Imaam Abu Hanifa – Ihyaaud Deen https://ihyaauddeen.co.za An Effort to Revive Deen in Totality Tue, 13 Feb 2018 14:28:26 +0000 en-US hourly 1 https://wordpress.org/?v=6.4.2 Imam Abu Hanifah (rahimahullah) and the Three Questions of the Roman Emperor https://ihyaauddeen.co.za/?p=8311 Sat, 26 Dec 2015 04:38:51 +0000 http://ihyaauddeen.co.za/?p=8311 three questionsThe Emperor of the Romans once sent a large amount of wealth to the Khalifah of the Muslims. Before dispatching his representative with the wealth, the Emperor commanded him to pose three questions to the ‘Ulamaa’ of the Muslims. The Roman representative, as instructed, posed the three questions to the ‘Ulamaa’ but they were unable to give him satisfactory answers. Imam Abu Hanifah (rahimahullah) was, at that time, still a young boy and he happened to be present with his father. When he saw that the ‘Ulamaa’ were unable to adequately answer the three questions, he approached the Khalifah and asked him for permission to respond to the challenge of the Romans. The Khalifah granted him permission and he turned to the Roman representative who was seated at a raised pulpit and asked, “Will you be posing the questions?” When the representative replied in the affirmative, Imam Abu Hanifah (rahimahullah) said, “In that case, you should descend to the floor so that I can be seated at the pulpit.” The representative complied and climbed down, allowing the young Imam Abu Hanifah (rahimahullah) to ascend.

The Roman representative then put forth his first question, “What was in existence before Allah?” Imam Abu Hanifah (rahimahullah) replied by likewise asking a question, “Do you know mathematics?” The representative replied, “Yes.” Imam Abu Hanifah (rahimahullah) continued, “What precedes the number ‘one’?” The representative replied, “One is the first number; there is nothing before it.” Imam Abu Hanifah then concluded his answer explaining, “If there is nothing before the figurative number one, how can there be anything before the actual One (Allah Ta‘ala)?”

The representative then posed the second question. He asked, “In which direction is Allah facing?” Once again, Imam Abu Hanifah (rahimahullah) answered by posing a question of his own, “When you light a lamp, in which direction does the light shine?” The representative replied, “The light shines equally in all four directions.” Imam Abu Hanifah (rahimahullah) explained, “If a light that can be lit and extinguished is not restricted and limited by direction, how can the light of the Creator of the heavens and earth, which is eternal and overpowering, ever be restricted and limited by direction?”

The representative then asked his third and final question, “What is Allah doing?” Imam Abu Hanifah (rahimahullah) answered, “He has brought down a disbeliever such as yourself from the pulpit and raised a believer such as myself from the ground.”

 Imam Abu Hanifah (rahimahullah) had correctly and efficiently answered all three questions and the Roman representative admitted defeat and departed.

(Ashbaah wan Nazaa’ir page. 415)

Source: Whatisislam.co.za

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Incident of Imam Abu Hanifah (rahimahullah) and a group of Atheists https://ihyaauddeen.co.za/?p=8245 Sat, 05 Dec 2015 14:36:29 +0000 http://ihyaauddeen.co.za/?p=8245 ship at seaA group of atheists once approached Imaam Abu Hanifah (rahimahullah) with the sinister intention of murdering him. On noticing them, Imaam Abu Hanifah (rahimahullah) decided to engage them in dialogue and so asked them, “If a person had to claim that he saw a ship which had neither a captain nor sailors to steer and navigate it, sailing through the waves of the ocean in a perfectly straight line, loading goods on one shore and offloading them on another shore, all on its own without a person to oversee and control it, what would you say?” The group immediately exclaimed, “Such a phenomenon is so illogical that no intelligent person would accept is as possible!” Imaam Abu Hanifah (rahimahullah) responded saying, “What has then happened to your intelligence? When you accept that one single ship cannot sail and operate without sailors aboard, then how do you accept that the entire universe can function and operate without Allah to control it?” The entire group was astonished at this line of reasoning and immediately repented and accepted Islam at the hands of Imaam Abu Hanifah (rahimahullah).

(‘Aqaa’id-ul-Islaam page.41)

Source: Whatisislam.co.za

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Imaam Abu Hanifah (Rahmatullahi Alaihi) https://ihyaauddeen.co.za/?p=6382 https://ihyaauddeen.co.za/?p=6382#respond Sat, 31 May 2014 13:49:43 +0000 http://ihyaauddeen.co.za/?p=6382 Introduction

Imaam Abu Hanifah’s (Rahmatullahi Alaihi) name was Nu’man ibn Thaabit. He was born in the year 80 A.H. and passed away in the year 150 A.H. [1]

Allamah Ibn Katheer (Rahmatullahi Alaihi) (d. 774 A.H.) writes about Imaam Abu Hanifah: “… one of the four Imaams of the mazaahib that are followed. He was the first amongst them in demise, as he had also witnessed the era of the Sahaabah (Radhiyallahu Anhum). He saw Anas ibn Maalik (Radhiyallahu Anhu). It is related that he also met other Sahaabah (Radhiyallahu Anhum) as well. Some even mention that he narrated from seven of the Sahaabah (Radhiyallahu Anhum). And Allah Ta’ala knows best.”

Allamah Zahabi (Rahmatullahi Alaihi) (d. 778 A.H.) states: “He (Imaam Abu Hanifah) met Anas (Radhiyallahu Anhu) on a number of occasions when he visited them in Kufa.” [2]

Piety and Virtues

Allamah Al-Khatib Al-Baghdadi (Rahmatullahi Alaihi) states: “It has been recorded about Imaam Abu Hanifah (Rahmatullahi Alaihi) that he performed Salaatul Fajr and Esha with the same wudhu for forty years … and it is also recorded that he completed seven thousand khatams (complete recitals) of the Quraan in his lifetime (Rahmatullahi Alaihi).” [3] 

Imaam Shaafi’ee (Rahmatullahi Alaihi) says that on one occasion Imaam Maalik (Rahmatullahi Alaihi) was asked: “Did you meet Imaam Abu Hanifah (Rahmatullahi Alaihi)?” Imaam Maalik (Rahmatullahi Alaihi) replied: “Yes, Imaam Abu Hanifah (Rahmatullahi Alaihi) was a man who if he claimed that a certain pillar was made of gold, he would present sound and unbreakable proofs to establish his claim.” [4]

Shareek (Rahmatullahi Alaihi) says: “Imaam Abu Hanifah was a person who used to observe silence for lengthy periods, and was a man of great intelligence.” [5]

Ibn Ishaaq Samarqandi says that Imaam Abu Yusuf (Rahmatullahi Alaihi) said: “Imaam Abu Hanifah used to complete a khatam of the Qur’an every night in one rakaat.” [6]

Mis’ar bin Kidaam says: “One night I went into the musjid where I saw a man performing salaah. I was taken aback by his melodious recitation of the Holy Qur’an. When he reached the seventh juz of the Qur’an, I thought he may go into ruku any moment but he didn’t until he recited one third of the Qur’an. I though he may go into ruku at the termination of half the Qur’an, but he continued until he recited the entire Qur’an in one rakaat. Upon closer inspection, I realised it was Imaam Abu Hanifah (Rahmatullahi Alaihi).[7]

Abu Muayyid Khawaarizmi (Rahmatullahi Alaihi) narrates that Abdullah bin Mubaarak (Rahmatullahi Alaihi) said: “On one occasion a few goats were stolen in Kufa. On hearing of this, Imaam Abu Hanifah (Rahmatullahi Alaihi) enquired about the average maximum age of a goat. When he was informed that goats normally live for up to seven years, he abstained from eating goat meat for seven years.” [8]

Imaam Abu Hanifah was once asked: “How did you acquire this high position in Deen and the great treasures of ‘ilm? Imaam Abu Hanifah replied: “I never mised with the knowledge that Allah Ta’ala had blessed me with. Instead I always shared it with the people, and I never regard it to be below my dignity to seek knowledge from the Ulama. [9]

His Mazhab

Allamah Sha’raani (Rahmatullahi Alaihi) states in his kitaab ‘Al-Meezaan’, “I was blessed with a vision from the side of Allah Ta’ala wherein I had seen the mazaahib of the Imaams in the form of streams. I saw the mazaahib of Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi’ee, Imaam Ahmad bin Hambal (Rahimahumullah) as large streams flowing with force, while the mazaahib of the other Imaams of that era which had become extinct were small streams which later on dried up and had become hard like rocks. From the four Imaams, the Imaam whose stream was the longest was Imaam Abu Hanifah (Rahmatullahi Alaihi), followed by the stream of Imaam Maalik, then Imaam Shaafi’ee, then Imaam Ahmad (Rahimahumullah). The one with the shortest stream was Imaam Dawood (Rahmatullahi Alaihi), whose mazhab was discontinued in the 5th century. I interpreted this dream as reference to the duration of the time the different mazaahib will be practised upon. [10]

Glad Tidings

Hafiz Jalaalud Deen Suyooti (Rahmatullahi Alaihi) mentions that the Ulama have mentioned that Rasulullah (Sallallahu Alaihi Wasallam) had issued glad tidings in favour of Imaam Abu Hanifah (Rahmatullahi Alaihi) in the following Hadith. Imaam Bukhaari and Imaam Muslim narrate the Hadith from Hadhrat Abu Hurayrah (Radhiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: “Had knowledge been at the Thuraya star, then Allah Ta’ala will create a man from Persia who will acquire this knowledge.” [11]

Allamah Suyooti says that this Hadith is authentic and that it is a glad tiding in favour of Imaam Abu Hanifah (Rahmatullahi Alaihi). [12]

Abu Yahya Al-Himmaani says that he heard Imaam Abu Hanifah say: “I once saw a dream which made me very concerned. I had seen as though I was digging up the grave of Rasulullah (Sallallahu Alaihi Wasallam). I then came to Basrah, and instructed a person to go and ask Muhammad bin Sireen (Rahmatullahi Alaihi) the interpretation of the dream on my behalf. Muhammad bin Sireen (Rahmatullahi Alaihi), upon hearing the dream, replied: “The one who had seen the dream will be blessed by Allah Ta’ala with the bounty of gathering the  Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam) (and the knowledge of Deen, and present it to the Ummah.)” [13]

Generosity

Muthanna bin Rajaa’ (Rahmatullahi Alaihi) said: “Whenever Imaam Abu Hanifah would spend on his family, he would spend the same amount in charity.” [14]

It is mentioned that Hadhrat Imaam Abu Hanifah (Rahmatullahi Alaihi) learnt that his student Imaam Abu Yusuf (Rahmatullahi Alaihi) was very poor and that his mother required him to earn a living to fulfil their basic needs such as food, etc. Imaam Abu Hanifah (Rahmatullahi Alaihi) stipulated an amount of money for him, which was sufficient to meet his and his mother’s needs. [15]

Imaam Abu Hanifah (Rahmatullahi Alaihi) used to send cash to Baghdad in order to purchase goods to be sold in Kufa. The profit would be accumulated and utilised in the food, clothing and other needs of the Muhadditheen. He used to present the remainder profit to them in the form of cash. He used to tell them, “Praise Allah Ta’ala alone and not me. I have not disbursed anything from my wealth but from the wealth of Allah Ta’ala. By Allah, whatever He has bestowed upon me is your trust which He has sent to you via me.” [16]

Imaam Mis’ar bin Kidaam (Rahmatullahi Alaihi) narrates: “It was the habit of Imaam Abu Hanifah that whatever he purchased for his family, he would spend the same amount on the senior Ulama, and whenever he purchased clothing for his family, he used to buy the same amount for the senior Ulama as well. At the onset of the fruit season, whatever he intended to purchase for his family members, he would first purchase the same for the senior Ulama as much as he intended to purchase for his family. [17]

Principles Governing his Mazhab

Nooh Al-Jaami’ reports that Imaam Abu Hanifah said: “Whatever is reported from Rasulullah (Sallallahu Alaihi Wasallam), then we submit before it. Whatever is reported from the Sahabah, then we give it preference over the statements of others and personal logic. Whatever is reported from anyone else, then they are men and so are we. (Hence, we are not bound to accept it, instead we will employ our ijtihaad in reaching the conclusion).” [18]

