tag:blogger.com,1999:blog-76247762573141469282024-03-09T06:20:02.379+05:30Ahlus-Sunnah wal-Jamaa'ahWe, Ahl us-Sunnah wal-Jamaa'ah are those who hold on to the Sunnah of the Messenger, the ones who unite themselves upon that and they are the Companions of the Messenger, the Scholars of Guidance, who follow the Companions and whoever travels upon their path in terms of belief, speech and action until the Day of Judgement, while remaining steadfast upon this adherence. They avoid innovating and innovations in whatever place or age/era they may be.Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.comBlogger32125tag:blogger.com,1999:blog-7624776257314146928.post-3276299364066051202009-12-02T14:53:00.002+05:302009-12-02T14:59:15.669+05:30An Answer to Shaykh al-Albaanee's advice to the Jamaa'ah at-Tableegh<p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><br /></span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> (English translation of a lecture given by the Shaykh)</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">"All praise is for Allaah, and prayers and salutations upon the Prophet Muhammad (sal-Allaahu `alayhe wa sallam)"</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><u><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Question</span></span></i></span></u><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">: Where does the Jamaa'ah at-Tableegh go wrong? What is the remedy for their situation?</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><u><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Response</span></span></i></span></u><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">: The remedy is Knowledge, as we have always advised them. Instead of going out for this "khurooj", which has no basis in the Sunnah, whereas they make it a Sunnah to be followed. Rather they should sit in the masaajid and learn the hadeeth and fiqh and the manner of reading the Qur.aan correctly as it was sent down - [since many of them who speak, and this is a wicked practice which they have established for the people (in that) they encourage them to speak -] and then (they) are not able to correctly read the aayah, not to mention the ahaadeeth</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i></span><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">of the Messenger, (sal-Allaahu `alayhe wa sallam) - [since he explains the aayah in a way that causes him to fall under the saying that occurs in the knowledge of the Sciences of hadeeth ('Ilm Usoolil-hadeeth): "That the student must learn the "Arabic language so that when he reads a hadeeth he does not introduce mistakes into it, but reads it as the Messenger, (sal-Allaahu `alayhe wa sallam), said it"] - and if not then he falls under the saying of the Messenger, (sal-Allaahu `alayhe wa sallam), "He who reports me that which I did not say, then let him take his place in the Fire"</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Even when the Book is in front of him and he reads from it - [then he even cannot read it properly even though the Book is fully vowel pointed] - but even so those whom we hear in many of the masaajid cannot read the hadeeth of the Messenger, (sal-Allaahu `alayhe wa sallam), properly, - not to mention the being able to explain them correctly, and not to mention explaining the rulings contained therein - whilst those sitting and listening are in dire need of this fiqh taken from the Sunnah.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Therefore the cure for those people is for them to return to the circles of knowledge in the masaajid and find a scholar who has knowledge of the different readings (Qiraa'aat), knowledge of Tajweed, knowledge of fiqh, knowledge of hadeeth and knowledge of Tafseer. - so that they can learn. Then, after that if any of them becomes able to call the people - then he has to call the people. However, they call themselves, "Jamaa'ah ad-Da'wah" and the "da'wah" is the call to Islaam, 'the group of spreading the religion', but this religion of Islaam has to be understood by the caller so that he may able to spread it correctly and properly - and if not then - ((the one who does not have something cannot give it)) and this is a well known truth.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Therefore we advise them, since in many of them we find sincerity of purpose, and that they are active in da'wah, however, what was said of old of them was true, as follows: "Sa'd brought them in - leading them: That is not how you bring in camels, O Sa'd!)): ((That is not how you give da'wah to Islaam O Jamaa'ah)) da'wah to Islaam requires scholars who are able - especially if they go out from their lands to the lands of Kufr and misguidance, such as Europe and America - as over there problems and doubts come to them which you would not even think about in the Muslim lands - so where will they find the answer to them - he who does not have something cannot give it.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">I believe that they - Jamaa'ah at-Tableegh, if they really do wish to spread the religion of Islaam - then it is not enough that they are students, rather they must be scholars and mujtahids - taking Islaamic rulings from the Book and the Sunnah. Why? Because they go to a land where the habits, customs, usages, and problems are different to ours - so where will they get the answers from? They have no answer - rather one of them may mistakenly think that he has some knowledge - and therefore give Fatwa's - just as the Companions gave Fatwas to the injured man and killed him - they gave Fatwa without knowledge and so erred and led into error, just as the Messenger, (sal-Allaahu `alayhe wa sallam), said in the hadeeth recorded by al-Bukhaaree and Muslim, "verily Allaah does not take away the knowledge by removing it from the hearts of the scholars, but He takes the knowledge away by taking away the scholars - until there does not remain any scholars, so the people take ignorant ones as their leaders - and they are asked and give judgment without knowledge." This is exactly what is happening these days - that many people give fatwas without knowledge and therefore go astray and lead others astray - therefore for those who wish to give da'wah - it is not enough that they are students, rather they must be scholars - deriving rulings from the Book and Sunnah - and if not, then they are not able to convey the message of Islaam, particularly in those foreign lands.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">I end this talk with a point noted by a famous scholar of Andalus - Ibn Rushd al-Maalikee - he gave an example for the mujtahid scholar and the muqallid scholar - a very good example - saying, "The example of the mujtahid and the muqallid is the example of the person who sells leather socks and the one who makes them. So a man comes to the seller of leather socks and asks him for a particular size [and maybe he wants an unusual size, small but wide] and he doesn't find this size amongst his stock - so he has to go to the maker of the leather socks and say I want a leather sock of such and such a size - and he makes it. This is the example of the mujtahid and the other one, the muqallid (blind follower)."</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">So where will they find answers required in that land? Therefore we advise them strongly - since they have sincerity and feeling for Islaam, and desire to spread it amongst the people - to seek knowledge. There is no other way than that; after that, perhaps, Allaah will grant them that knowledge and open the door of true da'wah to them, and if not, then, the one who does not possess something cannot simply give it to others.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Our way, is that "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)", and this is the text agreed upon by all Jamaa'ahs amongst Muslims throughout the world. No one says, "The best of guidance is the guidance of Abu Haneefah, or Maalik, or ash-Shaafi'ee, or Ahmad", and yet, all of them hold that they are people of knowledge and excellence and that their purpose is to follow the Messenger, (sal-Allaahu `alayhe wa sallam), and his way.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Hence, all Muslims, irrespective of group or sect, agree upon this basic principle that "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)". Despite this agreement there is still some difference with regard to how that is put into practice and in making this Prophetic truth a fact upon the face of this earth. It is here that they differ, and we have just discussed about what is knowledge, which is "what is commanded by Allaah and His Messenger (sal-Allaahu `alayhe wa sallam)". There is also no disagreement about this fact. However, in practice today you hardly ever hear a scholar answer a question by saying, "Allaah Ta'aala says…." Or "The Prophet (sal-Allaahu `alayhe wa sallam) said...". Instead they say "so and so says…", and that is NOT knowledge. So what is important for the Muslims today is that they come together upon the principles - and these are agreed amongst them - and stick to them and not leave them on one side and we say, "The best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)".</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Then we also see, after that, that one person prays in a certain manner and another in a different way and another and so on…, and likewise in wudoo., fasting, Hajj etc. etc. Why? What is the reason? The only reason is that they have NOT followed the simple basic principle of "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)" Why is this so? Because making this principle a reality in our religious life requires knowledge of what Allaah and His Messenger, (sal-Allaahu `alayhe wa sallam), says. In particular what is authentically reported from the Messenger (sal-Allaahu `alayhe wa sallam) and keeping away from that which is NOT authentic from him (sal-Allaahu `alayhe wa sallam) - so where is this way, its method and application today?</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Then we return to the question and say, ((All of the Jamaa'ahs amongst the Muslims say (( the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam))), but the Jamaa'ah at-Tableegh and others - we do not particularise them alone since the problem is general - has their 'aqeedah become one - and they have been in existence for many years.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">So has the 'aqeedah of its members become a single 'aqeedah? Has their 'ibaadah (worship) become one? Etc. In my opinion the answer is "NO", since you will find amongst them, the Hanafee, the Shaafi'ee, the Maalikee, and the Hanbalee, just as you would find outside the Jamaa'ah, and so on in this way there is no difference between them and the other Jamaa'ahs. Likewise within Jamaa'ah at-Tableegh you will find people who lean towards the Book and the Sunnah as we have just explained. However, you do not find amongst them scholars who guide these (people) to the Book and the Sunnah. Instead, they rely upon any scholar who will explain to them what is in the Book and the Sunnah since they believe that it is the Qur.aan and the Sunnah that are to be acted upon. As for the great majority of them, they are not like that. The reason is that not all of them have that belief which would unite them if they possessed it. Therefore, you see them do many things at variance with the Sunnah. Eg; (this thing) which they alone do and have particulate themselves with, from amongst all of the various different Jamaa'ahs.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">This is what they call "khurooj" - going out in the way of Allaah - meaning going out with the Jamaa'ah to various towns, cities, lands and even non-Muslim countries. So we always remind them that going out in the way of Allaah is a good thing since the Messenger (sal-Allaahu `alayhe wa sallam) said "He who takes a path seeking knowledge. Allaah makes it easy for him a path to </span></span></i><st1:place st="on"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Paradise</span></span></i></st1:place><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">". However, if they believe, along with us, that the best guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam), then (we ask), "had he (sal-Allaahu `alayhe wa sallam) and his noble companions used to go out in tens in that way to give da'wah of Islaam?" ((INTERRUPTION)) And the people in the time of the Messenger (sal-Allaahu `alayhe wa sallam) were in greater need of knowledge since they were surrounded by the unbelievers. So he, (sal-Allaahu `alayhe wa sallam), would send a knowledgeable one and not send ten or twenty along with him who did not know anything. Rather they would learn from the people of knowledge in their own lands.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">So I am sure you all know that he, (sal-Allaahu `alayhe wa sallam), sent Mu'aadh Ibn Jabal (radhi-yallaahu 'anhu), alone, Abu Mousa (radhi-yallaahu 'anhu) alone, and likewise 'Alee (radhi-yallaahu 'anhu), Abu 'Ubaydah (radhi-yallaahu 'anhu) and Dihyah (radhi-yallaahu 'anhu) etc. etc. all singly. We do not find at any time in his blessed life that he, (sal-Allaahu `alayhe wa sallam), sent along with a scholar, people who were not scholars - to </span></span></i><st1:place st="on"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">. What was in </span></span></i><st1:place st="on"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> but Shirk and Kufr, and consider, there was need in the time of the Messenger, (sal-Allaahu `alayhe wa sallam).</span></span></i></st1:place></st1:place></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Therefore we say that the foundation of da'wah is Knowledge - Knowledge of the Book and the Sunnah - and I would draw your attention to the fact that despite being around many years they still do not have a single unifying 'aqeedah nor a single unifying worship, nor commonality in their prayers. So what is it you will convey to the people while you have not yet conveyed it to your own selves? Begin with your own selves first, then those around you. What will the Jamaa'ah at-Tableegh convey if they themselves have not still agreed in 'aqeedah? As far as I know, Jamaa'ah at-Tableegh does not give any importance to the affairs of 'aqeedah. Indeed, many of them state openly that, "we do not go into the affairs of 'aqeedah since they cause differences amongst the Muslims", nor do they take care to correct their worship and Prayers and make that in accordance with the Sunnah. So he who does not possess something cannot give it to another.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">They call to Islaam. What is Islaam? Prayer!, Fasting!, Zakaah! Etc. If a questioner comes and asks, "How did the Messenger of Allaah, (sal-Allaahu `alayhe wa sallam), perform Salaah?" to one of their callers (Da'ee), not just one of their common followers, then he cannot answer. Why? Because from the beginning, from their first principles, they are NOT taught to, first of all, make sure that they are upon following the Book of Allaah and the Sunnah of the Messenger, (sal-Allaahu `alayhe wa sallam), of Allaah. Either he will be restricted to a particular madhhab or following a particular Soofee order - about which some Soofee's speak openly and say, "The number of ways to Allaah are like the number of created beings". So, perhaps, this Shaykh belongs to one of those Soofee orders about which the scholars are agreed that nothing of them ever existed in the first three generations after the Messenger, (sal-Allaahu `alayhe wa sallam), whose excellence was testified to and Allaah Himself says:</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">{</span></span></i><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Verily, this is My Way, leading Straight: follow it: follow not (other) paths: they will scatter you about from His (great) Path</span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">}, [Soorah al-An'aam, Aayah 153].</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">And so if the head of the callers who established the Jamaa'ah at-Tableegh; he himself follows a particular madhhab, blindly - Hanafee or Shafi'ee or any other; And he himself follows one of these Soofee orders - then what is this Islaam that they call to? Prayer only? We often hear and know that many people who had not used to pray have started to pray - we do not deny that. We know many extreme Soofee's in all the lands of Islaam, and particularly Syria, where they have lived for many years - Shaykhs of the Soofee's who devour the people's wealth and live upon the hunger of their followers - and yet people who were formerly drunkards become their followers and begin to pray. But is that what is wanted? That a person becomes like the example mentioned by the Messenger, (sal-Allaahu `alayhe wa sallam), "The example of the scholar who does NOT act on his Knowledge is that of a lamp which gives light to the people and burns itself away." That is not what is wanted. What is wanted is that the Muslim gives da'wah having a certain Knowledge of his religion - and where does he get that knowledge from? As we have said: Either he himself becomes a scholar by studying the Book and the Sunnah or he takes the Book and the Sunnah from one who is a scholar of that. We do not find that amongst the followers of Jamaa'at - Ut-Tableegh - and for all these years - and likewise for the Ikhwanul Muslimeen - and they have not come together in their thinking - so within the Ikhwan you find those who adhere to the way of the Pious Predecessors, the Soofee, the follower of a madhhab, and in some lands even the Shee'ah - we know that from their long history - what Islaam is it that they call to?</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">And know after mentioning their shortcomings - I advise them - that instead of going out for this "Khurooj" which was, firstly, not found in the time of the Prophet, (sal-Allaahu `alayhe wa sallam), and secondly, that it is organized in a way that has no basis in Islaam - three days, four days etc. - Instead of that "Khurooj", which did not exist in the first and best period of Islaam, sit in the masaajid and study the Book of Allaah, either by yourselves if you are from the former group and if not, then, by asking the people of Knowledge if you do not know.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">And we often hear them begin their lesson with the saying: "Our success lies in following the Sunnah". Fine, but if you ask, "What is the Sunnah in the Prayer that you have just performed?". He doesn't know. The Imaam sits after the prayer, opens "Riyaadh as-Saaliheen" - and what a good book it is - he reads two or three ahaadeeth and does not explain them or make their meaning clear - reading only the text. Then the people go away not knowing anything. Why? Because the Shaykh didn't explain. Why? Because he doesn't have something, hence he cannot give it.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">So, instead of wasting time reading ahaadeeth</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i></span><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">which they do not understand - let one or two of them out of the thousands seek knowledge - tafseer, hadeeth, language etc. Then, let them call the people to Islaam upon clear guidance. The Jamaa'ah at-Tableegh in this form, what do they call to? To Islaam, fine. Then what is the 'aqeedah that a Muslim has to have? Is it the Ash'aree 'aqeedah, the Maatureedee 'aqeedah or the 'aqeedah of Ahlul hadeeth? Each is upon that which he found his father, mother, grandfather - or from al-Azhar or the latest Islaamic University etc. Otherwise his mind is completely empty, neither having this nor that - what is the reason?</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Firstly, it is not part of their system that they teach their Jamaa'ah the 'aqeedah.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Secondly, it is not part of their program to teach the people what is Sunnah and what is Bid'ah - and the Arab Muslim poet of old said: "I learnt what was bad not for its own sake but to avoid it: and he who does not know bad from good falls into it." And this poetic wisdom is taken from the hadeeth of Hudhayfah Ibn al-Yamaanee (radhi-yallaahu 'anhu) who said about himself: "The people used to ask Allaah's Messenger, (sal-Allaahu `alayhe wa sallam), about the good. And I used to ask about the bad fearing it would come to me…"</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">And as the poet said: "Sa'd brought in [the camels], leading them: O Sa'd - that is not how you bring camels in."</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">If you call to Islaam - you have to know what it is, beginning with Eemaan and perhaps the brothers will recall the hadeeth: "That a man came to the Prophet (sal-Allaahu `alayhe wa sallam) with very white clothes and black hair... [the hadeeth of Jibreel concerning Islaam, Eemaan and Ihsaan…]…"</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Eemaan in Allaah - I have never heard any of our brothers explain the word "Eemaan in Allaah" - of which it is possible to write volumes about, and it is sufficient for us that Shaykh al-Islaam Ibn Taymiyyah wrote a whole book called "Kitaabul-Eemaan" - and the muhaddithoon (scholars of hadeeth) of old wrote such books such as Ibn Abee Shaybah and Abu 'Ubayd al-Qaasim as-Sallaam - all of them writing books on Eemaan.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">What is "Eemaan in Allaah? The Muslims believe in Allaah, the Christians believe in Allaah, the Jews believe in Allaah, everyone but the atheists believe in Allaah. But each one's belief in Allaah is different from the other. So what is that Eemaan (in Allaah) which is the first condition of Eemaan? This topic is never studied. This Eemaan contains the belief in the Oneness of Allaah's self; it contains the Oneness of Allaah's worship - that He alone is worshipped; it contains Allaah's Uniqueness in his Attributes.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Jamaa'ah at-Tableegh do not speak about these at all - so then, what O Brother is this Islaam that you call people to? And where are you with regard to his (sal-Allaahu `alayhe wa sallam) sayings:</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">((</span></span></i><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Pray as you see me praying</span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">)) and ((</span></span></i><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Take your rites of Hajj from me for I do not know - perhaps I will not meet you after this year</span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">)).</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Then, our advice is that some - not all thousands or millions of them - but tens or thousands of them should obtain knowledge of the religion who then can guide them to the following of Allaah's Book and the ahaadeeth</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i></span><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">of Allaah's messenger, (sal-Allaahu `alayhe wa sallam).</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">As for the going out - then no one should go out except for the scholar - as shown in the guidance of Allaah's Messenger, (sal-Allaahu `alayhe wa sallam). As for spreading the religion - then each person passes on what he knows - but that is not to be in ordered form that people from </span></span></i><st1:city st="on"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Amman</span></span></i></st1:city><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> leave their families and children and go to Europe and . Let them remain at home and learn Allaah's religion as did the Companions of the Prophet, (sal-Allaahu `alayhe wa sallam). We again repeat, :The best of guidance is the guidance of Muhammad, (sal-Allaahu `alayhe wa sallam)."</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Where are those who best understand this rule? Without a doubt they were the Companions of the Prophet, (sal-Allaahu `alayhe wa sallam), then those who came after them, then those who came even after them. Fourteen centuries have passed and whatever we might say about changing times or methods etc. - we are now in the 1400's and never in these 1400 years did a group of scholars go out in hundreds in this way, traveling through the lands to give da'wah. Why did they not do that? Therefore the scholars say, "And every good is in the following of those who came before, and every evil lies in the innovations of the latter people."</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">No one will argue about giving da'wah since Allaah Ta'aala says:</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">{</span></span></i><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Let there arise out of you a group of people…</span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">}, [Soorah Aal-'Imraan, Aayah 104], but the problem lies in the method of da'wah and the way it is given, and what is introduced into that which had not been used to be in the time of the Prophet, (sal-Allaahu `alayhe wa sallam), and that one having knowledge goes out - why does he go out? To learn! Brother, stay in your homes, the masjid is next door, sit there and learn from the scholars.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><interruption> from someone in the audience asking what is wrong with going out to the masaajid.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">O beloved Brother, may Allaah be Pleased with you - this is NOT the point of discussion - do not enter us into issues which are not related to where the problem lies…, I say there is no problem - but the ones nearer to you have more right, your family, your neighbors etc. then to whom will you call? Have you taught your family the correct 'aqeedah? And taught them how the Prophet, (sal-Allaahu `alayhe wa sallam), used to pray? Jamaa'ah at-Tableegh do NOT learn or teach how the Prophet, (sal-Allaahu `alayhe wa sallam), used to pray and make Hajj etc. So as a member of Jamaa'ah at-Tableegh have you taught that which is obligatory to your family whom you live with? They are the closest of people to you. So you leave them alone and go to another town and say to me "what is wrong?" - I say there is nothing wrong, but start with yourselves, then those closest to you. Do not leave your land - going here and there - he who does not have something cannot give it.</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">We in ash-Shaam (), have an example which they mention - they say: "That there was a Kurdish man, zealous for Islaam, but knowing very little about it - he met a Jew on the road one day and said to him ((become a Muslim or I will kill you)), so he replied; ((I will become a Muslim - what do I say?)) He said: ((By Allaah, I don't know!))"</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">What benefit is this type of enthusiasm - he doesn't even know what to say to the Jew about Islaam. So we say, - that before this enthusiasm - sit and learn what Islaam is - then spread it amongst the people in the best way. And this is enough of a mention of the short-comings of Jamaa'ah at-Tableegh. And we do not wish to go further into the details since that requires research of their history - and what is correct and what is not - but that which is very clear. Is that this "Khurooj" in groups who hardly know anything about Islaam?</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><interruption:></span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Brother, it is not an accusation - It is something we see. <continuation></span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Then as I have said to you - if we do find someone amongst Jamaa'ah at-Tableegh praying according to the Sunnah, then this Sunnah has not come from them but from outside. So, in this case you are like the person mentioned in the Quran:</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">{</span></span></i><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">And one of her household saw (this) and bore witness, (thus)…</span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">}, [Soorah Yoosuf, Aayah 26].</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Al-Hamdu-Lillaah, and you pray according to the book, Sifatus-Salaatin-Nabee (sal-Allaahu `alayhe wa sallam), - why don't you pray according to a book produced by Jamaa'ah at-Tableegh? Because they haven't produced any such book. Then - we return to what is most important - to 'aqeedah - so do you say that we accuse them of not giving importance to 'aqeedah? Well, they themselves clearly state that - they do not call to 'aqeedah, nor to the Book and the Sunnah - everyone remains upon his madhhab…</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">I say, as long as the Jamaa'ah at-Tableegh want to spread Islaam and have this enthusiasm - then the Sunnah must come from them - not have to be taken from other Jamaa'aha. I know them from and from sitting with them, and I know them here….. so I am not ignorant of them, so that you say that I accuse them. Rather you accuse us of accusing them - but I speak based on knowledge…</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">So, in brief, with regard to the Jamaa'ah at-Tableegh - we are thankful for their enthusiasm but not for the way in which they show it. This enthusiasm has to have knowledge attached to it - and knowledge as has preceded is "what Allaah and His Messenger, (sal-Allaahu `alayhe wa sallam), say". This hadeeth is authentic. Is there any scholar amongst them who is able to say that this hadeeth is weak so that he can be upon clear guidance in his religion? They do not have such a one to this day. Why? Because their way is at variance with the correct way:</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">{</span></span></i><b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">Verily, this is My Way, leading Straight: follow it: follow not (other) paths</span></span></i></b><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">}, [Soorah al-An'aam, Aayah 153].</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"><o:p></o:p></span></span></i></span></p> <p class="MsoNormal"><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">[Translated by: Maaz Qureshi</span></span></i></span><span lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;"> </span></span></i></span><span style="font-size: 10pt; " lang="EN-US"><i><span class="Apple-style-span" style="font-family:arial;"><span class="Apple-style-span" style="color:#3333FF;">]</span></span></i></span></p><p class="MsoNormal"><span class="Apple-style-span" style="font-family:arial;font-size:100%;color:#3333FF;"><span class="Apple-style-span" style="font-size: 13px;"><i>_________________________________________________________________________________________________</i></span></span></p><p class="MsoNormal"><span class="Apple-style-span" style="font-family:arial;font-size:100%;color:#3333FF;"><span class="Apple-style-span" style="font-size: 13px;"><i></i></span></span></p><tr><td colspan="3" class="FacetSeparatorTD"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:'courier new';"><span class="Apple-style-span" style="font-size: x-large;">Answer</span></span></b></span></span></td> </tr> <tr> <td class="FacetAltDataTD"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></td> <td colspan="2" class="FacetAltDataTD"><div align="justify"><p><span class="Apple-style-span" style="font-family:verdana;color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><br /></b></span></span></p><p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">In the name of Allah, Most Gracious, Most Merciful </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Assalaamu `alaykum waRahmatullahi Wabarakatoh </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><br /></span></b></span></span><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">A brief introduction to Tabligh Jama’at and their objectives</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Tabligh </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">literally means ‘to convey’. Contextually, it refers to conveying the message of Islam. This is the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">sunnah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of all the prophets. The most important rule of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> is </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">hikmah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Allah Ta’ala says in the Holy Quran:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ادع إلى سبيل ربك بالحكمة والموعظة الحسنة</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center;" class="MsoNormal" align="center"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Invite (people) to the way of your Lord with wisdom and good counsel.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Verse: 16:125)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Whosoever does </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> must adopt </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">hikmah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. It is only then, that people will understand and accept.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The system conducted by the Tabligh Jama’at was initiated by Moulana Ilyas Saheb (Rahimahullah). He observed that people were too engrossed in their worldly activities and had forgotten the objective for which they had been sent to this world. He realized that they had to free some time from their worldly engagements, to sit and ponder about Allah Ta’ala and their purpose for being sent to this world. Therefore, he started calling people to the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">masjid</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, and reminded them about Allah Ta’ala and His greatness. Initially people rebuked him, they discouraged him and used to say that they had no time for all of this; but as time went by, they realized the truth behind it and the need for it, and started joining him in calling others towards Allah Ta’ala. Thereafter, when more people started joining this work, a few guidelines had to be set, to make sure that the work was done in a proper manner. Different time periods of 3 days, 40 days, etc. were set, so that people knew for how long they had to be away, and could make the necessary arrangements for that period.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Their objective is that each and every Muslim adopts the Islamic way in all aspects of life. They do not advice anyone to leave all their daily activities and join this work, but they encourage people to take out some time from their daily engagements so that the rest of the time could be spent in accordance to the teachings of Islam. Spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Deen</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Proof from Quran and Hadith</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It is incorrect to say that the work of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> ‘has no basis in </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">sunnah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">’ or that ‘it was not found in the time of Nabi (Sallallahu Alaihi Wasallam)’. There are numerous verses of the Quran and the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that support the practice of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Hereunder are a few of them:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">From the Holy Quran:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">1.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ادع إلى سبيل ربك بالحكمة والموعظة الحسنة</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center;" class="MsoNormal" align="center"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Invite (people) to the way of your lord with wisdom and good counsel.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Verse: 16:125)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">2.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center;" class="MsoNormal" align="center"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">And there has to be a group of people from among you who call towards good and prevent from evil.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Verse: 3:104)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">3.</span></b></span></span><span style="font-size: 14pt; "><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center;" class="MsoNormal" align="center"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">And who is better in utterance than the one who called people towards Allah, and acts righteously and says, “I am one of those who submit themselves (to Allah Ta’ala).</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Verse: 41:33)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">From the Ahadith of Nabi (Sallallahu Alaihi Wasallam):</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span><span style="font-size: 14pt; " dir="rtl" lang="ER"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><span dir="ltr"></span></span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><span dir="ltr"></span>4.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">فقال أبو سعيد أما هذا فقد قضى ما عليه سمعت رسول الله صلى الله عليه وسلم يقول من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Hazrat Abu Sa’eed (Radhiyallahu Anhu) narrates that he heard Nabi (Sallallahu Alaihi Wasallam) saying, “Whosoever witnesses a forbidden act being committed, he should prevent it by the use of his hands; if he is unable to do so, then he should prevent it with his tongue; if he is unable to do so, he should at least consider it a vice in his heart; and this is a very low level of Iman”. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Sahih Muslim Vol.2 Pg.211/2 - Darul Ma’rifah)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">5.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; " lang="AR-SA"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">عن </span></b></span></span></span><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">النعمان بن بشير رضي الله عنهما عن النبي صلى الله عليه وسلم قال مثل القائم على حدود الله والواقع فيها كمثل قوم استهموا على سفينة فأصاب بعضهم أعلاها وبعضهم أسفلها فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم فقالوا لو أنا خرقنا في نصيبنا خرقا ولم نؤذ من فوقنا فإن يتركوهم وما أرادوا هلكوا جميعا وإن أخذوا على أيديهم نجوا ونجوا جميعا</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It has been reported on the authority of Nu’man bin Bashir (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “There are people who do not transgress the limits (laws) of Allah Ta’ala, and there are others who do so. They are like two groups who boarded a ship; one of them settled on the upper deck, and the other on the lower deck of the ship. When the people of the lower deck needed water, they said, “Why should we cause trouble to the people of the upper deck when we can have plenty of water by making a hole in our deck”. Now, if the people of the upper deck do not prevent this group from such foolishness, all of them will perish; but if they stop them, they will be saved”. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Sahih Al Bukhari Vol.3 Pg.152 - Darul fikr)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The Shaykh then disagrees with the method of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">da’wa</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> that is carried out by the Tabligh Jama’t. He says that it was not found in the time of Nabi (Sallallahu Alaihi Wasallam). </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">We also agree that the manner in which </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">da’wa</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> is coordinated by the Tabligh Jama’at (e.g. specifying the time period of 40 days, stipulating time for </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ta’lim</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">gusht</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, etc.) is not proven through sunnnah, but it is not necessary that the method of each and every ruling of Shari’a is stipulated through sunnah. There are some commandments in Shari’a in which the method is not stipulated. For example, it is a commandment of Shari’a to acquire knowledge, but the manner in which the Madrasas are established today, is not proven through Quran and Hadith. Up until the recent past, the scholars used to teach in the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">masjids</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of their respective towns and villages. The students had to go to different scholars to learn the different sciences. No arrangements of food or boarding were made. However, the zeal for knowledge had decreased as time went by, and the scholars felt it necessary to establish the system of Darul Ulooms as is established today. Nobody regards such a system to be </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">bid’ah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Similarly, Shari’a has commanded us to do the work of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. This work used to be done on an individual basis. The learned people used to preach people and prevent them from all vices. As time went on, vice started prevailing, and people had stopped doing the work on an individual basis; therefore, a collective effort had to take place, and rules had to be set up for the work to carry on in order. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Importance of seeking knowledge</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">We accept the fact that it is important to seek knowledge, and certain aspects of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Deen </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">are such that it is compulsory for each and every Muslim to know them. There are millions of Muslims in the world. It is not practically possible that all these Muslims join </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Darul Ulooms</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">madrasas</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> or (as mentioned by the Shaykh) sit in the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">masjid</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and acquire knowledge, as is the custom in </span></b></span></span><st1:place st="on"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, etc. All the Muslims in the world will not be prepared to do this, nor can the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Darul Ulooms</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">madrasas</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> accommodate such a big body of students. Therefore, a different mechanism had to be adopted. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></st1:place></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It was observed that only the minority that were in </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Darul Ulooms </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">madrasas </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">were acquiring knowledge, and the vast majority was too engrossed in worldly activities, resulting in the ignorance of even the basic principles of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Deen</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Therefore, a method was engineered where the Muslims were requested to take out some time from their daily engagements and come to the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">masjid</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Here they were reminded about Allah Ta’ala and how ignorant they were of the teachings of Islam. This led them to spending more time in the path of Allah and eventually they were educated with the basic teachings of Islam. It is apparent today that anyone who spends atleast 40 days in the path of Allah is acquainted with the basic rulings of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">salat</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">wudu</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, etc. and also learns to recite those </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">suras</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of the Quran that are read frequently in </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">salat</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Moreover, the work of Tabligh has created awareness for the lack of knowledge in Muslims in the past few years, resulting in more students joining </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">madrasas</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and the opening up of more </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Darul Ulooms</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">madrasas</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Therefore, we concur with the Shaykh’s advice on educating the Muslim masses with the teachings of Islam; but it wouldn’t have been practical to expect all the Muslims to disengage themselves from their worldly activities and be engrossed in acquiring knowledge. Rather, a practical method had to be adopted, which the Tabligh Jama’at succeeded in accomplishing. However, we do not deny the fact many of the brothers fail to adhere to the set of rules given to them by the seniors of Tabligh Jama’at, and do not attain the full benefit they would have otherwise attained. