad (PBUH) had two concubines, Hazard Maiyal Rz, the Coptic (an Egyptian Christian) a gift from Al - Muqaqis vice gerent of Egypt. The second one was Hazard Railanah Bin Zaid an Nadriyah or Quraz iya Rz Captive from Banu Quraiz. Hazard Ali married his daughter Hazard Umme Kulsoom Rz with Hazard Omar bin Khattab Rz, Hazard Abdullah bin Amr bin usman married Hazard Fatima Rz the daughter of Hazard Hussain RZ, Hazard Musab bin omair RZ married sakina RZ. The sister of Hazard Fatima i.e. the daughter of Harat Husain Rz. The wif

12 e of Hazard Hussain RZ Hazard Ghazalah o
e of Hazard Hussain RZ Hazard Ghazalah of Sulafah to her Hazrate Zain ul Abedin was born; was non Arab on Sindhi Slave. After the martyrdom of Hazard Hussain RZ his wife sulafah o r Ghazala married to slave of Imam Hussain whose name was Zubaid. Hazard Zain ul Abedin married his mother with his own slave. He also freed another slave and arrange the marriage of his daughter with that slave. One the basis of avore discussion and in li ght of fake hadith mentioned above we can say that those hadith support caste based kufu or things other then piety are not correct and against the teaching of Quran and Islam. ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS C OPY R IGHT © 20 13 Institute of Interdisciplinary Business Research 278 F EBRUARY 20 13 V OL 4, N O 10 References Mahnamah Ma'arif , (1928, June). 21 (6). al - Aini, B. A. Al - Ben ayah Fi Sharhil Hidyah (Vol. 2). Nawal Kishoor Lucknow. Al - Bukhari, A. A. (2000). Al - Sahi (Sahihul Bukhari) 3rd Edition, Ch. Kitabul Ijarah, Babu Ra;a Al - Ghanam ala Qaraeet Hadith No. 2262. Reyaz: Darus Salam, Reyaz K.S.A . Al - Nesapuri, A. A. - H. - Q. (2000). Al - Saheeh (Saheeh Musim, 3rd Edition, Kitab An - Nikah; Bab: Nudb Man Raa, fawaq at fi Nafsehi, ila An Aatiya Imratahu Aw jariyatahuy, Fayuwaquha, Hadith No. 1403. Reyaz: Darus Salam Reyaz, K.S.A. Al - Qazweni, A. A. - R. (2000). Sunan Ibn Majah 3rd Edition, Ab wab at Terjarat, 5 - Bab Al san aat, Hadith No. 2149. Reyaz: Darus Salam, Reyaz K.S.A. An - Nawwi, & Sharf, M. (1975). Sharhus Sahih Le Muslim, Kitabul Iman, bab - o - Itlaq - e - Ismil Kufr A La at ta n fin Nassab w An - neyahah al a almyyit. Reyasat o Idaratil Bohooth al Islamiayh. Ansari, G. (1960). Muslim Caste in Utter Pradesh ( A study of Culture Contact). Lucknow, UP: The Ethnographic and Folk Culture Society. Ash - Shaibani, & Hambal, A. b. (n.d.). Al - Musnad. (Compendium of Hadiths). Al - Maktabt Al - A Rabi, al - Maktab Al - Islami , 411. bscu, A. n. (1983). Tareekh e Islam (Vol. 3). Azamgrah: Darul Musann e Feen Azamgarh UP. Mazhar, M. Islam Aur Zaat Paat. Lahore: Adbistan 43, Reti Gun Lahore Pakistan. Omar, M. (1975). Hindustani Tahzeeb Ka Musalmanon Per Asar (2nd ed.). Wazarat e Ittela at W Nashriyat, Hokoomat e Hind. Sa'd, A. - I. M. (1958). At - Tabqat ul Kubra (Vol. 7). Dara - O - Bairoot. - Undulusi, A. U. (n.d.). Al - Iqdul Farid . Retrieved 2012, from www.al - eman.com/islamlib/viewtoc.asp?bid=195 UNO . (1948). Retrieved 2012 , from UNDHR: www.un.org/en/documents/udhr/i