His Expertise in the Field of Hadith

His expertise and proficiency in the field of Hadith can be summed up in the words of Imaam Abu Yusuf (Rahmatullahi Alaihi), who himself was a great Muhaddith and the ustaad of Imaam Ahmad bin Hambal (Rahmatullahi Alaihi). He says: “Imaam Abu Hanifah had much more insight regarding authentic Ahaadith than me.” He further says: “I have not witnessed anyone more learned in the field of Hadith than Imaam Abu Hanifah (Rahmatullahi Alaihi). [19]

Abu Muhammad Al-Haarithi narrates that Imaam Abu Yusuf (Rahmatullahi Alaihi) said: “Whenever we discussed any Deeni issue with Imaam Abu Hanifah, and his contemporaries unanimously agreed to what he had to say, I would go to the Mashaayikh of Kufa to search for a clear Hadith in verification of his opinion. I would often come across two or three Ahaadith which I used to present to him in verification of his opinion. I once enquired from him regarding how he had come to know about this Hadith. He replied: “I am well acquainted with the Ahaadith reported by the Ulama of Kufa.” [20]

Abu Ya’qoob Yusuf bin Ahmad Makki narrates that Abdullah bin Ahmad bin Ibrahim Dawraqi said: “When Yahya bin Ma’een was asked about Abu Hanifah, I was listening as he replied: “He is reliable in terms of accepting Ahaadith from him. I have not heard any of the Muhadditheen portraying him to be unreliable. Look at Imaam Shu’bah that he writes to Imaam Abu Hanifah requesting him to explain a few Ahaadith, and Shu’bah is after all Shu’bah.” (In other words, in the field of Hadith, Imaam Shu’bah is of a very eminent rank.) [21]

Imaam Abu Hanifah declared that a narrator should only narrate a Hadith if he remembered it thoroughly, from the day he heard it till the day he is narrating it. [22]

Shabaabah says that Shu’bah held a favourable opinion of Imaam Abu Hanifah (Rahmatullahi Alaihi). [23]

Khateeb Baghdaadi (Rahmatullahi Alaihi) narrates that Sufyaan bin Uyaynah (Rahmatullahi Alaihi) said: “The first person who accorded me a seat of honour in the field of Hadith was Imaam Abu Hanifah (Rahmatullahi Alaihi). When I arrived in Kufa, he openly informed the people that I am most knowledgable in regard to the Ahaadith of Amr bin Dinaar (Rahmatullahi Alahi). The people started gathering around me and I started teaching those Ahaadith to them.” [24]

Sufyaan bin Uyaynah (the Ustaad of Imaam Shaafi’ee) (Rahmatullahi Alaihi) is reported to have said: “My sight has not fallen on anyone as great as Imaam Abu Hanifah. [25]

Hibbaan bin Moosa said: “We were once seated in the company of Abdullah bin Mubaarak (Rahmatullahi Alaihi) (the student of Imaam Abu Hanifah and from among the Ustaads of Imaam Bukhaari i.e. from among the narrators appearing in Bukhaari Shareef). He was dictating Ahaadith to us, when he said: “Nu’maan bin Thaabit narrated to me..”. Someone asked him, “O Abu Abdir Rahmaan, who are you referring to by this name Nu’maan bin Thaabit?” He replied, “I am referring to Imaam Abu Hanifah, who is a treasure house of ‘ilm.” Upon hearing this, some of the students terminated the copying down of this Hadith from him. Abdullah bin Mubaarak remained silent for some time, after which he remarked, “O people, how disrespectful of you! Certainly you are not aware of the status of the Imaams of Deen. Nobody is as worthy of being followed as Imaam Abu Hanifah. Indeed he was an Imaam. He was extremely pious and his reputation was untarnished. He was a very devout Aalim and Faqeeh. He explained ‘ilm with deep insight and profound understanding. He possessed unique Taqwa (i.e. Allah consciousness) that very few possess.” The narrator adds: “Abdullah bin Mubaarak thereafter swore an oath that he will not teach them for another month.” [26]

His Expertise in the Field of Fiqh

Yahya bin Ma’een (Rahmatullahi Alaihi) is reported to have said: “According to me, the most reliable and most esteemed Qiraat is the Qiraat of Hamzah while in Fiqh it is the Fiqh of Abu Hanifah (Rahmatullahi Alaihi). I have found the predecessors to hold the same view as well.” [27]

Imaam Shaafi’ee (Rahmatullahi Alaihi) is reported to have said about Imaam Abu Hanifah: “People are entirely dependent upon Imaam Abu Hanifah in Fiqh.” [28]

When Yahya bin Ma’een was asked whether Sufyaan Thauri (Rahmatullahi Alaihi) narrated any Hadith from Imaam Abu Hanifah, he said: “Surely he narrated from him. Abu Hanifah was a very reliable narrator and most truthful in expounding the laws of fiqh. In regard to the Deen of Allah Ta’ala, he was regarded as most reliable and trustworthy.”[29]

Khatib Baghdadi (Rahmatullahi Alaihi) narrates that Abdullah bin Mubaarak (Rahmatullahi Alaihi) said: “I went to Syria to meet Imaam Auzaa’ee (Rahmatullahi Alaihi). I found him in Beirut. He asked me: “O Khurasaani, who is this bid’ati in Kufa referred to as Imaam Abu Hanifah?” I returned home and began perusing the kitaabs of Imaam Abu Hanifah all over again. I selected a few selected masaail and made a note of them. I continued this activity for three days. On the fourth day, I appeared before Imaam Auzaa’ee (Rahmatullahi Alaihi) with the book in which I made notes. He was a Muazzin of the Musjid as well as the Imaam. When he saw the book in my hand, he asked: “What book is this?” I handed the book over to him. He came across a mas’ala upon which I had written, “Nu’maan bin Thaabit says”. After calling out the Azaan, he continued studying the first part of the book while standing. He thereafter placed the book in his sleeve and performed the salaah. Once again he started reading the book until he completed it. He then asked, “O Khurasaani, who is this Nu’maan bin Thaabit?” I replied: “He is an aalim I met in Iraq.” He advised me: “He is a man of outstanding virtue from amongst the scholars. Go and attain tremendous ‘ilm from him.” I submitted: “He is the same Abu Hanifah you had prohibited me from.”[30]

A great personality in the field of Hadith like Imaam Bukhaari (Rahmatullahi Alaihi) also studied Hanafi fiqh, through which he gained expertise in the field of Fiqh. In the foreword of Fathul Baari, the commentary of Bukhaari Shareef, his own words are narrated thus: “When I was sixteen, I memorized the kitaatbs of Ibnul Mubaarak and Wakee’ and I learnt the sayings of these people i.e. the people of logic.” The people of knowledge are quite aware of the fact that Hadhrat Abdullah ibnul Mubaarak and Wakee’ bin Jarraah (referred to by Imaam Bukhaari) are both the students of Imaam Abu Hanifah (Rahmatullahi Alaihi).[31]

Ali bin Aasim says: “If the knowledge of Imaam Abu Hanifah was weighed against the knowledge of the rest of the people of his time, his knowledge would outweigh the rest.”[32]

Hafs bin Ghiyaath (Rahmatullahi Alaihi) says: “The statements of Imaam Abu Hanifah in fiqh were extremely fine and delicate, even finer than a strand of hair. Only an ignorant person will find faults in it.”[33]

Abdullah bin Mubaarak (Rahmatullahi Alaihi) says: “Imaam Abu Hanifah was the greatest of people in fiqh.”[34]

Incidents Highlighting his Greatness

His intelligence

Wak’ee bin Jarrah (Rahmatullahi Alaihi) narrates: “I was sitting in the company of Imaam Abu Hanifah (Rahmatullahi Alaihi) when a lady appeared before him and said: “My brother passed away leaving behind six hundred gold coins. However, I only received one gold coin from his estate.” Imaam Abu Hanifah asked: “Who distributed the estate?” She replied: “Dawood Tai’.” Imaam Abu Hanifah said: “You are entitled to this much only. Tell me, your brother left behind two daughters.” She replied in the affirmative. He then asked: “Did she leave behind a mother as well?”She replied , “Yes, he did.” He then asked: “Did he leave behind a wife?” She again replied: “Yes.” He then asked: “He left behind twelve brothers and one sister?” When she again replied in the affirmative, Imaam Abu Hanifah added: “The two daughters are entitled to two thirds of the estate and that amounts to four hundred coins. The mother will get one sixth which is one hundred coins, and the wife will get one eighth, which is seventy five coins. Twenty four of the remaining twenty five will go to the twelve brothers. Two coins for each one of them, and the remaining coin will be your share.”[35]

Wak’ee narrates: “I saw Imaam Abu Hanifah, Sufyaan Thauri, Mis’ar bin Kidaam, Maalik bin Mighwal, Ja’far bin Ziyaad and Ahmad Hassan bin Saalih (Rahimahumullah) present at a Walimah invitation in Kufa. The invited guests comprised of the wealthy and the poor. A man got both his daughters married to two brothers. When all the guests finally gathered to eat, the host ran out and exclaimed, “We have a huge problem.” When asked what the problem is all about, he replied: “We prefer the problem to remain confidential.” When Imaam Abu Hanifah (Rahmatullahi Alaihi)  enquired about the problem, he said: “The problem is that last night, each brother ended up with the other brother’s wife in error.” Imaam Abu Hanifah asked: “Did both couples consummate the marriage as well?” When he replied in the affirmative, Imaam Abu Hanifah then said: “Bring both the husbands to me.” When they appeared before him, he asked each one of them, “Do you prefer to keep the woman you spent the night with?” When each of them replied in the affirmative, Imaam Abu Hanifah asked, “What is the woman’s name who spent the night with your brother?” When each of them gave him the name of the other woman, Imaam Abu Hanifah asked each one of them to utter her name and divorce her. Accordingly they issued the Talaaq. Thereafter, Imaam Abu Hanifah recited the khutbah of nikah and re-performed each brother’s nikah with the woman he slept with and he thereafter commented, “Consider this a fresh marriage all together.”

The people were quite taken aback with this action and decision of Imaam Abu Hanifah. Mis’ar bin Kidaam stood up and kissed Imaam Abu Hanifah’s forehead and remarked, “How thoughtless of the people to rebuke me for cherishing love for this man.”[36]

His Love for Brotherhood and Unity

Shaqeeq bin Ibrahim said: “I was once in the company of Imaam Abu Hanifah (Rahmatullahi Alaihi) who was on his way to visit a sick person, when another man was coming towards us in the opposite direction. When he saw Imaam Abu Hanifah, he took cover and changed direction. Imaam Abu Hanifah shouted out his name and said: “O so and so, walk in the direction you were walking in. Don’t change your direction now.” When he realised that Imaam Abu Hanifah had already seen him, he was overcome with shame and stood still. Upon reaching him, Imaam Abu Hanifah asked him the reason for avoiding him. He replied: “I owe you a long overdue amount of ten thousand dirhams which I am unable to pay. I have breached my promise of payment. I was overcome by shame when I saw you coming towards me.”

Imaam Abu Hanifah remarked: “Subhaanallah! Matters have reached such proportions that when you see me you take cover? Go, I have gifted the entire amount to you and I declare myself a personal witness to this. Remember, do not take cover when you see me around. Also, forgive me for the ill-feelings that could have cropped up in your heart against me.” Shaqeeq (the narrator of the incident) says: “This is when I was completely convinced that this man is a true saint.”[37]

Abdullah bin Bakr Ashami narrates: “En route to Makkah Mukarramah, one of the camel drivers became hostile towards me over some dispute between us. He took me to Imaam Abu Hanifah (Rahmatullahi Alaihi). He questioned us both and both our answers were conflicting. Imaam Abu Hanifah (Rahmatullahi Alaihi) then asked: “The dispute is over what amount?” The camel driver replied: “Over forty dirhams.” Imaam Abu Hanifah (Rahmatullahi Alaihi) commented: “People have lost their dignity.” This statement really put me to shame. Imaam Abu Hanifah (Rahmatullahi Alaihi) then handed over forty dirhams to the camel driver and settled the dispute. [38]

His Taqwa

Khaarijah bin Mus’ab narrates: “When I was about to proceed for Hajj, I left my slave girl in the care of Imaam Abu Hanifah (Rahmatullahi Alaihi). I stayed  in Makkah Mukarramah for about fourteen months and upon my return, I asked him about her character and services, etc. He replied: “He who has recited the Qur’an, preserved the Deen of the people, pointed out what is Haraam and Halaal to them, is in need of protecting himself from fitnah (temptation). By Allah, I haven’t even seen your slave girl.” I thereafter enquired from her regarding Imaam Abu Hanifah and the household chores, etc. She replied: “I have never heard of nor seen anyone like him.”[39]

Respect for his Ustaad and Serving him

Imaam Abu Hanifah (Rahmatullahi Alaihi) said: “I never stretched my legs in the direction of the house of my ustaad Hammaad bin Abi Sulaymaan out of respect for him, though his house was seven streets away from my house. [40]

A’tika, the sister of Hammaad ibn Abi Sulaymaan (Rahmatullahi Alaihi) the ustaadh of Imaam Abu Hanifah (Rahmatullahi Alaihi) says that Imaam Abu Hanifah (Rahmatullahi Alaihi) used to clean out the seeds from the cotton at her home. He used to buy the milk and vegetables and would do similar chores at her house.

