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Sunday, October 27, 2013

Dought & clear, - Words and deeds of the Prophet (peace and blessings of Allaah be upon him) before his mission began.

Are the deeds and words of the Messenger (peace and blessings of
Allaah be upon him) before his mission began regarded as Sunnah, such
as his marriage to Khadeejah (may Allaah be pleased with her)?.
Praise be to Allaah.
The basic principle is that the actions of the Prophet(peace and
blessings of Allaah be upon him) before his mission began are outside
of the legislative Sunnah, and that we are not required to follow him
or take him as an example in that regard, except in cases where
sharee'ah – after his mission began – affirmed that something was
prescribed or Islamically acceptable, either by way of being
obligatory or mustahabb, such as fulfilling promises, helping the
destitute, honouring guests, helping people when calamity strikes and
so on. In that case we are obliged to follow his example, because it
became a law for us after his Prophethood began, and not just because
he(peace and blessings of Allaah be upon him) did it before he was a
Prophet. Based on this, there are some actions that he did before his
mission began that we are not obliged to follow, either because there
is no proof that it is prescribed for us or because there are reports
to show that it was abrogated after his mission began.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The
things that happened before Prophethood are not mentioned as things to
be followed or that are legislated, as is the case with his actions
after Prophethood, because the Muslims are unanimously agreed that
what is obligatory with regard to believing in him(peace and blessings
of Allaah be upon him) and following what he brought, is that which
has to do with what happened after he became the Prophet.
Hence whoever stays away from Jumu'ah prayer and prayers in
congregation, and lives alone in caves and mountains, where there is
no Jumu'ah or prayer in congregation, and claims to be following the
example of the Prophet(peace and blessings of Allaah be upon him)
because he was used to worship alone in the cave of Hira' before his
Prophethood, thus forsaking the acts of worship that were prescribed
and enjoined by Allaah and His Messenger, and following the example of
what he used to do before Prophethood, is wrong. That is because,
after Allaah honoured him with Prophethood, the Prophet(peace and
blessings of Allaah be upon him) no longer did what he used to do
before that, of worshipping alone in the cave of Hira and so on.
None of his Sahaabah after him went to the Cave of Hira', and they did
not stay away from Jumu'ah prayer or prayers in congregation in
isolated places, and none of them observed any kind of forty-day
retreat, as some of the later Muslims did. Rather they worshipped
Allaah by means of the prescribed acts of worship that the
Prophet(peace and blessings of Allaah be upon him) ordained for them.
End quote fromMajmoo' al-Fataawa(18/10).
With regard to the muhaddithoon (scholars of hadeeth), they paid
attention to what was narrated from the Prophet(peace and blessings of
Allaah be upon him) at all times, even if it was before his mission
began. That is part of the Sunnah according to the definition of the
muhaddithoon, who regard everything that was narrated from the
Prophet(peace and blessings of Allaah be upon him) as Sunnah, so they
narrated it in their books on that basis.
See:Af'aal al-Rasool sall-Allaahu 'alayhi wa sallam wa Dalaalatuhaa
'ala al-Ahkaam, by Dr. Muhammad al-'Aroosi (149).
And Allaah knows best.And Allaah knows best.

Dought & clear, - What are the ahaadeeth that may be used as shar’i evidence?.