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The position of knowledge in Tabligh Jama’at </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Tabligh Jam’at does not discourage people from acquiring knowledge, but rather it acts as an encouragement for people to go seek knowledge. The teachings of Tabligh Jama’at are based on “six points”, the third point of which is “</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">’ilm</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> (knowledge) and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">zikr</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> (remembrance of Allah Ta’ala)”. When the brothers who go out in the path of Allah, the virtues of knowledge are read to them and they are encouraged to go to the scholars of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Deen</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> to acquire knowledge of the rulings of Islam. The students and teachers of schools and </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">madrasas</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> are discouraged to disrupt their studies for the work of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">da’wa</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, but they are inspired to give their free time for this work. There are extremists that give preference to </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">da’wa</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> over knowledge, but this is totally against the teachings of the seniors of Tabligh Jama’at.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Propagating without knowledge</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It is true that one should not preach what one does not know. However, not having knowledge in one field does not mean that one cannot propagate at all. There is no one present on the face of the earth who can say that he has mastered all fields, or even one field for that matter. Knowledge is so vast that no creation can encompass it. Therefore, we cannot say that one should wait till he has perfected his knowledge in order to propagate it. It is enough for a person to know one aspect of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Deen</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> to propagate that aspect to another person. We also understand from the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ahadith</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of Nabi (Sallallahu Alaihi Wasallam) that he ordered the Sahabah (Radhiyallahu Anhum) to propagate whatever they heard from Nabi (Sallallahu Alaihi Wasallam), even if it was one sentence.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; " lang="AR-SA"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">عن عبد الله بن عمرو أن النبى - صلى الله عليه وسلم - قال « بلغوا عنى ولو آية ... » .</span></b></span></span></span><span style="font-size: 14pt;" dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It has been narrated on the authority of Abdullah bin Amr (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “Convey (my teachings) to the people even if it were a single verse or sentence (from the Quran or the Sunnah …”.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)</span></b></span></span><span style="font-size: 14pt; "><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Similarly, the brothers who go out in the path of Allah discuss the “six points” with those who have spent more time than them. After they are well acquainted with the “six points”, they are allowed to give talks in the mosque. They are advised to speak only within the “six points” and not speak anything besides that. In this way, they propagate only what they know and not what they do not know. Only the qualified scholars are allowed to elaborate on issues other than the “six points”. This is the reason why most of the brothers that take part in the work of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tableegh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> do not answer questions posed on </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">aqeedah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and rules of Islamic jurisprudence. Anyone who poses such questions is asked to consult an </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">‘alim</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> for an answer.</span></b></span></span><span style="font-size: 14pt; "><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It has also been the concern of the seniors of the work of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> that many of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">jama’ats</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> go out in the path of Allah without a single </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">‘alim</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> in the whole </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">jama’at</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. They are trying to rectify this situation by inviting more scholars to do this work. However, they make sure that there are atleast one or two </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">‘alims</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> in every </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">jama’at</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> that is sent to another country.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The incident of the companions giving fatwa to the injured man does not prove the impermissibility of propagating one’s knowledge. It only proves that one should not comment on a matter that one has no knowledge of. This does not stop him from propagating what he knows.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam) </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It is a great sin to falsely attribute anything to Nabi (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) has said:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt;" dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></span><span style="font-size: 14pt; " lang="AR-SA"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ومن كذب على متعمدا فليتبوأ مقعده من النار</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Whoever tells a lie against me intentionally, then surely let him occupy his seat in the (hell) fire. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It is a sad fact that scholars and the general masses are all involved in this malpractice of misquoting the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ahadith</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of Nabi (Sallallahu Alaihi Wasallam). Incidents and sayings are taken from books and other talks, and attributed to Nabi (Sallallahu Alaihi Wasallam) without trying to figure out if they are authentic or fabricated. This malpractice is not found only amongst those brothers who are involved in Tabligh Jama’at, but is a common practice of many of the speakers who want to spice up their talks with interesting stories. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The seniors of Tabligh Jama’at discourage the others from quoting such narrations, but there are many who do not adhere to this advice. However, it will not be advisable for one to abandon the work of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> because of these speakers, but rather join the work and correct this malpractice.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">It is because of the fear of misquoting the narrations of Nabi (Sallallahu Alaihi Wasallam) that the brothers of Tabligh Jama’at attribute the narrations to their seniors and say that ‘so and so said it’. In this way they are saved from attributing those narrations to Nabi (Sallallahu Alaihi Wasallam) of which they have no knowledge.</span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The ones nearer to you have more right</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">We accept the fact that the ones nearer to you have more right, and you should propagate to them before you start propagating to others. Allah Ta’ala mentions in the Holy quran:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="AR-SA"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">وأمر أهلك بالصلاة واصطبر عليها</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center;" class="Default" align="center"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Bid your family to perform Salāh, and adhere to it yourself.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Verse: 20:132)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">However, this does not mean that one has to wait till everyone in his family and locality has come totally upon Islam before he could propagate to others. Nabi (Sallallahu Alaihi Wasallam) did not wait for the whole of Makkah Mukarramah to accept Islam before he went to Taif. All madrasas do not wait till everyone in that town or village becomes an </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">‘alim</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> before they accept students from other towns or countries. Similarly, the brothers involved in </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tabligh</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> go out in the path of Allah, but they are also doing this work in their locality when they are not out in the path of Allah.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Moreover, this objection needs to be justified only if we assume that the brothers go out in the path of Allah to rectify the others, whereas, their objective of going out in the path of Allah is to rectify themselves. We have mentioned above that spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Deen</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. The objective is to be involved in </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">masjidwar a’mal </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">after they return home. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Masjidwar a’mal</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> includes doing </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">gusht</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> (going door to door) in the locality and reading ‘the book of virtues of good deeds’ at home.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ref: </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Taken mainly from Fatawa Mahmoodiyah Vol.4 Pgs.228-243 (Jami’a Farooqiyah)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Taqleed and following a Mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shaykh Albani is known for not following a </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. He believed in deriving the rulings directly from Quran and Hadith. This is the reason why he objects to those who follow a </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. A full clarification of the importance of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">taqleed</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and the harms of not following a </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> requires a detailed article. However, we will try to explain the basic points as briefly as possible.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Obedience, in its true sense, belongs to Almighty Allah alone. This is the logical requirement of the doctrine of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Tawheed</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> (belief in the Oneness of Allah). Even the obedience of Nabi (Sallallahu Alaihi Wasallam) (about which the Shaykh repeatedly mentions that the best of guidance is the guidance is the guidance of Muhammed (Sallallahu Alaihi Wasallam)) has been prescribed for us because he is the messenger of Allah Ta’ala and conveys to us the divine commandments; we are ordered to obey and follow him only because Allah’s pleasure has been epitomized in his sayings and acts. Therefore, we are required to follow the Holy Quran, being the direct commandment of Allah, and the Sunnah of Nabi (Sallallahu Alaihi Wasallam), being the indirect form of revelation.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">However, the interpretation of the Quran and Sunnah is not an easy job. It requires an intensive and extensive study of both the sacred sources of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, which cannot be undertaken by every layman. If it is made obligatory on each and every Muslim to consult the Holy Quran and Sunnah in each and every problem rising before him, it will burden him with a responsibility which is almost impossible for him to discharge. The inference of the rules of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> from the Quran and Sunnah requires a thorough knowledge of the Arabic language and the knowledge of many other sciences, which a layman usually does not posses. The only solution to this problem is that a group of persons should equip themselves with the required knowledge of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, and the others should ask them about the injunctions of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> in their daily affairs. This is exactly what the Holy Quran has ordained for the Muslims in the following words:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="text-align: center;" class="MsoNormal" align="center"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">So, a section from each group of them should go forth, so that they may acquire the knowledge and the perception in the matters of religion, and so that they may warn their people, when they return to them, that they may be watchful. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: right;" class="MsoNormal" align="right"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">(Verse: 9:121)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">This verse of the Holy Quran indicates that a group of Muslims should devote itself for acquiring the knowledge of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, and the others should consult them in the matters of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">This is exactly what the term “Taqleed” means. A person, who has no ability to understand the Holy Quran and Sunnah, consults a Muslim jurist, often termed as Imam, and acts according to his interpretation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. He never deems him worthy of obedience, but he seeks his guidance for knowing the requirements of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, because he has no direct access to the Holy Quran and Sunnah, or does not have adequate knowledge for deducing the rules of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. This behaviour is called </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">taqleed</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of that jurist or Imam. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The qualified Muslim jurists have devoted their lives for the study of the Holy Quran and Sunnah and have collected the rules of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, according to their respective interpretation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, in an almost codified form. This collection of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> rules, according to the interpretation of a particular jurist, is called the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of that jurist. Thus the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of an Imam is not something parallel to </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, or something alien to it. In fact, it is a particular interpretation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> and a collection of the major rules, inferred by the Holy Quran and Sunnah by some authentic jurists, and arranged subject wise for the convenience of the followers of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Therefore, the one who follows a particular </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> actually follows the Holy Quran and Sunnah according to the interpretation of a particular authentic jurist, whom he believes to be the most trustworthy and the most knowledgeable in matters of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">As for the difference of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, it has emerged through the different possible interpretations of the rules mentioned in, or inferred from, the holy Quran and Sunnah. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">In order to understand this point properly, it will be pertinent to know that the rules mentioned in the Holy Quran and Sunnah are of two different types. Some rules are mentioned in these holy sources in such clear and unambiguous expressions that they permit only one interpretation, and no other interpretation is possible thereof, such as the obligation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Salat</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Zakat</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, Fasting and Hajj, the prohibition of pork, wine, etc. With regards to this set of rules, no difference of opinion has ever taken place. All the schools of jurists are unanimous on their interpretation, hence there is no room for </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ijtihad</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> or </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">taqleed</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> in these matters, and because every layman can easily understand them from the Holy Quran and Sunnah, no intervention of a jurist or imam is called for. But there are some rules of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, derived from the Holy Quran and Sunnah where either of the following different situations may arise: </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <ol start="1" style="margin-top: 0in;" type="1"> <li style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The expressions used in the holy sources may permit more than one interpretation. For example, while mentioning the period of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">‘iddah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> (waiting period) for the divorced women, the Holy Quran has used the following expression: </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></li> </ol> <p style="margin-right: 0.25in; text-align: center; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal" align="center"><span style="font-size: 14pt; " lang="ER"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">والمطلقات يتربصن بأنفسهن ثلاثة قروء</span></b></span></span></span><span style="font-size: 14pt; " dir="ltr"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></span></p> <p style="margin-left: 0.5in;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">and the divorced women shall wait for three periods of Qur</span></b></span></span><o:p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> </span></b></span></span></o:p></p> <p style="margin-left: 0.5in; text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The word </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">quru</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> used in this verse has two meanings lexically. It covers both, the period of menstruation and the period of purity (i.e. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tuhr</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">). Both of them are possible in the verse and each one of them has different legal consequences. The question that requires juristic effort is which of the two meanings are intended here. While answering this question, the juristic opinions may naturally differ and have actually differed. Imam Shafi’ (Rahimahullah) interprets the word Qur as the period of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">tuhr</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> (purity), while Imam Abu Hanifa (Rahimhullah) interprets it as the period of menstruation. Both of them have a number of arguments in support of their respective views, and no on interpretation can be rejected outright. It is in this way that the differences among certain </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> have emerged.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <ol start="2" style="margin-top: 0in;" type="1"> <li style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Sometimes there appears some sort of contradiction between two traditions of the Holy Prophet (Sallallahu Alaihi Wasallam) and a jurist has to reconcile them or prefer one of them over the other. In this case also, the viewpoints of the jurists may differ from each other.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></li> </ol> <p style="margin-left: 0.5in; text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">For example, there are two sets of traditions found in the books of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">hadith</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, attributing different behaviours to Nabi (Sallallahu Alaihi Wasallam) while going for </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ruku’</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> in prayer. The first set of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ahadith</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> mentions that he used to raise his hands before bowing down for </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ruku’</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, while the other tradition mentions that he did not raise his hands except in the beginning of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">salat</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="margin-left: 0.5in; text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The Muslim jurists, while accepting that both methods are correct, have expressed different views about the question which of the two methods is more advisable. This is another cause of difference between various </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <ol start="3" style="margin-top: 0in;" type="1"> <li style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">There are many problems and issues which have not been mentioned in the Holy Quran or Sunnah in specific or express terms. The solutions to such problems are sought either through analogy or through some expressions found in the holy sources which have an indirect bearing on the subject. Here again the jurists may have different approaches while they infer the required solution from the Holy Quran and Sunnah.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></li> </ol> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Such are the basic causes of difference between the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. This difference is in no way a defect in Shari’a; rather, it is a source of dynamism and flexibility.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">A Muslim jurist who has all the necessary qualifications for </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ijthihad</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> is supposed, in the aforesaid situations, to exert the best of his efforts to discover the actual intention of the Holy Quran and Sunnah. If he does this to the best of his ability and with all his sincerity, his obligation towards Allah is discharged and nobody can blame him for violating the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, even though his view seems to be weaker when compared to the other ones.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Therefore, the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of a Muslim jurist is nothing but a credible interpretation of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Another competent jurist may disagree with this interpretation, but he can never accuse him of the violation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. Similarly, no one can blame the followers of that particular </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> for following the imam of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> instead of obeying Allah and His messenger; because, they are following the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> as a credible interpretation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, and not as a law making authority.</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p style="text-align: justify;" class="MsoNormal"><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">The next question which may arise here is what a layman should do with regards to this different </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, and which one of them should be followed. Answer to this question is simple. All of these </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, being sincere and competent efforts to discover the true intention of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, are equally true. A layman should follow the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazhab</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of any one of the recognised mains, whom he believes to be more knowledgeable and more pious. Although the Muslim jurists who have undertaken the exercise of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">ijtihad</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> are many in number, yet the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> of the four Imams are more comprehensive, well arranged and well preserved. The Muslim </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ummah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> as a whole has taken them as the most reliable interpretations of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. The rest of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> are either not comprehensive or have not been preserved in a reliable form. This is the reason why majority of the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ummah</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> follows any of the four </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">mazahib</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">. If a layman adopts any one of the schools, in the matter of interpretation of </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">, his obligation of following the </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Shari’a</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"> is discharged. </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ref of taqleed query</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">: Contemporary Fatawa – Mufti Taqi Uthmani Saheb Pg.317 (Idara-e-Islamiyat)</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">And Allah knows best</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Wassalam </span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Ml. Abu Yahya,<br />Student Darul Iftaa</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Checked and Approved by:</span></b></span></span><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;"><o:p></o:p></span></b></span></span></p> <p><span class="Apple-style-span" style="color:#000000;"><span class="Apple-style-span" style="font-style: normal;"><b><span class="Apple-style-span" style="font-family:verdana;">Mufti Ebrahim Desai<br />Darul Iftaa, Madrassah In'aamiyyah</span></b></span></span></p></div></td></tr><p></p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com1tag:blogger.com,1999:blog-7624776257314146928.post-14385175871462218302009-10-26T11:05:00.001+05:302009-10-26T11:05:52.361+05:30THE JOURNEY OF ISRAA AND MI'RAAJ<span style="font-family:Century Gothic;font-size:85%;"><i><br />?Praise and Glory are due to Allah, Who took His servant for a journey by night from al-Masjid al-Haram to al-Masjid al-Aqsa which We have blessed, to show him from Our signs. Verily, He is the All-Hearer, the All-Seer.? (17:1)</i></span><p><span style="font-family:Century Gothic;font-size:85%;"> Thus says Allah in the Qur?aan of the miracle of the Israa and Mi?raaj, or ?The Night Journey and the Ascension to Heaven?. It was the most magnificent and dangerous trip ever taken it was a journey from Earth to Heaven, from the Lower Assembly to the Exalted Assembly; rather, it was a journey from the created to the Creator.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">I wonder how great was the happiness that filled the Prophet?s heart in the presence of Allah, in a place never reached except by him, Sallallaahu Alayhi Wasallam. Oh Allah! All thanks and praise is unto You for allowing us to be among the followers of this great Prophet, whom You have blessed with this so high a station.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">With the Israa and Mi?raaj, the Prophet (Sallallaahu Alayhi Wasallam), became the first and only human to cross the barrier between the seen and the unseen. He then returned to tell us about what he saw, and what was made obligatory on us. He returned to confirm the truthfulness of Allah?s previous messages and to tell us of what is going to happen in the distant future, things that would occur on the Last Day and beyond.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">And while this miracle represented the first serious trial for the companions? faith in Allah, it has remained until today a test of all believers? faith in Allah and in the unseen. Allah Ta?ala says, ?And We made not what We showed you but a trial for mankind.? (17:60) A test that ascertains one?s faith. And for those who succeed in it, the Israa and Mi?raaj presentes an endless source of inspiration and motivation with regard to the Deen, this life and the Hereafter.</span></p> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>ISRAA AND MI?RAAJ AS RELATED IN SAHIH MUSLIM</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">Anas ibn Maalik (Radhiallaahu Anhu) reported that the Prophet (Sallallaahu Alayhi Wasallam) said, ?I was bought the Buraaq, a long white beast slightly bigger than a donkey but smaller than a mule, which, when trotting , would place its next step as far as its eyesight can reach.? The prophet (Sallallaahu Alayhi Wasallam) said, ?I mounted it till I reached al-Quds, Jerusalem. There, I tied it up to the same ring used by the prophets. Then I entered the Musjid, offered two Rakaats after which I went out where Jibraaeel (Alayhis salaam) came to me with a pot of wine and another of milk. I chose to drink the milk, and Jibraaeel (Alayhis salaam) said, ?You chose Fitrah.?</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Then, he took me to heaven, Jibraaeel (Alayhis salaam) then asked (for the gate of heaven) to be opened and he was asked who he was. He replied, Jibraaeel. He was again asked, ?Who is with you?? he said, ?Muhammad?. It was said, ?Has he been sent for?? Jibraaeel replied, ?He has indeed been sent for.? And (the door) was opened for us and then we saw Aadam. He welcomed me and prayed for my well being. </span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Then we ascended to the second heaven. Jibraaeel (Alayhis salaam) asked (for the door of heaven to be opened), and he was asked who he was. He answered, Jibraaeel. He was again asked, ?Who is with you?? He replied, ?Muhammad?. It was asked, ?Has he been sent for?? He replied, ?He has indeed been sent for.? Then the gate was opened. When I entered, Eesa ibn Maryam and Yahya ibn Zakariyya (Alayhimas salaam), cousins from the maternal side, welcome me and prayed for my well being. </span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Then I was taken to the third heaven and I saw Yusuf, who had been given half of the (world?s) beauty. He welcome me and prayed for my welcome, and he ascended with us to the fourth heaven, and Idris was there. Allah, the Exalted, and Glorious says about him, ?We elevated him (Idris) to the exalted position.? (19:57). The he ascended with us to the fifth heaven, and then I was with Harun. He welcomed me and prayed for my wellbeing. Then I was taken to the sixth heaven, and there I was with Musa. He welcomed me and prayed for my wellbeing. Then I was taken up to the seventh heaven, and there I found Ibraaheem reclining against al-Baytul Ma?mur (the much-frequented house), into which seventy thousand angels (who will never visit it again) enter everyday. </span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Then I was taken to Sidratul Muntaha, who leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Then Allah revealed to me a revelation, and He made obligatory for me fifty Salaats every day and night. Then I went down to Musa who asked, ?What has your Lord enjoined upon your Ummah?? I said, ?Fifty Salaats?. He said, ?Return to your Lord and beg for reduction (in the number of Salaat), for your community shall not be able to bear this burden. As I have been put to test by the children of Israel and tried them (and found them too weak to bear such a heavy burden).? The Prophet (Sallallaahu Alayhi Wasallam) said, ?I went back to my Lord and said, My Lord, make things lighter for my Ummah.? (The Lord) reduced the number by five Salaats. I went down to Musa and said, ?(The Lord) reduced it by five (Salaats) for me?. He said, ?Verily your Ummah shall not be able to bear this burden; return to your Lord and ask Him to make things lights.? I then kept going back and forth between my Lord, Blessed and Exalted, and Musa, until He said, ?There are five Salaats everyday and night O Muhammad, each being credited as ten, so that makes them fifty Salaats. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten. Whereas he who intends to do an evil deed and doesn?t, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Musa and informed him, he said, ?Go back to your Lord and ask Him to make things lighter.? Upon this, the Messenger of Allah remarked, ?I returned to my Lord until I felt ashamed before Him.?</span></p> <h1 style="text-align: center;"><span style="font-family:Century Gothic;font-size:85%;"> <b>WHAT DOES IT ALL MEAN?</b></span></h1> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>ISRAA (NIGHT JOURNEY)</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">Means betaking the Prophet from Makkah to al-Quds during the night by al-Buraq and then returning him back in the same night. Ibnul Qayyim said, "Allah's saying 'took His Servant for a journey by night? and not 'sent His Servant' implies that Allah accompanied the Prophet (Sallallaahu Alayhi Wasallam). For the letter 'baa' in the Arabic means besides. And this is why the Prophet (Sallallaahu Alayhi Wasallam), when setting out for a journey would say, "O Allah, You are the Companion during (my) travel."</span></p> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>MI' RAJ (ASCENSION)</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">Refers to what happened to the Prophet when he ascended from al-Masjid al-Aqsa up to beyond the Seventh Heaven, where Salaat was prescribed, and then returning back in the same fashion in the same night.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">In al-Bidayah wan-Nihayah, Imam ibn Kathir said, "Ascension didn't take place aboard al-Buraq as some people might think, for al-Buraq was tied to the door of Bayt-ul-Maqdis, so that he could ride it to Makkah. The prophet ascended from one heaven to another until he passed the Seventh Heaven."</span></p> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>A JOURNEY OF REJUVENATION AND INSPIRATION</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">In the few years that preceded the incident of Israa and Mi'raj, the Prophet, (Sallallaahu Alayhi Wasallam) and the believers with him had gone through and suffered from many stressful and sad events.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">He, first lost his most beloved wife, Khadijah, the first Muslim and his best friend, supporter and motivator, the woman who spent all of her wealth, used all of her family and tribal relationships to support him, the one who provided the best comfort and consultation he could possibly find. Then he lost protection against the hard aggression of the people of Makkah when his uncle, Abu Talib, died. As long as his uncle was alive, no one in Makkah was able to hurt him (Sallallaahu Alayhi Wasallam) and his followers, but after his death, they were forced to take exile in a valley close to Makkah, where there was no food or shelter.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Yet the biggest disappointment came when the prophet went to Taif seeking their acceptance and help, but they refused him and did all they could to hurt him. Such was the situation. Many of his followers had emigrated to Ethiopia and those who stayed with him were defenseless and hungry. What was most stressful for the prophet (Sallallaahu Alayhi Wasallam) was the fact that people knew him a person who was truthful at all time but still did not believe in him.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">In the midst of all these sorrows, Allah took His prophet through the Israa and Mi?raaj to provide him with inspiration and support by showing him what no other human has ever been blessed with. In the heavens, he witnessed the great Signs of Allah, and the indication of Divine Providence toward him and the dawah, such that he became certain of the success of the dawah and of his victory over his enemies. The miracle of the Israa and Mi?raaj proved to the prophet that if the earth would straiten to him at certain times, then heavens? gates are open for him at all times, and if some terrestrials would harm him, then the people of heaven would support and stand with him.</span></p> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>NOT AN OUT-OF-BODY-EXPERIENCE</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">Muslims believe that the Israa and Mi'raj was a real journey, not a dream or a vision. It was a physical journey by soul and body. Imam an-Mawawi wrote in his commentary on the Sahih of Muslim (2/209) that, ?The truth cherished by the majority of people in general, and the Salaf in particular, the scholara of fiqh and scholars of Hadith is that the Prophet (Sallallaahu Alayhi Wasallam) went in the journey of Israa physically, i.e., with his body"</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">And in his commentary on the Sahih of Bukhari (1/460). Imam ibn Hajar wrote that no one should dispute the fact that the Israa happened to the prophet (Sallallaahu Alayhi Wasallam) while he was awake. This is what the Qur?aan clearly said about it, and also because the people of Quraysh disbelieved he did it.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Had it been only a dream, they would not have found it necessary for them to reject and disobelieve what he said about it, for people can dream of whatever they want. But because he told them that he physically went to the heavens, they refused to believe him. In fact, even some of those who claimed to be Muslims reneged and announced their rejection of the story of the Israa and Mi?raaj.</span></p> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>WHEN DID IT ALL HAPPEN?</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">Imam ath-Thahabi said that the Prophet, (Sallallaahu Alayhi Wasallam) was taken for the Night Journey to al-Quds one year before Hijrah, the emigration to Madinah. Ibnul Qayyim said in his book, ?Zad al-Ma?ad? (3/42), ?Ibn Abdul-Barr and others said that there was a period of fourteen months between the Israa and the Hijrah.? Also, ibn Katheer quoted in al-Bidayah wa an-Nihayah (3/108), a number of different scholarly views concerning defining an exact date of the Israa, and concluded that none had a solid evidence as to the exact date of the Israa. The majority of scholars are in agreement, however, that the Israa happened nearly a year before the Hijrah; they not only disagreed about a particular day, but the month as well.</span></p> <h1 style="text-align: center;"><span style="font-family:Century Gothic;font-size:85%;"> <b>LESSONS TO LEARN</b></span></h1> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>EMAAN IS THE CRITERION</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">Emaan is belief, and practicing what you believe. One of the distinguishing factors in rank between Muslims, in the Sight of Allah, is the extent to which they believe in, and practice the teachings of Islam. Allah Ta?ala says describing the believers, ?And who believe in the revelation sent to you, and sent before your time, and (in their hearts) have assurance of the hereafter. They are on (true guidance), from their Lord, and it is these who will prosper.? (2:4-5) How could they afford not to believe while knowing for certain that the informer is either Allah, ?And whose word can be truer than Allah?s.? (4:122) or His Messenger, ?Nor does he speak of (his own) desire. It is only a Revelation revealed.? (53:3-4) The incident of Israa and Mi'raaj was a major test of the companions? belief in Allah. When they succeeded in overcoming the doubts caused in their minds by the Satan and the pagan Makkas, they felt a strong surge of emaan they had not experienced yet. They now know that their prophet is a true Messenger of Allah and that Allah will not abandon them to their enemies. They realized that acceptance of the ?ghaaib? or ?unseen? news their prophet told them of, is the foundation to what belief is all about.</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">It was belief that distinguished Abu Bakr as-Siddiq and placed him in a rank never to be equaled or surpassed by any of the companions or those who would come after them. Abu Bakr was known by the nickname ?as-Siddiq (the believer)? more than his real name. He gained that nickname because he immediately and unconditionally believed in what the prophet (Sallallaahu Alayhi Wasallam) said about his journey to the heavens. Abu Bakr had based his Imaan on his belief and practiced accordingly; Abu Bakr?s belief is that the Prophet (Sallallaahu Alayhi Wasallam) is the Informer. His practice of that was based upon the fact that Allah is the Legislator. Allah Ta?ala says, ?The Messenger believes in what has been revealed to him from His Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. (They say), ?We make no distinction between one another of His Messengers? and they say, ?We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).? (2:285) The lesson for us, the Muslims, is that if it is in the Qur?aan or reported authentically as a Sunnah, then we should believe in it, and act upon it, nothing less, nothing more.</span></p> <h4><span style="font-family:Century Gothic;font-size:85%;"><b>FITRAH - CHOOSING THE WAY</b></span></h4> <p><span style="font-family:Century Gothic;font-size:85%;">An-Nawaiy said that the reply of Jibraaeel (to the prophet), ?You chose the Fitrah?, meant that he (Sallallaahu Alayhi Wasallam) had chosen the religion of Islam. That is, ?You have chosen the emblem of Islam and Istiqamah (being steadfast on the Straight Path). The milk was a sign, because it is easy to drink, good and tasty, while wine is ?the mother of all evil? and it is a case for different acts of malice.?</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Look at the world today and you will see the manifestation of this. People have turned to wine, excelled in manufacturing and serving it; the result is that it has served to corrupt their minds, hearts, and spirit. Despite all of the technological advancements, humanity still witnesses horrible consequences of their anti-Fitrah practices; war, decease, depleted resources, wasted minds and efforts, greed, filth and, happy souls going into misery, to say the least. It all happened when the natural Fitrah was rejected, in search of a way of life other than the Way of Allah, the Creator of this life, and the next. Allah says, ?But whosoever turns away from My Reminder (i.e., neither believes in this Qur?aan nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind.? (20:124) ?And whosoever is blind in this world (i.e., does not see Allah?s Signs and believes not in Him), will be blind in the Hereafter, and more stray from the Path.? (17:72)</span></p> <p><span style="font-family:Century Gothic;font-size:85%;">Fitrah and acts of Fitrah should, therefore, be the choice of the Muslim. In fact, Fitrah is the state we are all created in but as mentioned in the authentic Hadith, Satan and his followers work hard to take us away from it. It is very important that Muslims know the characteristics of the acts of Fitrah so that they know how to choose. Life, after all and as shown by this incident, is about choice.