At that time, who would have imagined that the servant in the house of Hammaad would one day be regarded as the master of the whole world?[41]

Imaam Abu Hanifah (Rahmatullahi Alahi) reports that the first time I met my Ustaad Hammad bin Abi Sulaymaan (Rahmatullahi Alaih), I found him to be a man of great respect and tolerance. He possessed great understanding and was endowed with the ability to easily express and convey the message of Deen to the people. I stuck to him and remained committed to his teachings. I found everything in him that I was desirous of attaining.  After remaining in his company for a lengthy period, one day he said to me: “O Abu Hanifah, all that I possessed in my heart of ‘ilm, you have acquired it.”[42]

 

The praise of Imaam Shaafi’ee regarding Imaam Abu Hanifah

لقد زان البلادَ ومن عليها ** إمَامُ المسْلِمينَ أبُو حَنِيفة

بأحكامِ وآثارِ وفقهٍ ** كآيَاتِ الزَّبُورِ عَلَى الصَّحِيفَة

فما بالمشرقين له نظيرٌ ** ولا بالمغربين ولا بكوفه

فَرَحْمَةُ رَبِّنا أبداً عَليْهِ ** مَدَى الأَيَّامِ مَا قُرِئَتْ صَحِيفة

The leader of the Muslims, Imaam Abu Hanifah, has beautified the cities and those who reside in it.

With laws of the Qur’an, Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam) and the Fiqh of Deen, just like the beauty of the Qur’an over all other heavenly scriptures.

There was no one like him in the East or in the west, and nor in the city of Kufa.

So may the special mercy of Allah Ta’ala perpetually rain upon him, till the end of time as long as the Qur’an is recited. [43]


[1] Uqoodul Jumaan pg. 54/56

[2] Who are the blind followers? pg. 31

[3] Ibid

[4] Siyar 534/6

[5] Siyar 535/6

[6] Ibid

[7] Uqoodul Jumaan pg. 176

[8] Uqoodul Jumaan pg. 207

[9] Ma’aalimul Irshaadiya pg. 217

[10] Muqaddamah Musnad Imaam Abi Hanifah pg.9

[11] This means that Imaam Abu Hanifah (Rahmatullahi Alaihi) was included in this glad tiding, though it may not have referred exclusively to him.

[12] Uqoodul Jumaan pg. 56

[13] Siyar 534/6

[14] Siyar 535/6

[15] Aadabul Muallimeen

[16] Uqoodul Jumaan pg. 196

[17] Uqoodul Jumaan pg. 197

[18] Siyar 534/6

[19] Uqoodul Jumaan pg. 119

[20] Uqoodul Jumaan pg. 21

[21] Uqoodul Jumaan pg. 158

[22] Uqoodul Jumaan pg. 19

[23] Uqoodul Jumaan pg. 351

[24] Uqoodul Jumaan pg. 119

[25] Uqoodul Jumaan pg. 143

[26] Uqoodul Jumaan pg. 145

[27] Uqoodul Jumaan pg. 158

[28] Uqoodul Jumaan pg. 143

[29] Uqoodul Jumaan pg. 158

[30] Uqoodul Jumaan pg. 148

[31] Uqoodul Jumaan pg. 9

[32] Siyar 537/6

[33] ibid

[34] ibid

[35] Uqoodul Jumaan pg. 227

[36] Uqoodul Jumaan pg. 220

[37] Uqoodul Jumaan pg. 198

[38] Uqoodul Jumaan  pg. 200

[39] Uqoodul Jumaan pg. 205

[40] Ma’aalimul Irshaadiya pg. 172

[41] Aadabul Muta’allimeen

[42] Ma’aalimul Irshaadiya pg. 283

[43] Deewaan Imaam Shaafi’ee pg. 286

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Moulana Ibraheem Siyalkoti’s ill-opinion of Imaam Abu-Hanifah (Rahmatullahi Alayh) https://ihyaauddeen.co.za/?p=513 https://ihyaauddeen.co.za/?p=513#respond Wed, 15 Jun 2011 12:45:26 +0000 http://ihyaauddeen.co.za/?p=513

Initially Moulana Ibraheem Siyalkoti (who was formerly an Ahle Hadith) had an ill-opinion of Imaam Abu Hanifah (Rahmatullahi Alayh). Thereafter he began to have a lot of respect for Imaam Saheb. Moulana Ibrahim Siyalkoti writes about himself in his book Tareekhe Ahle Hadith:

“When looking for some mas’alah I went through the books on the shelf. I started checking up the view-point of Imaam Abu Hanifah (Rahmatullahi Alayh). After going through different books some reservation settled in my heart regarding Imaam Abu Hanifah (Rahmatullahi Alayh).

The effects of evil thoughts within me could be felt around me. It was broad daylight, yet I felt darkness enveloping me. The blackness was thick and compound which was similar to what the Ayat says: Darkness one over the other.” At the same time, Allah Ta’ala inspired my heart that this is the outcome of your ill-feelings for Abu Hanifah (Rahmatullahi Alayh)! Repent for your wrong!” Moulana Ibraheem continues: I started reading the words of istighfaar and immediately the darkness disappeared. In fact, it was replaced with such brightness which outshone the daylight. From then onwards my respect and confidence for Imaam Abu Hanifah (Rahmatullahi Alayh) continued to grow. I say to those who (don’t listen to me and) continue reviling Abu Hanifah (Rahmatullahi Alayh), my example with you is the very same which Allah Ta’ala had said to the ones who denied the incident of Me’raj.

افتمارونه على ما يرى

So will you doubt that which he was shown (Surah Najam 53:12)

Hence it is futile for anyone to argue with me regarding something I witnessed in a wakeful state while I was in  my senses.” (Iktilaaf-e-ummat and siraat-e-mustaqeem 2/49)

Moulana Ibraheem Siyalkoti prepared his book Tareekhe Ahle Hadith in which he wrote some history of the seniors of the Ahle Hadith as well as some of the history of the previous Muhadditheen. The book includes Imaam Abu Hanifa (Rahmatullahi Alayh) amongst the previous senior Muhadditheen. The All-India Ahle Hadith Conference of Delhi was impressed with the book and wished to distribute copies of it. They had one reservation: The name of Abu Hanifah (Rahmatullahi Alayh) amongst the Muhadditheen!? They asked Moulana Ibraheem to de-list Imaam Abu Hanifah (Rahmatullahi Alayh) and publish it (without the section of Abu Hanifa (Rahmatullahi Alayh)). Moulana replied by saying that the name of Imaam Abu Hanifah (Rahmatullahi Alayh) can never be alienated from the fraternity of the Muhadditheen. (Athaarul Hadith 2/394)

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The Ninth Problem that will Arise by Referring Directly to the Qur’an and Hadith https://ihyaauddeen.co.za/?p=460 https://ihyaauddeen.co.za/?p=460#respond Sat, 21 May 2011 13:49:55 +0000 http://ihyaauddeen.co.za/?p=460 The ninth problem is that since there exists no fifth mazhab in the world at present, those who wish to adopt a new mazhab (by directly referring to the Quran and Hadith), will have to do either one of two things in order to reach the correct conclusion. Either they will employ their personal reasoning when they come across any apparent contradiction in the Ahaadith or alternatively, depend upon the verdict of a scholar of recent times. By acting upon either one of the two, what assurity do they have that the conclusion they reach is correct. Furthermore since they personally do not possess the required level of Deeni knowledge nor the potential to verify the exact position of the information they come across, trying to solve complex problems which relate to the chain of narrators of the Ahaadith or analysing complicated situations which have already been worked out by the four Imaams and their followers will be nothing but a mockery of the Deen of Allah Ta’ala. Apart from that, the major fear that remains is that if any mistake occurs, then one will be guilty of the sin of adulterating the Deen of Allah Ta’ala as the warning has been sounded in the Hadith of Rasulullah (Sallallahu Alayhi Wasallam):

عن أبى هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم: من أفتى بغير علم كان إثمه على من أفتاه

(رواه أبو داود – مشكاة ص 35)

 Translation: Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: If a person incapable of issuing verdicts in Deen issued a verdict, he will bear the sin (consequence) of the incorrect verdict he issued.

مشكاة المصابيح : ص 54 : و عن جابر قال خرجنا في سفر فأصاب رجلا منا حجر فشجه في رأسه فاحتلم فسأل أصحابه هل تجدون لي رخصة في التيمم قالوا ما نجد لك رخصة و أنت تقدر على الماء فاغتسل فمات فلما قدمنا على النبي صلى الله عليه وسلم أُخبر بذلك قال قتلوه قتلهم الله ألا سألوا إذا لم يعلموا فإنما شفاء العي السوال إنما كان يكفيه أن يتيمم و يعصب على جرحه خرقة ثم يمسح عليها و يغسل سائر جسده . رواه أبو داود

 

Jaabir (Radiyallahu Anhu) reports that they were once on a journey when a person amongst them was struck by a rock and suffered severe head injuries. He then experienced a wet-dream (thus requiring ghusl). So he asked some of his companions if there was any concession for performing tayammum. They replied: “There is no concession for you since water is available.” Thus, this Sahaabi took a bath and passed away (as a result of making ghusl). When they returned and Nabi (Sallallahu Alayhi Wasallam) was informed of this, he said: “They killed him, may Allah kill them. Why couldn’t they enquire from those who were knowledgeable when they did not know? The cure of an ailing person (an ignorant person) is to ask. It was sufficient for him to only perform tayammum and bandage his wound. He could have then rubbed his moist hand over it and wash the rest of his body.”

Conversely, those who abide by the verdicts of any of the four A’immah-e-mujtahideen even in a situation where a difference is seen among them, whichever Imaam he follows he will be rightly guided and rewarded. If per chance the Imaam erred in his ruling (in issues where the doors of ijtihaad have been left open) then too it will be approved in the court of Allah Ta’ala. The Hadith of Rasulullah (Sallallahu Alayhi Wasallam) is explicit in this regard:

عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم إذا حكم الحاكم فاجتهد فأصاب فله أجران وإذا حكم فأخطأ فله أجر واحد

(باب ما جاء في القاضي يصيب ويخطئ 247 سنن الترمذى)

Translation: Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said, ‘If a mujtahid employs ijtihaad when issuing a verdict and he reaches the correct conclusion, he will receive a double reward. And if he employs ijtihaad and errs, he will receive one reward from Allah Ta’ala.

Furthermore, in certain situations we notice apparent contradictions between the purport of certain Ahadith and certain verses of the Qur’an. In order to reach the correct conclusion, the A’immah-e-mujtahideen employed their faculty of ijtihaad and carried out a thorough analysis before adopting their mazhab. In this regard, the Ahadith had to be examined completely and viewed from diverse angles. The chain of narrators had to be checked and the position of every narrator scrutinized. In short, several aspects had to be thoroughly examined before adopting a particular view in their mazhab.

Hereunder is one apt example from the thousands of examples which illustrates the arduous task the A’immah Mujtahideen had to undergo in the process of establishing their mazaahib and spreading the pristine Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) to the ummah.

 

Is it permissible to make Masah upon ordinary socks?