What are the ahaadeeth which may be accepted and used as evidence in sharee'ah?.
Praise be to Allaah.
The ahaadeeth which must be accepted and taken as evidence are the
acceptable ahaadeeth: those which are saheeh or hasan. As for da'eef
(weak) and false ahaadeeth, it is not permissible to use them as
evidence with regard to shar'i rulings.
Al-Imam al-Shaafa'i said inal-Risaalah(p. 463):
It is obligatory to accept a report once it is proven, even if the
imams did not act upon this report. End quote. In other words: once a
hadeeth is proven to be from the Prophet(peace and blessings of Allaah
be upon him), it is obligatory to act upon it.
'Abd-Allaah ibn al-Imam Ahmad ibn Hanbal said:
I asked my father about a man who has books which contain the words of
the Messenger of Allaah(peace and blessings of Allaah be upon him) and
the Sahaabah and Taabi'een, but the man does not know how to recognize
da'eef (weak) and matrook (rejected) ahaadeeth, and he cannot tell a
strong isnaad from a weak one. Is it permissible for him to act upon
whatever he wants and to choose reports and issue fatwas and act on
that basis?
He said: he should not do anything until he finds out which ahaadeeth
are sound and may be acted upon, so that he will be acting upon a
sound basis. He should ask the scholars about that. End quote.
I'laam al-Muwaqqi'een(4/179).
Imam Muslim (may Allaah have mercy on him) said:
You should note, may Allaah have mercy on you, that knowledge of
hadeeth and determining which are sound and which are unsound is the
role of the scholars of hadeeth only, because they are the ones who
have memorized the people's reports and they know them well, unlike
others. So the basic principle on which they base their beliefs is the
Sunnahs and reports which were transmitted from one era to the next
from our Prophet(peace and blessings of Allaah be upon him) until the
present day. End quote.
Al-Tamyeez, p. 218
Imam al-Sarkhasi (may Allaah have mercy on him) said:
Not following a saheeh hadeeth from the Messenger of Allaah(peace and
blessings of Allaah be upon him) is haraam, just as doing what is
contrary to it is haraam. End quote.
Usool al-Sarkhasi(2/7).
Al-Nawawi (may Allaah have mercy on him) said:
The scholars said: Ahaadeeth are of three types: saheeh (sound), hasan
(good) and da'eef (weak). They said: It is only permissible to quote
as evidence concerning rulings those ahaadeeth which are saheeh or
hasan. As for those which are da'eef, it is not permissible to quote
them as evidence with regard to rulings or beliefs, but it is
permissible to narrate them and act upon them with regard to matters
other than rulings, such as stories, virtuous deeds, and offering
encouragements and warnings. End quote.
Al-Majmoo'(1/98).
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
With regard to the imams and fuqaha' of ahl al-hadeeth, they follow
the saheeh hadeeth wherever it is. End quote.
Fadl 'Ilm al-Hadeeth(p. 57).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not permissible to rely in matters of sharee'ah on da'eef
ahaadeeth which are not saheeh or hasan. End quote.
Majmoo' al-Fataawa(1/250).
Al-'Allaamah Zakariya al-Ansaari (may Allaah have mercy on him) said:
The one who wants to quote as evidence a hadeeth from the Sunans or
Musnads, if he is qualified to distinguish between what may be quoted
as evidence and what may not, then he should not quote it as evidence
unless he examines its isnaad and its narrators. Otherwise if he can
find one of the imams who classed it as saheeh or hasan, he may follow
him, otherwise he should not quote it as evidence.And Allaah knows
best.

Dought & clear, - Our attitude towards the differences of opinion among theimams with regard to covering the face.