</span></p> <h1 style="text-align: center;"><span style="font-family:Century Gothic;font-size:85%;"> <b>THE PROPHET'S STANDING WITH ALLAH</b></span></h1> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">An-Nawawiy said, 'The Prophet's saying 'I was then ascended till a point where I could hear the squeak of the pens'. The word, 'squeak' here means the sound made by the pens as they write. Imam al-Khattaabi said, 'It is the sound of what the Angels write of Allah?s Ordinances and Revelations.' Al-Qaadhi Iyaadh said, 'The highness of the Prophet?s rank over that of all the prophets, and his reaching far into the Kingdom of Heaven is an evidence of his higher rank and reverence.'</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">The prophet (Sallallaahu Alayhi Wasallam) could not have achieved this high honour, except through the Mercy of Allah Ta?ala, with which the Prophet attained the highest level of 'Uboodiyyah', worship and also the deepest level of sincerity that can reside inside the heart.</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;"> Degrees of worship are shared by lesser individuals, 'A multitude of those (foremost) will be from the first generations, and a few of those (foremost) will be from the later generations.' (56:13-14) but the highest degree is only enjoyed by one person. This degree or, Darajah was explained by the Prophet's saying, 'Whenever you hear the Muadhin (caller to Salaat), repeat after him, and send your Salaah and Salaam to me. Whoever send Salaat and Salaam to me, Allah will send him Salaat ten times. then ask Allah to give me the Wasilah. The Wasilah is a station in Heaven that can only be for one person, and I hope that I am he. Whosoever would ask the Wasilah for me, would be granted Shafaa'ah, intercession.' (Muslim)</span></p> <h4 style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;"><b> ASSIGNING THE SALAAT</b></span></h4> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">Ibn Hajar sais in his commentary on Sahih Bukhari (1/460), 'The wisdom of prescribing the Salaat during the Mi`raaj is that the Prophet (Sallallaahu Alayhi Wasallam) was hallowed internally and externally. He was washed with Zamzam water, and was showered with Imaan and wisdom. Since Salaat is preceded by ablution, it was thus appropriate that Salaat was prescribed in that state, i.e. after the Prophet was purified, as he led Prophets and angels in Salaat, and as he was apostrophizing his Lord; hence the person making the Salaat apostrophizes his Lord, Most High and Most Glorified.'</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">It is part of worship that we place matters in the position given to them by Allah, and to judge with the 'Scale of Allah', and not with that of the people.</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">One who really contemplates about the mandating of Salaat on the very night of the Mi'raaj, would come to understand that Allah has glorified that Salaat and has placed it in a very high position. Yet, many people are still unable to understand this high rank. What should we think of a prescribed worship that Allah had prescribed there above the Seventh Heavens, whereas the rest of our obligations were prescribed here on earth? How should we regard a prescribed worship that the Prophet had received directly from his Lord, without any intercessor, whereas the rest of our obligations were conveyed to the Prophet through a mediator (Jibraaeel)? There are numerous verses and Ahaadith that talk about the obligation of Salaat and keeping and watching for it. The bonds of brotherhood even terminate between non-praying brothers, for Allah says, 'But if they repent, perform Salaat and give Zakat, then they are your brethren in religion.' (9:11) and he whoever understands and contemplates the truth of the Salaat, would never hesitate to accept the fact that there is no share of Islam for whosoever has no share of Salaat. The Prophet (Sallallaahu Alayhi Wasallam) states this fact in his saying, 'The covenant between us and them is Salaat, whosoever does not do it is considered a Kaafir.' (Tirmidhi)</span></p> <h4 style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;"><b> LESSENING THE NUMBERS</b></span></h4> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">Ibn Hibbaan said in his Sahih (1/133), 'Then he (the prophet) was obliged with fifty Salaats; this order was a trial, one that Allah wanted to test His beloved (Sallallaahu Alayhi Wasallam) with. When He prescribed fifty prayers on him, because Allah previously knew that He would only prescribe five Salaats for the Ummah of Prophet Muhammad, but the order to pray fifty prayers was a test. This is similar to our saying that Allah might order something while willing that the ordered individual obey His order and not necessarily carry out the order literally. An example of this was when Allah Ta'ala ordered His beloved Ibraaheem to slay his own son. Allah's Will behind this order was to have His Order obeyed and submitted to: when the had both submitted themselves (to the Will of Allah), and Ibraaheem had laid his son prostrate on his forehead (for slaughtering), Allah ransomed him with a great sacrifice. Had Allah willed the literal fulfillment of His Order, he (Ibraaheem) would have found his son really slaughtered. Similarly, prescribing fifty prayers was meant to have His Order obeyed and submitted to, without having it literally carried out.'</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">Allah rightly says, 'And if you count the Blessings of Allah, never will you be able to count them.' (14:34) What is a greater blessing that having fifty Salaats reduced to five, and having the same reward of having made all fifty?</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">All praise is due to Allah Most High, Most Generous. Yet, many of the children of Aadam, either reject the blessings of Allah, or are unaware of the value of these blessings, or are not thankful to Allah. Such people deserve the displeasure of Allah, and many are described in the following verses, 'But few of My slaves are grateful' (34:13); 'Verily, man is ungrateful to His Lord.' (100:6); 'Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allah's Blessings by disbelief).' (14:34)</span></p> <h1 style="text-align: center;"><span style="font-family:Century Gothic;font-size:85%;"> <b>FULFILLING OUR PURPOSE</b></span></h1> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">In light of what some Muslims practice in the so called Night of Mi'raaj there remains a question regarding whether Muslims are required to do a special worship in that night. Part of that question has been dealt with when we discussed the date on which Israa and Mi'raaj took place. And the answer was that the exact date is not known. And a logical conclusion would be: if you do not know when it happened, you cannot celebrate on a certain night. But let us further examine the matter of specifying certain worships and associating them with certain times as a matter of religion. Let us discuss what it meant by Ibaadah or worship in Islam.</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">Allah has decided the purpose of our creation, 'And I (Allah) created not the Jinn and the mankind except that they should worship Me (alone).' (15:56) Man would never attain this purpose unless he fulfils two requirements: First, he should find the right way to worship Allah, the way that Allah has promised its followers safety, success and happiness in this life and in the Hereafter; and promised its non-followers quite the opposite. Man would never find this Path among other deviating paths except through the Guidance of Allah. Second, following and holding to this Right Path in worshipping Allah is in want of Allah's Support and Help to the worshipper. Allah has joined these two (requirements) in the greatest chapter of the Qur'aan, 'You (alone) we worship, and Your Help alone we seek.' (1:4)</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">Those who claim that Muslims should have a special celebration on the Night of Mi'raaj usually compare it to the Night of al-Qadr. Some say the opposite. If those who said the Night of Israa is better than the Night of al-Qadr, claim that the Night of Mi'raaj is better for the Muslims so that the spending of that night in Salaat and Du'aa would be better than doing the same during the Night of al-Qadr, then such saying is wrong, and such was never claimed by any of the scholars. Such a claim is wrong Islamically and logically for as mentioned earlier, it does not make sense to celebrate an occasion the date of which is not known. And as it is clearly known, this is not the case with the Night of al-Qadr, for it is reported in Bukhari and Muslim that, 'Wait for (i.e. expect) the Night of al-Qadr during the last ten days of Ramadhaan.' Also, Allah Ta'ala says in the Qur'aan that it is better than one thousand nights, and that the Qur?aan was revealed during it.</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">If on the other hand, those who have such a claim mean that the specific night on which the Prophet (Sallallaahu Alayhi Wasallam) was taken for Israa, and during which the Prophet encountered what he had never experienced before or after, without specifying any night Salaat or worship for that night, then such a claim is correct. When Allah gives His Prophet (Sallallaahu Alayhi Wasallam) a blessed and an honoured occasion, place or time, this does not make such an occasion, place or time better than all other occasions, places and times. Specifying and associating such an honour with certain occasions, places or times require knowledge about the heart of these matters, and the value of blessings which can only be known through revelation 'Wahy'. Thus, no such a claim should be accepted unless it had evidence from the Qur'aan and Sunnah.</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">That is why we do not know of any evidence that the Night of Mi'raaj was to be better than other nights, and particularly, the Night of al-Qadr. Neither the companions, nor their rightful successors, 'The Taabi`een', made a point of associating certain doings during that night. They have never told us of its exact date. Even if the Israa and Mi'raaj was the best blessing for the Prophet (Sallallaahu Alayhi Wasallam) the fact remains that the Prophet (Sallallaahu Alayhi Wasallam) and his companions were reported to have not prescribed any particular form of worship for that night nor that place. Why should we? There are many blessed occasions, places and times in Islam for which we have no prescribed worships associated with. The incident of Israa and Mi`raaj is one of them and it should remain as such.</span></p> <p style="text-align: left;"><span style="font-family:Century Gothic;font-size:85%;">The incident of Israa and Mi`raaj represents a great occasion in the history of Islam. its story and the circumstances that surrounded it at the time touches the heart and the mind of every Muslim willing to ponder and contemplate it. Muslims should celebrate it by studying it, learning from it and by exerting themselves to find inspiration and motivation in it so that they can keep steadfast on the way of Islam and struggle even harder in the Path of Allah.</span></p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-86403452079606424692009-10-25T22:54:00.000+05:302009-10-25T22:55:14.980+05:30HajjComing Soon..............Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-82242166082114817592009-10-25T22:51:00.000+05:302009-10-25T22:52:33.069+05:30ZakahComing Soon...............Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-51236441841165909472009-10-25T22:48:00.000+05:302009-10-25T22:50:19.656+05:30Ramadhaan<span style="font-weight: bold;">Coming soon..................</span>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-16932640709985903182009-10-25T22:35:00.000+05:302009-10-25T22:37:17.335+05:30Wajibs of Salaat: Sajdah-e-SahwThe wajibs of namaz are to say (the sura of) Fatiha, to say one additional sura or ayat after the Fatiha, to say the additional sura in the first and second rakats of the fard prayers and in every rakat of the sunnats, to make the (two) sajdas one right after the other, to sit as long as the tashahhud in the second rakat, to say the Attahiyyatu while sitting in the last rakat, to make the tadil-i arkan, i.e. to be still as long as to say 'Subhanallah', [It is sunnat to be still longer than that.] to say "assalamu..." at the end of namaz, to say the qunut prayer, to say, for the imam, the ayats loudly in the prayers of morning, Friday, Iyd, Tarawih, Witr, and in the first two rakats of evening and night prayers, and finally to recite, for the imam as well as for a person performing namaz by himself, the ayats on the level of a whisper in the early and late afternoon prayers, in the third rakat of the evening prayer and in the third and fourth rakats of the night prayer. It is written is Bazaziyya that it is not makruh for one's recitation to be in a whisper to be heard by one or two people and that 'reciting loudly' means having been heard by many people. <p> It does not break namaz not to do one of the wajibs of namaz knowingly. Yet it is sinful. He who forgets or omits one of them must make the sajda-i sahw. He who forgets the zamm-i sura in the first and second rakats of a fard prayer of namaz says it in the third and fourth rakats, and he must make the sajda-i sahw. If one remembers during the ruku' that one has forgotten to make the qiraat, one immediately straightens up, makes the qiraat and then makes the ruku'. Also, a person who has made a fard or wajib before or after its prescribed time has to make the sajda-i sahw. For example, if a person says one part of the additional sura in the ruku' or delays the third rakat by saying a small prayer after the attahiyyatu, or if the imam recites ayats very softly instead of loudly or vice versa, the sajda-i sahw becomes necessary. The suras that are wajib for the imam to recite loudly are permissible for a person who performs namaz by himself to recite loudly as well as softly. In case several sajda-i sahws are necessary, making one will be enough. When the imam makes the sajda-i sahw, the jamaat also have to do it. If one person in the jamaat makes a mistake he does not make the sajda-i sahw. A person who arrives for the jamaat after the first rakat makes the sajda-i sahw together with the imam, and then completes his namaz. When a person forgets to sit and then remembers it while standing up for the third rakat, if his knees have already left the ground, he does not sit down, but instead makes the sajda-i sahw. When a person stands up instead of sitting in the last rakat, if he remembers before prostrating, he immediately sits down and (at the end) makes the sajda-i sahw because he has delayed the sitting. If he remembers after prostrating (the extra part of) his namaz which was fard becomes supererogatory. Making one more rakat, he sits for the sixth rakat and then completes it. If he sits for the fourth rakat as long as the tashahhud and then stands up for the fifth rakat instead of making the salam, and if he remembers this before going down for the sajda, he sits down, recites what he has not recited of the tashahhud and then makes the salam and afterwards the sajda-i sahw. If he has already prostrated for the sajda, he completes the sixth rakat and makes the sajda-i sahw. Thus he has completed the fard and has performed two rakats of the supererogatory. But, as declared (by savants), these two rakats do not replace the final sunnats of the early afternoon, evening or night prayer. For the sunnats are started with the takbir of tahrima. It is permissible for a late comer to the mosque to begin following the imam even as the imam makes the sajda-i sahw. It is wajib for a person to repeat the namaz in which he has knowingly omitted the sajda-i sahw, or has knowingly omitted one of the wajibs of the namaz, e.g. reciting the Fatiha. If he does not perform it again he becomes sinful. In Friday and 'Iyd prayers, the imam should not make the sajda-i sahw. </p><p> To make the sajda-i sahw, after making the salam to one side, you make two sajdas and then sit down to complete the namaz. It is also permissible to make the sajda-i sahw after making the salam to both sides as well as without making the salam at all. </p><p> If a person forgets how many rakats he has performed, and if this is the first time it has happened, he must make the salam and perform the namaz again. If it is his habit to get confused, he thinks and performs it as he strongly guesses to be correct. If he cannot guess strongly, he must judge from the point of view that he has performed less of the namaz than he should have, and complete it. If a person doubts whether he has performed a namaz, he performs it if the time is not over yet. If the time is over, he does not perform it. </p><p> If a person, getting confused on how many rakats of namaz he has performed, thinks and thus extends one rukn by one additional rukn and thereby delays the next rukn, he has to make the sajda-i sahw, even if he said some ayats or tasbihs in the interim. The fard (rules that must be fulfilled) in namaz are called rukn. Saying one ayat, the ruku, the two sajdas, and sitting in the last rakat are each a rukn. Thinking, when it delays a fard or wajib, necessitates a sajda-i sahw. For instance, if a person sitting in the last rakat thinks and delays the salam, the sajda-i sahw will be necessary. When the extra salawats and duas which one says are not intended to be sunnats but are due to wandering thoughts and reveries, delaying the wajib becomes a guilt. If one wonders whether one has performed some other prayer of namaz, or if one thinks of a worldly affair, the sajda-i sahw will not be necessary, even if it delays one rukn. If after finishing the namaz you have doubts as to how many rakats you have performed, this state is called having doubts. Just ignore it. If, after you have finished namaz, an honest Muslim says that you have performed it wrongly, you had better perform it again. If two true Muslims witness the same, it is wajib for you to perform it again. If the Muslim is not a sincere one, you must disregard what he says. If the imam says that they performed the namaz correctly while the jamaat says that they performed it wrongly, if the imam trusts himself or if he has a witness, the namaz does not have to be performed again. </p><p> If it is doubtful whether doing something is wajib or bidat, it is better to do it. If the doubt is on whether it is bidat or sunnat, it must not be done. </p><p> If you doubt whether you said the takbir of iftitah, whether you made an ablution, whether your clothes are clean, or whether you have made masah on your head, and if this doubt happens for the first time, you break the namaz and perform it again. But you do not have to perform an ablution, nor do you have to wash your clothes. However, if this happens all the time, you do not break the namaz, but go on and complete it. </p><h2> SALAT-I WITR</h2> It is written in Mawqufat: "Imam-i azam 'rahmatullahi 'alaih' said that the namaz of witr is wajib, but the two imams said that it is sunnat. [It is sunnat in the Maliki and Shafi'i Madhhabs, too.] Neither the adhan nor the iqamat is said before it. Before bowing for the ruku' in the third rakat, it is wajib to say a certain Arabic prayer. He who does not perform it during its appointed time has to make qada of it. It is necessary to make its niyyat (intention) as 'the Witr'. The namaz of witr consists of three rakats. You make the salam after the third rakat is finished. You say the Fatiha and the additional sura in all three rakats. In the third rakat, after saying the zamm-i sura, you raise both hands up to your ears without hanging them down along your sides, and say 'Allahu akbar.' Then, after fastening your hands without hanging them down along your sides, you say the two well-known prayers of Qunut, performance of which is sunnat. A person who does not know these prayers of Qunut recites the istighfar three times. For instance, he says, 'Allahummaghfir li.' Or he says the ayat of 'Rabbanatina...' up to the end once. Prayers of Qunut are not said in any namaz other than the Witr namaz. Only in Ramadan, the Witr namaz is performed in jamaat. In Ramadan, those who do not perform the fard of the night prayer in jamaat may not perform the tarawih and witr in jamaat. For the tarawih is performed with the same jamaat with whom the night prayer is performed. It is written in Hindiyya, "A person (who is late for the fard) performs the fard individually and joins the jamaat performing the tarawih. Later he completes those rakats of tarawih which he has missed. One who has not performed the tarawih in jamaat may perform the witr behind the imam with whom he has performed the fard. According to a report, it is sahih for one who goes to another mosque after performing the witr in jamaat to follow another imam by intending for the fard or tarawih while the imam is performing the fard or tarawih, respectively. If he sees that the tarawih is being performed, he performs the fard individually in one corner and then follows the imam. If the imam bows for the ruku' of the witr prayer soon, you must catch up with the imam in the ruku' by saying (the qunut prayers) quickly or by leaving them half-finished. He who forgets the qunut does not say it after the ruku', but makes the sajda-i sahw at the end of the namaz. If the imam does not say the qunut, the jamaat does not say it either. When an imam in the Shafi'i Madhhab says the qunut after straightening up from the ruku' in the morning prayer, a person in Hanafi Madhhab who has been following him does not say the qunut, but waits standing. Though it is very blessed to perform the witr namaz after midnight, he who will not be able to wake up must perform it early, after the final sunnat of night prayer together with the night prayer." It is not sahih to perform the namaz of witr before the fard of the night prayer. To perform them in this order is wajib according to Imam-i azam. One who performed it before the fard by mistake does not perform it again. But according to the two Imams, the namaz of witr follows the night prayer. It should be performed again by the person who performed it before the fard of the night prayer. <h2> SAJDA-I TILAWAT :</h2> There are ayats of sajda at fourteen places in the Qur'an al-karim. For anyone who reads or hears one of them, even if he does not understand its meaning, it is wajib to make one sajda (prostration). If a person is in a place where someone else is reading it, but does not hear it, he does not make the sajda. A person who writes or spells an ayat of sajda does not make the sajda. A person who hears or reads its translation makes the sajda if he understands that it is an ayat of sajda. <p> It is wajib for those people for whom it is fard to perform namaz to make the sajda upon hearing a sajda-i tilawat. For this reason, even a drunk or junub person who hears the ayat of sajda has to make sajda when he performs an ablution (later). If a person is so drunk that he is unconscious, it is not wajib for him to make the sajda neither when he himself says the ayat nor when he hears it. According to (some) scholars, when a sleeping, unconscious or mad person says the ayat, it is wajib for those who hear him to make the sajda. But it is more acceptable that when such people or birds recite the ayat, the sajda should not be made. The reason for this is that their reading is not real, correct reading. Real reading means the reading whereby you understand that you are reading the Qur'an al-karim. If a child is old enough to realize what he is doing, those who hear his reciting the ayat have to make the sajda. If he is smaller, it is not necessary. To be exempted from performing namaz, a mad person must have been mad for (a duration of time covering) at least six prayer times. To be exempted from fasting, he must have been insane day and night for a month, and exemption from giving the zakat requires him having been insane continuously for one year. Yet, no matter what time, if he reads the ayat while he is insane, the sajda is not necessary. If he says it while he is sane, the sajda is necessary. The sajda is not wajib for those who hear the echo of the ayat reflected from mountains, deserts or other places or for those who hear it from birds. When the ayat of sajda is read or written syllable by syllable, the sajda is not necessary. It is wajib for Muslims to make the sajda when they hear a disbeliever read the ayat. It is written in Durr-ul-muntaqa that, "It must be a human voice." The sound that is heard on the radio, as it will be explained with more detail later, is not human voice, but it is the reproduction of lifeless metal which sounds similar to the voice of the person reading the Qur'an. Therefore, it is written in Al-fiqh-u-alal- Madhhahib-il-arba'a that "It is not wajib for a person hearing the ayat of sajda read on a phonograph [gramophone, tape recorder or radio] to make the sajda of tilawat." </p><p> To make the sajda of tilawat, with an ablution, you stand towards the qibla, say Allahu akbar without lifting your hands up to the ears, and prostrate for the sajda. In the sajda you say <b>Subhana rabbiyal-ala</b> three times. Then while standing you say Allahu akbar to complete the sajda. It is necessary to make the niyyat first. Without the niyyat it is not acceptable. In case you have to say (an ayat of tilawat) while performing namaz, you immediately make an additional ruku' or sajda, and then stand up and go on with your recitation (of the Qur'an). If you bow for the ruku' of namaz after saying a couple of normal ayats after the ayat of sajda and if you intend for the sajda of tilawat while doing so, the ruku' or the sajdas of the namaz will stand for the sajda of tilawat. When performing namaz in jamaat, in the event that the imam says an ayat of sajda, you make an additional ruku' and two sajdas together with the imam, even if you did not hear the imam say the ayat. The jamaat must make niyyat in the ruku'. Outside of namaz, the sajda of tilawat may be postponed until some other time. Also, a person who is junub or without an ablution or drunk has to make if after purifying himself. When a woman in her monthly period hears the ayat it is not wajib for her to make the sajda. He who reads the same ayat of sajda several times at one sitting, or who hears it read, makes one sajda for all the readings. So is the case with saying the prayer of salawat upon saying or hearing the blessed name of Hadrat Muhammad 'sall-Allahu alaihi wa sallam'. If two ayats of sajda are read in one gathering, two sajdas are necessary. A person who hears an ayat of sajda being read while he is performing namaz makes the sajda after namaz. </p><p> It is written at the end of the chapters concerning the sajda-i tilawat in the books Durr-ul- mukhtar and Nur-ul-izah: "Imam-i Nasafi (rahmat-Allahi ta'ala 'alaih) says in his book Kafi that if a person, in order to relieve himself from sorrow and distress, entreats Allahu ta'ala by heart, recites the fourteen ayats of sajda [standing], and prostrates for the sajda after reciting each, Allahu ta'ala will protect him against troubles and disasters." When standing up after the last sajda, he holds out his hands, and prays so that he himself and all Muslims will be rescued and protected from the disasters and troubles falling upon their world and their din. </p><p> The Sajda of Shukr (gratitude) is like the sajda of tilawat. It is mustahab for a person who has been given a blessing or who has been rescued from a calamity to make the sajda of shukr for Allahu ta'ala. In the sajda he first says, "Al-hamd-u-lillah." Then he says the tasbihs of sajda. It is makruh to make the sajda of shukr after namaz. It is written in the hundred and twenty-fourth letter of the first volume of Maktubat-i Mathumiyya. Also, it is tahrimi makruh to do those mubahs (things, actions permitted by the din) which the ignorant may think sunnat or wajib. It causes further invention of bidats. </p><p> While describing the namaz of Witr, the book Radd-ul-mukhtar states: "Commandments that are fard (necessary, compulsory) both to believe and to do are called fard. He who disbelieves a fard becomes a disbeliever. He who does not do it will be tormented in Hell if he does not repent and make his tawba. Those commandments that are not fard but wajib (necessary) to believe and fard to do are called wajib. He who disbelieves the fact that something is wajib does not become a disbeliever. He who does not do a wajib will be tormented in Hell, too, if he does not make his tawba. He who disbelieves the fact that the wajib is worship and necessary to do, becomes a disbeliever. For it has been declared unanimously (by savants) and indispensably that it is wajib. Those commandments that are clearly declared in the Qur'an al-karim and which have been understood unanimously are called fard. Those commandments that are declared unclearly in the Qur'an or which have been communicated by only one Sahabi are called wajib. </p><p> There are four groups of witnesses and documents teaching the Shariat. The first group are those whose proof and specific meaning are certain. In this group are those ayats that are understood clearly and those hadiths that have been communicated by tawatur, that is, unanimously, and which are clearly understood. The second group are those with a certain proof and an inferred meaning. Those ayats that cannot be understood clearly are in this category. The third group are those with an inferred proof but a certain meaning. Those clear hadiths reported by only one Sahabi are in this group. Both the proof and the meaning of the fourth group are inferred. In this group are hadiths that are reported by one Sahabi and which cannot be understood clearly. The first group includes the fards and the harams; the second and the third groups include the wajibs and the tahrimi makruhs, and the fourth group includes the sunnats, the mustahabs and tanzihi makruhs. It is bidat to refuse a report from one Sahabi, or qiyas, without a sound explanation." </p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-64010493329245518672009-10-25T22:10:00.003+05:302009-10-25T22:40:24.818+05:30Salaah<a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/aspects-of-salaat-with-evidences-used.html"><span style="font-weight: bold; color: rgb(51, 0, 0);"><br />Evidences of Salaah in Hanafi Madhab</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/difference-in-salat-of-men-and-women.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Difference in the Salat of Men and Women.(An answer to Sheikh Al-Albaani)</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/salaat-ul-tarawih-8-or-20-rakahs.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Salatul- Tarawih 8 or 20 Rakahs?</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/question-of-rafayadain.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">The Question of Rafayadein</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/wajibs-of-salaat-sajdah-e-sahw.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Wajib-e-Namaz: Sajdah-e-Sahw</span></a>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-17391055341861703752009-10-25T21:44:00.006+05:302009-10-26T11:08:49.565+05:30Beliefs and Practices (aqeedah)<a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/ahlus-sunnah-wal-jamaahs-introduction.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Ahlus Sunnah Wal Jamaah's Introduction</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/al-aqidah-at-thahawiyyah.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Al-Aqidah At-Thahawiyyah</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/are-prophets-alive-after-their-death.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Are the Prophets Alive after their Death?</span></a><br /><br /><a style="color: rgb(51, 0, 0);" href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/are-prophets-alive-after-their-death-by.html"><span style="font-weight: bold;">Are the Prophets Alive after their Death? - By Muhammad ibn Adam</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/four-sources-in-islam-1-quran-2-sunnah.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Four Sources of Islam 1. Quran 2. Sunnah 3. Ijma 4. Qiyaas.</span></a><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/kissing-hands-and-feet-of-pious-preface.html"><br /><span style="font-weight: bold; color: rgb(51, 0, 0);">Kissing the Hands and Feet of the Pious</span></a><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/tasawwuf-wa-tariqah.html"><br /><span style="font-weight: bold; color: rgb(51, 0, 0);">Tasawwuf wa Tariqah</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/tawassul-and-waseelah-evidences.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">Tawassul and Waseelah (Evidences)</span></a><br /><br /><a href="http://ahlus-sunnah-deoband.blogspot.com/2009/10/journey-of-israa-and-miraaj.html"><span style="font-weight: bold; color: rgb(51, 0, 0);">The Journey of Israa and Mi'raaj</span></a>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-9318093830500735352009-10-25T16:33:00.002+05:302009-10-25T16:39:11.977+05:30Tasawwuf wa Tariqah<div style="text-align: center;"><b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">By Ml. Yusuf bin Yaqub</span></b></div><p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The word <i>Tari-qah</i> linguistically means “manner” or “method” and in reference to the field of <i>Tasawwuf</i>, it refers to a school or order, e.g. the <i>Chishti- Tari-qah, Naqshbandi- Tari-qah, Sha-dhili- Tari-qah</i> etc. <i>Tariqah </i>in relation to <i>Tasawwuf</i> is analogous to the word <i>“madhhab”</i> in relation to the schools of <i>Fiqh.</i> The science of <i>Fiqh</i> concerns itself with the external injunctions and regulations pertaining to things such as <i> sala-h,</i> fasting, stealing, interest etc., and the science of <i> Tasawwuf</i> concerns itself with the internal injunctions and regulations pertaining to things such as praiseworthy qualities, e.g. gratefulness, patience, sincerity etc. and reprehensible qualities, e.g. pride, ostentation and greed etc. </span></p> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> In essence, the goal of all the <i>Tari-qahs</i> is one and the same, namely to cure spiritual maladies of the heart, elevate the spiritual status and ultimately gain closeness to Allah; the dissimilarities of the various <i>Tari-qahs</i> mainly revolve around the difference of approach towards achieving this objective. Some <i>Tari-qahs</i> implement one set of spiritual exercises whilst other <i>Tari-qahs</i> implement a different set of exercises. Some differences in spiritual exercises stem from the differences of the <i>Madha-hib</i> of the <i> Shuyu-kh</i> of each <i>Tari-qah.</i> Considering the fact that the <i> Shuyu-kh</i> of <i>Tasawwuf</i> adhere strictly to the letter of the law, each <i>Tari-qah</i> will differ in exercises of <i>dhikr</i> as well. This will be discussed later. At present, it should suffice to understand that this science pertains to the abstract metaphysical internal element of the soul, thus there exists many seemingly unusual practices and exercises prescribed by the <i>Shuyu-kh</i> to address such matters. These exercises were implemented to kindle the burning love of Allah in the heart cleansing it from the rust caused by the passions of the ephemeral <i>Dunya</i> and all that towards which the lower self calls. <i>Dhikr</i> is the nourishment and sustenance of the soul. Just as there are various types of food with varying nutritional benefits, similarly, the various types of <i>dhikr</i> prescribed by the <i>Shuyu-kh</i> affect the spirit of a person in diverse ways. The field of <i>Tasawwuf</i> is usually likened to the field of medicine. Throughout history, man has discovered cures to various physical maladies, so to have the Shuyu-kh, the spiritual doctors, discovered cures for spiritual maladies. Some of the practices and cures are mentioned in the Qur'a-n, some in the Ahadi-th, and others have been discovered through the institution of <i>tajrubah</i> (personal experience). Generation after generation, the <i>Shuyu-kh</i> of <i>Tasawwuf</i> have dedicated their lives to this field, therefore, they know the effects of various <i>adhka-r</i> upon the heart and soul. To those unfamiliar with <i>Tasawwuf,</i> such exercises may seem extremely peculiar and unusual. It is understandable for people to feel uncomfortable and queasy during their first experience with such exercises. However, to repel this discomfort, one should bear in mind that the <i>Shuyu-kh</i> don’t claim that these <i>adhka-r</i> and spiritual exercises are new forms of worship where it would be classified as an innovation <i>(bid‘ah)</i> in <i>Di-n.</i> Only those bereft of the understanding of <i>Fiqh</i> and the subtleties of <i>Di-n</i> make such professions. These spiritual prescriptions should be seen and regarded as a form of treatment <i>(tada-wi-)</i> for the sicknesses of the heart. Just as the physical body must be put through certain therapeutic exercises for the benefit and rejuvenation of the body, so to do the <i>Shuyu-kh</i> put the spiritual patient under various exercises to strengthen and treat the soul. </span></p> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> To give you some examples of such exercises, the famous <i>Hadi-th</i> of Rasulullah (salallahu alayhi wa sallam) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> describes the various stages of a believer, from Islam, to <i>Iman</i> to <i>Ihsan.</i> </span></p> <center> <img src="http://www.daralmahmood.org/tasawwuf_09_1.png" alt="" /><br /></center> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Jibril (AS) asked Rasu-lullah (salallahu alayhi wa sallam) <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> regarding <i>Ihsan</i> to which Rasu-lullah (salallahu alayhi wa sallam) <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> replied, “It is that you worship Allah as if you are seeing Him and if you are unable to see Him, then (know well) that He is seeing you.” </span></span></span></p> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> From this <i>Hadith</i> we come to know that there is an extremely high spiritual position known as <i>Ihsa-n.</i> The question that arises is that how does a person reach such a status. The next question that arises is to whom should one go in order to learn how to attain it. If a person goes to a <i>Muhaddith,</i> his field and preoccupation is to merely to tell the questioner whether the <i> Hadith</i> is <i>Sahih, Hasan, Dha‘if,</i> how many chains of narration exist for the <i>Hadi-th,</i> and which narrators transmitted the <i>Hadith</i> etc. In regards to the meaning of the <i>Hadith,</i> at best, they could offer only a literal translation. If a person goes to a <i>Faqih,</i> he would only explain the various rulings that could be extracted from the <i>Hadith</i> as it pertains to the external injunctions of the <i>Shari‘ah.</i> The <i>Faqih</i> too could not advise the questioner how to attain such a status nor the reality of such a position because such a question does not pertain to his field of expertise. If a person wants to learn the reality of this spiritual position and experience it, he will have to go to a person who has himself reached it. He will have to go to such a person who has dedicated his life in perfecting his internal attributes and character. Only that person who has already reached the destination can direct the lost seeker to it. To acquire this state, some of the <i>Shuyukh</i> advise the <i>Murid</i> to sit in solitude and absolute silence with full concentration and in a state of <i>wudhu,</i> whilst closing his eyes, constantly repeating and deeply pondering over the verse, </span></p> <p class="MsoNormal" dir="rtl" style="text-align: center; line-height: normal; direction: rtl; unicode-bidi: embed;" align="right"> <img src="http://www.daralmahmood.org/tasawwuf_09_2.png" alt="" /> <br /> </p><center> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Does he not know that Allah is watching”</span> </center> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> After continual practice, the <i>Mu-ri-d</i> will ultimately establish the understanding and perception that Allah is watching him at all times, whether he is walking, talking, eating, praying etc. Only after exercising great patience and perseverance in acting upon the prescription of his <i>Shaykh</i> and continuously informing the <i> Shaykh</i> of his conditions and states will he understand and experience the quality of <i>Ihsa-n.</i> </span></p> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Other peculiar forms of spiritual exercises include making loud dhikr with bodily motion whether standing, as in the case of <i>hadrah</i> as performed by the <i>Shadhili-s,</i> or sitting, as performed by the <i>Chishti-s. </i>Other exercises include certain breathing exercises like <i>pa-s anfa-s</i> as performed by the <i>Chishti-s</i> and various forms of <i>mura-qabah</i> (meditation) as done by the <i>Naqshbandi-s</i> etc. </span></p> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The inherent permissibility or impermissibility of some of these exercises will rest upon the differences of the various <i>Madha-hib</i> since some of these practices cross the boundary of a mere internal metaphysical sphere to the externally physical; thus, falling under the jurisdiction of the <i>Fuqaha-’.</i> To present a brief example, the practice of <i>hadrah,</i> a type of spiritual bodily movement similar to swaying that some refer to dancing coupled with loud <i> dhikr,</i> is permissible for the followers of the <i>Sha-fi‘i- Madhhab</i> since according to their ‘<i>Ulama-</i> and <i>Madhhab</i> dancing is permissible with certain conditions.</span></p> <center> <img src="http://www.daralmahmood.org/tasawwuf_09_3.png" alt="" /> </center> <p class="MsoNormal" dir="rtl" style="text-align: left; line-height: normal; direction: rtl; unicode-bidi: embed;" align="right"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Consequently, it will be</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> permissible for the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Shuyu-kh</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Mu-ri-ds</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> who follow the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Sha-fi‘i-</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Madhhab</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> to participate in the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> hadrah</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">. </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> On the contrary, it will not</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> be permissible for the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Shuyu-kh</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Muri-ds</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> of the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Hanafi-</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Madhhab</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> to participate in the dancing or swaying of the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> hadrah</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> since</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> no form of dancing is permitted in the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Madhhab</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> unless one is overtaken by</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> an uncontrollable state of ecstasy. It is for this reason that the majority of</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Shuyu-kh</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> of the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Ahna-f</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> prescribe a different form of dhikr that</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> produces the same result and effect as produced by the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> hadra</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">. </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> In the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Chishti Tari-qah</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">, </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Shuyu-kh</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> prescribe loud</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> dhikr</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> of the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Kali-mah, La Ila-ha illa Allah</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> where the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Muri-d</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> sits and focuses his</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> concentration on his heart with his head turned towards the direction of his</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> heart. Then, with full devotion, absorption and zeal he recites</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> La ilaaha</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> (</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">there is no deity) while moving his head towards the back and left intending</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> thereby the negation and purging of everything other than Allah from the heart</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">. </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Thereafter, with full vigor and force, he recites</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> illa</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Allah</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> (</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">except Allah) while meditating that the love of Allah is flooding his heart</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">. </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The similar effect of the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> hadra</span></i><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">, </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> namely, that of purification of the</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> heart and spiritual vigor is thus produced which are some of the main</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ingredients for reviving the diseased heart</span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">. </span></b></p> <center> <img src="http://www.daralmahmood.org/tasawwuf_09_4.png" alt="" /> </center> <p class="MsoNormal" style="line-height: normal;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> It is important to bear in mind that unfortunately, there has always existed groups of self-centered, worldly motivated pseudo-Sufis who misrepresented <i>Tasawwuf</i> and used some of the practices of the <i>Sufis,</i> not to mention concocted some of their own, to suit their <i>nafsa-ni-</i> (selfish) desires. Some of them feign being <i> Sufis</i> in order to gain fame and popularity, others to engage in singing and dancing and others to earn money etc. It is from such people that deviances began to crop up in this pristine and praiseworthy science. Examples of their innovations include the <i> Qawa-li</i> where singing and music are rampant under the guise of <i> Dhikr,</i> grave-worship where people commit shirk by prostrating to the inmates of the grave, <i>Sala-mi-</i> where people stand up to offer salutations upon Rasu-lullah (salallahu alayhi wa sallam) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> with the belief that Rasu-lullah (salallahu alayhi wa sallam) <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> visits the gathering and other similar practices that have no real connection with <i>Tasawwuf.