The verse of the Qur’aan clearly instructs one to wash the feet in wudhu. Allah Ta`ala states:

يا أيها الذين آمنوا إذا قمتم إلى الصلرة فاغسلوا وجوهكم وأيديكم إلى المرافق وامسحوا برؤوسكم وأرجلكم إلى الكعبين

 “Wash your faces and your hands till your elbows, perform masah of your head and wash your feet up to your ankles.”

However, when one studies the Hadeeth he comes across the Hadeeth of Mugheerah bin Shu`bah (Radiyallahu Anhu) which implies the permissibility of making masah on one’s socks.

The Hadeeth reported by Mugheerah bin Shu`bah (Radiyallahu Anhu) reads as follows:

عن سفيان عن أبي قيس عن هزيل بن شرحبيل عن المغيرة بن شعبة قال : توضأ النبي صلى الله عليه وسلم ومسح على الجوربين والنعلين

 Sufyaan Thauri reports from Abu Qais Al-Awdi, who reports from Huzail bin Shurahbeel who reports from Mugheerah bin Shu`bah that Nabi (Sallallahu Alayhi Wasallam) performed Wudhu and made masah on his jowrabain (socks) and shoes.

Some people in an effort to reconcile between the Qur’aan and Hadeeth opine that the purport of the Qur’aanic verse refers to the time when one is not wearing socks and the purport of the Hadeeth refers to the time when one is wearing socks. Hence, in this way there no longer exists any contradiction between the Qur’aan and Hadeeth. However, this reconciliation based on pure logic and reasoning is unacceptable due to the following two reasons:

1. This Hadeeth is ruled as weak according the experts of Hadeeth.

2. The purport of this Hadeeth opposes the command of the Qur’aan.

Statements of the experts of Hadeeth regarding the weakness of this Hadeeth

1. Imaam Baihaqi (Rahmatullahi Alayh) has classified this Hadeeth as weak. He states: “This is a weak narration (munkar). The likes of Imaam Sufyaan Thauri, Imaam `Abdur Rahmaan bin Mahdi, Imaam Ahmad bin Hambal (Rahimahumullah) and an entire group of leading expert Muhadditheen have all unanimously rejected the authenticity of this Hadeeth.” (Hidaayat-ur-Ruwaat 1/264)

2. Similarly, Imaam Nawawi (Rahmatullahi Alayh) states: “Each luminary from amongst these luminaries of Ahaadeeth (all those who had classified this Hadeeth as weak) if weighed or measured individually, (let alone being weighed collectively) will undoubtedly outweigh Imaam Tirmizi who rules this Hadeeth as authentic.” (Al-Binaayah, 1/427)

3. Hafiz Ibnu Hajar (Rahmatullahi Alayh) states that Imaam Bukhari (Rahmatullahi Alayh) brought the Hadeeth of making masah on leather socks and omitted the Hadeeth that permits making masah upon ordinary socks on account of the weakness in the chain of narrators. (This could be understood from Ibnu Hajar’s statement in An-Nukat-uz-Ziraaf. [Tuhfat-ul-Ashraaf, 8/493] )

This Hadeeth opposes the command of the Qur’aan

Acting upon the Hadeeth opposes the generality of the verse of the Qur’aan. The verse explicitly commands that the feet be washed under all circumstances, whether one is wearing socks or not. By acting upon the Hadeeth one will necessarily leave out practising upon the Qur’aan. Hence, we understand that acting upon any one of the both (Qur’aan and Hadeeth) will necessitate leaving out the other.

In view of the above, the great scholar, Abu Bakr Al-Jassas (Rahmatullahi Alayh) is reported to have said, “We cannot practise upon the Ahaadeeth which establish the permissibility of making masah upon general socks independently since it is opposing the verse of the Qur’aan.” (Ahkaam-ul-Qur’aan, 2/440)

Imaam Muslim (Rahmatullahi Alayh) is reported to have said: “We are not prepared to forsake the Qur’aan on account of the weak Hadeeth of Abu Qais and Huzail (who narrate the Hadeeth of masah on socks).” (As-Sunan-ul-Kubra lil-Baihaqi, 1/284)

Note: Besides the abovementioned Hadeeth (which proves masah on ordinary socks), all the Marfoo` Ahaadeeth in the chapter of masah upon socks have been ruled as weak on account of the same two reasons:

1.         Due to the narrators of these Ahaadeeth being criticised.

2.         These Ahaadeeth oppose the command of the Qur’aan.

Why is it then permissible to make masah upon khuffain?

From the above we conclude that the Ahaadeeth which permit masah upon the jowrabain are weak and cannot form a basis for establishing the validity of masah upon the general socks. As far as the Ahaadeeth that prove permissibility of masah on khuffain are concerned, then they have reached the rank of tawaatur.

Hafiz Ibnu Hajar (Rahmatullahi Alayh) states in Fath-ul-Baari (1/366): “The experts of Hadeeth have confirmed that the narrations which establish the permissibility of masah on the khuffain have reached the level of tawaatur.” Hafiz Ibnu Hajar (Rahmatullahi Alayh) further explains that some Muhadditheen (experts in Hadeeth) listed eighty Sahaabah (Radiyallahu Anhum) who transmitted Ahaadeeth in connection with masah of the khuffain. Included among these eighty Sahaabah (Radiyallahu Anhum) were the `Asharah Mubashsharah [1] as well.

The son of Imaam Abu Haatim (Rahmatullahi Alayh) explained that there are forty one Ahaadeeth reported in support of the khuffain.

Hafiz Ibnu `Abdil Barr (Rahmatullahi Alayh) has documented in his famous book Al-Istizkaar that approximately forty Sahaabah (Radiyallahu Anhum) reported Ahaadeeth with regards to masah on the khuffain.

Allaamah Ibnul Munzir (Rahmatullahi Alayh) quotes Imaam Hasan Basri (Rahmatullahi Alayh) as having said: “Seventy companions of Rasulullah (Sallallahu Alayhi Wasallam) personally narrated to me that Rasulullah (Sallallahu Alayhi Wasallam)  performed masah upon his khuffain.” (Talkhees-ul-Habeer, 1/158)

Imaam Abu Hanifah (Rahmatullahi Alayh) is reported to have said: “I did not hasten in passing a judgement that masah on the khuffain is permissible (due to it outwardly opposing the Qur’aanic injunction) until the overwhelming narrations proving its validity became manifest to me like daylight.” He also said: “I fear that the one who rejects the permissibility of masah on the khuffain could be out of the fold of Islaam.” (Due to the numerous Ahaadeeth which establish its permissibility having reached the level of tawaatur) (Al-Bahr-ur-Raaiq, 1/288)

The authority, Imaam Jassaas (Rahmatullahi Alayh) encapsulates this discussion in Ahkaam-ul-Qur’aan. He writes: “The actual basis is that the injunction in the Aayah of wudhu is of washing the feet. This is proven (by Nass-e-Qat`ee). [2] If it were not for the Ahaadeeth-e-Mutawaatirah (overwhelming authentic narrations) narrated from Rasulullah (Sallallahu Alayhi Wasallam) regarding masah `alal khuffain, we would not have permitted it. Since authentic Ahaadeeth (of mutawaatir category) have been narrated in this regard, we used it as a proof to establish the permissibility of masah on khuffain. As for the Ahaadeeth pertaining to masah on the jowrabain (ordinary socks), we abandoned them due to (it opposing) the injunction of the verse of the Qur’aan (which commands the washing of the feet), since these Ahaadeeth did not reach the rank of mutawaatir. Thus, the Qur’aanic injunction of washing the feet was upheld and masah on jowrabain (socks) was not permitted.” (Ahkaam-ul-Qur’aan, 2/440)

The Mazhab of the four Imaams

As we have understood from the above that since masah upon the khuffain is established through Ahaadeeth-e-Mutawaatirah, it will be equal in status to the verse of the Qur’aan (and its injunction). Hence, the A’immah-e-Arba`ah in order to reconcile between the Qur’aan Shareef and the Sunnah, regarded the enactment of the Qur’aanic injunction of washing the feet as obligatory in the condition where the feet are not covered by any footwear. As for the condition where the feet are covered by the kuffain, they declared performing masah upon the khuffain as permissible, acting upon the dictates of the Ahaadeeth-e-Mutawaatirah which establish permissibility of masah upon the khuffain. However, due to the Ahaadeeth of jowrabain (socks) not reaching the level of tawaatur, they are unable to establish independent validity and permission. If masah on jowrabain (socks) is regarded as permissible despite the Ahaadeeth not reaching the level of tawaatur, it will result in us abandoning the Qur’aanic injunction of washing the feet. Nevertheless, the A’immah-e-Arba`ah did not entirely disregard the Ahaadeeth of jowrabain (socks), as is the misconception of the Ahle-Hadeeth. Instead, they practised upon it with certain conditions.

The conditions of the four Imaams for the validity of masah upon socks

The Hanafi Mazhab

According to Imaam Abu Hanifah (Rahmatullahi Alayh) and his illustrious students Imaam Abu Yusuf (Rahmatullahi Alayh) and Imaam Muhammad (Rahmatullahi Alayh), masah is only permissible on non-leather socks if they are thakheen (thick/durable). This is the gist of the Hanafi Mazhab. (Sharhu Ma`aanil-Aathaar, 1/77, Hidaayah, 1/61)

What is meant by Thakheen (durable)?

Thakheen are such thick socks which have all the attributes of leather. (They are not the normal processed and refined socks such as nylon and cotton socks available nowadays.) The validity of masah on thakheen is dependent on the following conditions:

1.         It is possible to walk in such socks for more than three miles without them tearing. (N.B. The walking is without wearing shoes.)

2.         They must be of a non-porous nature.

3.         They must remain firm on the foreleg without being tied with laces, elastic, etc. (They should not slip down as ordinary socks do.) (Ghunyat-ul-Mustamli – (Kabeeri), p. 118 – 119, Haashiyat-ut-Tahtaawi `ala Maraaqil-Falaah, p. 129, Radd-ul-Muhtaar, 1/439 – 440)

The Shafi`ee Mazhab

According to Imaam Shafi`ee (Rahmatullahi Alayh) , it is necessary that non-leather socks must fulfil the following conditions for masah to be permissible:

1. They must be strong (thick) and durable.

2. Continuous walking is possible in them without it tearing.

3. They must be of a non-porous nature. (Mughnil-Muhtaaj, 1/109, Tuhfat-ul-Muhtaaj, 1/298, Nihaayat-ul-Muhtaaj, 1/204)

The Maaliki Mazhab

The jowrab has to be covered by leather in order for masah to be valid on it. (Haashiyat-ud-Dusooqi `ala Ash-Sharh-il-Kabeer, 1/232, Jawaahir-ul-Ikleel, 1/24)

The great scholar Ibnu `Abdil Barr (Rahmatullahi Alayh) states in his monumental work Al-Istizkaar: “Masah is only permissible on the jowrab (sock) which is mujallad (covered with leather) according to Abu Hanifah (Rahmatullahi Alayh) and Imaam Shafi`ee (Rahmatullahi Alayh), and this conforms to one of the two views of Imaam Maalik (Rahmatullahi Alayh). The other view of Imaam Maalik (Rahmatullahi Alayh) is that masah is impermissible on the socks despite them being mujallad (covered by leather).”

The Hambali Mazhab

Imaam Ahmad (Rahmatullahi Alayh) states regarding masah on such socks which do not have a (leather) sole: “If a person is able to walk in them and they remain firm on the feet (without anything to fasten them), then in this case performing masah upon them will be permissible.” On another occasion, Imaam Ahmad (Rahmatullahi Alayh) stated: “It is permissible to make masah on socks provided it remains firmly attached to the feet.” In yet another place he (Imaam Ahmad Rahmatullahi Alayh) states: “If a person walks with socks without it slipping off the foreleg and falling to the ankles, then it is permissible to make masah on them, because if they are not firmly attached to the feet and continuously fall, the place of Wudhu will become exposed (rendering the masah invalid).”

Imaam Ahmad (Rahmatullahi Alayh) does not consider it necessary for the socks to be mujallad (entirely covered in leather). However, he does deem it imperative that the socks be of a tough and durable nature where one can continuously walk in them.