There is an important matter that is giving me sleepless nights, which
is: what is the meaning of the differences of the imam concerning a
certain issue? If I say to someone that Shaykh So and so says that
something is haraam, he says to me that is according to his madhhab or
the madhhab of his country, and we follow a different madhhab that
says it is halaal. This led me to the issue of hijab. For example, my
country follows the Maaliki madhhab, the imams of which say that "that
which is apparent" [al-Noor 24:33] refers to the face and hands. In
addition to that, the face-veil is virtually banned in my country,
i.e., you could never wear it in your daily life, such as wearing it
at work or in school. There are laws that ban it and the gloves.
Although personally I am fully convinced about the face-veil, I cannot
wear it. What is your ruling on that? Because every time I listen to
tapes about hijab from Shaykhs from another madhhab, I feel that my
hijab is not Islamically acceptable, and I understand from their words
that I am currently unveiled and making a wanton display of myself
(tabarruj) and I am a cause of fitnah among this ummah. What should we
do, as we are confused?.
Praise be to Allaah.
Firstly:
At the time of the Revelation, the Muslims learned the rulings of
Islam from the Prophet(peace and blessings of Allaah be upon him)
through the verses of the Holy Qur'aan and the ahaadeeth of his
Sunnah. Hence there were no differences of opinion among them except
with regard to some minor issues. If that happened, the Prophet(peace
and blessings of Allaah be upon him) would explain to them what was
correct.
When the Prophet(peace and blessings of Allaah be upon him) died and
the Sahaabah spread out to various regions to teach the people Islam,
there appeared some differences with regard to some matters of fiqh
which arose at different times and in different places. These
differences were due to a number of reasons, which we will sum up here
from the words of the scholars:
1-The evidence had not reached the one who held a different opinion,
and he made a mistake in forming his opinion.
2-The hadeeth had reached the scholar, but he did not regard the
transmitter as trustworthy, and he thought that it went against
something that was stronger, so he followed that which he thought was
stronger than it.
3-The hadeeth had reached him but he forgot it.
4-The hadeeth had reached him but he understood it in a way other than
the intended meaning.
5-The hadeeth reached him but it was abrogated, and he did not know
the abrogating text.
6-He thought that it contradicted something that was stronger than it,
whether that was a text or scholarly consensus (ijmaa')
7-The scholar used a weak hadeeth as the basis for his ruling, or he
derived the ruling by means of weak arguments.
For a detailed discussion of these reasons and others, seeRaf'
al-Malaam 'an al-A'immati'l-A'laamby Shaykh al-Islam Ibn Taymiyah,
andal-Khilaaf bayna al-'Ulama': Asbaabuhu wa Mawqifuna minhuby Shaykh
al-'Uthaymeen.
We think that what we have mentioned about the reasons for differences
among the scholars i.e., with regard to matters of fiqh, will be clear
to you, in sha Allaah.
Secondly:
What should the Muslim's attitude be towards differences that arise
between the scholars? In other words, which scholarly opinion should
the Muslim follow in matters where they differed? The answer depends:
1 – If the Muslim is one who has studied shar'i knowledge and learned
its basic principles and minor issues, and he can distinguish right
from wrong with regard to scholarly views, then he has to follow that
which he thinks is correct and ignore that which he thinks is wrong.
2 – If he is one of the rank and file, or has not studied shar'i
knowledge, and thus cannot distinguish between right and wrong with
regard to scholarly views, then he must follow the fatwa of a scholar
whose knowledge he trusts and who he believes to be trustworthy and
religiously committed, whether he is from his own country or another
country, and differences between scholars will not matter after that.
He does not have to change what he is doing because he hears another
scholar issuing a fatwa that differs from the one he is following,
unless he realizes that what he learned later on is the correct view,
on the basis of his confidence in the religious commitment and
knowledge of the second Shaykh.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
The one who has knowledge of evidence is required to follow the
evidence, even if it goes against some of the imams, if it does not go
against the consensus of the ummah.
The one who does not have any knowledge should ask the scholars,
because Allaah says (interpretation of the meaning):"So ask of those
who know the Scripture, if you know not" [al-Nahl 16:43]. He should
ask one who he thinks has more knowledge and is more religiously
committed, but that does not mean that doing so obligatory, because
the one who is better may make a mistake with regard to a particular
issue, and the one who is regarded as less knowledgeable may be right
with regard to it. But priority should be given to following the one
who is more knowledgeable and more religiously committed.
See also the answers to questions no. 8294and 10645.
Thirdly:
If you ask about our view on the issue of covering the face, the most
correct scholarly view in our opinion is that it is obligatory to
cover the face in front of non-mahram men. There is a great deal of
evidence and scholarly views concerning that, as among the Maalikis.
Many of them said that it is not permissible for a woman to uncover
her face in front of non-mahram men, not because it is 'awrah but
because uncovering it runs the risk of fitnah. But some of them think
that it is 'awrah. Hence women, in their view, are forbidden to go out
in front of non-mahram men with their faces uncovered.
Allaah says (interpretation of the meaning):
"And when you ask (his wives) for anything you want, ask them from
behind a screen"
[al-Ahzaab 33:53]
al-Qaadi Abu Bakr ibn al-'Arabi al-Maaliki (may Allaah have mercy on him) said:
The entire woman is 'awrah, her body and her voice, so it is not
permissible to uncover that except in cases of necessity, such as when
testimony is given against her, or medical treatment, or asking her
about her health issues. End quote.
Ahkaam al-Qur'aan by Ibn al-'Arabi(3/1578, 1579).
Al-Qurtubi (may Allaah have mercy on him), who is also Maaliki, said:
This verse indicates that Allaah has given permission to ask of them
from behind a screen if there is some need, or when they ask a
question about something. That includes all women. Because it is a
basic shar'i principle that the entire woman is 'awrah, her body and
her voice – as stated above –it is not permissible to uncover that
except in cases of necessity such as when testimony is given against
her, or medical treatment, or asking her about her health issues. End
quote.
Inal-Jaami' li Ahkaam al-Qur'aan(14/227) it says:
For more information on the views of Maaliki fuqaha' concerning the
obligation for women to cover their faces, see:al-Ma'yaar
al-Mu'arrabby al-Wanshireesi (10/165 and 11/226 and 229),Mawaahib
al-Jaleelby al-Hattaab (3/141),al-Dhakheerahby al-Quraafi (3/307)
andHaashiyat al-Dasooqi 'ala al-Sharh al-Kabeer(2/55).
We have discussed this issue and its evidence in more than one answer
on this site. Please see the answers to questions no. 11774, 12525,
13998, 21134and 21536.
Fourthly:
With regard to what you mention about the laws in your country
forbidding women to cover their faces, that is something that makes us
feel very sad, to hear that covering and chastity are being opposed
and wanton display and unveiling are being encouraged everywhere,
especially when that happens in a country that is supposed to be
Muslim.
If the laws forbid women to cover, and you fear persecution because of
covering your faces, then there is no sin on you if you do not do it
in that case, so long as that is based on necessity. So a woman should
not go out of her house with her face uncovered except in cases of
necessity. If she can break the law and put up with a little bit of
hassle, let her do so for there is no obedience to any created being
if it involves disobedience towards the Creator.And Allaah knows best.