</i> Because of the existence of such perfidious people and their impermissible practices, it has become a daunting task for sincere people such as you to find a true <i>Shaykh</i> and <i>Tari-qah.</i> Every <i>Tari-qah</i> has these imposters in their midst preying upon the ignorant masses; therefore, one must be cautious as to who one takes as a <i>Murshid</i> (guide). You should ensure that before taking formal <i>bay‘ah</i> to any <i>Shaykh</i> or entering into any <i>Tari-qah,</i> that the <i>Shaykh</i> is a complete adherent of the <i>Shari-‘ah</i> and upholds its dictates. Anyone who intentionally and openly breaks a single commandment of the <i> Shari-‘ah</i> is not worthy to be a <i>Shaykh.</i> A qualified <i> Shaykh</i> is he whose outward and inward appearance and actions conform to the <i>Sunnah</i> of Rasu-lullah </span> (salallahu alayhi wa sallam) <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">. A pious and righteous <i>Shaykh</i> is he in whose company a person feels the urge to act upon the dictates of the <i>Shari-‘ah</i> not disregard them. We advise you to continuously make <i>du‘a-</i> to Allah Ta‘a-la- to guide you to a pious and upright <i>Shaykh</i> who will guide you in the field of <i>Tasawwuf.</i> You should make <i> Mashwarah</i> with pious local <i>‘Ulama-</i> if any for their views on finding a genuine <i>Shaykh.</i> It is also important to understand that aside from the <i>Shaykh</i> being firm upon the <i>Shari-‘ah,</i> it is imperative that one have some congeniality with the <i>Shaykh</i> so that one can gain spiritual benefit from him. Without the existence of this congeniality and amiability, it will be difficult to consult with one’s <i>Shaykh</i> and follow his advices. Once you have found such a <i>Shaykh</i> who is strict in adherence to the <i>Shari-‘ah</i> and the <i>Sunnah</i> and you have an amicable relationship with him, you should place all your trust in him and follow all of his instructions without any doubt. <i>Inshallah,</i> in this manner you will ascend the stages of <i>Tasawwuf</i> with relative ease and obtain your objective. </span></span></p> <p class="MsoNormal" style="line-height: normal;"><b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> And Allah knows best</span></b></p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com1tag:blogger.com,1999:blog-7624776257314146928.post-51081164423952620532009-10-25T16:09:00.000+05:302009-10-25T16:13:17.175+05:30THE SHARI’ BASIS OF NIQAB (FACE COVERING) AND SHAYKH TANTAWI’S INCORRECT VIEW<h1 style="text-align: justify;"><br /><span style=""></span></h1><h1 style="text-align: justify;"><span style="">INTRODUCTION<o:p></o:p></span></h1> <p style="text-align: justify;" class="MsoNormal"><b><span style="font-size: 18pt; font-family: Algerian;"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Recently, one of the senior scholars of Egypt was invited to address a group of young female high-school students. His gaze fell on a girl who was wearing a face-veil (<i style="">niqab</i>). This annoyed the Shaykh and he proceeded to ask the supercilious girl to remove her veil. The girl refused to comply, claiming that it was her habit to cover her face in front of strangers. The Shaykh immediately retorted “<i style="">The niqab is nothing but culture – it has absolutely no place whatsoever with the religion of Islam.”</i> The Shaykh repeated his command and added, in a crude Egyptian dialect, <i style="">“…and I know the religion better than you your parents.” </i>A teacher also tried to intervene and said to the Shaykh that it was only because of his presence that the young lady was veiling her face. But the Shaykh insisted that the veil be removed. Finally, the young girl had to give in the senior most authority and helplessly unveiled herself. The Shaykh was still not satisfied and humiliated the innocent girl further buy saying in a crude expression Egyptian vernacular “<i style="">Ama law kunti hilwa shuwaya la-amilti eh</i>?”(If you had even a little beauty I wonder what you would have done?)<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">He then went on and threatened to banish the <i style="">niqaab</i> in all public schools affiliated with Al-Azhar. We were also horrified to hear that a month prior to this incident, girls who had their faces covered were not allowed to enter Al-Azhar. <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Lotus Linotype";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">We, the Ulama of South Africa, take exception to all that has transpired. Not only is there mention of the covering of the face in the Quran, Hadith and works of scholars from all four <i style="">Madhabs</i>, this has also been the continued practise of Muslims for the past fourteen centuries. Hereunder, we present some evidences which clearly exemplify that the covering of the face is not ‘a mere tradition’. Rather, it has strong basis and is also ruled as obligatory.<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">We implore the scholars and government of Egypt to ponder over these evidences and reconsider whether they really want to ban the <i style="">Niqab</i>. We pray that Allah the Almighty guide’s one and all and show us the truth as truth. Ameen.<o:p></o:p></span></p> <h1 style="text-align: justify;"><span style="">PROOFS FROM THE QURAN<o:p></o:p></span></h1> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 10pt; font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">1) Allah Ta’ala mentions, <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p> </o:p></span></b></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">{ ياأَيُّهَا النَّبِيُّ قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ ذالِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً } [الأحزاب:59] </span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span dir="ltr"></span><i style=""><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US"><span dir="ltr"></span>“O Prophet! Tell thy wives and thy daughters, and the women of the believers, that they should pull down upon them of their outer cloaks (from their heads over their faces). That is more likely that they may thus be recognized and not molested. And ALLAH is Most Forgiving, Merciful</span></i><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic"; color: black;" dir="rtl" lang="AR-SA"><span dir="rtl"></span>.</span></b><b><i style=""><span style="font-size: 22pt; font-family: "Traditional Arabic"; color: black;" lang="EN-US"><o:p></o:p></span></i></b></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Numerous commentators (who certainly understood the <i style="">Deen</i> better than the Shaykh and his parents) have interpreted this verse to denote that ALL women are commanded to cover their faces. Below we have mentioned the names of scholars from each century who have either clearly mentioned, or cited scholars from the past and agreed with them, that this verse refers to covering the face: <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpFirst"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">1)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">The greatest commentator, Ibn Abbaas (died 68 AH)<a title="" name="_ftnref1" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn1" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[1]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">2)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">The great Sahabi, ‘Abidah as-Simani (died 72 AH)<a title="" name="_ftnref2" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn2" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[2]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">3)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Imam al-Kufiyeen Yahya bin Ziyad Ad-Daylami (famously known as Al-Farraa-died 207)<a title="" name="_ftnref3" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn3" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[3]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">4)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu Ja’far Muhammad bin Jarir at-Tabari (died 310 AH)<a title="" name="_ftnref4" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn4" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[4]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">5)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Al-Imam al-Hafidh Abu Muhammad Abd ar-Rahman bin Abi Hatim (died 327AH</span><span style="font-family: "Lotus Linotype";" lang="EN-US">)<a title="" name="_ftnref5" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn5" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Lotus Linotype"; color: black;" lang="EN-US">[5]</span></span><!-- [endif]--></span></span></a></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">6)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Imam Abu Ja’far Ahmad bin Muhammad al-Muradi an-Nuhas (A senior scholar from Egypt-died 338 AH)<a title="" name="_ftnref6" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn6" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[6]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">7)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Imam Abu Bakr Ahmad bin ‘Ali Ar-Razi al-Jassass (died 370) <a title="" name="_ftnref7" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn7" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[7]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">8)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu Ishaq Ahmad bin Muhammad bin Ibrahim At-Tha’labi (died 427)<a title="" name="_ftnref8" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn8" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[8]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">9)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu Hasan ‘Ali bin Ahmad al-Wahidi (died 468)<a title="" name="_ftnref9" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn9" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[9]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">10)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">‘Imad ad-Deen bin Muhammad at-Tabari (died 504 AH)<a title="" name="_ftnref10" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn10" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[10]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">11)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Muhi as-Sunnah Abu Muhammadal-Husain bin Mas’ud al-Baghawi (died 516)<a title="" name="_ftnref11" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn11" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[11]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">12)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu al-Qasim Mahmud bin ‘Umar Az-Zamarkashi Al-Khuwarazmi (died 538)<a title="" name="_ftnref12" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn12" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[12]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">13)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah Abu Bakr Ibn al-‘Arabi (died 543)</span><a title="" name="_ftnref13" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn13" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[13]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">14)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Fakhr ad-Deen Muhammad bin ‘Umar bin al-Husain ar-Razi (died 604 AH)<a title="" name="_ftnref14" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn14" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[14]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">15)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Shams ad-Deen Abu ‘Abdillah Muhammad bin Ahmad al-Qurtubi (died 671 AH)<a title="" name="_ftnref15" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn15" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[15]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">16)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Nasir ad-Deen Abu Sa’id Abdullah Ibn Umar bin Muhammad al-Baydhawi (died 691 or 791)</span><a title="" name="_ftnref16" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn16" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[16]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">17)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu al-Barakaat ‘Abdullah bin Ahmad bin Mahmud an-Nasafi (died 710)</span><a title="" name="_ftnref17" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn17" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[17]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">18)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah ‘Ala ad-Deen ‘Ali bin Muhammad bin Ibrahim al-Baghdadi (Commonly known as al-Khazin, died 725 AH)<span style=""> </span></span><a title="" name="_ftnref18" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn18" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[18]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">19)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah Abu al-Fida Ismail bin ‘Umar bin Katheer al-Qurashi (died 774)</span><a title="" name="_ftnref19" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn19" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[19]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">20)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu Hayyaan Muhammad bin Yusuf al-Andalusi (died 784)<a title="" name="_ftnref20" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn20" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[20]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">21)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu Hafs ‘Umar bin ‘Ali Ibn ‘Adil Ad-Dimashqi al-Hambali (died after 880)<a title="" name="_ftnref21" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn21" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[21]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">22)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Burhan ad-Deen Abi al-Hasan Ibrahim bin ‘Umar al-Baqaa’i (died 885)<a title="" name="_ftnref22" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn22" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[22]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">23)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah ‘Abd<span style=""> </span>ar- Rahman bin al-Kamal Jalal ad-Deen As-Suyuti (A great scholar from Egypt- died 911)</span><a title="" name="_ftnref23" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn23" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[23]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">24)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Shams ad-Deen Muhammad bin Ahmad Ash-Sharyini (One of the senior scholars of Cairo-died 977AH)<a title="" name="_ftnref24" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn24" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[24]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">25)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah Abu Sa’ud Muhammad bin Muhammad al-‘Imadi (died 982)</span><a title="" name="_ftnref25" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn25" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[25]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">26)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Shihab ad-Deen Ahmad bin Muhammad bin ‘Umar al-Khafaji (died 1069)</span><a title="" name="_ftnref26" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn26" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[26]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">27)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Ismail Haqi bin Mustafa al-Islambuli al-Khalwati died (1127)<a title="" name="_ftnref27" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn27" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[27]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">28)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah Sulaiman bin ‘Umar al-‘Ujaili (Known as al-Jamal-died 1206)<a title="" name="_ftnref28" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn28" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[28]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">29)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Shaykh Ibn al- ‘Ajibah Ahmad bin Muhammad al-Mahdi al-Idreesi (died 1224)<a title="" name="_ftnref29" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn29" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[29]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">30)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Ahmad bin Muhammad as-Sawi (A great scholar from Egypt-died 1241)</span><a title="" name="_ftnref30" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn30" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[30]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">31)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Abu Al-Fadhl Shihaab ad-Deen Mahmud al-Alusi (died 1270)<a title="" name="_ftnref31" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn31" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[31]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">32)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Muhammad Jamaal ad-Deen al-Qasmi (died 1332)</span><a title="" name="_ftnref32" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn32" style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 14pt; line-height: 115%; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[32]</span></b></span><!-- [endif]--></span></span></b></span></a><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">33)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Allamah Zahid al-Kawthari (A senior scholar who used to live in Egypt died 1371)<a title="" name="_ftnref33" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn33" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[33]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%; margin-left: 40px;" class="MsoListParagraphCxSpMiddle"><!-- [if !supportLists]--><span style="font-size: 10pt; line-height: 115%; font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">34)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Shaykh Mustafa al-‘Adawi (A senior contemporary scholar of Egypt)</span><span style="font-size: 10pt; line-height: 115%; font-family: "Palatino Linotype","serif";" lang="EN-US"> <a title="" name="_ftnref34" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn34" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[34]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-bottom: 10pt; text-indent: -18pt; line-height: 115%;" class="MsoListParagraphCxSpLast"><!-- [if !supportLists]--><span style="font-size: 10pt; line-height: 115%; font-family: "Palatino Linotype","serif";" lang="EN-US"><span style="">35)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!-- [endif]--><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Surprising, Shaykh Sayyad Tantawi has also accepted this view and spoke in support of the veil in his commentary entitled ‘At-Tafsir al-wasit’. He writes under the commentary of this verse,</span><span style="font-size: 10pt; line-height: 115%; font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">التفسير الوسيط للقرآن الكريم </span></u><u><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">- (ج </span></u><u><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">11 </span></u><u><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">/ </span></u><u><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">ص 245 دار المعارف) <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">والجلابيب جمع جلباب ، وهو ثوب يستر جميع البدن ، تلبسه المرأة فوق ثيابها </span><span dir="ltr"></span><span style="font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>. </span><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">والمعنى : يا أيها النبي قل لأزواجك اللائي في عصمتك ، وقل لبناتك اللائي هن من نَسْلك ، وقل لنساء المؤمنين كافة ، قل لهن : إذا ما خرجن لقضاء حاجتهن ، فعليهن أن يَسدلن الجلاليب عليهن ، حتى يسترن أجسامهن سترًا تامًّا من رؤوسهن إلى أقدامهن ؛ زيادة في التستر والاحتشام ، وبعدًا عن مكان التهمة والريبة . قالت أم سلمة رضي الله عنها : لما نزلت هذه الآية خرج نساء الأنصار كأن على رؤوسهن الغربان من السكينة وعليهن أكسية سُود يلبسنها ))اهـ</span><span dir="ltr"></span><span style="font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">2) In another verse, Allah Ta’ala mentions,<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 10pt; font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ (30) وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آَبَائِهِنَّ أَوْ آَبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (النور31)</span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic"; color: red;" lang="AR-SA"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span dir="ltr"></span><i style=""><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span>“Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do.</span></i><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif";">And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, <u>except that which appears thereof,</u> and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no vigour, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah O believers, all of you, so that you may achieve success.” </span></i><span style="font-family: "Palatino Linotype","serif";"><span style=""> </span>[24:30/31]</span><span style="font-family: "Poor Richard","serif";"> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Poor Richard","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Allah Ta’ala commands that females should conceal their entire body <i style="">“except that which appears thereof.”</i> Scholars differ to what is meant by the phrase <i style="">“except that which appears thereof”</i>. Sayyiduna Ibn Mas’ood (May Allah Ta'ala be pleased with him) mentions that it refers to the clothing of women.<a title="" name="_ftnref35" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn35" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[35]</span></span><!-- [endif]--></span></span></a> This is also the view of Ibrahim Nakh’i and Hasan (May Allah Ta'ala have mercy on them both.<a title="" name="_ftnref36" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn36" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[36]</span></span><!-- [endif]--></span></span></a> Other scholars opine that it refers to her hands and face.<a title="" name="_ftnref37" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn37" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[37]</span></span><!-- [endif]--></span></span></a>This is the opinion of Sayyiduna Ibn Abbas (May Allah Ta'ala be pleased with him) and others.<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">The first explanation is emphatic that a woman should don the veil as she is not permitted to expose her face. <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">According to the second interpretation a woman is permitted to leave her hands and face open. However, </span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">this does not contradict the encouragement to don the <i style="">niqab</i> as exposing these features is due to the fact the there is a need and the laws of <i style="">niqab</i> is to safeguard societies from <i style="">fitna.<a title="" name="_ftnref38" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn38" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";" lang="EN-US">[38]</span></b></span><!-- [endif]--></span></span></a><o:p></o:p></i></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Sayyiduna Ibn Abbas (May Allah Ta'ala be pleased with him) </span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">himself </span><span style="font-family: "Palatino Linotype","serif";">explains that a woman should leave her face open only when at home. When she leaves her home she would have to adorn the <i style="">hijab</i></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b><u><span style="font-family: "Poor Richard","serif";" dir="ltr" lang="EN-US"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثني عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا ) قال: والزينة الظاهرة: الوجه، وكحل العين، وخضاب الكفّ، والخاتم، <u>فهذه تظهر في بيتها لمن دخل من الناس عليها<a title="" name="_ftnref39" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn39" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 12pt; font-family: "Lotus Linotype";" lang="EN-US">[39]</span></u></span><!-- [endif]--></span></span></a><o:p></o:p></u></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-family: "Poor Richard","serif";" dir="ltr" lang="EN-US"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Sayyiduna Ibn Abbas </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">رضي الله تعالى عنه</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span> narrates that the ‘apparent beauty’ refers to the face, kohl, henna and the ring. A woman could expose <b><u>this in her home</u></b> in front of those who enter her home.<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Furthermore, the word used in the verse is </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">ظهر</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span> (that which becomes exposed) and not </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">اظهرن</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span> (that which they expose). In this verse all other verbs are attributed to the females except this verse. This indicates to the face that a woman should conceal her entire body however, if while carrying out her chores and necessities her hands or face accidently becomes exposed then this is be permitted.<a title="" name="_ftnref40" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn40" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";" lang="EN-US">[40]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">3) The ruling of covering the face is corroborated by a third verse wherein Allah Ta’ala says,<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><b style=""><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></b></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ (النور60)</span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Poor Richard","serif";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">“And those old women who have no hope for marriage, there is no sin on them, if they take off their (extra) clothes while they do not display their adornment. Still, that they refrain (even from this) is better for them. Allah is All-Hearing, All-Knowing.”</span></i><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"> [24:60] </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">In the above verse Allah Ta’ala allows elderly woman to take off their extra clothes. <i style="">Mufassiroon</i> explain that “extra clothes” refer to the <i style="">jilbab.<a title="" name="_ftnref41" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn41" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";" lang="EN-US">[41]</span></b></span><!-- [endif]--></span></span></a></i> This verse confer that young women are not allowed to leave out the <i style="">jilbab.</i> </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">4) In another verse it is mentioned,<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US"><o:p> </o:p></span></i></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">وليضربن بخمرهن على جيوبهن</span><i style=""><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></i></p> <p style="text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US"><o:p> </o:p></span></i></p> <p style="text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">“And let them wear their head-coverings over their bosoms</span></i><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic"; color: black;" dir="rtl" lang="AR-SA"><span dir="rtl"></span>.</span></b><span dir="ltr"></span><i style=""><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US"><span dir="ltr"></span>”</span></i><i style=""><span style="font-family: "Palatino Linotype","serif";"><o:p></o:p></span></i></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">This verse also proves that a woman should cover her face, either because it is the <i style="">laazim</i> (natural outcome) of covering ones head and chest or through <i style="">qiyaas</i> (analogy) that if she is commanded to cover her head and chest then she would be even more required to cover her face which is the greatest point of beauty.<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><b><span style="font-size: 18pt; font-family: Algerian;"><o:p> </o:p></span></b></p> <h1 style="text-align: justify;"><span style="">PROOFS FROM THE AHADITH<o:p></o:p></span></h1> <p style="text-align: justify;" class="MsoNormal"><b><span style="font-size: 18pt; font-family: Algerian;"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Covering the face was a common practice amongst the noble consorts of Nabi </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">صلى الله عليه وسلم</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span>. Lest one thinks this was a ruling only for them, we have also included below narrations which clearly illustrates that other Sahabiyaat would also don the veil.<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن ابن شهاب قال حدثني عروة بن الزبير وسعيد بن المسيب وعلقمة بن وقاص وعبيد الله بن عبد الله بن عتبة بن مسعود عن عائشة رضي الله عنها زوج النبي صلى الله عليه و سلم حين قال لها أهل الإفك ما قالوا وكلهم حدثني طائفة من حديثها وبعضهم كان أوعى لحديثها من بعض وأثبت له اقتصاصا وقد وعيت من كل رجل منهم الحديث الذي</span><span dir="ltr"></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span><span style=""> </span></span></b><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثني عن عائشة وبعض حدثيهم يصدق بعضا وإن كان بعضهم أوعى له من بعض . قالوا</span><span dir="ltr"></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span><span style=""> </span>: </span></b><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">قالت عائشة كان رسول الله صلى الله عليه و سلم إذا أراد سفرا أقرع بين أزواجه...إلى قولها...فأصبح عند منزلي فرأى سواد إنسان نائم فعرفني حين رآني وكان رآني قبل الحجاب فاستيقظت باسترجاعه حين عرفني فخمرت وجهي بجلبابي والله ما تكلمنا بكلمة ولا سمعت منه كلمة غير استرجاعه الخ <a title="" name="_ftnref42" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn42" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[42]</span></b></span><!-- [endif]--></span></span></a></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span>1) Ibn Shihaab narrates from Ayesha (May Allah Ta'ala be pleased with her) that when Nabi </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">صلى الله عليه وسلم</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span> would intend going out on a journey he would draw lots between his spouses...until the portion...he came to the spot where I was sleeping and noticed the shape of a human. He immediately recognised me since he saw me before the laws of <i style="">hijab</i> were revealed. I woke when he claimed <i style="">Inna lillahi</i>. I covered my face with my <i style="">jilbab.</i> By Allah, we did not speak a single word not did I hear a letter from him besides <i style="">Inna lillahi.</i> (Narrated by Bukhari and Muslim)<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن عائشة قالت : كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه و سلم محرمات فإذا حاذوا بنا أسدلت إحدانا جلبابها من رأسها على وجهها فإذا جاوزنا كشفناه <a title="" name="_ftnref43" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn43" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[43]</span></b></span><!-- [endif]--></span></span></a></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span>2) Ayesha (May Allah Ta'ala be pleased with her) say, <i style="">“The male riders would pass us while we were with Nabi </i></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">صلى الله عليه وسلم</span></b><span dir="ltr"></span><i style=""><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span> in the state of Ihram. When they would pass us, we would lower our loose scarves over our faces. When they passed, we would once again reveal our faces.” </span></i><span style="font-family: "Palatino Linotype","serif"; color: rgb(146, 208, 80);"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype"; color: rgb(146, 208, 80);" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">وروى ابن أبي خيثمة من طريق إسماعيل بن أبي خالد عن أمه قالت : كنا ندخل على أم المؤمنين يوم التروية ، فقلت لها : يا أم المؤمنين ،هنا امرأة تأبى أن تغطى وجهها وهي محرمة ، فرفعت عائشة خمارها من صدرها فغطت به وجهها.<a title="" name="_ftnref44" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn44" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[44]</span></b></span><!-- [endif]--></span></span></a></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">3) Ismail bin Abi Khalid narrates from his mother that she said, <i style="">“We would enter upon the mother of the believers on the day of tarwiyyah. I asked her, O mother of the believers, there is a woman here who refuses to cover her face whilst in Ihraam. Ayesha (May Allah Ta'ala be pleased with her) raised her cloth from her chest and veiled her face.</i></span><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span dir="rtl"></span>"</span></b><i style=""><span style="font-family: "Lotus Linotype";"><o:p></o:p></span></i></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن عبد الملك بن مروان بن الحارث بن أبي ذباب قال أخبرني أبو عبد الله سالم يعني سبلان قال وكانت عائشة تستعجب بأمانته وتستأجره: قال سالم كنت آتيها مكاتبا فتجلس بين يدي وتتحدث معي حتى جئتها ذات يوم فقلت أدعي لي بالبركة يا أم المؤمنين قالت وما ذاك قلت أعتقني الله قالت بارك الله لك وأرخت الحجاب دوني فلم أرها بعد ذلك اليوم<a title="" name="_ftnref45" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn45" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[45]</span></b></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span>4) ‘Abd al-Malik bin Marwan narrates from Abu ‘Abdullah Salim-a person who Ayesha (May Allah Ta'ala be pleased with her) would admire for his trust and would even hire him- he says, <i style="">“I would come to Ayesha whilst still a partial slave (mukatab). She would sit in front of me and converse with me. Until I came to her one day and said, ‘Pray for me for blessings oh mother of the believers.’ She asked ‘What happened?’ I replied, ‘Allah has emancipated me from my slavery.’ She immediately pulled down her veil and I did not see her after that.”</i><span style=""> </span><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن صفية بنت شيبة ، عن عائشة رضي الله عنهما : أنها « كانت تطوف وهي متنقبة »<a title="" name="_ftnref46" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn46" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[46]</span></b></span><!-- [endif]--></span></span></a></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="">5) Safiyyah bint Abi Shaybah narrates that Ayesha (May Allah Ta'ala be pleased with her) would perform circumambulation with her face covered.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن عبد الخبير بن ثابت بن قيس بن شماس عن أبيه عن جده قال جاءت امرأة إلى النبى -صلى الله عليه وسلم- يقال لها أم خلاد وهى منتقبة تسأل عن ابنها وهو مقتول فقال لها بعض أصحاب النبى -صلى الله عليه وسلم- جئت تسألين عن ابنك وأنت منتقبة فقالت إن أرزإ ابنى فلن أرزأ حيائى</span><span dir="ltr"></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></b><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">الخ<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">6) ‘Abd al-Khaybar bin Thabit bin Qais bin Shammaas narrates from his father who narrates from his grandfather that he said, <i style="">“A woman called Umm Khallaad came to the prophet </i></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">صلى الله عليه وسلم</span></b><span dir="ltr"></span><i style=""><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span> with her face veiled to enquire of her son who was martyred. Some companions of the prophet </span></i><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">صلى الله عليه وسلم</span></b><span dir="ltr"></span><i style=""><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span> remarked that you came to ask of your son yet you are veiled? She replied, ‘If I lost my son I do not need to lose my modesty.”</span></i><span style="font-family: "Palatino Linotype","serif";"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن فاطمة بنت المنذر أنها قالت :كنا نخمر وجوهنا ونحن محرمات ونحن مع أسماء بنت أبي بكر الصديق<a title="" name="_ftnref47" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn47" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[47]</span></b></span><!-- [endif]--></span></span></a></span><b style=""><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">7) Fatimah bint al-Mundhir states, <i style="">“We would cover our faces whilst in the state of Ihraam while we were in the company of Asma, the daughter of Abu Bakr (May Allah Ta'ala be pleased with them).”<o:p></o:p></i></span></p> <p style="text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></i></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن أم سلمة قالت قال لنا رسول الله -صلى الله عليه وسلم- « إن كان لإحداكن مكاتب فكان عنده ما يؤدى فلتحتجب منه ».<a title="" name="_ftnref48" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn48" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 12pt; font-family: "Lotus Linotype";">[48]</span></b></span><!-- [endif]--></span></span></a></span></b><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">8) Umm Salma (May Allah Ta'ala be pleased with her) narrates that the prophet </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA">صلى الله عليه وسلم</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span> said, <i style="">“If any of you possess a mukatab (partial slave purchasing his freedom) and he has the amount to pay, then you should make hijab from him.”<o:p></o:p></i></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <h1 style="text-align: justify;"><span style="">VIEWS ON THE FOUR MADHABS ON COVERING THE FACE<o:p></o:p></span></h1> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 14pt; font-family: Algerian;"><o:p> </o:p></span></p> <h2 style="text-align: justify;"><span style="line-height: 115%;">HANAFI MADHAB<o:p></o:p></span></h2> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 14pt; font-family: Algerian;"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">The following scholars in the Hanafi Madhab have mentioned that it is necessary for a woman to cover her face:<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">1) Abu Mansur al-Maturidi (d. 333 AH),<a title="" name="_ftnref49" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn49" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[49]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">2) Hakim al-Shahid (d. 334 AH),<a title="" name="_ftnref50" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn50" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[50]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">3) Jassas al-Razi (d. 370 AH),<a title="" name="_ftnref51" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn51" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[51]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">4) Al-Natifi (d. 446 AH),<a title="" name="_ftnref52" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn52" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[52]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">5) Qadi Khan (d. 592 AH),<a title="" name="_ftnref53" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn53" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[53]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">6) Al-Marghinani — author of <em><span style="font-family: "Palatino Linotype","serif";">Al-Hidayah</span></em> (d. 593 AH),<a title="" name="_ftnref54" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn54" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[54]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">7) Al-Kirmani (d. 600 AH approx.),<a title="" name="_ftnref55" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn55" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[55]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">8) Mahmud Al-Bukhari — author of <em><span style="font-family: "Palatino Linotype","serif";">al-Muhit</span></em> (d. 616 AH),<a title="" name="_ftnref56" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn56" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[56]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">9) Al-Sunnami (d. after 700 AH),<a title="" name="_ftnref57" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn57" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[57]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">10) Al-Sighnaqi (d. 714 AH),<a title="" name="_ftnref58" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn58" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[58]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">11) Al-Qurashi (d. 854 AH),<a title="" name="_ftnref59" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn59" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[59]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">12) Ibn al-Humam (d. 861 AH),<a title="" name="_ftnref60" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn60" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[60]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">13) Al-Quhustani (d. 950 AH),<a title="" name="_ftnref61" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn61" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[61]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">14) Ibn Nujaym (d. 970 AH),<a title="" name="_ftnref62" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn62" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[62]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">15) Sinan al-Khalwati (d. 989 AH),<a title="" name="_ftnref63" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn63" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[63]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">16) Umar ibn Nujaym (d. 1005 AH),<a title="" name="_ftnref64" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn64" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[64]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">17) Mulla ‘Ali al-Qari (d. 1014 AH),<a title="" name="_ftnref65" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn65" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[65]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">18) Al-Shurunbulali (d. 1069 AH),<a title="" name="_ftnref66" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn66" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[66]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">19) Shaykh Zada al-Afandi (d. 1078 AH), <a title="" name="_ftnref67" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn67" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[67]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">20) ‘Abd al-Halim (d. 1088 AH),<a title="" name="_ftnref68" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn68" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[68]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">21) Al-Haskafi (d. 1088 AH),<a title="" name="_ftnref69" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn69" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[69]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">22) Al-Tahtawi (d. 1231 AH),<a title="" name="_ftnref70" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn70" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[70]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">23) Ibn ‘Abidin (d. 1252 AH),<a title="" name="_ftnref71" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn71" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[71]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">24) ‘Abid al-Sindhi (d. 1257 AH),<a title="" name="_ftnref72" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn72" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[72]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">25) ‘Abd al-Hay al-Laknawi (d. 1304 AH),<a title="" name="_ftnref73" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn73" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[73]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">26) Al-Sawati (d. 1346 AH),<a title="" name="_ftnref74" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn74" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[74]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">27) Al-Nahlawi (d. 1350 AH).