Imaam Ahmad (Rahmatullahi Alayh) was once asked regarding the one who performs masah on a sock made from pieces of thin cloth. He (Imaam Ahmad Rahmatullahi Alayh) did not approve of it. He once said: “Masah is impermissible on the socks unless it is thick (tough) and stands upright on the feet without falling, as is the case with the khuff (leather sock). The Sahaabah (Radiyallahu Anhum) only made masah on the socks due to it resembling the khuff in this way that a person would be able to continuously walk in them (without them tearing). And it is impermissible to make masah on pieces of thin cloth.” This has been clearly recorded from Imaam Ahmad (Rahmatullahi Alayh). (Al-Mughni, 1/331-334)

Views of Other Scholars

Apart from the four Imaams of Fiqh, other great scholars were also of the view that masah cannot be performed on ordinary socks. Ibnu Qudaamah (Rahmatullahi Alayh) states: “Abu Hanifah, Maalik, Auzaa`ee, Mujaahid, `Amar bin Deenaar, Hasan bin Muslim and Shafi`ee (Rahimahumullah) are all of the view that masah upon socks is impermissible except if it (socks) is muna`al (has a leather sole), due to the fact that in the case where the socks are not muna`al, continuous walking in them is impossible. Therefore, masah is impermissible as is the case with thin socks.”

Why did the A’immah-e-Arba`ah restrict the permissibility of masah upon socks with certain conditions?

The A’immah-e-Arba`ah exercised extreme precaution in this regard in order to ensure that none of the limits of Shari`ah are transgressed, nor any injunction of Deen (i.e. the laws of the Qur’aan Shareef or the Sunnah) be violated. (Had they – A’immah-e-Arba`ah – given general permission for making masah upon socks based on the few weak Ahaadeeth, they would have opposed the Qur’aan.) As a result of this precaution, they had restricted the validity of masah upon socks with certain conditions. Once these conditions are met, it will qualify the socks to enter within the purview of the khuffain. And since permission is granted for the khuffain, permission will also be granted for these socks which resemble the khuffain. In this manner, independent permission is not granted for making masah on the socks. This was considered necessary in order to avoid any contradiction with the injunction of the Qur’aan Shareef in relation to washing the feet and at the same time not abandoning the Ahaadeeth of Rasulullah (Sallallahu Alayhi Wasallam) which are reported regarding masah upon jowrabain (socks).

List of Sahaabah (Radiyallahu Anhum) who performed masah upon their socks:

It is authentically proven that Sahaabah (Radiyallahu Anhum) used to make masah upon their socks. Shaikh Jamaal-ud-Deen Al-Qaasimi listed sixteen Sahaabah (Radiyallahu Anhum) who used to perform masah upon their socks. Allaamah Ibnul Munzir (Rahmatullahi Alayh) mentioned the names of nine Sahaabah (Radiyallahu Anhum) who are known to have performed masah on their socks.

They were:

1.         Hazrat Abu Mas`ood Al-Ansaari (Radiyallahu Anhu)

2.         Hazrat `Ali (Radiyallahu Anhu)

3.         Hazrat Anas (Radiyallahu Anhu)

4.         Hazrat Baraa bin `Aazib (Radiyallahu Anhu)

5.         Hazrat `Uqbah bin `Amr (Radiyallahu Anhu)

6.         Hazrat Ibnu Mas`ood (Radiyallahu Anhu)

7.         Hazrat Ibnu `Umar (Radiyallahu Anhu)

8.         Hazrat `Ammar (Radiyallahu Anhu)

9.         Hazrat Bilaal (Radiyallahu Anhu)

We do not doubt or dispute the authority of the aforementioned Sahaabah (Radiyallahu Anhum), for most certainly we believe that every Sahaabi was a beacon of guidance for the entire ummah of Rasulullah (Sallallahu Alayhi Wasallam). Moreover, apart from these few Aathaar (reports), other reports are also recorded in the books of Hadeeth, some of which are classified authentic and some unauthentic according to the terminology of the Muhadditheen. However, it is vitally important for us to comprehend that the mere mention of any Sahaabi’s performing masah on his socks will not afford us the permission nor warrant us the license to execute that action until it is absolutely certain that our action is in total compliance and conformity with what they did in reality.

The verdict of the renowned Ahle-Hadeeth Allaamah Shams-ul-Haq Azeemabadi

The reality is that various types of socks existed during the era of the Sahaabah (Radiyallahu Anhum). Furthermore, the exact and complete description of the socks upon which they used to perform masah has not been reported in any narration. Thus, for one to deduce permissibility from such reports is indeed incorrect. The renowned Ahle-Hadeeth Allaamah Shams-ul-Haq Azeemabadi states: “There are many types of socks (available nowadays). Some types are produced from hides of animals, some from the wool of sheep and similarly some are made from cotton. Moreover, the connotation of the word “socks” equally holds true on each type of socks present today. We are all well aware that the concession of performing masah (upon the socks) can only be extended to all these various types of socks after authentically establishing that the jowrabain present today resembles the jowrabain upon which Rasulullah (Sallallahu Alayhi Wasallam) or the Sahaabah y performed masah.” (But since this cannot be proven, how can general concession ever be issued?)

Upon which socks did the Sahaabah (Radiyallahu Anhum) make masah on?

The A’immah-e-Arba`ah – the four Imaams of fiqh (may Allah Ta`ala reward them on behalf of the ummah) lived in the era closest to Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah (Radiyallahu Anhum). They had either met the illustrious Sahaabah (Radiyallahu Anhum) or the students of the Sahaabah (Radiyallahu Anhum). They did not examine the Ahaadeeth (the Sunnah) of Rasulullah (Sallallahu Alayhi Wasallam) by merely studying the words of the Hadeeth. Rather, they witnessed the practical demonstration and the implementation of the Sunnah in the company of the Sahaabah (Radiyallahu Anhum) and the students of the Sahaabah (Radiyallahu Anhum). For this very reason, we find that Imaam Ahmad bin Hambal (Rahmatullahi Alayh) ruled that the jowrabain (socks) must be of such durable material that one is able to continuously walk in them (without wearing shoes). Imaam Ahmad (Rahmatullahi Alayh) further explained that it is upon this type of jowrabain (which conformed to the above mentioned conditions) that the Sahaabah (Radiyallahu Anhum) performed masah upon, as it closely resembled the khuffain.

After studying this example of masah on jowrabain (socks), one will undoubtedly realise that deducing Ahkaam from the Qur’aan and Hadeeth is no simple task. It is extremely challenging and poses a lot of dangers for the one who is incapable but still adopts this path. Thus, the safest path for one to adopt would be to ascribe to the verdicts of one of the four Imaams since they were the ones who were divinely endowed with the capability of undertaking such a daunting task.

Conclusion

While Salaah is the “key to Jannah”, wudhu is the “key to Salaah”. Without wudhu a person cannot fulfil this great obligation. Allah Ta`ala has clearly declared in the Qur’aan Shareef: “O you who believe! When you stand towards Salaah, wash your faces and your hands up to your elbows, make masah of your heads, and wash your feet up to the ankles.” From this verse we understand that washing the feet is among the four  faraa’idh. The one who does not wash his feet has omitted a Fardh of wudhu. Hence, there is no wudhu for such a person.

How unfortunate will it be for a person who continuously performed wudhu and made masah upon his ordinary socks and performed Salaah throughout his life? What will he do when he appears before Allah Ta`ala on the Day of Judgement and does not find any Salaah in his book of deeds on account of his wudhu (which is the condition for the acceptance of his Salaah) being incomplete.

The overwhelming majority of scholars in every era, including the four great Imaams of fiqh, Imaam Bukhaari, Imaam Muslim, numerous other expert Muhadditheen as well as the likes of Allaamah Shams-ul-Haq Azeemabadi and Shaikh ‘Abdur-Rahman Mubaarakpuri (two of the most senior Ahle-Hadeeth scholars of the last century) have all clearly prohibited masah on ordinary socks such as cotton etc.

For thirteen hundred years the entire ummah was unanimous upon the impermissibility of masah upon non-leather socks. It was only in the fourteenth century that this new trend was introduced.

Note: The above is a summary of the detailed treatise which fully explains the position of the Ahaadith of Masah upon socks titled “Masah on socks”.

Those who wish to view the position of these Ahaadith together with the verdict of the scholars of Hadith should refer to the original treatise which could be downloaded from HERE.


[1] Asharah Mubashsharah were those ten selected Sahaabah (Radiyallahu Anhum) who were collectively granted the glad tidings of their entry into paradise by Rasulullah (Sallallahu Alayhi Wasallam) in one gathering.

[2] Nass-e-Qat’i is an explicit textual proof established from a Qur’anic verse or a Mutawaatir Hadith.

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An interesting dialogue with a Ghair Muqallid regarding the Muqtadee reciting behind the Imaam in Salaah https://ihyaauddeen.co.za/?p=445 https://ihyaauddeen.co.za/?p=445#respond Tue, 19 Apr 2011 15:59:03 +0000 http://ihyaauddeen.co.za/?p=445

Hadhrat Mufti Mahmood Gangohi (Rahmatullahi Alaih) was conducting a Bukhari Shareef lesson in Kanpur when a person entered and posed a question which was totally unrelated to the lesson. Nevertheless the following discussion ensued between Hadhrat Mufti Saheb and the Ghair Muqallid:

Ghair Muqallid: What is your personal opinion regarding the mas’ala of Qiraat Khalfal Imaam (the muqtadee reciting behind the Imaam in Salaah)?

Hadhrat Mufti Saheb: I will answer once you inform me which mazhab you subscribe to.

Ghair Muqallid: I am an Ahle-Hadith.

Hadhrat Mufti Saheb: Now you may present your question.

Ghair Muqallid: What is your personal opinion regarding the mas’ala of Qiraat Khalfal Imaam (the muqtadee reciting behind the Imaam in Salaah)?

Hadhrat Mufti Saheb: Your question is quite disturbing.

Ghair Muqallid: It is strange that a mere question could disturb someone.

Hadhrat Mufti Saheb: Certainly! It is for this reason the Qur’an has forbade us from posing certain questions. Does the Qur’an not command us:

O You who believe! Do not pose such questions which, if explained to you, will cause you pain.”

Ghair Muqallid: And may I ask in which way did my question disturb you?

Hadhrat Mufti Saheb: I am disturbed on account of the fact that you are enquiring about my personal opinion in this issue. Are you going to go by whatever I say? You ought to be asking what the Hadith has to say regarding this mas’ala.”

Ghair Muqallid: Yes! That is exactly what I meant.

Hadhrat Mufti Saheb: Al-Hamdulillah! Your inner condition reveals that you consider whatever I am going to tell you to be in accordance to that which appears in the Hadith (for this reason you have inquired from me regarding my personal opinion). Now that you have understood this, listen attentively! It is not compulsory for the muqtadi to recite behind the Imaam in Salaah.

Ghair Muqallid: Will you present to me your proof for saying it is not compulsory for the muqtadi to recite behind the Imaam?

Hadhrat Mufti Saheb: Once again you have disturbed me through your question.

Ghair Muqalllid: How is that?

Hadhrat Mufti Saheb: You claim to be an Ahle-Hadith (a follower of the Hadith) whereas in this situation you have abandoned the teachings of the Hadith. The Hadith instructs the claimant to furnish proof not the defendant. Since you are claiming that it is compulsory for the muqtadi to recite behind the Imaam in Salaah, it is your duty to furnish the proof:

البينة على المدعي

Nabi (Sallallahu Alayhi Wasallam) said: It is the duty of the claimant to produce proof in substantiation of his claim.

Hafiz Ibnus Salaah in his “Muqaddamah” has categorically stated that this Hadith is a mashhoor Hadith.

I am not the one who claims that it is compulsory for the muqtadee to recite behind the Imaam. Instead, it is you. Despite that, you still demand proof from me and act contrary to this Hadith:

البينة على المدعي

Nabi (Sallallahu Alayhi Wasallam) said: It is the duty of the claimant to produce proof in substantiation of his claim.

Certainly this is not what is expected from a person who claims to be Ahle-e-Hadith (a follower of the Hadith).

Nevertheless, I will still explain to you (why reciting behind the Imaam is not compulsory). To prove compulsion, one needs an absolutely authentic proof known in Shari’ah as (نص قطعى).

In our case, the proof i.e. the Hadith which establishes reciting behind the Imaam is not an absolutely authentic proof (nass-e-Qati).