Be Patient: Key to happiness and success

A man came out of his home to admire his new truck. To his
puzzlement, his three-year-old son was happily picked stone and
scratched lines on the side of the truck. In his anger, the man ran to
his son, knocked him away. And took the little boy's hands and hit it
many times as punishment, not realizing he was using a wrench. When
the father calmed down, he rushed his son to the hospital.
Although the doctor tried desperately to save the crushed bones, he
finally had to amputate the fingers from both the little boy's hands.
When the boy woke up from the surgery and saw his bandaged stubs, he
innocently said, "Daddy, I'm sorry about your truck." Then he asked,
"But when are my fingers going to grow back?" The father was so hurt.
He went back to truck and kicked it a lot of times. Sitting back he
looked at the scratches, little boy wrote "I LOVE YOU DAD." Later then
committed suicide.
Think about this story the next time someone steps on your feet or you
wish to take revenge. Think first before you lose your patience with
someone you love. Trucks can be repaired. Broken bones and hurt
feelings often can't. Too often we fail to recognize the difference
between the person and the performance. We forget that forgiveness is
greater than revenge.
People make mistakes. We are allowed to make mistakes, because we
human beings are not perfect. But the actions we take while in a rage
will haunt us forever.
It takes 72 muscles to frown - only 14 to smile! So keep smiling,
After all, we only live once.
In the word SMILE:
*.S stands for Sets you free
*.M stands for Makes you special
*.I stands for Increases your face value
*.L stands for Lifts up your spirits
*.E stands for Erases all your tensions
A Smile makes us look younger, while Prayers make us feel stronger.
Think about how special a smile is. It costs nothing, but has the
power to enrich all, who receive it.
A smile is the light in your window that tells others that there is a
caring, sharing person inside.
Even a smile or a kind word is considered charity.
Good Life starts only when you stop wanting a better One. So, Live
like a Candle, which burns itself but give lights to others.