<a title="" name="_ftnref75" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn75" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[75]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 10pt; font-family: "Arial Black","sans-serif"; color: lime;"><br /> <!-- [if !supportLineBreakNewLine]--><br /> <!-- [endif]--></span><span style="font-size: 14pt; font-family: Algerian;"><o:p></o:p></span></p> <h2 style="text-align: justify;"><span style="line-height: 115%;">MALIKI MADHAB</span><span style="line-height: 115%; font-family: "Palatino Linotype","serif";"><o:p></o:p></span></h2> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">The following scholars in the Maliki Madhab have mentioned that it is necessary for a woman to cover her face.<o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">1) Abu Bakr Ibn al-‘Arabi (died 543),<a title="" name="_ftnref76" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn76" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[76]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">2) Shams ad-Deen Abu Abdullah Muhammad bin Ahmad al-Khazraji al-Qurtubi (died 671)<a title="" name="_ftnref77" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn77" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[77]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">3) Shams ad-Deen Hattaab ar-Ru’aini Abu ‘Abdullah Muhammad bin Muhammad at-Tarabalusi al-Maghrabi (died 954)<a title="" name="_ftnref78" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn78" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[78]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">4) ‘Abd al-Baqi bin Yusuf Az-Zarqani (died 1099)<a title="" name="_ftnref79" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn79" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[79]</span></span><!-- [endif]--></span></span></a> <o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">5) Shaykh Muhammad bin Abd al-Baqi Yusuf Az-Zarqani (died 1122)<a title="" name="_ftnref80" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn80" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[80]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">6) Ahmad bin Ghunaim an-Nafrawi (A scholar from Al-Azhar-died 1126) <a title="" name="_ftnref81" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn81" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[81]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">7) Ali bin Ahmad Al-‘Adawi (</span><span style="font-family: "Palatino Linotype","serif"; color: black;">A famous scholar of Egypt-</span><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">died 1189)<a title="" name="_ftnref82" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn82" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[82]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">8) Ash-Shaykh Ahmad bin Muhammad bin Ahmad al-‘Adawi Ad-Dirdeer (A great scholar who studied in Al-Azhar-died 1201)<a title="" name="_ftnref83" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn83" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[83]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">9)<span style=""> </span>Ahmad bin Muhammad as-Sawi (A leading scholar from Egypt-died 1241)<a title="" name="_ftnref84" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn84" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US">[84]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 14pt; font-family: Algerian;"><o:p> </o:p></span></p> <h2 style="text-align: justify;"><span style="line-height: 115%;">SHAFI MADHAB<o:p></o:p></span></h2> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">The following scholars in the Shafi Madhab have mentioned that it is necessary for a woman to cover her face:<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">1) </span><span style="font-family: "Palatino Linotype","serif";">Al-Imām Yahya bin Sharf al-Nawawī (died 676 AH)<a title="" name="_ftnref85" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn85" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[85]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">2) Shams ad-Deen <span style="color: black;">Muhammad bin Abi Bakr Ibn an-Naqeeb aal-Misri (died 745)<a title="" name="_ftnref86" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn86" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[86]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">3) </span><span style="font-family: "Palatino Linotype","serif";">Al-Imām A</span><span style="font-family: "Palatino Linotype","serif";">h</span><span style="font-family: "Palatino Linotype","serif";">mad ibn </span><span style="font-family: "Calibri","sans-serif";">‘</span><span style="font-family: "Palatino Linotype","serif";">Alī ibn </span><span style="font-family: "Tahoma","sans-serif";">Ḥ</span><span style="font-family: "Palatino Linotype","serif";">ajar al-Haytamī al-Makkī <span style="color: black;">(A great scholar-written Tuhfa al-Muhtaj which is one of the most authoritive books in the Shafi Madhab- died AH 974)<a title="" name="_ftnref87" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn87" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[87]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">4) Al-Imām Shams al-Dīn Mu</span><span style="font-family: "Tahoma","sans-serif";">ḥ</span><span style="font-family: "Palatino Linotype","serif";">ammad ibn A</span><span style="font-family: "Tahoma","sans-serif";">ḥ</span><span style="font-family: "Palatino Linotype","serif";">mad al-Khā</span><span style="font-family: "Tahoma","sans-serif";">ṭ</span><span style="font-family: "Palatino Linotype","serif";">ib al-Shirbīnī (977 AH)<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">5) <span style="color: black;">Ahmad bin al-Qasim al-‘Abadi (An Azhari-died 992)<a title="" name="_ftnref88" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn88" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[88]</span></span><!-- [endif]--></span></span></a><span style=""> </span><o:p></o:p></span></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">6) Shams ad-Deen Muhammad bin ‘Abd al-‘Abbaas Ahmad bin Hamza Ar-Ramali (One of the most senior Muftis of Egypt, famously known as Ash-Shaf’i as-sageer- died 1004)<a title="" name="_ftnref89" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn89" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[89]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">7) Shaykh Sulaiman al-Jamal (An Azhari-1204)<a title="" name="_ftnref90" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn90" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[90]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">8)<span style=""> </span>‘Abdul Hamid al-Makki ash-Sharwani (died 1301)<a title="" name="_ftnref91" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn91" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[91]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">9)<span style=""> </span>Abu Bakr Uthman Ibn As-Sayyad Muhammad Ad-Dimyati (died 1302)<a title="" name="_ftnref92" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn92" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[92]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">10) Al-Imām Shams al-Dīn Mu</span><span style="font-family: "Tahoma","sans-serif";">ḥ</span><span style="font-family: "Palatino Linotype","serif";">ammad ibn A</span><span style="font-family: "Tahoma","sans-serif";">ḥ</span><span style="font-family: "Palatino Linotype","serif";">mad al-Khā</span><span style="font-family: "Tahoma","sans-serif";">ṭ</span><span style="font-family: "Palatino Linotype","serif";">ib al-Shirbīnī (One of the greatest jurists of the Shafi Madhab-died 977 AH)<a title="" name="_ftnref93" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn93" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif";">[93]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style=""><o:p> </o:p></span></p> <h2 style="text-align: justify;"><span style="line-height: 115%;">HAMBALI MADHAB</span><span style="line-height: 115%; font-family: "Lotus Linotype";"><o:p></o:p></span></h2> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">The following scholars in the Hambali Madhab have mentioned that it is necessary for a woman to cover her face:<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">1) Imam Ahmad (May Allah Ta'ala be pleased with him) himself (died 241 AH)<a title="" name="_ftnref94" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn94" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[94]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">2) ‘Abdullah bin Muhammad bin Qudamah al-Maqdisi (One of the greatest Hambali scholars-died 620)<a title="" name="_ftnref95" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn95" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[95]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">3) Shams ad-Deen Abi al-Faraj ‘Abd ar-Rahman bin Muhammad al-Maqdisi (died 682 AH)<a title="" name="_ftnref96" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn96" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[96]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">4) Shams ad-Deen Muhammad bin Muflih al-Maqdisi (died 763 AH)<a title="" name="_ftnref97" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn97" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[97]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">5) Shams ad Deen Musa bin Ahmad al-Hajawi (died 960 AH)<a title="" name="_ftnref98" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn98" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[98]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">6) Mansur bin Yunus bin Idrees al-Bahuti (Shaykh of the Hambalis in Egypt-died 1051 AH)<a title="" name="_ftnref99" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn99" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[99]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">7) Mustafa as-Suyuti ar-Ruhaibai (died 1243 AH)<a title="" name="_ftnref100" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn100" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[100]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">8) ‘Abdullah bin ‘Abd al-‘Aziz al-‘Anqari (died 1373 AH)<a title="" name="_ftnref101" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn101" style=""><span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Palatino Linotype","serif"; color: black;">[101]</span></span><!-- [endif]--></span></span></a><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;"><o:p> </o:p></span></p> <h1 style="text-align: justify;"><span style="" lang="EN-US">THE DISADVANTAGES OF NOT COVERING</span><span style="font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></h1> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Unveiling has a number of disadvantages. <span style=""> </span>Some of them are as follows:<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">1. It is a violation of the Quran and Hadith;</span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span>2. It shows woman’s weakness in belief;</span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span>3. It is a cause of temptation for men and women;</span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span>4. It strips off her modesty that is an integral part of Faith; </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span>5. It subjects her to adultery and sexual harassment (especially now in Egypt with the vaginal kit, adultery has become so easy. Had all the women been veiled, the government would not have so much difficulty in trying to outlaw this kit);</span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span>6. It hurts her dignity and feelings and it stains her chastity;</span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><span dir="ltr"></span>7. It prompts woman to take part in commercial advertisements and films as a showpiece and a source of enjoyment for the viewers.</span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <h1 style="text-align: justify;"><i style=""><span style="" lang="EN-US"><br /></span></i><span style="">CONCLUSION</span><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></h1> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;"><o:p> </o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">From the aforementioned it is clear, that not only is the veiling of the face established in Islam, it is also based on concrete evidences. This has been the continuous practise of the past fourteen centuries. As the great scholar of Al-Azhar, Hafidh Ibn Hajar al-Asqalani has said,<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><span style="font-size: 14pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">ولم تزل عادة النساء قديما وحديثا يسترن وجوههن عن الاجانب</span></strong><a title="" name="_ftnref102" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftn102" style=""><span class="MsoFootnoteReference"><b><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style="" dir="ltr"><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[102]</span></b></span><!-- [endif]--></span></span></b></span></a><strong><span style="font-size: 10pt; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><i style=""><span style="font-family: "Palatino Linotype","serif"; color: black;">“It has continuously been the practice of women since time immemorial to cover their faces from strangers.”</span></i><span style="font-family: "Palatino Linotype","serif"; color: black;">(Fath al-Bari 9/324)<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">Hence as a religious right, we implore the Shaykh to reconsider his plans of banning the <i>Hijab</i> in Al-Azhar affiliated institutes. Every woman should be given her human right of the freedom to practise upon her religion. We also request the Shaykh to retract his consent he gave to the French government of banning the <i>Hijab</i>.</span><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic"; color: black;" dir="rtl"><span dir="rtl"></span> </span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif"; color: black;"><span dir="ltr"></span><span style=""> </span><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">Given the position of the Shaykh, he ought to be advocating and encouraging modesty. He is supposed to appreciate a girl wearing the veil in this modern day and age. Al-Azhar was once looked upon as an icon for Muslims. We cannot allow it now to stoop so low and become such an ardent promoter of compromise to serve the ideologies of some in the west.<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">Moreover with the veil, Egypt will find solutions to many of its dilemmas. Egypt is notorious for </span><span style="font-family: "Palatino Linotype","serif";">producing the most porn, sexualized media material, and secular entertainment in the Middle East. Tantawi should rather utilise his energies in condemning the porn produced in his nation, the secular enterprises which seek to promote Western liberation and sexual freedom, such as the American University in Cairo and the many Western organisations in the west.</span><span style=""> </span><span style="font-family: "Palatino Linotype","serif";">He should direct his energies in getting the Egyptian government to divest its interest in the only brewery in Egypt and banning the nude beaches in Sharm El-Sheikh.</span><span style=""><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Furthermore, by implementing the veil, the government of Egypt will not have difficulty in banning the ‘Artificial Virginity Hymen kit’</span><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span dir="rtl"></span>:</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";" lang="AR-SA"><span dir="ltr"></span> </span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><a href="http://news.yahoo.com/s/ap/20091005/ap_on_re_mi_ea/ml_egypt_artificial_hymen"><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span dir="rtl"></span>)</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span>//news.yahoo.com/s/ap/20091005/ap_on_re_mi_ea/ml_egypt_artificial_hymen</span></a><span dir="rtl"></span><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><span dir="rtl"></span>(</span></b><span dir="ltr"></span><span style="font-family: "Palatino Linotype","serif";"><span dir="ltr"></span> <o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">This has become a catalyst of much adultery and fornication in their region.<o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;">We pray that Allah, the All-mighty grants us the true understanding of his religion and may He save us from being helpers of the devil.<o:p></o:p></span></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">And Allah knows best</span></b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Wassalaamu `alaykum </span></b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Jointly prepared:<o:p></o:p></span></b></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Ml. Ismail Moosa and Ml. Ishaq E Moosa<o:p></o:p></span></b></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Students Darul Iftaa</span></b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Checked and Approved by:</span></b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify;"><b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US">Mufti Ebrahim Desai</span></b><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"> (with the following comments):</span><span style="" lang="EN-US"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif"; color: black;"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">The issue cannot be about whether there is a <i style="">Shar’i </i>basis of <i style="">niqab</i> or not. The above references and authorities clearly prove beyond doubt the <i style="">Shar’i</i> basis of <i style="">niqab</i>. No scholar can dispute this. <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Contextually, the issue is that if a woman wishes to voluntarily wear the <i style="">niqab</i>, especially in a Muslim country, can she be restricted to do so? The simple answer is no, she cannot be restricted. That is curtailing her right of freely practising her <i style="">Deen </i>and what she correctly understands of her <i style="">Deen</i>. This right of a Muslim woman is even respected in non-Muslim countries. It is indeed a shame if a Muslim country deprives a Muslim woman from this right. Such a restriction leads one to question the motive behind depriving one of such a right. <o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";">Is it motivated by political persuasion etc? It is at this juncture the <i style="">istiqaamat</i> of an <i style="">‘Alim –e-haq</i> is challenged. Do they really speak for Allah?<span style=""> </span><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-family: "Palatino Linotype","serif";" lang="EN-US"><o:p> </o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><b><span style="font-family: "Calibri","sans-serif";">(Mufti) Ebrahim Desai<o:p></o:p></span></b></p> <p style="text-align: justify;" class="MsoNormal"><b><span style="font-family: "Calibri","sans-serif";">Darul Iftaa, Madrassah In'aamiyyah</span></b><b style=""><span style="font-size: 14pt; font-family: "Traditional Arabic"; color: rgb(146, 208, 80);" dir="rtl" lang="AR-SA"><o:p></o:p></span></b></p> <div style=""><!-- [if !supportFootnotes]--><br /> <hr align="left" size="1" width="33%"> <!-- [endif]--> <div id="ftn1" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn1" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref1" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[1]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> <span class="MsoFootnoteReference"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[1]</span></span><!-- [endif]--></span></span> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير ابن أبى حاتم - (ج 10 / ص<span style=""> </span>3154<span style="color: black;"> مكتبة نزار مصطفى الباز)</span></span></u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">17783 عن ابن عباس رضي الله ، عنهما في هذه الآية قال : امر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة ان يغطين وجوههن من فوق رؤوسهن بالجلابيب ، يبدين عينا واحدة . <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال الكوثري في حجاب المرأة المسلمة (ص9دار الحرمين</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وروى ابن ابي طلحة عن ابن عباس رضي الله عنهما ايضا تفسير الادناء في الاية السابقة بابداء عين واحدة كما فسره عبيدة<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn2" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn2" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref2" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[2]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير ابن أبى حاتم - (ج 10 / ص 3155<span style="color: black;"> مكتبة نزار مصطفى الباز</span></span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">17791 عن محمد بن سيرين رضي الله ، عنه قال : سالت عبيدة السلماني رضي الله ، عنه ، عن قول الله : يدنين عليهن من جلابيبهن فتقنع بملحفة فغطى راسه ووجهه واخرج احدى عينيه .</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال الكوثري في حجاب المرأة المسلمة (ص7دار الحرمين</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">عبيدة السلماني وارث علوم علي بن أبي طالب وابن مسعود رضي الله عنهما والذي كان يخضع لعلمه وفهمه مثل قاضي الشريح الذي استمر في قضاء الكوفة ستين سنة من عهد عمر رضي الله عنه ..... ورجال هذا السند جبال في الثقة والضبط، فابن جرير هو الحافظ الطائر الصيت المفسر المشهور، وشيخه يعقوب بن ابراهيم العبدي وشيخه علية اسماعيل بن ابراهيم بن مقسم وشيخه ابن عون عبد الله البصري وشيخ محمد بن سيرين كلهم حفاظ ثقات اتفق الأئمة الستة على اخراج احاديثهم رضي الله عنهم وعبيدة هو السلماني الذي شرحنا حاله واخرج له جماعة ايضا<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn3" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn3" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref3" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[3]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">معانى القرآن للفراء - (4 / 41</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">هكذا: قال تُغَطّى إحدى عينيهَا وجبهتَها والشِّقّ الآخر، إلاّ العين</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>.</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn4" style=""> <p style="margin-left: 0cm; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpFirst"><a title="" name="_ftn4" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref4" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" lang="EN-US">[4]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير الطبري - (ج 12 / ص 52دار الفكر</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span dir="ltr"></span>(<o:p></o:p></span></u></p> <p style="margin-left: 0cm; text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (59) </span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> <p style="margin-left: 0cm; text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">القول في تأويل قوله تعالى : { يَا أَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (59) }</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين: لا يتشبهن بالإماء في لباسهن إذا هن خرجن من بيوتهن لحاجتهن، فكشفن شعورهن ووجوههن. ولكن ليدنين عليهن من جلابيبهنّ؛ لئلا يعرض لهن فاسق، إذا علم أنهن حرائر، بأذى من قول.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ثم اختلف أهل التأويل في صفة الإدناء الذي أمرهن الله به فقال بعضهم: هو أن يغطين وجوههن ورءوسهن فلا يبدين منهن إلا عينا واحدة.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>* ذكر من قال ذلك:</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثني عليّ، قال: ثنا أَبو صالح قال ثني معاوية عن علي عن ابن عباس، قوله( يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpMiddle"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثني يعقوب قال ثنا ابن علية عن ابن عون عن محمد عن عبيدة في قوله( يَاأَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ<o:p></o:p></span></p> <p style="margin-left: 0cm; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoListParagraphCxSpLast"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">جَلابِيبِهِنَّ ) فلبسها عندنا ابن عون قال: ولبسها عندنا محمد قال محمد: ولبسها عندي عبيدة قال ابن عون بردائه فتقنع به، فغطى أنفه وعينه اليسرى وأخرج عينه اليمنى، وأدنى رداءه من فوق حتى جعله قريبا من حاجبه أو على الحاجب.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn5" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn5" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref5" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[5]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">ذكر قول إبن عباس وما أنكر عليه ، فدل على أنه يوافقه<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn6" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn6" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref6" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[6]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">معاني القرآن - النحاس - (5 / 378</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> جامعة أم القرى - مكة المرمة</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال الحسن تغطي نصف وجهها</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وكان عمر إذا رأى أمة قد تقنعت علاها بالدرة</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>قال محمد بن سيرين سألت عبيدة عن قوله تعالى يدنين عليهن من جلابيبهن فقال تغطي حاجبها بالرداء ثم ترده على أنفها حتى تغطي رأسها ووجهها وإحدى عينيها </span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn7" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn7" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref7" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[7]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أحكام القرآن للجصاص - (ج 3 / ص 486</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">علمية)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال أبو بكر في هذه الآية دلالة على ان المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن وفيها دلالة على أن الأمة ليس عليها ستر وجهها وشعرها لأن قوله تعالى ونساء المؤمنين ظاهره أنه أراد الحرائر وكذا روي في التفسير لئلا يكن مثل الإماء اللاتي هن غير مأمورات بستر الرأس والوجه فجعل الستر فرقا يعرف به الحرائر من الإماء وقد روي عن عمر أنه كان يضرب الإماء ويقول اكشفن رؤسكن ولا تشبهن بالحرائر<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn8" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn8" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref8" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[8]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الكشف والبيان تفسير الثعلبي - (ج 5 / ص132العلمية)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">فقال تعالى : { ياأيها النبي قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ المؤمنين يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ } أي يرخين أرديتهن وملاحفهن فيتقنّعن بها ، ويغطّين وجوههن ورؤوسهن ليُعلم أنّهنّ حرائر فلا يُتعرّض لهنَّ ولا يؤذين<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn9" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn9" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref9" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[9]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الوسيط في تفسير القران المجيد- (ج 3 / ص482مكتبة دار الباز) <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال المفسرون: يغطين زؤوسهن و وجوههنّ إلا عينا واحدة<span style=""> </span><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn10" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn10" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref10" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[10]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أحكام القرآن للكيا الهراسى - (ج 4 / ص350 العلمية<span style="color: black;">)</span></span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قوله تعالى: {يَا أَيُهَا النّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ ونِسَاءِ المُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِنَّ}, الآية: [59</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>].</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الجلباب: الرداء، فأمرهن بتغطية وجوهن ورؤوسهن، ولم يوجب على الإماء ذلك.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn11" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn11" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref11" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[11]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير البغوي - (ج 3 / ص 544 ادارة تأليفات أشرفية ، باكستان)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال ابن عباس وأبو عبيدة: أمر نساء المؤمنين أن يغطين رؤوسهن ووجوهن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر.(لم ينكر عليه)<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn12" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn12" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref12" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[12]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الكشاف عن حقائق التنزيل وعيون الأقاويل في وجوه التأويل - (ج 3 / ص 569<span style="color: black;"> دار إحياء التراث العربي - بيروت</span></span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> (</span></u><span dir="rtl"></span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: navy;" lang="AR-SA"><span dir="rtl"></span> <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ومعنى « يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ » يرخينها عليهنّ ، ويغطين بها وجوههنّ وأعطافهنّ . يقال : إذا زل الثوب عن وجه المرأة : أدنى ثوبك على وجهك ، وذلك أن النساء كنّ في أول الإسلام على هجيراهنّ في الجاهلية متبذلات ، تبرز المرأة في درع وخمار فصل بين الحرّة والأمة ، وكان الفتيان وأهل الشطارة يتعرّضون إذا خرجن بالليل إلى مقاضي حوائجهنّ من النخيل والغيطان للإماء ، وربما تعرّضوا للحرّة بعلة الأمة ، يقولون : حسبناها أمة ، فأمرن أن يخالفن بزيهنّ عن زي الأماء (بلبس) الأردية والملاحف وستر الرؤوس والوجوه ، ليحتشمن ويهين فلا يطمع فيهن طامع ، وذلك قوله : «ذالِكَ أَدْنَى أَن يُعْرَفْنَ » أي أولى وأجدر بأن يعرفن فلا يتعرّض لهن ولا يلقين ما يكرهن</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn13" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn13" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref13" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[13]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أحكام القرآن لابن العربي - (ج3 / ص 625دار الفكر</span></u><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> (</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وَقِيلَ : تُغَطِّي بِهِ وَجْهَهَا حَتَّى لَا يَظْهَرَ مِنْهَا إلَّا عَيْنُهَا الْيُسْرَى .<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn14" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn14" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref14" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[14]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير الفخر الرازى - (ج 13 / ص 231 دار الفكر)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقوله : {ذَالِكَ أَدْنَى ا أَن يُعْرَفْنَ فَلا يُؤْذَيْنَ } قيل يعرفن أنهن حرائر فلا يتبعن ويمكن أن يقال المراد يعرفن أنهن لا يزنين لأن من تستر وجهها مع أنه ليس بعورة لا يطمع فيها أنها تكشف عورتها فيعرفن أنهن مستورات لا يمكن طلب الزنا منهن.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn15" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn15" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref15" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[15]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الجامع لأحكام القرآن - (14 / 242</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> دار عالم الكتب، الرياض، المملكة العربية السعودية</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">واختلف الناس في صورة إرخائه فقال بن عباس وعبيدة السلماني : ذلك أن تلويه المرأة حتى لا يظهر منها إلا عين واحدة تبصر بها وقال بن عباس أيضا وقتادة : ذلك أن تلويه فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكنه يستر الصدر ومعظم الوجه وقال الحسن : تغطي نصف وجهها</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn16" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn16" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref16" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[16]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير البيضاوي - (ج 2 / ص 253 <span style="color: black;">دار الكتب العلمية)</span><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>{ يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن } يغطين وجوههن وأبدانهن بملاحفهن إذا برزن لحاج<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn17" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn17" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref17" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[17]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير النسفى - (ج 2/ ص355 العلمية) <o:p></o:p></span></u></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>* </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">يَـا أَيُّهَا النَّبِىُّ قُل لِّأَزْوَاجِكَ وَبَنَـاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } الجلباب : ما يستر الكل مثل الملحفة عن المبرد</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>.</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } [الأحزاب : 59] يرخينها عليهن ويغطين بها وجوههن وأعطافهن</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>.</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">يقال : إذا زلّ الثوب عن وجه المرأة أدني ثوبك على وجهك</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>.</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>و " من " للتبعيض أي ترخي بعض جلبابها وفضله على وجهها تتقنع حتى تتميز من الأمة ، أو المراد أن يتجلبن ببعض مالهن من الجلابيب وأن لا تكون المرأة متبذلة في درع وخمار كالأمة ولها جلبابان فصاعداً في بيتها<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn18" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn18" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref18" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[18]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير الخازن - (ج 3 / ص 479 دار الفكر)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال ابن عباس : أمر نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn19" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn19" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref19" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[19]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير ابن كثير - (ج 3 / ص684 مكتبة دار الفيجاء)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال علي بن أبي طلحة، عن ابن عباس: أمر الله نساء المؤمنين<span style=""> </span>إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رؤوسهن بالجلابيب، ويبدين عينًا واحدة.<span style="color: black;"> </span>وقال محمد بن سيرين: سألت عَبيدةَ السّلماني عن قول الله تعالى: { يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ } ، فغطى وجهه ورأسه وأبرز عينه اليسرى.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn20" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn20" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref20" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[20]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير البحر المحيط - (ج 8 / ص504 دار الفكر) <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">كان دأب الجاهلية أن تخرج الحرة والأمة مكشوفتي الوجه في درع وخمار ، وكان الزناة يتعرضون إذا خرجن بالليل لقضاء حوائجهن في النخيل والغيطان للإماء ، وربما تعرضوا للحرة بعلة الأمة ، يقولون : حسبناها أمة ، فأمرن أن يخالفن بزيهن عن زي الإماء ، بلبس الأردية والملاحف ، وستر الرؤوس والوجوه ، ليحتشمن ويهبن ، فلا يطمع فيهن . وروي أنه كان في المدينة قوم يجلسون على الصعدات لرؤية النساء ومعارضتهن ومراودتهن ، فنزلت</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قيل : والجلابيب : الأردية التي تستر من فوق إلى أسفل ، وقال ابن جبير : المقانع ؛ وقيل : الملاحف ، وقيل : الجلباب : كل ثوب تلبسه المرأة فوق ثيابها ، وقيل : كل ما تستتر به من كساء أو غيره . قال أبو زيد</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> :<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تجلببت من سواد الليل جلباباً<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقيل : الجلباب أكبر من الخمار . وقال عكرمة : تلقي جانب الجلباب على غيرها ولا يرى . وقال أبو عبيدة السلماني ، حين سئل عن ذلك فقال : أن تضع رداءها فوق الحاجب ، ثم تديره حتى تضعه على أنفها . وقال السدي : تغطي إحدى عينيها وجبهتها والشق الآخر إلا العين . انتهى . وكذا عادة بلاد الأندلس ، لا يظهر من المرأة إلا عينها الواحدة . وقال الكسائي : يتقنعن بملاحفهن منضمة عليهن ، أراد بالإنضمام معنى : الإدناء . وقال ابن عباس ، وقتادة : وذلك أن تلويه فوق الجبين وتشده ، ثم تعطفه على الأنف ، وإن ظهرت عيناها ، لكنه يستر الصدر ومعظم الوجه . والظاهر أن قوله : ) وَنِسَاء الْمُؤْمِنِينَ ( يشمل الحرائر والإماء ، والفتنة بالإماء أكثر ، لكثرة تصرفهن بخلاف الحرائر ، فيحتاج إخراجهن من عموم النساء إلى دليل واضح . ومن في : ) مِن جَلَابِيبِهِنَّ ( للتبعيض ، و ) عَلَيْهِنَّ ( : شامل لجميع أجسادهن ، أو ) عَلَيْهِنَّ ( : على وجوههن ، لأن الذي كان يبدو منهن في الجاهلية هو الوجه<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn21" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn21" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref21" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[21]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">اللباب في علوم الكتاب - (15 / 589</span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">العلمية</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">أبو حفص عمر بن علي ابن عادل الدمشقي الحنبلي</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال ابن عباس و ( أبو ) عبيدة من نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب إلا عينا واحدة ليعلم أنهن حرائر .</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> </div> <div id="ftn22" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn22" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref22" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[22]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">نظم الدرر فى تناسب الآيات والسور - (ج 6 / ص 135<span style="color: black;">دار الكتب العلمية) </span><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">( قل لأزواجك ) بدأ بهن لما لهن به من الوصلة بالنكاح<span style=""> </span>(وبناتك)<span style=""> </span>ثنى بهن لما لهن من الوصلة ولهن في أنفسهن من الشرف ، وأخرهن عن الأزواج لأن زواجه يكفوفه أمرهن ( ونشاء المؤمنين يدنين ) أي يقربن ( عليهن ) أي على وجوهن وجميع أبدانهن ، فلا يدعن شيأ منها مكشوفا</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn23" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn23" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref23" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[23]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الدر المنثور - (ج5 / ص<span style=""> </span>410العلمية)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>وأخرج ابن سعد عن محمد بن كعب القرظي رضي الله عنه قال : كان رجل من المنافقين يتعرض لنساء المؤمنين يؤذيهن فاذا قيل له قال : كنت أحسبها أمة فأمرهن الله تعالى ان يخالفن زي الأماء ويدنين عليهن من جلابيبهن تخمر وجهها إلا احدى عينيها ذلك أدنى ان يعرفن يقول : ذلك أحرى ان يعرفن<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الدر المنثور - (ج5 / ص<span style=""> </span>410العلمية)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وأخرج ابن جرير وابن أبي حاتم وابن مردوية عن ابن عباس رضي الله عنهما في هذه الآية قال : أمر الله نساء المؤمنين اذا خرجن من بيوتهن في حاجة ان يغطين وجوههن من فوق رؤوسهن بالجلابيب ويبدين عينا واحدة<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الدر المنثور - (ج 6 / ص 660</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>وأخرج الفريابي وعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم عن محمد بن سيرين رضي الله عنه قال : سألت عبيدة رضي الله عنه عن هذه الآية يدنين عليهن من جلابيبهن فرفع ملحفة كانت عليه فقنع بها وغطى رأسه كله حتى بلغ الحاجبين وغطى وجهه وأخرج عينه اليسرى من شق وجهه الايسر مما يلي العين<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn24" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn24" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref24" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[24]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير السراج المنير - (ج 3 / ص 390 <span style="color: black;">دار إحياء التراث العربي – بيروت</span>)<span style="color: black;"> </span><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">{عليهن} أي : على وجوههن وجميع أبدانهن فلا يدعن شيئاً منها مكشوفاً {من جلابيبهن} ولا يتشبهن بالإماء في لباسهن إذا خرجن لحاجتهن بكشف الشعور ونحوها ظناً أن ذلك أخفى لهن وأستر ،<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn25" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn25" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref25" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[25]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير أبي السعود - (ج 4 / ص333دار الفكر)<span style="color: black;"> </span><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>«قل لازواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن» الجلباب ثوب أوسع من الخمار ودون الرداء تلوبه المراة على راسها وتبقي منه ما ترسله على صدرها وقيل هي الملحفة وكل ما يستتر به أي يغطين بها وجوههن وابدانهن اذا برزن لداعية من الدواعي<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn26" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn26" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref26" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[26]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية الشهاب على تفسير البيضاوي - (ج 7 / ص 511 <span style="color: black;">دار الكتب العلمية)</span> <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">و على هذا التستر بستر الرأس والوجه مع ارخاء الباقي على بقية البدن<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn27" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn27" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref27" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[27]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير روح البيان - (7 / 186</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> دار إحياء التراث العربى</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>والمعنى : يغطين بها وجوههن وأبدانهن وقت خروجهن من بيوتهن لحاجة ولا يخرجن مكشوفات الوجوه والأبدان كالإماء حتى لا يتعرض لهن السفهاء ظناً بأنهن إماء.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">وعن السدي تغطي إحدى عينيها وشق وجهها والشق الآخر إلا العين {ذَالِكَ} أي : ما ذكر من التغطي</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> </div> <div id="ftn28" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn28" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref28" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[28]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية الجمل على تفسيز الجلالين- (ج 6/ ص204<span style=""> </span>دار الفكر)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال ابن عباس رضي الله عنهما: أمر نساء المؤمنين أن يغطين وجوههن ورؤوسهن بالجلابيب إلا عينا واحدة<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn29" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn29" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref29" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[29]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">البحر المديد - (ج 6 / ص 53 العلمية)<span style="color: black;"> </span><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">يقول الحق جلّ جلاله : {يا أيها النبي قل لأزواجك وبناتِك ونساءِ المؤمنين يُدْنِينَ عليهن من جَلابِيبهن} أي : يُرخين على وجوههنّ من جلابيبهن فيغطين بها وجوهَهن. والجلباب : كل ما يستر الكل ، مثل الملحفة ، والمعنى : قل للحرائر يُرخين أرديتهن وملاحفَهن ويغَطين بها وجوههن ورؤوسهن ، ليعلم أنهن حرائر فلا يؤذين.