Ghair Muqalllid: Here’s my proof …

لا صلاة لمن لم يقرا بفاتحة الكتاب

There is no Salaah for he who did not read Surah Faatiha.

Hadhrat Mufti Saheb: Inform me, in which juz of the Qur’an does this appear? In which Surah does this verse appear? Certainly this is no verse of the Qur’an. Instead this is a Hadith which falls under the category of khabrul waahid. Don’t you even know the meaning of an absolutely authentic proof? (دليل قطعي)

Nevertheless since you have presented this Hadith, can you please explain how you have concluded from this Hadith that it is compulsory to recite behind he Imaam?

For a long time I have been waiting to ask the Ahle-Hadith how do they conclude from this Hadith that it is compulsory for the muqtadi to recite Surah Faatihah. Consider the narration of Hadhrat Ubadah bin Saaamit (Radiyallahu Anhu):

“Once, after the completion of the Salaah, Rasulullah (Sallallahu Alayhi Wasallam) enquired from the Sahaba (Radiyallahu Anhum) as to who among them were reciting during the Salaah. Rasullullah (Sallallahu Alayhi Wasallam) said:

لعلكم تقرؤون خلف إمامكم

It seems that you are reciting behind your Imaam

From this Hadith we understand that reciting behind the Imaam was not a command of Rasulullah (Sallallahu Alayhi Wasallam). Similarly, we come to know that reciting behind the Imaam was not a common practice during the era of Rasullullah (Sallallahu Alayhi Wasallam).

Had this been the common practice of Sahabah or the command of Rasulullah (Sallallahu Alayhi Wasallam), Nabi (Sallallahu Alayhi Wasallam) would have not enquired from them whether they were reciting behind the Imaam. Furthermore, had this been the instruction of Rasulullah (Sallallahu Alayhi Wasallam), the companions of Rasulullah (Sallallahu Alayhi Wasallam) would have replied:

“Oh our master (Sallallahu Alayhi Wasallam), as per your instruction we are reciting behind the Imaam.”

It is for this very reason, we do not find that the prophet (Sallallahu Alayhi Wasallam) ever questioned the Sahabah whether they recited ‘subhana rabbiyal azeem’ in ruku, ‘subhana rabbiyal a’ala’ in sajda or attihiyaat?

Why didn’t Nabi (Sallallahu Alayhi Wasallam) ask regarding these aspects? This is due to the fact that this was the general practice of the Sahabah (Radiyallahu Anhum) which everyone was carrying out as per the instruction of Nabi (Sallallahu Alayhi Wasallam).

However, in the case of reading behind the Imaam, the question was posed: “Who from amongst you were reciting behind me in Salaah?”

Some of the Sahabah (Radiyallahu Anhum) then timorously answered: “We were reciting behind you O Nabi (Sallallahu Alayhi Wasallam)! Nabi (Sallallahu Alayhi Wasallam) then said:

“Do not recite anything (behind your Imaam) with the exception of Surah Faatiha, for there is no Salaah for the one who does not recite Surah Faatiha … (Bazlul Majhood)

Ghair Muqalllid: “… You see! This is exactly what I mentioned to you!”

Hadhrat Mufti Saheb: “Certainly! But, allow me to explain to you the correct meaning of this Hadith. On one hand Rasulullah (Sallallahu Alayhi Wasallam) prohibits reciting behind the Imaam through the following words: لا تقرءوا (do not recite behind the Imaam!) and on the other hand Rasulullah (Sallallahu Alayhi Wasallam) makes an exclusion by saying إلا (except for…). (So we have a prohibition together with an exclusion.) Thus the prohibition denotes impermissibility whilst the exclusion denotes permissibility. Definitely we understand that Rasulullah (Sallallahu Alayhi Wasallam),will not prevent you from doing a certain thing and at the same time allow you to do that very same thing. So could you explain to me which thing is Rasulullah (Sallallahu Alayhi Wasallam) preventing us from and which thing is Rasulullah (Sallallahu Alayhi Wasallam) allowing us to do. If we are being allowed to recite Surah Faatiha (behind the Imaam), then what are we being prohibited from?

Ghair Muqalllid: “Everything besides Surah Faathihah will be left under the prohibition. In actual fact, what I mean is that the Hadith is stopping us from reciting anything (i.e. Surah) after Surah Faatiha like reading some other verse or like joining another Surah to Surah Faatiha.

Hadhrat Mufti Saheb: “Very well. Let us make i’itibaar of this Hadith. Are you familiar with the terminology of the Muhaditheen when they mention i’itibaar?

Ghair Muqalllid: “Certainly I am familiar with this terminology. I’itibaar means to accept and acknowledge something.”

Hadhrat Mufti Saheb: NO! This is not what i’itibaar means. According to the Muhadditheen, i’itibaar means to carry out a comprehensive study in order to gather the various chains of a certain Hadith which are recorded in the books of Hadith. The purpose for carrying out this study is so that one may be able to keep before him the various texts of the same Hadith and pass a correct judgement. Now, making i’itibaar of this Hadith, we find different wordings appearing in different Ahaadith. The following text appears in one Hadith:

لا صلاة لمن لم يقرأ بفاتحة الكتاب فصاعدا

There is no Salaah for the one who does not recite Surah Faatiha and something else (over and above Surah Faatiha).

In another text it appears:

فما زاد

There is no Salaah for the one who does not recite Surah Faatiha and something additional

In yet another text it appears:

وما تيسَّر

There is no Salaah for the one who does not recite Surah Faatiha and whatever else you find easy to recite.

Another text reads:

وسورة معها

There is no Salaah for the one who does not recite Surah Faatiha coupled with another Surah.

Yet another text reads:

وآيتين معها

There is no Salaah for the one who does not recite Surah Faatiha and two more verses.

 

Keeping all these texts before us, we understand that it is permissible for one to recite more than Surah Faatiha. Now, you explain to me if this is the case, then what exactly are we not supposed to recite behind the Imaam?

If you have any reservations regarding the authenticity of these texts, I will show it to you from the original works.

Hadhrat Mufti Saheb continued: “Let us leave these questions to be answered by the learned scholars. I wish to ask you another mas’ala. Tell me, if you entered the Masjid whilst the Imaam is in ruku’, what will you do? Will you join him in ruku’ or not?

If you don’t join him then you (being an Ahle-Hadith) will be abandoning the Hadith which says: ‘Join the Imaam in whichever posture you find him in’ (Musannaf Abdur Razzaaq 2/281)

And if you do join him in ruku’, then what about your Surah Faatiha?

You could recite it in ruku’, but then you will be contradicting the Hadith which prohibits reciting Qur’an in ruku’ (Nasai).

You could do as some of the Ahle-Hadith do i.e. despite them joining the Imaam in ruku’, they repeat the rakaat after the Imaam makes salaam. If you do accordingly, you will be abandoning the Hadith wherein Rasulullah (Sallallahu Alayhi Wasallam) said: “Who joins the Imaam in ruku’ has got the rakaat. (Bazlul Majhood)

Now tell me, how can one call himself an Ahle-Hadith when he has ignored all these Ahaadith of Rasullullah (Sallallahu Alayhi Wasallam)? In fact (from the Ahaadith mentioned) he has not practised on a single Hadith.

Ghair Muqalllid: How do I come out of this problem? I am cornered from all sides.

Hadhrat Mufti Saheb: “What a simpleton you are! After I have cornered you from all sides, you are asking me for a way out.”

Ghair Muqalllid: “If you had found the Imaam in ruku’, what would you do?”

Hadhrat Mufti Saheb: “Why are you now referring to me? Has your stock of Ahaadith depleated? And if I do tell you, will you go by what I say?”

Ghair Muqalllid: (Silent)

Hadhrat Mufti Saheb: “If I do tell you, will you promise to adopt taqleed as we do?”

Ghair Muqalllid: “Please don’t entangle me with your arguments.”

Hadhrat Mufti Saheb: “You have become so entangled, as if there is no way out of it. As for me, I would simply refer the matter to Hadhrat Imaam Abu Hanifa. I would go up to him and say: “Hadhrat! I am cornered from all sides, please show me a way out.”

Imaam Abu Hanifa would say: “Son! The Hadith is explicit: “In whichever posture you find the Imaam, join him.” Son! Follow the Hadith and go directly into ruku’, for it is impermissible to contradict the Hadith.”

Furthermore, understand O my son! The Hadith has prohibited us from reciting Qur’an during ruku’. Hence do not recite Surah Faatiha in the state of ruku’, for indeed it is a grave offence to contradict the Hadith.

And my dear son! The Hadith says: Who joins the Imaam in ruku’, has got the rakaat. So regard that rakaat as counted and do not repeat it. Otherwise you will be committing a serious crime by ignoring the Hadith.

I will then enquire: “O Imam Saheb! What about the Hadith:

لا صلاة لمن لم يقرأ بفاتحة الكتاب

There is no Salaah for he who does not recite Surah Faatiha.

Imam Abu Hanifa would reply:

“Son! This Hadith refers to the one who is not behind an Imaam, e.g. someone who is performing Salaah alone or this Hadith refers to the Imaam himself.

If the Imaam or the one performing Salaah alone does not recite Surah Faatiha, the Salaah will not be complete.

As for the one following the Imaam, then there are other Ahaadith relating to him. For example the narration which says:

إذا قرأ فأنصتوا

When the Imaam recites then remain silent. (Muslim)

من كان له إمام فقراءة الإمام له قراءة

Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah … See Bazlul Majhood)

الإمام ضامن

The Imaam is made responsible for the entire congregation. (Tirmizi)

After all, there must be something which the Imaam has taken responsibility of.

Ghair Muqalllid: The narrator of that Hadith is a kazzaab (liar).

Hadhrat Mufti Saheb:

إذا قرأ فأنصتوا

When the Imaam recites then remain silent. (Muslim)

This Hadith is a Hadith narrated by Imaam Muslim in Muslim Shareef. How dare you find fault with the narrator?

Anyway, who is this narrator? Let me make a note of him. Who knows, he might appear in one of your proofs and I will use it against you.

Ghair Muqalllid: There’s nothing wrong with this Hadith. I was referring to the other Hadith which says:

من كان له إمام فقراءة الإمام له قراءة

Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah … See Bazlul Majhood)

In this narration there is a kazzaab (liar).

Hadhrat Mufti Saheb: “And who is this kazzaab narrator?”

Ghair Muqalllid: “Jaabir Ju’fi”

Hadhrat Mufti Saheb: “And which Muhaddith ruled Jaabir Jufi as a kazzaab?”

Ghair Muqalllid: “Abu Hanifa”

Hadhrat Mufti Saheb: Subhanallah! You mean you are actually relying upon what our Imaam Abu Hanifa said regarding a narrator of Hadith! This is fantastic. For years people have been saying Abu Hanifa does not know Hadith. Today, it pleases me to hear from your mouth that Imaam Abu Hanifa was well acquainted with Hadith.

In fact, from your statement we also learn that Imaam Abu Hanifa must have written a book on Hadith in which he discussed at length the narrators of Hadith. Would you be kind enough to quote the book wherein Imaam Abu Hanifa had recorded this?

Ghair Muqalllid: (Silent)

The Azaan of Asr was then called out and the Ghair Muqallid got up and started leaving.

Hadhrat Mufti Saheb: “Join us Hanafees for one Salaah at least. You may by all means recite behind the Imaam if you wish.”

Ghair Muqalllid: “I’m in a hurry. I have some important work.”

Hadhrat Mufti Saheb: “Well then listen to this Hadith before you leave. It appears in the narration of Sihah (authentic narrations) that whenever Shaytaan hears the Azaan he runs away whilst passing wind. (Bukhari, Muslim and Mishkaat)

The furthest distance the voice of the Muazzin reaches, all objects within that range be it the stones, sand, etc., will bear testimony for him on the Day of Judgement. Shaytaan therefore escapes out of fear that his name will be enlisted amongst those who will intercede for the Muazzin.

At the same time, another Hadith says:

من تشبه بقوم فهو منهم

He who imitates a nation; he will be counted from amongst them (Mishkaat)

Hence, (after hearing the Azaan) if you are going to leave in this manner without performing Salaah, you will be resembling Shaytaan.