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn30" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn30" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref30" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[30]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية الصاوي على تفسير الجلالين- (ج 5 / ص <span style="color: black;">50دار الكتب العلمية)</span><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>(فلا يغطين وجوههن) فكن لا يغطين وجوههن، و هذا فيما مضى ، وأما الأن فالواجب على الحرة والأمة الستر بثياب غير مزنية خوف الفتنة<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn31" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn31" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref31" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[31]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">روح المعاني - (ج 11 / ص264 العلمية)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وفسر ذلك سعيد بن جبير بيسدلن عليهن وعندي أن كل ذلك بيان لحاصل المعنى والظاهر أن المراد بعليهن على جميع أجسادهن وقيل : على رؤسهن أو على وجوههن لأن الذي كان يبدو منهن في الجاهلية هو الوجه</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وأختلف في كيفية هذا التستر فأخرج إبن جرير وإبن المنذر وغيرهما عن محمد بن سيرين قال : سألت عبيدة السلماني عن هذه الآية يدنين عليهن من جلابيبهن فرفع ملحفة كانت عليه فتقنع بها وغطى رأسه كله حتى بلغ الحاجبين وغطى وجهه وأخرج عينه اليسرى من شق وجهه الأيسر وقال السدي : تغطى إحدى عينيها وجبهتها والشق الآخر إلا العين وقال إبن عباس وقتادة : تلوى الجلبا فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه وفي رواية أخرى عن الحبر رواها إبن جرير وإبن أبي حاتم وإبن مردويه تغطى وجهها من فوق رأسها بالجلبا وتبدي عينا واحدة</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>وأخرج عبدالرزاق وجماعة عن أم سلمة قالت : لما نزلت هذه الآية يدنين عليهن من جلابيبهن خرج نساء الأنصار كان على رؤوسهن الغربان من السكينة وعليهن أكسية سود يلبسنها<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn32" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn32" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref32" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[32]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">محاسن التأويل - (ج 8 / ص308<span style=""> </span>دار الفكر)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ومعنى { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـابِيبِهِنَّ } [الأحزاب : 59] يرخينها عليهن ويغطين بها وجوههن وأعطافهن</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>.</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">يقال : إذا زلّ الثوب عن وجه المرأة أدني ثوبك على وجهك</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>.</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn33" style=""> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn33" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref33" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Calibri","sans-serif";">[33]</span></span><!-- [endif]--></span></span></span></a><span style="" dir="ltr"> </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">حجاب المرأة المسلمة </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">العدوي - (ص 7)</span></u><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn34" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn34" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref34" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[34]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">سلسلة التفسير لمصطفى العدوي - (74 / 17</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>هناك آيتان، قال تعالى: { وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ } [الأحزاب:53]، وقال تعالى: { يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ } [الأحزاب:59] والإدناء أصح ما ورد فيه على الإطلاق: أنه تغطية الجسم كله والوجه وإبراز العين اليسرى</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn35" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn35" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref35" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[35]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير الطبري - (ج 10 <a name="OLE_LINK2"></a><a name="OLE_LINK1"><span style="">/ ص</span></a> 140)</span><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>( وَلا يُبْدِينَ زِينَتَهُنَّ ) يقول تعالى ذكره: ولا يُظهرن للناس الذين ليسوا لهن بمحرم زينتهنّ، وهما زينتان: إحداهما: ما خفي وذلك كالخلخال والسوارين والقرطين والقلائد،</span><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">والأخرى: ما ظهر منها، وذلك مختلف في المعنيّ منه بهذه الآية، فكان بعضهم يقول: زينة الثياب الظاهرة.</span><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>*ذكر من قال ذلك:</span><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثنا ابن حميد، قال: ثنا هارون بن المغيرة، عن الحجاج، عن أبي إسحاق، عن أبي الأحوص، عن ابن مسعود، قال: الزينة زينتان: فالظاهرة منها الثياب، وما خفي: الخَلْخَالان والقرطان والسواران.</span><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn36" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn36" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref36" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Calibri","sans-serif";">[36]</span></span><!-- [endif]--></span></span></span></a><span style="" dir="ltr"> </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">المصدر السابق</span><span style="" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn37" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn37" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref37" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[37]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير الطبري - (ج 10 / ص 143)<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثنا ابن حميد، قال: ثنا هارون، عن أبي عبد الله نهشل، عن الضحاك، عن<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ابن عباس، قال: الظاهر منها: الكحل والخدان.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثنا ابن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن عبد الله بن مسلم بن هرمز، عن سعيد بن جُبير، في قوله:( وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا ) قال: الوجه والكفّ.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn38" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn38" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref38" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[38]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">اعلاء السنن (ج17 / ص408) دار الكتب العلمية</span><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">والجواب عنه انه لاتعارض بين جواز كشف الوجه والنظر ووجوب الاحتجاب، لان جواز كشف الوجوه والنظر مبني على الضرورة ودفع الحرج، وحكم الحتجاب مبني على خوف الفتنة وسدبابها، ولاتعارض بين الحكمين عند اختلاف الجهتين، فافهم.<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ثم ان النبي صلى الله عليه وسلم ان لم يامر النساء بالاحتجاب حتما فلم ينههن عنه ايضا، بل ندبهن الى الاحتجاب كما ذكرنا،<u> </u>بخلاف هؤلاء السفهاء فانهم ينهون عنه اشد النهي ويقبحونه اشد التقبيح، فكيف يقال انهم يقتدون بافعال النبي صلى الله عليه وسلم، ثم سلمنا ان الفقهاء جوزوا كشف الوجه والكف للمرأة عند الاجانب، ولكن لم يجوزوا كشف الزائد عليهما<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ومما يدل ايضا على بطلان حجة هؤلاء السفهاء ان نساء النبي صلى الله عليه وسلم كن مامورات بالحجاب وبحرمة النظر بالنظر الى التعارض وهو كون ترك الكشف والنظر اطهر لقلوبهم وقلوبهن مع ان وجوهن واكفهن ايضا لم تكن عورة كسائر النساء، وهذا دليل على انه لا تعارض بين مسالة جواز كشف الوجوه ووجوب الاحتجاب لانه لو كان بينهما تعارض لم يجتمعا في نساء النبي صلى الله عليه وسلم، ولكنهما يجتمعان، فلا يكون بينهما تعارض.انتهى بتصرف يسير<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn39" style=""> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn39" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref39" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Calibri","sans-serif";">[39]</span></span><!-- [endif]--></span></span></span></a><span style="" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">تفسير الطبري </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">- (ج 10 / ص 142 )</span></u><u><span style="font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn40" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn40" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref40" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Calibri","sans-serif";">[40]</span></span><!-- [endif]--></span></span></span></a><span style="" dir="ltr"> </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">امداد الفتاوى </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">- (ج 4 / ص 181 مكتبة دار العلوم)<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn41" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn41" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref41" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[41]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تفسير الطبري - (ج 10 / ص 197)</span></u><u><span style="font-size: 10pt; font-family: "Poor Richard","serif";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: right; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لا يَرْجُونَ نِكَاحًا ) وهي المرأة لا جناح عليها أن تجلس في بيتها بدرع وخمار، وتضع عنها الجلباب ما لم تتبرّج لما يكره الله وهو قوله:( فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ثُمَّ قَالَ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ ).<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أحكام القرآن للجصاص - (ج 3 / ص 431)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال أبو بكر لا خلاف في أن شعر العجوز عورة لا يجوز للإجنبي النظر إليه كشعر الشابة وأنها إن صلت مكشوفة الرأس كانت كالشابة في فساد صلاتها فغير جائز أن يكون المراد وضع الخمار بحضرة الأجنبي فإن قيل إنما أباح الله تعالى لها بهذه الآية أن تضع خمارها في الخلوة بحيث لا يراها أحد قيل له فإذا لا معنى لتخصيص القواعد بذلك إذ كان للشابة أن تفعل ذلك في خلوة وفي ذلك دليل على أنه إنما أباح للعجوز وضع ردائها بين يدي الرجال بعد أن تكون مغطاة الرأس وأباح لها بذلك كشف وجهها ويدها لأنها لا تشتهي وقال تعالى وأن يستعففن خير لهن فأباح له وضع الجلباب وأخبر أن الاستعفاف بأن لا تضع ثيابها أيضا بين يدي الرجال خير لها<o:p></o:p></span></p> <p class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn42" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn42" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref42" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[42]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أخرجه البخاري في صحيحه- (4 / 1517</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span> و مسلم - (8 / 112)</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn43" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn43" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref43" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[43]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أخرجه أحمد بن حنبل في مسند- (6 / 30) ومنه أبو داود في سننه- (2 / 104) والبيهقي في السنن الكبرى - (5 / 48) وأخرجه ابن ماجه في سننه- (2 / 979) من طريق أبي بكر بن شيبة . قال حدثنا محمد بن فضيل عن يزيد بن أبي زياد<span style="color: black;"> ورواه ابن خزيمة في صحيحه- (4 / 203) قال : حدثناه عبد الله بن سعيد الأشج. قال : حدثنا ابن إدريس (ح) وحدثنا يوسف بن موسى. قال : حدثنا جرير (ح) وحدثنا محمد بن هشام. قال : حدثنا هشيم</span> جميعا عن يزيد بن أبي زياد</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال الحافظ في «التلخيص» (2/272) : «قال ابن خزيمة» : في القلب من يزيد بن أبي الزياد ، ولكن ورد من وجه آخر ،ثم أخرج من طريق فاطمة بنت المنذر عن أسماء بنت أبي بكر وهي جدتها نحوه ، وصححه الحاكم ، <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn44" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn44" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref44" style=""><span class="MsoFootnoteReference"><span style="" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Calibri","sans-serif";">[44]</span></span><!-- [endif]--></span></span></span></a><span style="" dir="ltr"> </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">رواه أبن أبي خيثمة</span><span style="" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn45" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn45" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref45" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[45]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أخرجه</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> النسائي في السنن الكبرى - (1 / 86)</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn46" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn46" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref46" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[46]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أخبار مكة للفاكهي - (1 / 447</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn47" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn47" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref47" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[47]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الموطأ - رواية يحيى الليثي - (1 / 328</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(<o:p></o:p></span></p> </div> <div id="ftn48" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn48" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref48" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[48]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt;" dir="ltr"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أخرجه أبو داود في سننه- (4 / 32</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span> والترمذي - (3 / 562) و قال هذا حديث حسن صحيح<o:p></o:p></span></p> <p class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" dir="rtl" lang="AR-SA"><o:p> </o:p></span></p> </div> <div id="ftn49" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn49" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref49" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[49]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""> </span></span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">تأويلات أهل السنة 4/136</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> <span style=""> </span></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه:«وفي الآية دلالة رخصة خروج الجرائر للحوائج، لأنه لو لم يجر لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">ولكن نهاهن عن الخروج بغير جلباب</span></strong> فدل أنه يجوز لهن الخروج للحاجة؛ والله أعلم».</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn50" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn50" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref50" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[50]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ذكره في المنتقى كما في مجمع الأنهر 1 /81</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> </span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه: «وفي المنتقى تمنع الشابة عن كشف وجهها لئلا يؤدي إلى الفتنة وفي زماننا المنع واجب بل فرض لغلبة الفساد ». وفي مجموعة الغرائب ق215/ب:«تمنع المرأة الشابة من كشف وجهها بين الرجاء في زماننا في رواية المنتقى».</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn51" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn51" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref51" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[51]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أحكام القرآن للجصاص 5/245 </span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه:«قال أبو بكر : في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن» .</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn52" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn52" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref52" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[52]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">ذكره في واقعاته كما في المحيط البرهاني 3/ 499</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span dir="rtl"></span><span style="font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>ونصه:«ذكر في «واقعات الناطفي» أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة</span></strong>؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما تؤمر بهذا الإرخاء».</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn53" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn53" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref53" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[53]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">فتاوى قاضيخان 1/286</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span dir="ltr"></span> <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه: «وإن أرخت شيئاً على وجهها تجافي وجهها لا بأس به <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">فدلت المسألة على أنها لا تكشف وجهها على الأجانب من غير ضرورة».</span></strong></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn54" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn54" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref54" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[54]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">التجنيس والمزيد 2/479</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span dir="rtl"></span><span style="font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>ونصه:«المرأة المحرمة ترخي على وجهها خرقة وتجافي عن وجهها، <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">دلت المسألة على أن المرأة منهية عن إظهار وجهها للأجانب من غير ضرورة</span></strong> لأنها منهية عن تغطية الوجه لحق النسك لولا أن الأمر كذلك لم يكن لهذا إلارخاء فائدة».</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> </div> <div id="ftn55" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn55" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref55" style=""><span class="MsoFootnoteReference"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[55]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">المسالك في المناسك 1/356 </span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه:<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;"> «ولا تكون مكشوفة الوجه، كيلا يؤدي إلى الفتنة».</span></strong></span><strong><span style="font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn56" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn56" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref56" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[56]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">المحيط البرهاني 3/ 499 </span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه:«ذكر في «واقعات الناطفي» أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها، <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة</span></strong>؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما تؤمر بهذا الإرخاء».</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الذخيرة البرهانية 1/ق90/أ (الوطنية بتونس) و1/ق122/أ (الأحمدية بحلب)</span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه: «و في «الأصل»: «المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها» <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة</span></strong>؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء».ومثله في منحة الخالق 2/381 (ط.علمية 2/622).</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn57" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn57" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref57" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[57]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">نصاب الاحتساب ص132</span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه:«مسألة: <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">الحرة تمنع من كشف الوجه والكف والقدم فيما يقع عليه نظر الأجنبي</span></strong> لأنها لا تأمن عن شهوة بعض الناظرين إليها».</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn58" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn58" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref58" style=""><span class="MsoFootnoteReference"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[58]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">ذكره في النهاية كما في البحر العميق 1/713 </span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه: «قال صاحب النهاية: واعلم أن سدل الشيء على وجهها <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">واجب عليها</span></strong>».</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn59" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn59" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref59" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[59]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">البحر العميق 1/713</span></u><span style="font-family: "Traditional Arabic";" lang="AR-SA"> </span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه:« قال صاحب النهاية: واعلم أن سدل الشيء على وجهها واجب عليها، لما ذكر في الواقعات للناطفي: أن المرأة المحرمة ترخي على وجهها خرقة، وتجافي عن وجهها<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">، ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة</span></strong>؛ لأنها منهية عن تغطية الوجه في نسك، لولا أن الأمر كذلك، لما أمرت بهذا الإرخاء».</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn60" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn60" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref60" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[60]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> ·<span style=""> </span></span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">فتح القدير 2/405 ونصه:</span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>«<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">ودلت المسألة على أن المرأة منهية عن إبداء وجهها للأجانب بلا ضرورة، وكذا دل الحديث عليه».</span></strong></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn61" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn61" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref61" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[61]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> ·<span style=""> </span></span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">جامع الرموز 2/305 </span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه:<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;"> «وهذا في زمانهم، وأما في زماننا فمنع من الشابة»و </span></strong>1/415ونصه:«<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;"> في النهاية أن السدل واجب».</span></strong></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn62" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn62" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref62" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[62]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> ·<span style=""> </span></span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">البحر الرائق شرح كنز الدقائق 1/284 (ط.العلمية 1/470):</span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>«قال مشايخنا <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">تمنع المرأة الشابة من كشف وجهها </span></strong>بين الرجال في زماننا للفتنة ».</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn63" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn63" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref63" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[63]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قرة العيون في مناسك الحج ق44/أ ونصه:«<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">ويجب عليها</span></strong> أن تسدل شيئا على وجهها وتجافيه عن وجهها».</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn64" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn64" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref64" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[64]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">النهر الفائق 2/ 98ونصه:«<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;"> دلت المسألة على أنها لا تكشف وجهها للأجانب أي لا يحل لها ذلك».</span></strong></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn65" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn65" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref65" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[65]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">مناسك ملا علي القاري ص115ونصه:« وفي النهاية: إن سدل الشيء على وجهها واجب عليها، <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">ودلت المسألة على أن المرأة منهية عن إظهار ووجهها للأجانب بلا ضرورة.»</span></strong></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn66" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn66" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref66" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[66]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">حاشية الشرنبلالي على الدرر1/234</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه: «ودلت المسألة على أن المرأة منهية عن إبذال وجهها للأجانب بلا ضرورة».</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn67" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn67" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref67" style=""><span class="MsoFootnoteReference"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[67]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">مجمع الأنهر 1/81:</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span dir="rtl"></span><strong><span style="font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>«</span></strong><span style="font-family: "Traditional Arabic";" lang="AR-SA">وفي المنتقى تمنع الشابة عن كشف وجهها لئلا يؤدي إلى الفتنة وفي زماننا المنع واجب بل فرض لغلبة الفساد .وعن عائشة رضي الله تعالى عنها جميع بدن الحرة عورة إلا إحدى عينيها فحسب، لاندفاع الضرورة ».و 1/285: «<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">في النهاية أن السدل أوجب ودلت المسألة على أن المرأة لا تكشف وجهها للأجانب من غير ضرورة ».</span></strong></span><strong><span style="font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn68" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn68" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref68" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[68]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">حاشية عبد الحليم على الدرر 1/149</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه:<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;"> «أما عند وجودهم ومواجهتهم فهو واجب، </span></strong>وعند عدم الإمكان فالواجب حينئذ عض البصر من الأجانب<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">».</span></strong></span><strong><span style="font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn69" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn69" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref69" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[69]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">الدر المختار 6 /370 </span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه: «فحل النظر مقيد بعدم الشهوة وإلا فحرام، <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">وهذا في زمانهم، وأما في زماننا فمنع من الشابة.قهستاني وغيره.» و</span></strong> 1/ 406ونصه:« (<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">وتمنع</span></strong>) <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">المرأة الشابة (من كشف الوجه بين الرجال) لا لأنه عورة بل (لخوف الفتنة) كمسه وإن أمن الشهوة».<o:p></o:p></span></strong></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">وقال في الدر المنتقى في شرح الملتقى ـ 1 </span></u><span dir="ltr"></span><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>/ 81 ( </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">المطبوع بهامش مجمع الأنهر<span style=""> </span>:</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span dir="rtl"></span><span style="font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>« وجميع بدن الحرة عورة إلا وجهها وكفيها ، وقدميها في رواية ، وكذا صوتها، وليس بعورة على الأشبه ، وإنما يؤدي إلى الفتنة ، ولذا تمنع من كشف وجهها بين الرجال للفتنة » اهـ<u><o:p></o:p></u></span></p> </div> <div id="ftn70" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn70" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref70" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[70]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية الطهطاوي على المراقي 1/331 </span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ونصه:« ومنع الشابة من كشفه لخوف الفتنة لا لأنه عورة وأنظر حاشية الطهطاوي على الدر 1/191.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn71" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn71" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref71" style=""><span class="MsoFootnoteReference"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[71]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">رد المحتار 2/527-528 </span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه:« صرح في النهاية بالوجوب وفي المحيط : ودلت المسألة على أن المرأة منهية عن إظهار وجهها للأجانب بلا ضرورة لأنها منهية عن تغطيته لحق النسك لولا ذلك ، وإلا لم يكن لهذا الإرخاء فائدة ا هـ ونحوه في الخانية.وفق في البحر بما حاصله أن محمل الاستحباب عند عدم الأجانب.<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">وأما عند وجودهم فالإرخاء واجب عليها عند الإمكان</span></strong> ، وعند عدمه يجب على الأجانب غض البصر»</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">و1/ 406</span></u><span style="font-family: "Traditional Arabic";" lang="AR-SA"> </span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه( قوله وتمنع المرأة إلخ ) أي تنهى عنه وإن لم يكن عورة ( قوله بل لخوف الفتنة ) أي الفجور بها قاموس أو الشهوة .والمعنى <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">تمنع من الكشف لخوف أن يرى الرجال وجهها فتقع الفتنة</span></strong> لأنه مع الكشف قد يقع النظر إليها بشهوة ».</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn72" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn72" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref72" style=""><span class="MsoFootnoteReference"><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[72]</span></span><!-- [endif]--></span></span></span></a><span style="font-family: "Lotus Linotype";" dir="ltr"> </span><span style="font-family: "Traditional Arabic";" lang="AR-SA">أنظر طوالع الأنوار 1/ق527/أ.</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn73" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn73" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref73" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[73]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أنظر مجموع فتاوى اللكنوي 2/155.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn74" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn74" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref74" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[74]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">غنية الناسك في بغية المناسك ص94</span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>ونصه: «في النهاية والمحيط أنه واجب. <strong><span style="font-family: "Traditional Arabic"; font-weight: normal;">والتوفيق أن الاستحباب عند عدم الأجانب، وأما عند وجودهم فالإرخاء واجب عليها عند الإمكان، وعند عدمه يجب على الأجانب عض البصر».</span></strong></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn75" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn75" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref75" style=""><span class="MsoFootnoteReference"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[75]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">الدرر المباحة للنحلاوي ص50</span></u><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">ونصه</span><span dir="ltr"></span><span style="font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>:<strong><span style="font-family: "Lotus Linotype"; font-weight: normal;"> «</span></strong></span><strong><span style="font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">وتمنع الشابة من كشف وجهها، لا لأنه عورة، بل لخوف الفتنة</span></strong><strong><span style="font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn76" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn76" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref76" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[76]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أحكام القرآن لابن العربي - (ج 3 / ص 661دار الفكر)<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">والْمَرأة كلّها عورة ؛ بدنها وصوتها ، فلا يجوز كشْف ذلك إلّا لضرورة أو لحاجة</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn77" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><a title="" name="_ftn77" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref77" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" lang="EN-US">[77]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الجامع لأحكام القرآن - (12 / 229<span style="color: black;"> دار عالم الكتب، الرياض، المملكة العربية السعودية</span></span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>وقد قال ابن خويز منداد من علمائنا : إن المرأة إذا كانت جميلة وخيف من وجهها وكفيها الفتنة فعليها ستر ذلك ؛ وإن كانت عجوزا أو مقبحة جاز أن تكشف وجهها وكفيها.</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn78" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn78" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref78" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[78]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">مواهب الجليل لشرح مختصر الخليل - (2 / 181</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">دار عالم الكتب</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">واعلم أنه إن خشي من المرأة الفتنة يجب عليها ستر الوجه والكفين قاله القاضي عبد الوهاب ونقله عنه الشيخ أحمد زروق في شرح الرسالة وهو ظاهر التوضيح هذا ما يجب عليها</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn79" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn79" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref79" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[79]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال الشيخ الزرقاني في شرحه لمختصر خليل</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>) -</span></u><span dir="rtl"></span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>1 / 176</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr">(<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr">))</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وعورة الحرة مع رجل أجنبي مسلم غير الوجه والكفين من جميع جسدها ، حتى دلاليها وقصَّتها</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وأما الوجه والكفان ظاهرهما وباطنهما ، فله رؤيتهما مكشوفين ولو شابة بلا عذر من شهادة أو طب ، إلا لخوف فتنة أو قصد لذة فيحرم ، كنظر لأمرد ، كما للفاكهاني والقلشاني . وفي المواق الكبير ما يفيده . وقال ابن الفاكهاني</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> : </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">مقتضى مذهبنا أن ذلك لا يحرم إلا بما يتضمنه ، فإن غلبت السلامة ولم يكن للقبح مدخل فلا تحريم</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> (( . <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وهذا كله ـ كما ترى ـ في حكم نظر الرجل الأجنبي المسلم إليها</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> . <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أما حكم كشف وجهها فلم يتعرض الشارح له في هذا الموضع ، وستجده في الفقرة الرابعة المنقولة من حاشية الشيخ البناني عند كلامه على هذه العبارة نفسها ، فانتظره فإنه بيت القصيد</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr">))</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ومذهب الشافعيّ أَمَسُّ بسدِّ الذرائع ، وأقرب للاحتياط ، لا سيَّما في هذا الزمان الذي اتّسع فيه البلاء ، واتسع فيه الخرق على الراقع</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span><span style=""> </span>.((</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">اهـ باختصار يسير</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn80" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn80" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref80" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[80]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">شرح الزرقاني - (2 / 314</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">العلمية</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">)</span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>( مالك عن هشام بن عروة عن ) زوجته ( فاطمة بنت ) عمه ( المنذر ) بن الزبير ( أنها قالت كنا نخمر ) نغطي ( وجوهنا ونحن محرمات ونحن مع أسماء بنت أبي بكر الصديق ) جدتها وجدة زوجها زاد في رواية فلا تنكره علينا لأنه يجوز للمرأة المحرمة ستر وجهها بقصد الستر عن أعين الناس بل يجب إن علمت أو ظنت الفتنة بها أو ينظر لها بقصد لذة قال ابن المنذر أجمعوا على أن المرأة تلبس المخيط كله والخفاف إن لها أن تغطي رأسها وتستر شعرها إلا وجهها فتسدل عليه الثوب سدلا خفيفا تستر به عن نظر الرجال ولا تخمر إلا ما روي عن فاطمة بنت المنذر فذكر ما هنا ثم قال ويحتمل أن يكون ذلك التخمير سدلا كما جاء عن عائشة قالت كنا مع رسول الله صلى الله عليه وسلم إذا مر بنا سدلنا الثوب على وجوهنا ونحن محرمات فإذا جاوزنا رفعناه انتهى</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn81" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn81" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref81" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[81]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">الفواكه الدواني - (2 / 825</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">قال خليل: وحرم بالإحرام على المرأة لبس قفاز وستر وجه إلا لستر بلا غرز ولا ربط فلا تلبس نحو القفاز، وأما الخاتم فيجوز لها لبسه كسائر أنواع الحلي، ولا تلبس نحو البرقع ولا اللثام إلا أن تكون ممن يخشى منها الفتنة فيجب عليها الستر بأن تسدل شيئا على وجهها من غير غرز ولا ربط</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> </div> <div id="ftn82" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn82" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref82" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[82]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية العدوي - (1 / 697</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> دار الفكر ) </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>قوله ( ولها الخ ) ظاهره ولو لم يخش منها الافتنان وليس كذلك والحاصل أنه يجب على المرأة كشف وجهها وكفيها إلا أن يخشى منها الفتنة فيجب عليها الستر بأن تسدل شيئا على وجهها من غير غرز ولا ربط ولا يشترط مباعدته عن وجهها<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn83" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn83" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref83" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[83]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال الشيخ الدردير (جواهر الإكليل ـ 1 / 41</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> ( <o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr">)) </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">عورة الحرة مع رجل أجنبي منها ، أي ليس بِمَحْرَمٍ لَهَا ،جميع البدن غير الوجه والكفين ؛ وأما هما فليسا بعورة وإن وجب سترهما لخوف فتنة</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>((</span><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span> اهـ</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وقال الشيخ الدردير في الشرح الكبير للدردير - (2 / 55</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> احياء الكتب العربية) </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>(وستر وجه) أو بعضه (إلا لستر) عن أعين الناس فلا يحرم بل يجب إن ظنت الفتنة بها</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn84" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn84" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref84" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[84]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية الصاوي على الشرح الصغير - (1 / 482</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span>)</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">و ) عورة الحرة ( مع رجل أجنبي ) : منها أي ليس بمحرم لها جميع البدن ( غير الوجه والكفين ) : وأما هما فليسا بعورة</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .</span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">وإن وجب عليها سترهما لخوف فتنة .</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">بلغة السالك - (2 / 48</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> العلمية) </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>قوله : 16 ( بل يجب ) إلخ : حاصل المعتمد أنها متى أرادت الستر عن أعين الرجال جاز لها ذلك مطلقا علمت أو ظنت الفتنة بها أم لا نعم إذا علمت أو ظنت الفتنة بها وجب كما قال الشارح</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn85" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn85" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref85" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[85]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">روضة الطالبين - (7 / 21) <o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><span style=""> </span>والثاني يحرم قاله الإصطخري وأبو علي الطبري واختاره الشيخ أبو محمد والإمام وبه قطع صاحب المهذب والروياني ووجهه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات وبأن النظر مظنة الفتنة وهو محرك للشهوة فاللائق بمحاسن الشرع سد الباب فيه<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn86" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn86" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref86" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[86]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">عمدة السالك- (1 /2 51 دار الفكر</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(<o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><strong><span style="font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">وقد نقل الاتفاق على منع النساء من الخروج سافرات الوجوه ولا فرق بين الفتنة وعدمها</span></strong><span dir="ltr"></span><strong><span style="font-family: "Calibri","sans-serif"; font-weight: normal;" dir="ltr"><span dir="ltr"></span> </span></strong><strong><span style="font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn87" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn87" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref87" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[87]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">تحفة المحتاج في شرح المنهاج - (29 / 210 المكتب الإسلامي)</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">ووجهه الإمام باتفاق المسلمين على منع النساء أن يخرجن سافرات الوجوه ولو جل النظر لكن كالمرد وبأن النظر مظنة للفتنة ومحرك للشهوة فاللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية وبه اندفع ما يقال هو غير عورة فكيف حرم نظره ووجه اندفاعه أنه مع كونه غير عورة نظره مظنة للفتنة ، أو الشهوة ففطم الناس عنه احتياطا على أن السبكي قال الأقرب إلى صنيع الأصحاب أن وجهها وكفيها عورة في النظر ولا ينافي ما حكاه الإمام من الاتفاق نقل المصنف عن عياض الإجماع على أنه لا يلزمها في طريقها ستر وجهها وإنما هو سنة وعلى الرجال غض البصر عنهن للآية ؛ لأنه لا يلزم من منع الإمام لهن من الكشف لكونه مكروها وللإمام المنع من المكروه لما فيه من المصلحة العامة وجوب الستر عليهن بدون منع مع كونه غير عورة ورعاية المصالح العامة مختصة بالإمام ونوابه نعم من تحققت نظر أجنبي لها يلزمها ستر وجهها عنه وإلا كانت معينة له على حرام فتأثم .<o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn88" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn88" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref88" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[88]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ذكر ابن قاسم العبادي في<span style=""> </span>حاشيته على تحفة المحتاج ـ 3 / 115) :</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"> </span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">ووجوب سترهما في الحياة ليس لكونهما عورة ، بل لخوف الفتنة غالبًا . شرح : م ر » اهـ</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> <o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn89" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn89" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref89" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[89]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">نهاية المحتاج - (2 / 457 دار الفكر</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">ووجوب سترهما في الحياة ليس لكونهما عورة بل لكون النظر إليهما يوقع في الفتنة غالبا</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">نهاية المحتاج - (6 / 187</span></u></strong><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> دار الفكر للطباعة)</span></u><strong><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><o:p></o:p></span></u></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><span style=""> </span>وكذا عند النظر بشهوة بأن يلتذ به وإن أمن الفتنة قطعا وكذا عند الأمن من الفتنة فيما يظنه من نفسه من غير شهوة على الصحيح ووجهه الإمام باتفاق المسلمين على منع النساء أن يخرجن سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة فاللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية وبه اندفع القول بأنه غير عورة فكيف حرم نظره لأنه مع كونه غير عورة نظره مظنة للفتنة أو الشهوة ففطم الناس عنه احتياطا على أن السبكي قال الأقرب إلى صنيع الأصحاب أن وجهها وكفيها عورة في النظر</span></strong><strong><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p></o:p></span></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="rtl"></span><strong><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>غاية البيان شرح ابن رسلان - (1 / 493</span></u></strong><span dir="ltr"></span><strong><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr"><span dir="ltr"></span>(</span></u></strong><strong><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><o:p></o:p></span></u></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">فيحرم نظره من غير حاجة سواء الذكر والأنثى وقضية كلام الناظم حرمة نظر الرجل الفحل إلى وجه المرأة الأجنبية وكفيها عند أمن الفتنة وهو كذلك كما في المنهاج لاتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة فاللائق بمحاسن الشرع سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية ولذا قال البلقيني الترجيح بقوة المدرك والفتوى على ما في المنهاج<o:p></o:p></span></strong></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn90" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn90" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref90" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[90]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">حاشية الجمل على المنهج لشيخ الإسلام زكريا الأنصاري - (2 / 408 دار النشر / دار الفكر – بيروت</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">وإما عورتها عند النساء المسلمات مطلقا وعند الرجال المحارم فما بين السرة والركبة وأما عند الرجال الأجانب فجميع البدن وأما عند النساء الكافرات فقيل جميع بدنها وقيل ما عدا ما يبدو عند المهنة كما سيأتي في النكاح وأما في الخلوة فكالمحارم وقيل كالرجل</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn91" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn91" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref91" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[91]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">حاشية الشرواني على تحفة المحتاج</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">- (3 / 115 دار الفكر</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">فيجب في المرأة ما يستر بدنها إلا وجهها وكفيها حرة كانت أو أمة ووجوب سترهما في الحياة ليس لكونهما عورة بل لكون النظر إليهما يوقع في الفتنة غالبا شرح م ر اه </span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">أي شرح شمس الدين بن الرملي رحمهما الله تعالى</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn92" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn92" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref92" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[92]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><strong><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">إعانة الطالبين - (3 / 258)<o:p></o:p></span></u></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><strong><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span></strong><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">ووجه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات الوجوه وبأن النظر مظنة الفتنة ومحرك للشهوة وقد قال تعالى { قل للمؤمنين يغضوا من أبصارهم } واللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية</span></strong><span dir="ltr"></span><strong><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></strong><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><o:p></o:p></span></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><strong><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span></strong><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">قال في فتح الجواد ولا ينافيه أي ما حكاه الإمام من اتفاق المسلمين على المنع ما نقله القاضي عياض عن العلماء أنه لا يجب على المرأة ستر وجهها في طريقها وإنما ذلك سنة وعلى الرجال غض البصر لأن منعهن من ذلك ليس لوجوب الستر عليهن بل لأن فيه مصلحة عامة بسد باب الفتنة</span></strong><span dir="ltr"></span><strong><span style="font-size: 10pt; font-family: "Lotus Linotype"; font-weight: normal;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></strong><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><o:p></o:p></span></strong></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><span style=""> </span>نعم الوجه وجوبه عليها إذا علمت</span></strong><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA">نظر أجنبي إليها أخذا من قولهم يلزمها ستر وجهها عن الذمية ولأن في بقاء كشفه إعانة على الحرام<span style=""> </span>اه <o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span>وقال في النهاية حيث قيل بالتحريم وهو الراجح حرم النظر إلى المنتقبة التي لا يبين منها غير عينيها ومحاجرها كما بحثه الأذرعي لا سيما إذا كانت جميلة فكم في المحاجر من خناجر<strong><span style="font-family: "Traditional Arabic"; font-weight: normal;"><o:p></o:p></span></strong></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn93" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn93" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref93" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[93]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">مغني المحتاج - (3 / 129 دار الفكر)<o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>)</span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">وكذا ) يحرم النظر إليهما ( عند الأمن ) من الفتنة فيما يظهر له من نفسه من غير شهوة ( على الصحيح ) ووجهه الإمام باتفاق المسلمين على منع النساء من الخروج سافرات الوجوه</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">وبأن النظر مظنة الفتنة ومحرك للشهوة وقد قال تعالى { قل للمؤمنين يغضوا من أبصارهم } واللائق بمحاسن الشريعة سد الباب والإعراض عن تفاصيل الأحوال كالخلوة بالأجنبية</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">والثاني لا يحرم ونسبه الإمام للجمهور والشيخان للأكثرين وقال في المهمات إنه الصواب لكون الأكثرين عليه</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><span style=""> </span>وقال البلقيني الترجيح بقوة المدرك والفتوى على ما في المنهاج اه</span><span style="font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> </div> <div id="ftn94" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn94" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref94" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[94]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">النص الصحيح لكتاب أحكام النساء - (1 / 4</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">18-أخبرني أحمد بن محمد بن مطر، قال: حدثنا أبو طالب،أنه سمع أبا عبدالله يقول: ظفر المرأة عورة، وإذا خرجت فلايبين منها لايدها ولاظفرها ولاخفها ،فإن الخف يصف القدم ، وأحب إليَّ أن تجعل أكفهاإلى عند يدها ، حتى إذا خرجت يدها لايبين منها شيء.</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn95" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn95" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref95" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[95]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">المغني - (3 / 311 دار الفكر – بيروت</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic"; color: black;" lang="AR-SA">فأما إذا احتاجت إلى ستر وجهها لمرور الرجال قريبا منها فإنها تسدل الثوب من فوق رأسها على وجهها</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> </div> <div id="ftn96" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn96" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref96" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[96]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">لشرح الكبير لابن قدامة - (3 / 324دار الكتاب العربي</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">ولان بالمرأة حاجة إلى ستر وجهها فلم يحرم عليها ستره على الاطلاق كالعورة.</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn97" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn97" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref97" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[97]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">الفروع و تصحيح الفروع - (2 / 459</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">مؤسسة الرسالة</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span> (</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">قال: وقد نص عليه أحمد قال: الزينة الظاهرة الثياب، وكل شيء منها عورة حتى الظفر.</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn98" style=""> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><a title="" name="_ftn98" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref98" style=""><span class="MsoFootnoteReference"><u><span style="font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[98]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA">الإقناع في فقه الإمام أحمد بن حنبل - (1 / 165</span></u><u><span style="font-family: "Traditional Arabic"; color: black;" lang="AR-SA"> دار المعرفة بيروت – لبنان</span></u><span dir="ltr"></span><u><span style="font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></u></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Traditional Arabic";" lang="AR-SA">قال أحمد: ظفرها عورة فإذا خرجت فلا تبين شيئا ولا خفها فإنه يصف القدم وأحب إلي أن تجعل لكمها زرا عند يدها</span><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr"><o:p> </o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">الإقناع في فقه الإمام أحمد بن حنبل - (1 / 88 دار المعرفة بيروت – لبنان</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">والحرة البالغة كلها عورة في الصلاة حتى ظفرها وشعرها إلا وجها قال جمع وكفيها وهما والوجه عورة خارجها باعتبار النظر كبقية بدنها</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn99" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn99" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref99" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[99]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">كشاف القناع - (1 / 266 دار الفكر</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>)</span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">والحرة البالغة كلها عورة في الصلاة حتى ظفرها وشعرها ) لقول النبي صلى الله عليه وسلم المرأة عورة رواه الترمذي وقال حسن صحيح وعن أم سلمة أنها سألت النبي صلى الله عليه وسلم أتصلي المرأة في درع وخمار وليس عليها إزار قال إذا كان الدرع سابغا يغطي ظهور قدميها رواه أبو داود وصحح عبد الحق وغيره أنه موقوف على أم سلمة ( إلا وجهها ) لا خلاف في المذهب أنه يجوز للمرأة الحرة كشف وجهها في الصلاة</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">ذكره في المغني وغيره ( قال جمع وكفيها ) واختاره المجد</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">وجزم به في العمدة والوجيز لقوله تعالى { ولا يبدين زينتهن إلا ما ظهر منها } قال ابن عباس وعائشة وجهها وكفيها رواه البيهقي</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span><span style=""> </span></span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">وفيه ضعف</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="AR-SA"><span dir="ltr"></span> </span><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><span style=""> </span>وخالفهما ابن مسعود ( وهما ) أي الكفان ( والوجه ) من الحرة البالغة ( عورة خارجها ) أي الصلاة ( باعتبار النظر كبقية بدنها ) لما تقدم من قوله صلى الله عليه وسلم المرأة عورة</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><u><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p> </div> <div id="ftn100" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn100" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref100" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Lotus Linotype";">[100]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">مطالب أولي النهى - (2 / 352 المكتب الإسلامي</span></u><span dir="ltr"></span><u><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><span dir="ltr"></span>(</span></u><u><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">( وتسدل ) أي : تضع الثوب فوق رأسها وترخيه على وجهها ( لحاجة ) إلى ستر وجهها ( كمرور رجال ) أجانب ( بها ) لحديث عائشة : كان الركبان يمرون بنا ونحن محرمات مع رسول الله صلى الله عليه وسلم فإذا حاذونا ؛ سدلت إحدانا جلبابها على وجهها فإذا جاوزونا ؛ كشفناه رواه أبو داود والأثرم . قال أحمد : إنما لها أن تسدل على وجهها منه فوق وليس لها أن ترفع الثوب من أسفل .</span><span style="font-size: 10pt; font-family: "Lotus Linotype"; color: black;" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoFootnoteText"><span style="font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn101" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn101" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref101" style=""><span class="MsoFootnoteReference"><u><span style="font-size: 10pt;" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><u><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[101]</span></u></span><!-- [endif]--></span></span></u></span></a><u><span style="font-size: 10pt;" dir="ltr"> </span></u><span dir="rtl"></span><u><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span><span style=""> </span>(الروض المربع شرح زاد المستقنع للبهوتي ، مع حاشية العنقري ـ 1 / 140 ) </span></u><u><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><o:p></o:p></span></u></p> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><span dir="rtl"></span><span style="font-size: 10pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>« وكل الحرة البالغة عورة حتى ذوائبها ، صرح به في الرعاية . اهـ إلا وجهها فليس عورة في الصلاة . وأما خارجها فكلها عورة حتى وجهها بالنسبة إلى الرجل والخنثى وبالنسبة إلى مثلها عورتها ما بين السرة إلى الركبة » اهـ</span><span dir="ltr"></span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span dir="ltr"></span> .</span><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr" lang="EN-US"><o:p></o:p></span></p> <p class="MsoFootnoteText"><span style="" lang="EN-US"><o:p> </o:p></span></p> </div> <div id="ftn102" style=""> <p style="margin-top: 12pt; text-align: justify; direction: rtl; unicode-bidi: embed;" dir="rtl" class="MsoNormal"><a title="" name="_ftn102" href="http://www.askimam.org/fatwa/fatwa.php?askid=0d243c005780c9c2862495adbbc85ff4#_ftnref102" style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"><span style=""><!-- [if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Lotus Linotype";">[102]</span></span><!-- [endif]--></span></span></span></a><span style="font-size: 10pt; font-family: "Lotus Linotype";" dir="ltr"> </span><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA">فتح الباري - ابن حجر - (9 / 324</span></strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; color: black;" lang="AR-SA">دار المعرفة - بيروت ، 1379)</span><strong><span style="font-size: 10pt; font-family: "Traditional Arabic"; font-weight: normal;" lang="AR-SA"><o:p></o:p></span></strong></p> <p class="MsoFootnoteText"><span style=""><o:p> </o:p></span></p> </div> </div>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-11266574927245229022009-10-25T13:03:00.001+05:302009-10-25T13:03:49.472+05:30Unity Through Schools of Thought<h3 align="center"><br /></h3><h3 align="center">Abdal Hakim Murad</h3> <h3 align="center">1996 International Islamic Unity Conference</h3> <p><i>Bismillah. Alhamdulillah. Was-salaat was-salaam alaa Rasul-illah wa alihi wa sahbihi wa man walaa.</i><br /><br />In our gathering today, we are showing, of course, the reality and not the Hollywood myth about our Islamic faith. At this rich and very wonderful and blessed time of the year, we Muslims always reverently and with love, call to mind the birthday of our blessed Prophet <i>sallallahu `alayhi was-sallam</i> - the one who is dearer to us than our selves, our fathers, our families, and all mankind.<br /><br />Nothing could be further from the monstrous stereotypes now being put about Muslims than this experience of celebrating the birthday of a man whose traits and perfections have brought him such incomparable love down the ages.<br /><br />And yet nowadays - and this is the catch - we are forced to acknowledge that among his alleged followers today and in very strident violation of his own ethic, there exists a tiny minority whose aim in life seems to be to strive to conform precisely to that miserable stereotype that so many would have of us. Every faith, obviously, and this is sad and inevitable, has a lunatic fringe and Islam is not immune from this sobering and universal law.<br /><br />Now, the Muslims who are capturing the headlines of today's newspapers are of course not the saints and the charity workers, the builders of hospitals, and the upholders of decent family life. They are our lunatic fringe: the followers of a sect, a heresy whose shadow is now spreading over the entire world.<br /><br />Probably all of us have had some kind of experience of them: their arrogance, their ignorance, and often quite reptilian aggressiveness are sadly quite unforgettable. Everywhere we turn now in our Muslim Communities, there they seem to be. Like some kind of spiritual HIV virus, they are spreading through the body of our Ummah. One or two of them are quite enough to cloud and poison the most pleasant gathering of believers.<br /><br />The Unity of the Ummah, which is the glorious theme of today's conference, seems quite literally to be in peril. Now these people, and of course it is totally unnecessary to mention any of their names, are divided themselves into countless sects, and sub-sects, and subdivisions. Their delight in insulting his myself in their pamphlets which they distribute in such vast numbers, that to follow one of the four <i>madhhabs</i> is a form of <i>shirk</i>.<br /><br />Now, if one has to think hard and to make a list of the most illogical and crazy heresies that have appeared in the long and varied history of Islam, this surely would be right at the very top. It is a terrifying sign of the ignorance that grips the Muslims today that anyone, even amongst the least educated and intelligent people, could ever think such thoughts. And yet it is, and also, it is a no less terrifying proof, I think of, of the lack of awe and respect which we have in our hearts towards the great scholars of our Ummah, particularly those of the golden ages of Islamic scholarship. How odd that any of us could believe that the ulama who have faithfully followed the four madhhabs, and basically this means of course rounded out 99% of the ulama of Islam, should have been guilty of following and calling to a rival, some kind of alternative to the Sunna of the blessed Prophet, <i>alayhi as-salaat was-salaam</i>. It would be hard to find a more drastic and disgraceful example of what can happen when the heart is polluted According to this view, really the standard lists of the great ulama of Islam: Imam al-Ghazali, as-Suyuti, an-Nawawi, Ibn Hajar al-Asqalani, and so on - really the entire constellation of Islamic scholars, whose heart commission it was to explain and classify and present to us Islamic legal and doctrinal heritage, were drastically misguided.<br /><br />So that leaves of course the obvious question: So, who are the rightly-guided, who is the saved sect, (<i>firqatun naajiyya</i>) Well the list, according to the adherents of this strange view, is naturally, a pretty short one. Some of them would include Ibn Taymiyya, but it s interesting to note that even today members of this tendency in Islam would want to cross his name off as well. Basically the list ends up with one or two people on it: either it is me myself or me and my teacher.<br /><br />And invariably we find that the teacher tends to be an electrical engineer or computer programmer or whatever, but in fact of course he is presented as being the great <i>mujtahid</i> scholar of this age. Or in the other alternative, where there is just one person on the list, it is just me myself: it is who has to follow my <i>ijtihad</i> my own personal conviction, in deducing Shari`a from the Quran and Sunna, to rely on anybody else has to be a form of innovation and idolatry.<br /><br />Now obviously this is absurd, and yet these people do exist, we have all met them. We go into a mosque and we worship according to the guidance of, say, Imam Malik, they will descend upon us, surround us with their customary arrogance, and tell us that we are doing it wrong.</p> <p>We should be worshipping according to the true understanding of the Sunna which is that of electrical engineer so-and-so, whoever it may happen to be. Now this seems absurd, but probably many of us have had this experience. Now here, I have my own, as it were, personal confession to make: like all newcomers to Islam, I didn't actually inherit a <i>madhhab</i>. Most Muslims traditionally inherit a <i>madhhab</i> from their families, which is a perfectly legitimate state of affairs, of course. Neither as a new Muslim, at that time even more ignorant than I am today, did I have the least idea how one would set about choosing a <i>madhhab</i>; and in those days of course, most of the texts of the <i>madhhabs</i> were inaccessible to people without the knowledge of Arabic. </p> <p>And so today as I rather sheepishly recall, whenever I wanted to discover Islam's ruling on any particular question, I would look up the relevant word in the index to Pickthall's translation of the Qur'an and, then, if I couldn't find anything that satisfied me there, I would have a quick rummage in the books of hadith such as happened to be translated into English. </p> <p>And nowadays of course, with the advent of computer technology, this temptation has become ever more drastic. If we want an answer to any of the problems of life from the Islamic point of view, we just in the CD-rom and there comes up the answer from some hadith or verses of Qur'an and we take that to be the <i>fiqh</i>.<br /><br />However, as I soon found, and at that time I was a student of Islamic history, this simply was not the way that the early Muslims themselves proceeded. Ibn Khaldun, for instance, who has a lot of interesting things to say about the evolution of <i>fiqh</i>, points this out. If I can just quote him, he says, "Not all of the Sahaba, the Companions, were qualified to give fatwas and Islam was not taken from all of them. That privilege was held only by those who had learnt the Qur'an, knew what it contained by way of abrogated and abrogating passages, ambiguous and obvious expressions, and its other special features."<br /><br />Now, what Ibn Khaldun is doing here, is pointing out the obvious fact that the Sahaba were not all equal in their knowledge of the Sunna. The great ones, who had spent time in the blessed presence of the Prophet <i>Sall Allahu alaihi wa Aalihi wa Sallim</i>, were qualified to give fatwas; others, who had spent less time with him, perhaps less scholarly capabilities perhaps, were not.<br /><br />And so, in all of the standard texts of Islamic legal methodology, <i>usul al-fiqh</i>, we find, for instance, people like Imam al-Juwayni, giving lists of the muftis among the Companions. There is a category in <i>usul al-fiqh</i> which addresses the legal verdicts given by a particular Companion and the debate is which of the Companions are considered more authoritative than the others. Imam al-Juwayni gives the lists of the four khalifas, Talha Ibn Ubaydullah, Abdur-Rahman ibn `Awf, and Sa`d bin Abi Waqqas. Others were generally regarded as not being muftis, not being authorized to deduce and to expound the values of the Shari`a on their own. Abu Hurayra, for instance, despite his enormous, oceanic knowledge of the Sunna, is not considered, generally, to have been a mufti.<br /><br />We find the same position, really, in all of the standard textbooks of Islamic legal methodology. The great Maliki scholar Imam al-Baji, for instance, says, "Ordinary Muslims have no alternative but to follow the ulama. One proof of this is the <i>`ijma</i> of the Sahaba, for those among them who had not attained the degree of <i>ijtihad</i> used to ask the ulama of the Sahaba for the correct ruling on something which happened to them. Not one of the Sahaba criticized them for so doing, on the contrary, they gave them fatwas on the issues they had asked about without condemning them or telling them to derive rulings themselves from the Qur'an and Sunna.<br /><br />And this principle continued in the generations, the <i>Tabi`in</i>, even more so then, of course, with the growing catharsis and violent level of religious learning among the Muslims. So we find, Imam Bukhari, for instance, despite again his quite extraordinary and oceanic knowledge, refusing to consider himself to be a mufti. He was, he said, only a <i>muhadith</i>, somebody who only transmitted the texts and transmitted the opinions of others.<br /><br />Now this tried and tested principle of Islam is known as <i>taqlid</i>, which means emulation of somebody who knows more than you do. Either somebody is qualified to derive rulings of Shari`a from the Qur'an and Sunna in which case such a person is obliged to do so and is not permitted to follow the deductions made by anybody else; or on the other hand, one is not so qualified, in which case it is obligatory for him to follow the verdict of the qualified.<br /><br />Islamic knowledge in this respect is like any other branch of knowledge known to man. For instance, if you are a student of medicine, or for instance, if you're a beginning student of medicine and your child falls ill, then what do you do? Do you go to the medical textbooks and try to figure out what the correct remedy will be or do you go to the best doctor you can find and consult that person? Obviously, you'll choose the latter option. And if you are interested in building a nuclear power station, what do you do? Do you say, " I don't accept the traditional texts of nuclear physics - I just believe in nuclear power and I want to build my own power station and I'm not going to pay any attention to the views and deductions of other people who have thought similarly in the past. I'm going to do it all for myself. Obviously, this is absurd.</p> <p>And in this respect, really, Islamic knowledge is not categorically different from any other branch of knowledge. It involves information. It involves systematic methods of processing and presenting that information. The science of deriving the Shari`a from the revelation, which is known as <i>usul al-fiqh</i>, is, of course, a necessarily intricate business. And it is even more important that we get this right then that we get, for instance, the judgments in medicine correct, because this has to do not just with, not with our physical health, but it has to do with our prospects for eternal salvation.<br /><br />Now, obviously, Islam has a core message: it has the two shahadas, it has the obligations to conform to certain basic universal, ethical principles in moral life. And that is extremely simple. In its essence, Islam is an enormously simple vision. But the revelation also, necessarily, contains complexities, particularly in legal areas, because human life and human societies are themselves complex. Hence the involvement in the variety of that body of legal methodologies and rulings that we call the <i>fiqh</i>.<br /><br />Now, if anybody wants to learn more about the techniques which the ulama have traditionally applied for this process of <i>instinbat</i>, of deduction of the Shari`a from the revealed sources, I would suggest they go to Professor Muhammad Hashim Kamali's book, which despite one or two falls from grace generally is a very good presentation of the sciences of <i>usul</i> of fiqh; which explains the principle, for instance, of knowing which verses of the Qur'an abrogated <i>nasikh</i> and which abrogating <i>mansukh</i>. If you follow the principle of do-it-yourself-<i>fiqh</i> that I was explaining earlier, you would simply not be able to know which verses of the Qur'an still carry legal weight and which have been abrogated by later ones.<br /><br />Similarly, there is a principle of <i>naskh</i>, of abrogation, in the Sunna; very many hadith were applicable to situations in the early development of the Muslim Ummah in the time of the Prophet s<i>allallahu alayhi was-sallam</i>. Later on, as conditions changed, he made it clear that the Islamic ruling had moved in a different direction. And yet, some of the earlier principles can still be found in the standard works of hadith, they are sound hadith, you'll find them in Bukhari and Muslim, but they are not considered to be a basis for action by the <i>fuqaha</i> because they have been abrogated.<br /><br />These are just two examples, there are many others that I can give, for instance <i>qiyas</i>, the well-known principle of juridical analogy: whether one, how one can derive a principle of the Shari`a by looking at the ways in which the Shari`a has developed on other issues - probably the most complicated subheading of <i>usul ul-fiqh,</i> and so on. If you look at Professor Hashim Kamali's book, you'll see exactly how precise, how difficult, how demanding, is this science of deriving the law from the revealed sources.<br /><br />Now, confronted with this brilliant but very difficult body of texts, ordinary believers simply have no option but to submit to the authority of the scholars. Why? because most of us do not have either the brain power or the time or the energy to become great scholars, it simply is not feasible, and it is not something that Allah has made obligatory upon every member of this Ummah to become a great <i>mujtahid</i>.<br /><br />Now, this authority, the authority of the scholars, is not a rival to the revelation. It is nothing other than a statement of the revelation in a format that's unambiguous and can be easily followed.<br /><br />The body of authoritative verdicts of a great and fully qualified scholar, who has mastered the texts, learned the rules and occasions of abrogation, qualifications and contexts, is simply this: he is like a telescope, crafted by an expert in optics which helps us to see the revelation more and attacking each other seems second only to the exquisite joy they seem to feel in insulting traditional Muslims and their scholars. But they agree upon one thing and this is in fact the definition of who they are: they set themselves up as superior to the great ulama of the past. They claim that the four schools, the <i>madhhahib</i>, which has been the mechanism and the guarantor for the unity and coherence of traditional Islam for so long, contain gross errors of content and of methodology. Theirs is the outrageous claim that the original vision of Islam never enjoined the Muslims to create or to follow such schools of <i>fiqh</i>. In their literature, they make the accusation that to follow a <i>madhhab</i> is some kind of alternative to following the Sunna of the blessed Prophet <i>Sall Allahu alaihi wa Aalihi wa Sallim</i>. And as such, many of them further claim, it is a form of setting up a human authority as a rival to the authority of God Himself, it is a kind of shirk. And in fact it is quite possible to read, and I have seen that clearly. We can either gratefully use such a telescope, fashioned by the hand of a master such as Imam Malik or Abu Hanifa or as-Shafi`i or Ibn Hanbal and their followers; or we can in the characteristic modern, arrogant, activist fashion, try to build our own telescope. And if we chose the latter alternative, and if, perhaps we are, we are amateurs, we will see the revelation in a refracted and a distorted form.<br /><br />In this sense, every Muslim has a <i>madhhab</i>, whether we like it or not. Every single one of us has a way of following the revelation, has a take on the revelation. We either have the <i>madhhab</i> of somebody who really knows about the revelation or we have our own madhhab; there is no third choice. So the question of whether or not to follow a <i>madhhab</i> is in fact not a meaningful question. Everybody is following a <i>madhhab</i>, the word <i>madhhab</i> itself simply means away.<br /> <br />I am sometimes rather doubtful about this translation that we have come to accept of a <i>madhhab</i> as a school of thought. I think that semantically shifts it away from its original intention which is simply: a<br />means to an end, a <i>madhhab</i>, a way.<br /><br />The first condition for, I would say really the, in order to build Muslim unity today, to take us back to the theme of the conference: the first condition has to be to reestablish a coherent system of interpretation in the Divine, of the Divine Lawgiver's messages to us along these lines. Unless we do so, we will have not four <i>madhhabs</i> in their usual, traditional condition of harmony. We will be going to have as many <i>madhhabs</i> as we have Muslim egos. For those wild and desperate Muslims who reject <i>taqlid</i> and reinterpret the religion in terms of their own time-bound preferences, and their own frustrations and resentments, are going to become so numerous and so aggressive that that principle, that precious thing called Muslim unity, is going to be lost forever, and the religion will slip ever more disastrously into the extreme and violent direction that the followers of the anti-<i>madhhabist</i> tendency have charted for it.<br /><br />Islam, and this has always been my experience as a newcomer to Islam who knew for many years the alternative, Islam is a gift. This is how we have to see it. It is our most precious possession. It is through Islam that we strive for peace and justice and harmony in the world and it is through Islam that we strive also for eternal joy and serenity in the presence of our Creator.<br /><br />Now its time to act to save this gift before its too late. There is a real danger that this gift will be taken away from us by these people. We much patch the present torn fabric of the Muslim mind and try to recreate that extraordinary methodology incarnated in the four <i>madhhabs</i> of Sunni Islam, championed by the great Imams of our history, and which underpinned our unity for so long.</p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-79929039185047659832009-10-25T12:43:00.000+05:302009-10-25T12:47:51.897+05:30Salaat ul-Tarawih 8 OR 20 RAK'AHS?<p>In a handout by Zindiqs, there appeared the following question and answer (No. 22): </p><blockquote><b>(a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak'aats in Taraweeh, so how come nobody disapproves of 20?</b> <p><b>(b) Is it true that Umar (Allah be pleased with him) introduced it?</b> </p><h2> <b>Answer:</b></h2> <b>(a) As regards the Taraweeh prayer - people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak'aats. As regards any addition - then this is DISAPPROVED of and DECLARED AS A BID'AH (A bad innovation).</b> <p><b>(b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak'aats. Rather he ordered Ubayy ibn Ka'b to lead the people with 11 rak'aats (al-Muwatta 1/137, with a Sahih Isnad).</b></p></blockquote> It should be said that the vast MAJORITY of the scholars of Hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rak'ahs are the most appropriate, followed by 3 rak'ahs of Witr. <p> First, it should be said that the Hadith reported from Sayyidah Aisha (Radhi Allahu Anhaa) about 11 rak'ahs is not at all to do with Taraweeh, according to the majority of scholars, but in fact concerns the number of rak'ahs of TAHAJJUD prayer! The Hadith in question is as follows:- </p><blockquote><b>Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), "How was the prayer of Allah's Apostle (Peace be upon him) in Ramadan?" She replied, "He did not pray more than eleven raka'at in Ramadan or in any other month. He used to pray four raka'at - let alone their beauty and length - and then he would pray four - let alone their beauty and length - and then he would pray three rak'aat (witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O Aisha, My eyes sleep but my heart does not sleep.'" </b>(Bukhari, 3/230, English edn)</blockquote> According to the author of "<i>Fatawa Rahimiyyah</i>", Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rak'ahs of Taraweeh: <b>"The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: 'In the Hadith (above), the Tahajjud prayer is meant. Abu Salama's question and Hadrat Aisha's answer concerned the Tahajjud.'</b> He adds further: <b>'If the Tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rak'ahs each for two nights, and in the case of such clash the tradition of twenty rakah's which is affirmative (muthbit) shall have precedence because according to the principles of Hadith, the affirmative takes precedence over the negative (naaf)"</b> (vide: A<i>l-Kawakib ud-Durari Sharh Sahih al-Bukhari</i>, vol. 9, pg 155-156). We say, does this not mean that people who perform 8 rak'ahs of Taraweeh, should pray 20 rak'ahs instead? Since according to the principles of Hadith, <b>"The affirmative takes precedence over the negative in certain cases."</b> <p> A great fact that should also be noted by the reader is that the Imam's of Hadith have placed the Hadith from Sayyidah Aisha (Radhi Allahu Anha) under the section of Tahajjud prayers, which indicates their belief that the Hadith applies to Tahajjud only. The Imam al-Muhaddithin al-Bukhari (Radhi Allahu ta'ala Anhu) has placed the Hadith from Sayyidah Aisha under at least two sections of his Sahih, first under the section of '21: The Tahajjud Prayer at Night' (see <i>Sahih al-Bukhari</i>, vol. 2, chapter 15, no. 248, English ed'n) and then under the section of '32: <i>The Book of Taraweeh Prayers</i>' (see Sahih al-Bukhari, 3/230, pg. 128 English ed'n). This means that al-Imam Bukhari believed that the prayer mentioned by Aisha was that of Tahajjud only, and since the Tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same Hadith under '<i>The book of Taraweeh prayers</i>', but Allah knows best. Imam Muslim (Rahimahullah) has also placed the Hadith from Aisha under the Tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed'n). Also Imam Malik (Rahimahullah) has placed Sayyidah Aisha's Hadith under the <i>Book of Tahajjud</i> (see <i>Al-Muwatta</i>, Book 7, section 7.2, no. 9, pg. 5, English ed'n). Al-Imam Abi Dawud (Rahimahullah) has also placed the same Hadith under the chapter 'On the number of Rak'ahs of the prayer at night (Tahajjud)' (see Abi Dawud 1/1336, pg. 351, English version). Even Imam's Tirmidhi and Nisai (Allah's mercy be upon them) placed Aisha's Hadith under the Tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg. 154). </p><p> Mufti Abdur Rahim said about Sayyidah Aisha's (radhi Allahu anha) Hadith: "And if this tradition may have been quoted in some book under the devotions of Ramadan along with the Taraweeh. Like the taraweeh, the Tahajjud, too, is a prayer of Ramadan, and because of this affinity, it can be mentioned along with the Taraweeh (as Imam Bukhari did). Hence, supposing it may have been mentioned in some book, it cannot be made thereby a categorical argument. 'When uncertainty creeps in, the argument is falsified.' Moreover, Hafiz al-Hadith Imam Qurtubi's (d. 671/1273; Rahimahullah) statement regarding this Hadith (of Aisha) should not be overlooked that, 'many a man of knowledge considers the aforesaid Hadith mudtarib (i.e. confounded).'" (vide: Imam Ayni in his Sharh Sahih al Bukhari, vol. 2, pg. 187). </p><p> In short, the aforesaid report is in no way a proof for eight rak'ahs of Taraweeh. In contradistinction to this, as regards the twenty rak'ahs the Companions Consensus (Ijma-as-Sahaba) has taken place over the approval of Hadhrat Ibn Abbas' (Radhi Allahu Ta'ala Anhu) Hadith (about 20 Rak'ahs being performed by the Holy Prophet, peace be upon him) and practically the majority of Ulama have accepted it." (<i>Fatawa Rahimmiyah</i>, vol. 1, pg 276-277). </p><p> Although Sayyidah Aisha (Radhi Allahu Anha) had said: "He did not pray more than 11 Raka'at," we also have reports from her that the Holy Prophet (Peace be upon him) also prayed more than 11 Raka'ats! The proof for this was given by her in another narration involving Abu Salama ibn Abdur-Rahman (Rahimahullah). Abu Salama asked Aisha about the prayer of the Messenger of Allah (Peace be upon him), she said, "He observed 13 Raka'ahs (in the night prayer). He observed 8 raka'ahs and would then observe (three rak'ahs of) witr and then observe two raka'ahs sitting (nafl prayer), and when he wanted to bow he stood up and then bowed down, and then he observed two raka'ahs in between the Azan and Iqama of the dawn prayer (i.e. fajr)." (See Sahih Muslim 1/1603, pg. 357). </p><p> Now, the statement <span style="color:#3333ff;">'the best way is 11 rak'aats</span>' is only the opinion of a small group of the ulama, in fact there are more than 50 opinions to say that the best way is 20 rak'ahs according to the Prophet (Peace be upon him) and his Companions (Allah be pleased with them all) practise! What is more interesting to note is that the four great Mujtahids, Abu Hanifah, Malik ibn Anas, Muhammad bin Idris Shafi'i al-Hashimi, and Ahmad ibn Hambal (Radhi Allahu Anhu) are in agreement that the Taraweeh consists of twenty Rak'ahs. The statement that al-Imam Malik approved of eight Rak'ahs needs to be proved, most likely this ascription was made to him because he quoted the Hadith which is used to prove eight Rak'ahs of Taraweeh in his al-Muwatta (see Muwatta, 6.2, no. 4, pg. 48) by a small group of scholars. Although al-Imam Malik (Rahimahullah) quoted this Hadith in his book, it has no bearing on what his actual opinion and practise was, on the contrary al-Imam Malik believes in thirty-six rak'ahs of Taraweeh (i.e. 20 Rak'ahs and 16 rak'ahs of extra nafl prayers, see later for the official verdict of the Maliki Madhhab)! Also the Hadith which seems to prove 11 Rak'ahs of Taraweeh (including three rak'ahs of Witr) in Imam Malik's <i>al-Muwatta</i> has been explained away by many other convincing arguments. </p><p> Recently we came across a booklet by the title, "<i>Is Taraweeh 20 Rakaats?</i>" (Published by Madrasah Arabia Islamia, Azaadville, South Africa, author unknown). In this booklet the Hadith quoted from the Muwatta of al-Imam Malik (Radhi Allahu anhu), about 11 rak'ahs of Taraweeh (including three Witr) was quite eloquently analysed. </p><p> The actual Hadith in question was related by Yahya ibn Yahya al-Laythi, who related from his teacher, Hazrat al-Imam Malik (Radhi Allahu Anhu), who related from Muhammad ibn Yusuf, who said that as-Saaib ibn Yazid said, "Hazrat Umar ibn Khattab (Radhi Allahu Anhu) ordered Ubayy ibn Ka'b and Tamim ad-Dari (Radhi Allahu Anhuma) to watch the night in prayer with the people for eleven rak'ahs. The reciter of the Qur'an would recite the Mi'in (a group of medium sized surah's) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn." (see above reference in al-Muwatta). </p><p>It was stated in the aforementioned booklet (chapter 7, pg. 20), after quoting the above narration, "If we analyse the chain (Isnad) of this Hadith, we notice that Muhammad ibn Yusuf narrates from Saaib ibn Yazid. Muhammad (ibn Yusuf) has 5 students and the narration of each student differs from the next (i.e. the text of the Hadith is different from each student). The five students are: </p><ol><li> Al-Imam Malik ibn Anas</li><li> Yahya ibn Qattan</li><li> Abdul Aziz ibn Muhammad</li><li> Ibn Ishaq and</li><li> Abdur Razzaq</li></ol> Their narrations are as follows : <ol><li> Imam Malik says that Umar ordered Ubayy ibn Ka'b and Tamim Dari to perform 11 rakaats. (What practise occurred thereafter is not mentioned, nor is Ramadaan mentioned).</li><li> Yahya ibn Qattan says that Umar made the people gather with Ubayy ibn Ka'b and Tamim Dari and both of them began performing 11 rakaats. (Hadrat Umar's command is not mentioned, nor is any mention of Ramadaan made).</li><li> Abdul Aziz (ibn Muhammad) says that we used to perform 11 rakaats in the era of Umar. (Neither is the command mentioned, nor is Ubayy ibn Ka'b or Ramadaan mentioned).</li><li> Ibn Is-haq says that we used to perform 13 rakaats in Ramadaan during the era of Umar. (Neither is the command of Umar mentioned. Instead of 11 rakaats, 13 are mentioned).</li><li> Abdur Razzaq says that Umar gave the command of 21 rakaats. (In this narration 21 rakaats are mentioned instead of 11).</li></ol> Besides the narration of Imam Malik (Rahmatullah alayh), 11 rakaats can <u>not</u> be established from the other narrations. Due to this difference, the narrator Ibn Ishaq gave preference to 13 while Ibn Abdal Barr al-Maliki preferred 21 (from the narration of Abdur Razzaq). Therefore this narration is Mudtarib (A Hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission) with regards to the number (of rak'ahs) and hence unacceptable. <p> The above was an analysis of Muhammad ibn Yusuf's narration via Saaib ibn Yazid. Now let us examine the narration of Yazid ibn Khaseefah via Saaib (ibn Yazid), which is mentioned in the <i>Sunan al-Kubra of al-Bayhaqi</i> (vol. 2, pg. 496): Abu Zi'b narrates from Yazid ibn Khaseefah, who reports from Saaib ibn Yazid that the people used to perform 20 rakaats in the month of Ramadaan during the era of Umar. </p><p> Al-Imams al-Nawawi, al-Iraqi and al-Suyuti (all three were great Ulema of Hadith. May Allah be pleased with them all) amongst others have accepted the authenticity of this Hadith (see <i>Tuhfatul Akhyaar</i>, pg. 192 and Irshaadus Saari, pg. 74, (by Imam al-Qastallani]). </p><p> Muhammad ibn Ja'far (another narrator in the chain) has quoted the statement from Yazid (ibn Khaseefah) as Abu Zi'b (had). This narration is mentioned in Marifatus Sunan of al-Bayhaqi. Allamah Subki and Mullah Ali al-Qari have stated in <i>Sharh Minhaaj</i> and <i>Sharh Muwatta</i> respectively that the chain of narrators of this Hadith are correct. (<i>Tuhfatul Ahwazee</i>, vol.2, pg 75). </p><p> From the above narration we can clearly see that both the students of Yazid (ibn Khaseefah), unanimously narrate the fact that during Umar's (Allah be pleased with him) era 20 rakaats was the standard practise. On the contrary, the 5 students of Muhammad ibn Yusuf quote Saaib (ibn Yazid) differently. </p><p> In such a situation the correct approach would be to rely on the narration of Yazid ibn Khaseefah. However the <i>Ahl al-Hadith</i> have unjustly discarded this narration and adopted the doubtful one of Muhammad ibn Yusuf, which has differing versions. This goes against the principles of Hadith." Here ends the quote. </p><p> Another Hadith that is used by the protagonists of eight rak'ahs of Taraweeh has been related by Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) led the people in prayer during Ramadan with 8 rak'ahs and the Witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, '<b><i>I feared that the Witr may become incumbent on you.'</i></b>" (related by Ibn Nasr al-Marwazi in <i>Qiyamul-Layl</i>, pg. 90, al-Tabarani and Ibn Hibban - see below for the actual Hadith) </p><p> The above Hadith has been analysed by Shaykh Abdur Rahim in his "<i>Fatawa</i>" (vol. 1, pg. 278-9) with the conclusion that the Hadith is Daeef. The Shaykh said: "The strange thing about this Hadith is that its chain of authorities (Isnad) is not trustworthy. Please examine the statements of the Imams of this science concerning the narrators of this chain. In this chain one narrator is Ibn Hameed Razi, about whom the opinions of the great and august critics of Hadith are as under: </p><ol><li> "<i>He is weak.</i>" - Hafiz al-Dhahabi (see his Mizanul I'tidal, vol.3, pp. 49-50)</li><li> "<i>He narrates many disowned (munkar ) Hadiths.