Awjazul Masaalik’ quotes the statement of Imaam Maalik:

“In wudhu, use your hand to clean your nose. Do not blow your nose in a manner which resembles the snorting of a donkey.”

Hence you should not resemble Shaytaan by leaving without performing Salaah.

The Ghair Muqalllid left without saying anything.

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The Seventh Problem that will Arise by Referring Directly to the Qur’an and Hadith https://ihyaauddeen.co.za/?p=397 https://ihyaauddeen.co.za/?p=397#respond Wed, 30 Mar 2011 14:19:20 +0000 http://ihyaauddeen.co.za/?p=397 The seventh problem is that some people will reject ijtihaad totally. They will feel that there is no need for making ijtihaad. Instead, if any problematic situation arises, one should refer directly to the Qur’an and Hadith in finding a solution, since Allah Ta’ala commands in the Qur’an:

Surah Nisa 4:59 (If you dispute in any matter then refer it to Allah and the Rasul (Sallallahu Alayhi Wasallam) if you truly believe in Allah and the last day.) (Surah Nisa 4:59)

Thus they wrongly deduce from this Aayah that there is no need for ijtihaad. The outcome of those adopting this attitude is that they will be faced with one of three situations:

  1. They will completely ignore all those aspects of Deen which are not explicitly mentioned in the Qur’an and Sunnah but, have nevertheless been derived from these sources by the Mujtahideen through ijtihaad.
  2. They will not find Shar’ee solutions to many contemporary issues and thus fall into suspicions and doubts regarding the truth of Islam. They will begin to feel that Islam is not a complete way of life since Shari’ah has not provided solutions to many issues.
  3. They will consider themselves to be free to do as they wish in all matters that have not been explicitly mentioned in the Qur’an and Sunnah. The end result of this is that they will follow their desires, thus causing them to veer astray. Allah Ta’ala says:

Surah Mu'minoon 23 115(Do you think that We have created you in vain and that you will not be returned back to Us.) (Surah Mu’minoon 23:115)

For example, if we consider the masa’lah of shaving the hair, there is mention in the Ahaadith regarding the impermissibility of shaving the beard, however there is no explicit mention in the Qur’an as well as the Ahaadith of Rasulullah (Sallahllahu Alayhi Wasallam) regarding the masa’lah of shaving the hair on the cheek (i.e. above the beard) or the hair on the chest or on the calves. Similarly, there is mention in the Ahaadith regarding the masa’lah where a fly falls into milk, however there is no explicit mention in the Qur’an as well as the Ahaadith of Rasulullah (Sallahllahu Alayhi Wasallam) regarding the masa’lah where a mosquito, flea, bee or wasp falls into milk. These masaail have been derived through the ijtihaad of the mujtahideen. Hence, what will be the viewpoint of such individuals (who reject ijtihaad) regarding these types of masaa’il?

 

A Debate between Mufti Mahmood Hasan Gangohi Saheb (Rahmatullahi Alayh) – former Mufti of Darul Uloom Deoband – and a Ghair Muqallid at the Maqaam-e-Ebrahim

Mufti Mahmood Saheb related that once, a ghair muqallid met him at the Maqaam-e-Ebrahim and said:

Ghair Muqallid: I have heard that you issue fatwas. My advice to you is that you should never issue a fatwa contrary to the Qur’an and Hadith.

Mufti Sahib: If your advice is general then I am grateful and Jazaakallah (may Allah reward you.). However, if you have come across any of my fatwas that contradict the Qur’an or Hadith then kindly inform me so that I may look into it. If I have erred then I shall retract.

Ghair Muqallid: I have not come across any such fatwa. Nevertheless, I have just heard that you issue fatwas. Therefore, I decided to advise you in this regard.

Mufti Sahib: Well, listen attentively to what I have to say. When a query comes before me, I refer to the Qur’an Shareef. If I find the answer recorded in the Qur’an then I do not turn to anything else. For example, the question regarding three talaaqs (in one sitting) came before me. When I referred to the Qur’aan Shareef I found the Aayah:

Surah Baqarah 2:229 Two divorces can be issued (Surah Baqarah 2:229)

After a few lines Allah Ta’ala then says:

Surah Baqarah 2:230Then if he divorces her (the third divorce) she will not be halaal for him until she marries another husband. (Surah Baqarah 2:230)

We understand from here that if three talaaqs are issued, all three will be valid irrespective of whether they are issued in one sitting or separate sittings. The Qur’an Shareef does not present any further detail in this issue. Hence, such a woman no longer remains halaal and lawful for her husband unless she undergoes the process of halaalah. Thus, in the masalah of three talaaqs I issued the verdict in conformity to the Qur’an that the wife is totally unlawful for the husband.

If after searching through the Qur’an Shareef I do not find a solution to my problem I refer to the Hadith. If I find the answer in the Hadith, then I do not refer to anything else. For example, the question regarding Qiraat Khalfal Imaam (should the muqtadi recite Surah Faatiha behind the Imaam in Salaah) was posed to me. When I searched the Qur’an Shareef I could not find any answer. Therefore, I then referred to the Hadith. I came across a narration in Saheeh Muslim where Nabi (Sallallahu Alayhi Wasallam) stated: إذا قرأ فأنصتوا (When the Imaam is engaged in qiraat then the muqtadi should remain silent.). This Hadith is an authentic narration (Saheeh), clear in its purport (Sareeh) and it has not been abrogated (Ghair Mansookh). We clearly understand from this Hadith that it is impermissible for the muqtadi to engage in any recitation whilst the Imaam is reciting. Thus, I issued the fatwa in conformity to the Hadith. Furthermore, if I do not find any solution in the Hadith then I adopt the view (ijtihaad) of Imaam Abu Hanifah (Rahmatullahi Alayh).

Ghair Muqallid: It is impossible that you will not find a solution in the Hadith. If you cannot find the answer in your books, then search in the books of others.

Mufti Sahib: Who do you refer to when you say others? Must I search in the books of the Yahood and Nasaara?

Ghair Muqallid: No. Search in Bukhaari, Tirmizi, etc.

Mufti Sahib: Why do you refer to them as the books of others? Aren’t they our books as well? We study and teach their kitaabs all the time. You claim that everything is found in the Hadith whereas the Hadith itself disproves what you are saying. It appears in the Hadith that when Rasulullah (Sallallahu Alayhi Wasallam) dispatched Hadhrat Mu’aaz (Radiyallahu Anhu) to Yemen, he asked him, “What procedure will you adopt when passing decisions in the affairs of the Muslims?” Mu’aaz (Radiyallahu Anhu) replied: “I will decide in accordance to the Qur’an.” Nabi (Sallallahu Alayhi Wasallam) then asked him: “If a law is not found in the Qur’an then what will you do?” He replied, “I will refer to the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam).” Nabi (Sallallahu Alayhi Wasallam) then questioned him: “If the ruling is not found in the Ahaadith, then what will you do?” He replied: “I will employ my ability of reasoning (ijtihaad) in reaching a conclusion.” Upon hearing this, Nabi (Sallallahu Alayhi Wasallam) said: “All praise be to Allah who inspired the messenger of Rasulullah (Sallallahu Alayhi Wasallam) Mu’aaz (Radiyallahu Anhu) with the correct guidance.” (Tirmizi – Kitaabul Ahkaam – 1/247)

Ghair Muqallid: Ask me any question and I promise you that I shall furnish the answer from the Hadith.

Mufti Sahib: If you will be able to present to me a Hadith that is an authentic narration (Saheeh), clear in its purport (Sareeh) and it has not been abrogated (Ghair Mansookh) for every mas’alah that I ask, then I shall seek forgiveness for being a Hanafi and I shall abandon the taqleed of Imaam Abu Hanifa رحمة الله عليه. Well, then do you have any Hadith stating clearly regarding the permissibility or impermissibility of removing the hair on the cheek (above the beard). Similarly, can you present before me any Hadith regarding the hair on the chest and calves?

Since there is no clear Hadith found, he became extremely embarrassed and asked,

Ghair Muqallid: Do wish to test me?

Mufti Sahib: Yes. I am testing you. Do you think that I will so easily abandon following the Hanafi mazhab? I will have to thoroughly examine you before abandoning Imaam Abu Hanifa and adopting your way.

He became enraged at this and began walking away. I then said to him, “Excuse me, but you had just promised me earlier that you will present a Hadith for every mas’alah that I ask you. So fulfil your promise. Don’t break your promise. This is a sign of a munaafiq (hypocrite). It is reported in the Hadith regarding the signs of a munaafiq: إذا وعد أخلف (when he makes a promise he breaks it)”

The Ghair Muqallid ignored me and left. So I said to him, “At least make musaafahah with both hands before you depart.” I then extended both my hands and he stretched forth only one hand and made musaafahah (as is the way of the Ghair Muqallideen).

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The Sixth Problem that will Arise by Referring Directly to the Qur’an and Hadith https://ihyaauddeen.co.za/?p=391 https://ihyaauddeen.co.za/?p=391#respond Tue, 22 Mar 2011 13:44:37 +0000 http://ihyaauddeen.co.za/?p=391 The sixth problem is that a person who does not strictly adhere to one mazhab and instead randomly chooses the verdict of those Imaams whom he deems correct, at times opposes all mazhabs. Hence, his ibaadat is rendered null and void according to all the Imaams.

Consider the situation where a person wishes to follow the mazhab of Imaam Ahmed (Rahmatullahi Alayh) in regard to the mas’ala of raf’ul yadain during salaah (raising the hands at the time when going into ruku’ as well as coming up from ruku’) and he decides to follow the mazhab of Imaam Maalik (Rahmatullahi Alayh) regarding the mas’ala of irsaal (not tying the hands in the standing posture, instead leaving it loose on the sides when reciting Surah Fatiha and a Surah). Thereafter in the mas’ala of Qiraat khalfal Imaam he opts to follow the mazhab of Imaam Abu Hanifa (Rahmatullahi Alayh) i.e. those behind the Imaam are not allowed to recite anything, neither Surah Faatiha nor a Surah, and in the mas’ala of Qunoot of Fajar he chooses to follow Imaam Shafi’ee (Rahmatullahi Alayh) i.e. it is necessary that Qunoot be read after coming up from ruku’ in the second rakaat of Fajar. This person thereafter comes to know that according to the Salafees (though not according to the four Imaams of Fiqh) wudhu is valid by merely making masah over nylon or cotton socks and he then performs Salaah with such a wudhu. What will we say regarding the Salaah of such a person. According to no mazhab neither the Salafees nor the four mazhabs will the Salaah of such a person be valid. His Salaah will be invalid according to the four Imaams on account of his wudhu being invalid, and his Salaah will be invalid according to the Salafees on account of him not reciting Surah Fatiha behind the Imaam which is necessary according to them.

Moulana Ashraf Ali Thanwi (Rahmatullahi Alayh) writes: “… When the condition prevalent amongst most people is that they follow that which appeals to their personal reasoning then if they are not going to be restricted to any mazhab, their actions will definitely be based on self-interest. The outcome will then be like the person who bled after having performed wudhu. According to the Hanafi mazhab, his wudhu is nullified, and according to the Shafi`ee mazhab, his wudhu remains intact. Therefore, he decides to follow the mazhab of Imaam Shafi`ee (Rahmatullahi Alayh) in this mas’ala. Thereafter he touches his wife, and since touching one’s wife nullifies one’s wudhu according to the Shafi`ee mazhab contrary to the view of the Hanafi mazhab, he opts to follow the mazhab of Imaam Abu Hanifah (Rahmatullahi Alayh) in this mas’ala. The result of this is that none of the mazhabs regard his wudhu as valid, neither Imaam Abu Hanifah (Rahmatullahi Alayh) nor Imaam Shafi`ee (Rahmatullahi Alayh). If he performs Salaah, his Salaah will be invalid according to both mazhabs (according to Imaam Abu Hanifah (Rahmatullahi Alayh) due to blood flowing from his body and according to Imaam Shafi`ee (Rahmatullahi Alayh) due to him touching his wife). Hence, the one who adopts an attitude of following his desires in all matters of Deen remains a worshipper of his nafs (personal interests) and there will be no Deen left in his life. Thus such a concoction and mixture of the various mazaahib is impermissible according to all the Imaams.

The difference between us and the Sahaaba, is that the primary concern of the Sahaaba was the fear of Allah Ta’ala and commitment to Deen. Conversely, our greater concern revolves around securing our personal interests and image in society. Hence, we are prepared to compromise our Deeni values in order to secure our personal interests. Thus we understand that there was no real need for the Sahaaba to confine themselves to following one mazhab or one Imaam (considering the fact that the era they lived in was an era replete with many Mujtahideen.)

Furthermore, through taqleed our Deen is completely systemized and codified (i.e. the four Imaams have extracted principles from the Qur’an and Hadith by which they deduced laws and injunctions, thereby enabling us to understand each mas’ala of Deen in its correct perspective.). If we abandon taqleed and follow what we deem correct, we will be de-systemizing and de-codifying our Deen. If our endeavour is to follow the most correct ruling of the four Imaams, then due to us not being capable of such a great task, we will be putting ourselves through unnecessary difficulty. If our objective is ease (by looking for concessions), then we will be enslaved to our nafs. Therefore, for the consistent balance of Shariah to remain, together with security against the nafs (self interest), taqleed is essential. (Ashraful Jawaab 149-150)

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The Status of Taqleed https://ihyaauddeen.co.za/?p=226 https://ihyaauddeen.co.za/?p=226#respond Sat, 12 Feb 2011 13:37:56 +0000 http://ihyaauddeen.co.za/?p=226 Q: What is the status of Taqleed (following one of the four Imaams of fiqh) in Deen? e.g. Fardh, Waajib, Sunnah or Mustahab?

A: Following one of the four Imaams of fiqh viz. (Imaam Abu Hanifah, Imaam Maalik, Imaam Shafi’ee and Imaam Ahmad [Rahimahumullah]) is waajibli-ghairihi [1] (compulsory) in Deen. The reason for it receiving the status of wujoob is that without taqleed of the four Imaams, one will not be able to correctly practice upon the entire Deen. Especially in this time and age where we see science and technology at its peak, new inventions and developments have become a norm in current times. In short, the world has evolved to such limits which were never witnessed previously throughout the annals of human history. The progress and advancements of the world in the present era poses a host of challenges before the Ulama’. Thus, we find the masses constantly referring their Deeni matters and problems to the Ulama’ seeking Islamic rulings and guidance due to the unfolding of new events and developments.

Subsequently, in the face of these challenges we find the Ulama’ completely reliant and dependent upon the works of the four Imaams. They refer to the books of these Imaams who were blessed with such foresight and illuminated knowledge that despite living approximately thirteen hundred years ago, yet they were able to produce accurate solutions for situations surfacing centuries later. These answers and solutions they presented were directly sourced out from the Qur’an and the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam).

We mentioned that Taqleed of the four Imaams is waajib-li-ghairihi. An elucidation of this statement is that though we do not find any explicit injunction neither in the Qur’an nor in the Hadith commanding in specific to make Taqleed of the four Imaams, however the Qur’an instructs us with two injunctions:

1. To follow those who are capable enough to guide us to Allah:

Qur'an: Ayah 57 15Follow the path of those who turn to Me [Allah Ta’ala] (Surah Luqman 31:15)

2. To refrain from following our desires and temptations against the command of Allah:

Qur'an: Surah 38 Ayah 26

Do not follow your desires for that will cause you to go astray (Surah Sawd 38:26)

Keeping the above in mind, we conclude that since it is not possible to find any person in this age and time possessing the capabilities of the four Imaams, it will indefinitely be waajib to follow any one of the four Imaams. Furthermore, apart from the four Imaams we cannot find any Aalim (even Imaam Bukhaari and others) from the Salaf (Ulama’ of the past) whose Mazhab has been entirely recorded like that of the four Imaams.

Hence, if a person wishes to follow any other Mazhab other than that of the four Imaams, it is highly possible that he will incorrectly practise upon the verdict of that specific Imaam due to the necessary details or conditions of his Mazhab not being entirely recorded.

Secondly there is a principle in Shari’ah: مقدمة الواجب واجب i.e. the means which enables one to practise upon an injunction of Shari’ah also receives the status of that injunction. Hence, if an injunction is waajib, the path leading to it will also be regarded as waajib. By the same token if an injunction is fardh, the means enabling one to complete that fardh will also be considered as fardh.

Furthermore, if there is only one possible way or method of fulfilling an injunction of Deen, to a greater extent will that method be waajib, since there is no alternative in fulfilling that injunction.

Let us illustrate this principle through an example. Consider the injunction of Hajj. The obligatory action is that of Hajj. However, Nabi (Sallallahu Alayhi Wasallam) commanded that Hajj is waajib only on that person who possess الزاد و الراحلة (a conveyance and provisions). This command of Rasulullah (Sallallahu Alayhi Wasallam) is applicable to those who live in Makkah Mukarramah and the surrounding areas, for whom travelling upon camel back with a little provisions is possible. As for those who live thousands of miles away from the Holy Lands and require transport by sea or air, Hajj will be waajib subject to them affording a plane ticket or a ship ticket with accommodation. In which Hadith do we find this mentioned? If these people living abroad posses a camel and little provisions as in the case of those residing in Makkah Mukarramah, will we say that Hajj is waajib upon them as well? Obviously not! So we understand from this example that on account of the Hajj being dependant on acquiring a plane ticket, the obligation of Hajj is subject to one being able to afford it. In the absence of this, all the Ulama’ agree that Hajj is not obligatory.

Despite the obligatory action being one and the same for both people but, due to the means of both differing, the cause for its compulsion will differ. It will be impossible for one living abroad to fulfil the injunction of Hajj by depending merely on a camel and meagre provisions.

Similar is the case of taqleed in this age and time. Since this is the only practical solution in order for one to practise on the entire Deen, one will have no choice, but to follow one of these four illustrious Imaams.

In the past, there were many other mujtahideen who were the contemporaries of these A’immah, like Muhammad bin Sireen, Hasan Basri, Sufyaan Thauri etc. who were blessed with the highest levels of intelligence and understanding enabling them to deduce injunctions directly from the Qur’an and Hadith. People would refer to them as well in their Deeni matters, thereby absolving themselves of the need of enquiring from the learned. However, with the passage of time the emergence of people possessing the calibre of knowledge of these illustrious Imaams ceased, thus leaving the Muslims with no choice but to refer to the works of their predecessors. Subsequently, when we search the works produced by these great Imaams, we find that besides the four famous Imaams, very little remains of the works of other Imaams in relation to fiqh. Furthermore, the principles and governing rules that these four Imaams had laid out are such that they cover all situations that arise, whereas, the other Imaams had not compiled such principles. In addition to this, the students of these four Imaams flourished and thereby imparted the teachings and lessons of their Ustaads to the various quarters of the Muslim world. This allowed the fiqh and mazaahib of these four Imaams to become common and widespread amongst the learned and common folk. Accordingly, these four mazaahib and schools of fiqh became the subject matter of study and research and great scholars adopted these mazaahib as their school of fiqh since the deductions of these fuqahaa covered all aspects of life.

When practising one of these four mazaahib is the only way making it possible for us to practise on Deen entirely, following one of the four Mazaahib will thus become compulsory not because following these A’immah is an explicit injunction in Deen, but because there is no other route one can adopt whereby he will be able to practise upon the entire Deen without omitting anything. This is the meaning of waajib-li-ghairihi. (Since following the entire Deen is dependant upon taqleed, it is afforded the status of waajib-li-ghairihi).

When we examine the lives of these four Imaams, the glaring feature that we notice is that they strictly adhered to the mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in every facet of their lives. They could be aptly described with the following words: “They were entirely a personification of the Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in every walk of life.” If per chance one has to come across any situation where their Mazaahib apparently contradicts certain Ahaadith, he will certainly find sufficient substantiation through other Ahaadith, coupled with accurate reconciliations between the Ahaadith not seemingly practised. Their approach to the Qur’an and Hadith in deducing masaa’il was one strictly governed by principles of Deen. It was certainly not an approach of personal opinion or an approach of ‘pick and choose’, as is witnessed in this day and age. Hence, one can safely reach the conclusion that these four A’immah (whose Mazaahib stood the test of time for approximately thirteen centuries) are worthy of emulation in guiding us to Allah Ta’ala and His Rasul (Sallallahu Alayhi Wasallam).

Thirdly, the sole purpose for Allah Ta’ala creating us and sending us to the world is that we worship Him. Everything else besides His worship (e.g. eating, drinking, transacting, building homes, etc.) is secondary. Since man cannot exist in this world without certain basic requirements (e.g. air, water, food, etc.) Allah Ta’ala has made these requirements easily available to man so that no obstacle remains in the path of him worshipping his creator.

Similarly, we find that in accordance to the urgency of a need, provisions are made. Consider the most vital requirement of human life i.e. air. Man is in need of air every moment of his life. Hence Allah Ta’ala has made this available everywhere. All that one is required to do is to breath. Similar is the case of food, water, etc. We should understand that, when Allah Ta’ala undertook the responsibility to provide for the material needs of man, can we ever imagine Allah Ta’ala not making adequate provisions for the Deeni needs of man? All these worldly arrangements and provisions we see around us are only facilitated in order that man could serve his creator, Allah Ta’ala in ease and comfort. So the object is not food and drink, instead it is the worship of Allah Ta’ala (practising upon Deen). Accordingly, in order to make the purpose of man’s creation possible, Allah Ta’ala allowed great luminaries to be produced in the form of the A’immah-e-mujtahideen. Hence, we notice that for approximately thirteen centuries the Ummah has held on to the mazaahib of these four great A’immah thereby fulfilling the purpose of their creation.

Furthermore, consider if one hundred people in this time and age begin extracting laws from the Qur’an and Hadith, each one presenting to the public his personal viewpoint of a verse with each person reaching different conclusions, will we regard this as a service to Deen or a disservice? Will Allah Ta’ala entrust us to our limited understanding and logic? If one prefers to adopt this method in matters of Deen we can well imagine the detrimental outcome and grave consequences it will create in the Ummat, let alone the confusion and perplexity it will produce in the mind and heart. Thus, the safest and most cautious path to adopt would be to follow one of the four great Imaams of fiqh whose lessons and teachings have been thoroughly scrutinised and researched. In fact, it would not be incorrect to declare that in order for a Muslim to be able to practise Deen entirely it would be waajib for him to align himself to one of the four mazaahib.

May Allah bless each one of us with the true understanding of Deen and the ability to follow in the footsteps of our pious predecessors.


[1] That which is compulsory on account of it being the only medium to fulfilling the Islamic injunction of Deen, though it is not directly established in any of the textual proofs of Deen viz. the Qur’an and Hadith.

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The Need for Understanding Deeni Issues in their Correct Perspective https://ihyaauddeen.co.za/?p=163 https://ihyaauddeen.co.za/?p=163#respond Sat, 27 Nov 2010 13:44:47 +0000 http://ihyaauddeen.co.za/?p=163 Once Hadhrat Imaam Abu Hanifa (Rahmatullahi Alayh) came across a person studying Ahaadith (of Rasulullah Sallallahu Alayhi Wasallam). Imaam Abu Hanifa (Rahmatullahi Alayh) then questioned the man whether he had first acquired the four fundamental sciences that are a prerequisite for understanding the Ahaadith in their correct perspective. The man inquired from Imaam Abu Hanifa (Rahmatullahi Alayh) regarding the four fundamental sciences.

The Imaam told him; the first science is that of Ilmut-Taqaddum Wat-Ta’akkur i.e. the knowledge which enables one to correctly reconcile between apparently contradictory Ahaadith relating to injunctions of Shari’ah. This process entails examining the historic background of each Hadith as well as the period it was reported in. Thus one will understand that the former injunctions were abrogated through the latter.

The second science relates to Ilmut-Tashreeh i.e. presenting the correct explanation and purport of the Ahaadith through referring to the works of the leading scholars and experts in the field of Hadith.

The third science is the science which enables one to contextualize the Hadith in the context Rasulullah (Sallallahu Alayhi Wasallam) mentioned it.

The fourth aspect is understanding which category of people the Hadith relates to.

Imam Abu Hanifa (Rahmatullahi Alayh) further explained to the man that without studying these four foundational sciences, one will not succeed in fully understanding the true purport of the Ahaadith, and knowledge acquired in such a manner will be a source of calamity for its bearer if he attempts to practice upon it.

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