</i>" - Ya'qub ibn Shaybah</li><li> "<i>He is objectionable.</i>" - al-Imam al-Bukhari</li><li> "<i>He is a liar.</i>" - Abu Zur'ah</li><li> "<i>I testify that he is a liar.</i>" - Ishaq Kausaj</li><li> "<i>He narrates Hadiths about everything; I have not seen a man bolder than him vis-a-vis Allah.</i>" - Sauleh Jazrah</li><li> "<i>By Allah! He is a liar.</i>" - Ibn-e Kharash</li><li> "He is not reliable"' - al-Imam al-Nisai</li></ol> Now, about the second narrator, Ya'qub ibn Abdullah Ash'ari al-Qummi:- <blockquote>(1) "<i>He is not strong.</i>" - Daraqutni (see Mizanul I'tidal, vol. 3, pg. 324).</blockquote> About the third narrator, Isa ibn Jariyah:- <ol><li> "<i>He has had disowned (munkar) Hadiths.</i>" - Ibn Ma'een</li><li> "<i>His Hadiths are disavowed.</i>" - Nisai</li><li> "<i>His Hadiths are rejected (matruk ).</i>" - Nisai</li><li> "<i>His Hadiths are disavowed.</i>" - Abu Dawood - synopsis</li><li> "<i>He is counted among the weak.</i>" - (see <i>Mizanul-I'tidal</i>, vol. 2, pg. 311, by Hafiz al-Dhahabi)." Here ends the quote.</li></ol> Hafiz Ibn Hajar al-Asqalani (Rahmatullah alayh) has reported a similar narration to the above Hadith in his Bulugh al-Maram min Adillat al-Ahkam (no. 396, pg. 159), on the authority of Hafiz Ibn Hibban (Rahmatullah alayh): "Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah's Holy Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, '<b><i>I feared that the Witr might be enjoined on you.'</i></b>" Note the above narration does not even state how many rak'ahs were performed by the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)!! The above two Hadiths can not be used as justifiable proof in favour of 8 rak'ahs of Taraweeh on their own. <p> Al-Imam Malik ibn Anas (Rahmatullah alayh) has in fact quoted a Hadith which proves the performance of 20 rak'ahs of Taraweeh in Ramadan; and that is as follows:- </p><p> Yahya related to me from Malik that Yazid ibn Ruman said,"The people used to watch the night in prayer during Ramadaan for 23 rak'ahs (i.e 20 rak'ahs of Taraweeh, followed by 3 rak'ahs of witr) in the time of Hazrat Umar ibn al-Khattab." (vide: <i>al-Muwatta</i>, 6.2, No. 5, pg. 48, English ed'n) </p><p> Although the above Hadith is Munqati (a link is missing in the chain) and has thus been declared to be Daeef by some scholars, it never the less has been used as proof. Besides, the Hadith has been given a full Isnad (chain) by either Imam Ibn Abdal Barr al-Maliki (d. 463/1071; Rahimahullah) or Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti (Rahimahullah), in their thorough research to complete all the chains of transmission (Isnad) which have an incomplete chain; as found in the <i>Muwatta</i> of Imam Malik! </p><p> In fact the latest edition of the English version of <i>al-Muwatta</i> (translated by A. A. at-Tarjumana and Yaqub Johnson) says (pg. xxxiv): "Ibn Hajar (al-Asqalani) said, 'The book of Malik is sound by all the criteria that are demanded as proofs in the mursal, munqati (two types of Hadith which have a missing link) and other types of transmission.' Then as-Suyuti followed what Ibn Hajar said here; and said, 'The mursal Hadith in it are a proof with him (i.e. ash-Shafi'i) as well because the mursal is a proof with us when it is properly supported. Every mursal in the Muwatta has one or more supports as will be made clear in this commentary (i.e. Suyuti's commentary on <i>al-Muwatta</i> called <i>Tanwir al-Hawalik</i>). It is absolutely correct to say that the <i>Muwatta</i> is sound without exception.' </p><p> Ibn Abdal-Barr collected together all the mursal, munqati and mu'addil Hadiths in the Muwatta and said that the total number of Hadiths in the Muwatta which do not have an Isnad are sixty one. He stated that he found the isnads of all of them in other sources with the exception of four Hadiths. The erudite scholar of Hadith, Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti says in Ida'a al-Halik that he had found witnesses for these four Hadith and he then mentioned these witnesses. He said, 'Some of the people of knowledge made these Isnads complete.' He mentioned from Ibn Abdal-Barr that there was no munkar(rejected) Hadith in the Muwatta, nor anything fundamentally refuted." </p><p> In the light of what the erudite scholars of Hadith have said above, we may emphatically state that the apparently 'munqati' Hadith from Yazid ibn Ruman has a complete Isnad; hence it may be used as a proof, since Imam Ibn Abdal-Barr has said that there is, "No munkar Hadith in the Muwatta nor anything fundamentally rejected." Hence, many scholars of Hadith and Fiqh have used the above Hadith as a proof in favour of 20 rak'ahs of Taraweeh. </p><p> The quote from "<i>Some common questions answered</i>," also claimed that, "Rather he (Sayyidina Umar) ordered Ubayy ibn Ka'b to lead the people with 11 rakaats." I say, this is half of the truth, since it is clearly stated in al-Muwatta :"Hazrat Umar ibn Khattab ordered Ubayy ibn Ka'b AND Tamim ad-Dari ....(see Muwatta, 6.2, no. 4, pg. 48)!! </p><p> There are some who say that if anyone performs more than 11 rak'ahs of Taraweeh, then he or she is basically committing a Bid'ah (a very bad innovation)! We seek refuge in Allah from such a disgusting statement! Since this tantamountally means that the foremost Imams of the saved sect (al-Firqat an-Najiyyah) of Ahl-al-Sunnah wa'l-Jama'ah have been committing a gross innovation (Allah forbid). Such a person seems to be implying that the venerable Sahaba Ikram (Radhi Allahu Anhum), the four great Mujtahid Imams (Radhi Allahu Anhum), as well as the foremost scholars of Hadith and Fiqh of the last 1400 years have '<u>innovated</u>' the practise of 20 rak'ahs of Taraweeh, if considered in the light of penetrative elaboration, implicitly and covertly! <b>Laa Hawla wa Laa Quwwata Illaa Billaah il-Aliyy il-Azeem!</b> </p><p> The actual Hadith which states that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) performed 20 rak'ahs of taraweeh has been reported by Sayyidina Ibne Abbas (Radhi Allahu Ta'ala Anhu). He said, "Verily, the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) in the month of Ramadaan, used to perform 20 rak'ahs and the witr prayer (afterwards) without congregation." (Reported in <i>al-Sunan al-Bayhaqi</i>, vol.2, pg. 496, <i>Musannaf</i> Ibn Abi Shaybah, <i>Kabiri</i> of Imam al-Tabarani, Ibn Aadi in his <i>Musnad</i>, and by Imam Baghawi in his <i>Majmua-as-Sahabah </i>) </p><p> Although some scholars have declared this Hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). Please refer to the next section on Daeef Hadiths, and when they are acceptable to scholars for further elaboration. The Hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Mas'ood...(Allah be pleased with them all), as well as their successors (Tabi'in). Besides, some of the scholars of Hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the zindiq book "<i>Criticism of Hadith among Muslims with reference to Sunan Ibn Majah</i>,": "Shafi'i also recognises a weak Hadith as authentic (sahih) if it is found to be accepted by the whole Ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik's view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu'mani: <i>Ma tamusu ilaihe al-Haja</i>, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith: 'It is being practised by the people of learning (Ahl al-Ilm).' Suyuti deduces: 'It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: <i>al-Ta'aqubat</i>, folio 20)." </p><p> As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: "One of the factors from which the authenticity of a Hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: <i>Fath al-Qadir</i>, vol. 3, pg. 349). </p><p> There are many quotes from scholars which prove a near universal juridical acceptance of 20 rak'ahs of Taraweeh, but we content myself by quoting a select few from some of the foremost scholars of the Ahl-as-Sunnah. </p><p>(1) Shaykh al-Islam Ahmad ibn Hajar al-Asqalani (d. 852/1449; R.A.) </p><p>The Hafiz of Hadith, Ibn Hajar al-Asqalani has reproduced from Imam Rafi'i (Allah's mercy be on him): </p><blockquote>"For two nights the Holy Prophet (Peace be upon him) led twenty rak'ahs of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, <b><i>'It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.'</i></b>"</blockquote> After reproducing this tradition, Hafiz Ibn Hajar said: <blockquote>"All the traditionalists (Muhaddithin) are unanimous about the soundness of this report." (see <i>Talkhis al-habir fi takhrij ahadith al-Rafi'i al-Kabir</i>, vol. 1, pg. 119, by Hafiz ibn Hajar).</blockquote> (2) Al-Imam al-Azam Abu Hanifah (d. 150 AH; Radhi Allahu Anhu) <p>It was stated in <i>Fayd ul-Bari Sharh Sahih al-Bukhari </i>(by Shaykh Anwar Shah Kashmiri): </p><blockquote>"Al-Imam Abu Yusuf (Rahimahullah) asked Al-Imam Abu Hanifah (Rahimahullah), 'Did Hadrat Umar (Radhi Allahu Anhu) have any compact from the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) for 20 rak'ahs of Taraweeh?' The Imam replied, 'Hadrat Umar was not one to invent on his own; certainly he had some proof with him for this!'" (also found in <i>Maraqi ul-Falah</i>, pg. 81, by Imam al-Shurunbulali and <i>Bahr ur Ra'iq</i>, vol.2, pg. 66, by Imam ibn Nujaim al-Misri).</blockquote> (3) Al-Imam al-Tirmidhi (d. 279/892; Radhi Allahu Anhu) <p>al-Imam Tirmidhi said: </p><blockquote>"Hazrat Umar, Hazrat Ali as well as other Companions (Radhi Allahu anhum) and Sufyan al-Thauri, Ibn al-Mubarak and Imam al-Shafi'i (Allah's mercy be upon them), all believed in 20 rak'ahs of Taraweeh, and Imam Shafi'i has stated that he had seen the people of Makkah saying 20 rak'ahs (see <i>Sunan al-Tirmidhi</i>, vol.1, pg. 99).</blockquote> (4) Al-Imam Malik ibn Anas (d. 179 AH; Radhi Allahu Anhu) <p>It was written in the most authentic book on Maliki Fiqh, <i>al-Mudawwanah</i> (vol.1, pg. 193-94), by Qadi Sahnoon (Rahmatullah alayh): </p><blockquote>"Ibn al-Qasim said, 'The rak'ahs (of Taraweeh) with witr are 39.' Imam Malik said, 'This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.'" (For an explanation of why it was 36 rak'ahs see the quote below from Allamah Anwar Shah Kashmiri).</blockquote> (5) Hafiz Ibn Humam (d. 861/1457; Rahmatullah alayh) <p>Allamah Ibn Humam asserts that it has been established from genuine authority that the Companions and their Successors (tabi'in) used to say twenty rak'ahs of Taraweeh during the auspicious time of Umar (Allah be pleased with him); this authority of Yazid ibn Ruman has been reported from Sa'ib ibn Yazid that, 'during Umar's auspicious time we used to say twenty rak'ahs.' The genuineness of this authority has been verified by Imam Nawawi in the synopsis (see <i>Fath al-Qadir</i>, vol.1, pg. 407 and <i>Nasb-ur-Rayah</i>, vol.1, pg. 294, by <i>Hafiz al-Zaylai</i>). Hafiz Ibn Humam also said in <i>Fath al-Qadir</i> (vol.1, pg. 470): </p><blockquote>"At last unanimity was formed on 20 rak'ahs of prayer and this alone is in succession." This last statement has also been said in similar words by Ibn Taymiyya in his <i>Minhaj us-Sunnah</i> (vol.2, pg. 224).</blockquote> (6) Al-Imam Ata ibn Abi Rabah (Rahimahullah) <p>The august successor (Tabi'in) and Mufti of Makkah in his time said: </p><blockquote>"I have seen the Companions, and other people in Makkah saying 23 rak'ahs, including the witr."</blockquote> This report is Hasan (good). (see <i>Musannaf Ibn Abi Shaybah</i>, pg. 406, <i>Fath al-Bari</i>, vol.4, pg. 219, of Hafiz Ibn Hajar al-Asqalani, <i>Qiyam ul-Layl</i>, pg. 91, by Imam Ibn Nasr al-Marwazi). <p>(7) Al-Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620/1223; R.A) </p><p>The Imam of the Hambaliyya in his time, Ibn Qudama al-Maqdisi, said in his book <i>al-Mughni</i> (vol.1, pg 803): </p><blockquote>"There has been the Companion's consensus (Ijma-as-Sahaba) on 20 rak'ahs of Taraweeh."</blockquote> (8) Allamah Anwar Shah Kashmiri (d. 1352 AH; Rahimahullah) <p>It was stated in his published lecture, <i>Tirmidhi al-ma'ruf ba-Arfa'sh-Shazzi</i> (vol.1 pg. 329) : </p><blockquote>"Not even one of the the four Imams believes in less than 20 rak'ahs of Taraweeh; the practise and belief of the majority of the Companions was also this. Imam Malik (Allah's mercy be upon him) believes in more than 20 rak'ahs; he is positive that they are 36. According to Imam Malik's practise only 20 rak'ahs of Taraweeh will be said in congregation, but the general practise and method of the citizens of Madinah was that during the brief rest interval (after every 4 rak'ahs), when the Imam sat down after 4 rak'ahs, they used to perform 4 more rak'ahs. The men who said the Taraweeh in the sacred mosque at Makkah, used to circumambulate (Tawaf) the Ka'ba during this brief recess. The people of Madinah, naturally, could not circumambulate the Ka'ba and hence, instead, they used to perform 16 rak'ahs more (in total) during these brief recesses."</blockquote> (9) Imam al-Ayni (d. 855/1451; Rahimahullah) <p>Allamah Ayni wrote in his <i>Sharh al-Bukhari</i>: </p><blockquote>"The number of rak'ahs in the Taraweeh is twenty. Imam Shafi'i and Imam Ahmed (Allah's mercy be upon them) assert the same thing. Their proof is the report which Bayhaqi has, with genuine authority, narrated from Sa'ib ibn Yazid. The great Companions, including Umar, Uthman and Ali (may Allah be pleased with them), as also the revered Successors (Tabi'in), used to perform twenty rak'ahs."</blockquote> Then he said: <blockquote>"The most excellent and the most advisable course to conform to is that of the Holy Prophet's and his (Sall Allahu alaihi wa Aalihi wa Sallim) Companions (practise)." (<i>Umdat ul-Qari Sharh-al-Bukhari</i>, vol. 7, pg. 178).</blockquote> <span style="font-weight: bold;font-family:Arial,Helvetica;" >Article originally composed by Ahmed ibn Muhammad</span>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-51151051495499289262009-10-25T00:40:00.000+05:302009-10-25T00:42:21.445+05:30Answering Al-Albani's Sifah salaah al Nabiyy<center> <p align="justify"> <b><i><span style="font-family:Galliard BT;font-size:+1;"><br /></span></i></b></p><p align="justify"><b><i><span style="font-family:Galliard BT;font-size:+1;">Moving the Finger in Tashahhud</span></i></b></p> </center> <p align="justify"><br /></p><p align="justify"> With reference to al-Albani's recently translated book "The Prophet's Prayer described from the beginning to the end as though you see it (<i>Sifah Salah-al-Nabee</i>)", al-Albani claimed (pg. 66): </p><blockquote> <p align="justify">"Further, the Hadith that he would not move his finger does not have an authentic Isnad, as I have explained in Daeef Abi Daawood (175)."</p> </blockquote> <p align="justify">But when I looked this Hadith up in the English Translation of the Sunan of Imam Abu Dawood (1/984, pg. 252) I found that Abdallah ibn al-Zubair (Allah be pleased with him ) said : </p> <blockquote> <p align="justify">"The Prophet (Peace be upon him) used to point with his finger (at the end of <i>tashahhud</i>) and he would not move it."</p> </blockquote> <p align="justify">But lo and behold, this very Hadith has not been listed In "<i>Daeef Ahadith of Abu Dawud's Sunan</i>", by his followers; which means to the user of this list that this Hadith is acceptable to them, and is either of the rank of SAHIH or HASAN to the user of this list! Imam Muslim (Rahimahullah) also reported Ibn al-Zubair (Allah be pleased with him) narrating from his father: "That when the Messenger of Allah (Peace be upon him) sat for supplication, i.e. Tashahhud, he placed his right hand on his right thigh and his left hand on his left thigh, and pointed with his forefinger, and placed his thumb on his (middle) finger, and covered his knee with the palm of his left hand." (Sahih Muslim, 1/1202, English ed'n) </p> <p align="justify">According to the Hanafi, Hanbali and Shafi'i Madhhabs, one should not continuously make supplications with the fore-finger. It is written in the English translation of Fiqh-us-Sunnah, by As-Sayyid Sabiq, (vol. 1, pg. 157): "Wa'il ibn Hajr (Allah be pleased with him) reported that the Prophet (Peace be upon him) would place his left palm on his left thigh and knee. He would place the end of his right elbow upon his right thigh and would then close his right hand, forming a circle. In another narration it states, he would make a circle with his middle finger and thumb and point with his index finger, and (Wa'il) saw him moving it to make supplications (related by Ahmad)." Explaining the Hadith, al-Bayhaqi (Rahimahullah) says, "The implication of 'he would move it' is that he would point with it, not that he would continue to move it." This would be in agreement with the narration of Ibn az-Zubair (Allah be pleased with him), who reported, "The Prophet (Peace be upon him) would point with his finger while supplicating, and he would not move it." This is related by Abu Dawud with a Sahih chain. An-Nawawi also mentioned it </p><p align="justify">(NB - Both Imams al-Bayhaqi and Nawawi were great Shafi'i scholars of Hadith who followed this Hadith of Ibn al-Zubair, besides so many other scholars of Hadith). </p><p align="justify">Now, there is also a footnote (no 11) by the translator Jamal Zarabozo who said, "In his notes to Mishkat al-Masabih, al-Albani has discussed the Hadith of Wa'il ibn Hajr and of Ibn az-Zubair. He said that the first Hadith has a Sahih chain. The narrators of the latter Hadith (i.e of Ibn al-Zubair) are all trustworthy. Muhammad ibn Ijlan (a narrator in the chain going back to Ibn az-Zubair) has some weakness due to his memory, but his memory was not so poor as to drop to the rank of <i>hasan</i> (a good Hadith). Therefore, the statement recorded by Sabiq that the chain is Sahih is incorrect (i.e only if you accept al-Albani's classification of Hadith); The important words in the latter Hadith are, <i>'and he would not move it</i>.' According to al-Albani this addition is irregular and rejected (<i>shadh</i> and <i>munkar</i>)." </p><p align="justify">And I Say: "al-Albani's followers have not said that it is <i>shadh</i> and <i>munkar</i> in their Daeef Ahadith of Abu Dawud's Sunan !" </p><p align="justify">Again referring to Fiqh-us-Sunnah (vol. 1, pg. 158), Sabiq says: "According to the Shafiyyah, one points with the finger only once, when saying 'except Allah' in the statement bearing witness. The Hanafiyyah raise the finger in the denial part of the Statement (there is no God) and put it back down during the confirmation part (except Allah). The Malikiyyah (see below for the Maliki view) move the finger to the left and to the right until they finish the prayer. The Hanbaliyyah point with the finger every time they mention Allah, as a reflection to the oneness of Allah, and they do not move it." </p><p align="justify">Another two Hadith on this issue have been related by Imam Muslim (Rahimahullah) in his Sahih: "Ibn Umar (Allah be pleased with him) reported that when the Messenger of Allah (Peace be upon him) sat for the tashahhud he placed his left hand on his left knee, and his right hand on his right knee, and he raised his right finger, which is next to the thumb, making supplication in this way, and he stretched his left hand on his left knee. Another version on the authority of Ibn Umar (Allah be pleased with him) says: When the Messenger of Allah (Peace be upon him) sat for the tashahhud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like (Arabic number 53) and pointed with his finger of attestation. (Also) Ali ibn Abd al-Rahman al-Mu'awi reported: Abdullah ibn Umar (Allah be pleased with him) saw me playing with pebbles during prayer. After finishing the prayer he forbade me (to do it) and said: Do as the Messenger of Allah (Peace be upon him) used to do. I said: How did Allah's Messenger (Peace be upon him) do? He said that he (the Messenger of Allah) sat at tashahhud, placed his right palm on the right thigh and closed all his fingers and pointed with the help of the finger next to the thumb, and placed his palm on his right thigh." (Sahih Muslim, 1/1203-4, English ed'n) </p><p align="justify">Imam Ibn Abi Zaid al-Qairawani (d. 389 AH; Rahimahullah) who is famed with the title 'little Malik', gave the view of the Maliki Madhhab in his al-Risala (pg. 31) in the following words: "At the time a worshipper reads the tashahhud, that is the tahiyyah, he places his hands on his thighs. He then folds the fingers of his right hand, but he leaves his index finger unfolded and pointing forward with its side pointing towards his face. There are differences of opinion about the interpretation of the state of the finger. Some believe that, keeping the finger still signifies that Allah is one God. Those who shake it consider it a club with which to ward off the Satan. I consider that the interpretation of that is that it reminds the worshipper that he is in the state of prayer, and that moving the finger shall prevent him from forgetting himself. The worshipper then places his left hand on his left thigh with the palm downwards, he must not move it nor point with it." </p><p align="justify">Finally, it is written in the English translation of Umdat al-Salik wa Uddat al-Nasik - {This book gives the Shafi'i Madhhab's views} (The Reliance of the Traveller, by Shaykh Ahmad Ibn Naqib al-Misri, d. 769AH/1368 CE; Rahimahullah, trans. Nuh Ha Mim Keller, pg. 142, f8.44): "One does not move it while it is thus raised (Shaykh Umar Barakat said in his commentary to Umdat al-Salik: following the Sunnah from a Hadith related by Abu Dawud. It is offensive to move it here, though some hold that it is recommended, the evidence for which is also from the Sunnah, in a Hadith related by Bayhaqi, who states both Hadiths are rigorously authenticated (Sahih). Precedence is given to the former Hadith (i.e of Ibn Az-Zubair), which negates moving the finger, over the latter Hadith, which affirms it, because scholars hold that what is sought in prayer is lack of motion, and moving it diminishes one's humility). (I say: al-Albani's comment on the Hadith of Ibn al-Zubair: 'Even if it were authentic, it is negatory, while the Hadith above is affirmatory: the affirmatory takes precedence over the negatory, as is well known among the scholars' [see pg. 66 of Sifah Salah an-Nabee] is of no consequence to what most of the Fuqaha (Jurisprudents) have said from amongst the Hanafi, Shafi'i and Hanbali scholars, but his opinion is only supported by the Malikiyyah, so do not be confused). The Prophet's moving it was merely to teach people that it was permissible (and Shaykh Abdal-Wakil Durubi said: 'As it was the Prophet's (Peace be upon him) duty to distinguish for his Community the acts that were offensive from those that were unlawful, and he was given the reward of the obligatory for doing such offensive acts'). Moreover, Bayhaqi says that the meaning of 'moving it' in the latter Hadith is simply raising it, so there is no actual contradiction)." </p><p align="justify"> From the above discussion we may briefly say in summary that al-Albani labelled the Hadith of Abdallah ibn al-Zubair as being DAEEF according to what he said in 'Sifah-Salah an-Nabee, (pg. 66), but his followers have not labelled it as being DAEEF in 'Daeef Ahadith of Abu Dawud's Sunan'!! Also according to Jamal Zarabozo's quotation from al-Albani's checking of Mishkat ul-Masabih, this same Hadith was of the rank of HASAN, and not DAEEF as he had said in 'Daeef Abi Dawood (no 175)'; is this not a grave contradiction? We should rather accept the checking of such great memorizers of Hadith like the Imam's Bayhaqi and Nawawi (Allah's mercy be upon them). </p><p align="justify"> Allah knows best. </p><hr align="justify"> <p align="justify"><b><i><span style="font-size:+1;"> <span style="font-family:Arial;">The Placing of Hands in Prayer</span></span></i></b></p> <p align="justify"> With regard to the placing of the hands below the navel in Salah (see Sifah Salah an-Nabee, appendix 4, pg. 102-103, English ed'n), al-Albani has declared all the Hadith that reached him on this issue to be Daeef, due to the presence of the narrator Abdar-Rahman ibn Ishaq al-Wasiti al-Koofi. This may be true due to what the scholars of Hadith have said, but he has either overlooked the fact that there are many other Ahadith which order the placing of the hands below the navel, or has deliberately not bothered to mention them to his readers who are usually unaware of this fact! Al-Albani claims on page 12 of the same book : "To place them on the chest is what is proved in the Sunnah, and all that is contrary to it is either Daeef or totally baseless." But he contradicts himself on page 102-103 of the same book by saying: "What further points to its weakness (i.e. the Hadith of Abdar-Rahman ibn Ishaq) is that contrary to it has been narrated on the authority of Ali (Allah be pleased with him) with a better Isnad: the Hadith of Ibn Jareer al-Dabbi an (from) his father, who said, 'I saw Ali holding his left arm with his right on the wrist, above the navel (I say: The statement above the navel, does not mean on the chest, but literally above the navel and below the chest, since this is the opinion of the Shafiyyah scholars like Bayhaqi, Nawawi, Muslim and so on) - this Isnad is a candidate for the rank of HASAN; Baihaqi (1/301) firmly designated it to be Hasan, and Bukhari (1/301) designated it with certainty while giving it an abridged, ta'leeq form." </p><p align="justify"> Is this not a clear contradiction from within the same book? And this is not all my dear reader... </p><p align="justify"> Al-Albani claimed that it was found in Bukhari (1/301), but when I examined the Sahih al-Bukhari (Vol. 1, Chapter. 6, no. 707, pg. 396, English ed'n), I did not find this narration of Ibn Jarir al-Dabbi (Allah be pleased with him), but instead a Hadith from Sahl ibn Sa'ad (Allah be pleased with him) who said: "The people were ordered to place the right hand on the left forearm in the prayer." Abu Hazim said, " I knew that the order was from the Prophet (Peace be upon him)." [see also Muwatta of Imam Malik, section 9.15, no 50, pg 70, English trans'n by A. Abdarahman and Y. Johnson for a very similar narration]. According to the author of Ja'al Haqq, Shaykh Ahmad Khan, there is not even one Hadith in the Sahih collections of al-Bukhari and Muslim which specify where the hands should be placed! </p><p align="justify"> Now you have just read above that al-Albani classified the Hadith of Ibn Jarir al-Dabbi to be HASAN, but when I found this very Hadith in the Sunan of Abu Dawood (1/756, pg. 194, English ed'n) and cross referenced it to the list, "Daeef Ahadith of Abu Dawud's Sunan." I found that his followers listed it as being DAEEF!! Imam Abu Dawood (Rahimahullah) said after relating the Hadith from Ibn Jarir al-Dabbi: "Sa'id ibn Jubair narrated the words: 'above the navel'. Abu Mijlaz reported the words: 'below the navel'. This has also been narrated by Abu Hurayra (Allah be pleased with him). But that is not strong." The latter quote is one which al-Albani failed to mention in "Sifah Salah an-Nabee!" </p><p align="justify"> Note also that al-Albani said with regard to the placing of the hands on the chest (see Sifah Salah an-Nabee, pg. 12, in the footnote): </p><blockquote> <p align="justify">"In fact, Imam Ishaq ibn Rahwaih acted on this Sunnah, as Marwazi said in 'Masaa'il (pg 222): 'Ishaq used to pray witr with us.... he would raise his hands in qunoot, and make the qunoot before bowing, and place his hands on his breast or just under his breast.'"</p> </blockquote> <p align="justify"> But when Iread the footnote to Abu Dawood's Sunan (vol. 1, pg. 194, fn. 345, English ed'n), I noticed that the author of Awn al- Mabood (1,275), Shams al-Haqq Azimabadi, claimed that both Abu Ishaq al-Marwazi and al-Hafiz Ishaq ibn Rahwaih (one of Imam al-Bukhari's teachers) held the position that the hands should be folded below the navel! In his Sahih Muslim sharif-Mukhtasar Sharh Nawawi (vol. 2, pg. 28, fn. 23), Wahid az-Zaman (a late scholar of the 'Salafiyya' in Pakistan) also affirmed that the Imam's Sufyan al-Thawri, Abu Hanifah, Ishaq ibn Rahwaih and Abu Ishaq al-Marwazi (Allah's mercy be upon them) all used to place their hands below the navel! So who do you think is quoting correctly, al-Albani or al-Azimabadi and az-Zaman? </p> <p align="justify"> Here is the full quote from Abu Dawood's Sunan: </p><blockquote> <p align="justify"> "The question of folding hands in prayer below the navel is disputed amongst the jurists. According to Abu Hanifah, Sufyan al-Thawri, Ishaq ibn Rahwaih, Abu Ishaq al-Marwazi (I say: others who held the same view include the Mujtahid's like Ibrahim al-Nakhai, Hammad ibn Abi Sulayman, Abu Yusuf, Muhammad al-Shaybani, Zufar ibn Hudayl and many other scholars, Allah's mercy be upon them), the hands should be folded below the navel. This tradition is followed by them (I say: it is not just this tradition which lends support to placing the hands below the navel, but others as well). According to al-Shafi'i, the hands should be placed below the chest (I say: this is also the opinion of Imam Muslim, according to the chapter heading used by him: 'The placing of the right hand over the left hand after the first takbir in prayer below the chest and above the navel and then placing them opposite the shoulders in prostration' -see Sahih Muslim, vol. 1, pg. 220, English ed'n). Al-Nawawi says that this is the view of the majority of the jurists (this may have been in Imam Nawawi's day, but it is well known that through out the centuries of Islam in aggregate, most of the Ulama as well as the common folk have been placing their hands below the navel, by Allah's decree and will). Two statements have been attributed to Ahmad ibn Hanbal (see al-Albani's <i>Sifah Salah an-Nabee</i>, footnote on pg. 51). According to the third view ascribed to him he does not give any preference to any of these two views. One has the choice of placing the hands. Malik is also reported to have held two different views. According to the second, he held that one should leave the hands in their natural position without folding them. One should not fold them placing one on the other."</p> </blockquote> <p align="justify"> NB- The most authoritative position of Imam Malik (Rahimahullah) has been recorded in <i>al-Mudawwana al-Kubra</i>, by Qadi Sahnoon (d. 240 AH). This book contains the most authentic positions of al-Imam Malik and his illustrious disciples, namely Imam ibn al-Qasim and Imam ibn Wahb. Qadi Sahnoon recorded the declarations of Imam Malik directly from Imam ibn al-Qasim, hence there is no real doubt in my mind that whatever has been recorded in this book is the Madhhab of al-Imam Malik, and usually the amal (practise) of the people of Madinah in his day. In <i>al-Mudawwana</i> (vol. 1, pg. 75-76), Imam Malik has been recorded to have said, "Putting the right hand on the left in <i>salah</i>, I have no knowledge of it in the compulsory (<i>fard</i>) prayer, it is thus disliked (<i>makrooh</i>). But in the supererogatory (<i>nafl</i>) prayer there is no harm (in folding the hands), it is left to the individual to decide." This statement from Imam Malik is a strong proof against those who claim that Imam Malik only prayed with his hands at his sides, after he received a severe beating (see <i>The Evolution of Fiqh</i>, pg. 70, by A.A. Bilal Philips)! </p> <p align="justify"> Al-Albani has only 'checked' six Hadith which allow the placing of the hands below the navel (see his 'Sifah', pg. 102, Appx. 4). But there are more than 6 other Hadith (which allow the placing of the hands below the navel) which he has not bothered to mention/check; may be he has not come across them! One of such Hadith is very similar to what al-Albani mentioned in "Sifah Salah an-Nabee," pg. 11: "We, the company of Prophets, have been commanded to hasten the breaking of the fast, to delay the meal before the fast, and to place our right arms on our left arms during prayer [from Ibn Hibban and Diyaa', with a Sahih Isnad according to al-Albani]. The version I have is related by Sayyidina Ali (Allah be pleased with him): "Three things are from the habits of Prophethood: To hasten the breaking of the fast, to delay the Sehri (pre-fast meal) as late as possible, and to place one's right hand on top of the left hand below the navel (transmitted by Hafiz Ibn Shaheen)." </p><p align="justify"> To finish, As-Sayyid Sabiq quoted Imam Tirmidhi (Rahimahullah) as saying in <i>Fiqh-us-Sunnah</i> (vol. 1, pg 132): "Knowledgeable Companions (Allah be pleased with them all), their followers and those that came after them believed that one should put his right hand over the left during prayer, while some say above the navel and others say below the navel." </p><hr align="justify"> <p align="justify"><b><i><span style="font-family:Arial;"> Raful-Yadain : The Raising of Hands in Prayer</span></i></b></p> <p align="justify"> Another point I wish to raise concerns the long disputed issue of raising the hands in prayer (<i>salah</i>). It is a well known fact that al-Albani and the generality of people amongst the 'Salafiyya' have made a mountain out of a molehill, and have brewed a storm in a tea cup with regards to this issue, such that many of them are bold enough to accuse those who do not raise their hands in Salah (i.e. after the initial raising called Takbir-Tahrimah) of not following the Sunnah, as well as going to the disgusting length of openly detesting and despising those who do not raise their hands after the first Takbir! </p><p align="justify"> I must also admit that among those who do not raise their hands in the subsequent stages of Salah, usually the ignorant people have accused those who raise the hands in the other stages of Salah to be 'Wahabbi's!' This is due to ignorance and pride of both sides, which usually stems from the lack of knowledge of the opinion of our great Mujtahid Imam's, and the Ahadith based evidences used by the research scholars in their respective defence of either raising or not raising the hands in the other stages of Salah. Our brothers and sisters who accuse those of raising the hands in the other stages of prayer should ask themselves: "Were the great Imam's like al-Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) Wahhabi's?" I pose this question because it is well known that both of the latter named Imam's used to practise Raful-Yadayn after the initial Takbir, besides many other Companions and successors (Tabi'een), may Allah be pleased with them all! </p><p align="justify"> It is a well known fact from the Mutawateer Ahadith (a report of a large number of narrators whose agreement upon a lie is inconceivable) available to us, that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) used to raise his hands when pronouncing the initial Takbir in Salah. Sayyid Sabiq stated in his Fiqh-us-Sunnah (vol. 1, pg 129): "Says Ibn al-Mundhir, 'All scholars agree that the Prophet (Peace be upon him) raised his hands at the beginning of his prayer.' Commenting upon this report, Ibn Hajar (al-Asqalani) says, 'The Prophet's raising his hands at the beginning of his prayer has been narrated by fifty companions, including the ten who were given the tidings of Paradise.' Al-Bayhaqi related that al-Hakim said, 'I do not know of any Sunnah other than this one which is accepted by the four rightly guided Khalifahs, the ten companions who were given the tidings of Paradise, and other Companions scattered across many lands." (NB-In my own experience, the only people I have met who do not raise their hands in any stage of the Salah have been the remnants of a Kharijite sect called the Ibaadiyah, nor do they fold their hands in Salah). </p><p align="justify"> Now, the difference in opinion stems on the question of whether the raising of the hands is necessary in the other stages of Salah, like when going into Rukoo, standing up from Rukoo, in between the prostrations (sajdah) and when standing up for the third rakah in Salah... </p><p align="justify"> Al-Albani said in "Sifah Salah an-Nabee, pg. 42, fn. 4": "The raising of the hands is reported as Mutawateer from him (Peace be upon him), as is the raising of the hands on straightening up after Rukoo. It is the Madhhab of the three Imams Malik, Shafi'i and Ahmad, and of the majority of scholars of Hadith and Fiqh. Imam Malik practised it right up to his death, as reported by Ibn Asakir (15/78/2). Some of the Hanafi's chose to do it, among them Isam ibn Yusuf Abu Asamah al-Balkhi (died. 210 A.H.), a student of Imam Abu Yusuf, as has been explained in the introduction." </p><p align="justify"> I wish to say to the bias of al-Albani, "You have quoted a portion of the truth correctly, but have also blundered in one of your opinions!" It is absolutely true that the great Mujtahid Imams like al-Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) recommended the raising of the hands in the other subsequent stages of Salah, but it is a mistake to say that the great Imam of Madinah, Malik ibn Anas (Rahimahullah) "practised it right up to his death" as al-Albani claims, by quoting from Imam Ibn Asakir (a Shafi'i scholar of Hadith, and a staunch defender of Imam Abu'l Hasan al-Ashari, he wrote a work entitled 'The Exposure by al-Imam Abu'l Hasan al-Ashari of Mischievous untruths, d. 571 AH; Rahimahullah). </p><p align="justify"> For the real and authoritative view of Imam Malik and his followers, one must study the books written by the Maliki Madhhab, and then quote their opinions! I say this due to the sensible advice given to me by one of my friends in a written communication. He said: </p><blockquote> <p align="justify">"One lesson you should learn from all this is not to, for example, take Hadith from someone who is mainly specialized in Fiqh or some other subject, or take Hanafi dalils (evidences used to give legal verdicts) from someone who is not a specialist in the Hanafi madhhab's methodological bases and evidences, or take a Hanbali scholar's word about some ruling in a different madhhab, or take Hadith knowledge from scholars who make large numbers of mistakes, and so on. In general, one does not take an accounting problem to a shoe salesman."</p> </blockquote> <p align="justify"> For the most authentic view and stance of Imam Malik (Rahimahullah) and his disciples please refer to the appropriate title and discussion later, but as for what al-Albani quoted from Imam Ibn Asakir (Rahimahullah), then I say the authenticity of this report needs to be checked, since al-Albani has failed to classify it himself in his "Sifah Salah an-Nabee," (does this not mean that he wants his readers to 'blindly' accept his verdicts?), and even if Hafiz Ibn Asakir's reference proves to be Sahih, then there is no doubt in my mind that this statement coming from Imam Malik must be rejected in favour of the real position of Imam Malik himself. The statements that I shall be quoting in favour of Imam Malik's authoritative opinion, comes directly from his most famous disciples, where as the reference coming from Ibn Asakir as given by al-Albani, was recorded well over 300 years after the death of Imam Malik (NB- Imam Malik passed away in the year 179 AH; while Imam Ibn Asakir was born in the year 499 AH)! </p> <p align="justify"> As you have read above al-Albani stated that the Imam's Shafi'i and Ibn Hanbal (Allah's mercy be upon them) performed Raful-Yadayn, but one should also know that on the other hand, the great Mujtahid's amongst our Pious-Predecessors, like Abu Hanifah, Hammad ibn Abi Sulayman, Ibrahim al-Nakhai, Alqama, Aswad (two famous disciples of the great Companion Abdallah ibn Masood), Abu Yusuf, Muhammad al-Shaybani, Sufyan al-Thawri and many other Ulama (Allah's mercy be upon them all) did not perform Raful-Yadayn, except in the initial Takbir, based on many sound chains of narration! So you may now ask: "Why the difference of opinion?" </p><p align="justify"> The answer to this small problem is simple; it is only due to preference given to the derived Ijtihad of the available Ahadith on this subject, by individual Mujtahid's of the highest scholarly rank, and not that of the laity amongst the general masses of this Ummah. Since many a scholar has said that it is impermissible to derive legal verdicts from the Qur'an and Sunnah, if one is not qualified to do Ijtihad (see the section on Taqleed), but conversely, what do we see today (see later)? The Imams who held the view that Raful-Yadayn is unnecessary, besides the initial Takbir, have based their views from many authentic Ahadith coming from the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), as well as directly from the great Companions (May Allah be pleased with them all). </p><p align="justify"> The fact of the matter is, that in their view the practise of performing Raful-Yadayn in the other stages of prayer have been abrogated, and hence unnecessary in performance. Contrary to this, Imam's like al-Shafi'i, Ibn Hanbal.... believe it to be desirable to perform Raful-Yadayn, and in their view the practise has not been abrogated. Consequently, many of the well known and wise research scholars have said that one's Salah is correct and acceptable by the practise of either mode! So please do not fall into the abyss of ignorance, by accusing and abusing each other of performing Salah incorrectly, since it was not generally the way of our foremost Mujtahid's of the pious generations (see the discussion between Imam al-Azam Abu Hanifah and Imam al-Awzai later)! </p><p align="justify"> Al-Albani has said that some of the Hanafi's like Shaykh Isam ibn Yusuf al-Balkhi (Rahimahullah) chose to perform Raful-Yadayn because he did not know the evidence of his Imams who held the view that Raful-Yadayn was unnecessary after the initial Takbir (See "Sifah Salah an-Nabee, pg xvii," and also "The Evolution of Fiqh, pg. 126", by A.A. Bilal Philips). I find it strange that Shaykh Isam ibn Yusuf did not know the evidence for not performing Raful-Yadayn, since by simple logic one can deduce the fact that he must have seen his two main Imams (Muhammad al-Shaybani and Abu Yusuf) not performing Raful- Yadayn, and hence he must have been curious enough to ask his Imams for the evidence they used for not performing Raful-Yadayn! What seems more apt in a situation like this, is to say that probably Shaykh Isam ibn Yusuf felt that the evidence for performing Raful-Yadayn was more convincing to him, than the converse evidence for not performing Raful- Yadayn, and Allah knows best. </p><p align="justify"> One lesson which can be learnt from this incident, is that if Shaykh Isam ibn Yusuf was a Mujtahid within the Hanafi school, then like all other Mujtahid scholars it is incumbent on him to follow his own Ijtihad, even if it has at times contradicted the founder of the Madhhab he belonged to. Thus, Shaykh Isam had to follow his own Ijtihad. The proof for what I have just said has been agreed upon by most of the scholars who were specialized in the fundamentals (Usool) of Islam. For example, it is written in the book "Principles of Islamic Jurisprudence", by Mohammad Hashim Kamali (pg. 370): "The Ulema of Usul are in agreement that the Mujtahid is bound by the result of his own Ijtihad. Once he has deduced the ruling on a particular issue which is founded in his true conviction and belief, he may not imitate (Taqleed) other Mujtahids on that matter regardless as to whether they agree with him or otherwise. For the Mujtahid, the conclusion that he reaches is tantamount to a divine command which he must observe. It is therefore unlawful for him to abandon it or to follow anyone else in respect of it. But if he had not rendered his own Ijtihad on an issue which is not urgent, and he has time to investigate, then according to some ulema he may imitate other Mujtahid's. However, the preferred view is that he must avoid taqleed, even of one who might be more learned than him. Only the ammi (layman/non-Mujtahid's) who is incapable of Ijtihad is allowed to follow the opinion of others." (The above author has quoted from Imam Ghazzali's Mustasfa, vol.2 pg. 121; Imam Amidi's Ihkam, vol.4 pg. 204 and from al-Kassab's Adwa, pg. 119). </p><p align="justify"> The above quote clears some of the misconceptions held by some people on the role of Mujtahid's in Islam. For example, some people who try to refute the Taqleed of the Mujtahid's, bring forward examples in which the disciples of the four main Imams contradicted the Ijtihad of their Master's on certain points. These people should always remember that if a disciple contradicts the opinion of his master, then this is the result of the natural prerogative bestowed upon him, when he attained the high and honourable grade of Ijtihad. There is a well known story related from the great Imam Abu Hanifah (d. 150 AH; Rahimahullah), who said: "I follow the book of Allah, and if I find no solution there, I follow the Sunnah of The Prophet (peace be upon him). If I find no solution in either the Qur'an or the Sunnah, I follow whichever of the pronouncements of the Sahabah I prefer, and leave whichever I wish. If there is a pronouncement on a particular matter by any of the Sahabah, I would not adopt any other made by any other scholar. But, if I found a solution only in the opinions of Ibrahim (al-Nakhai), al-Shabi, Ibn Sirin, Hasan al-Basri, Ata (ibn Abi Rabah) or Sa'eed ibn al-Musayyib (they were all Mujtahid's), I would make Ijtihad just as they did." (vide: "Usul al-Fiqh al-Islami," pg. 64, by Taha Jabir al-Alwani, who reported this account from Tarikh Baghdad, vol. xxxi, pg. 368, al-Intiqa of Ibn Abdal Barr, pg. 142, and Mashayikh Balkh al-Hanafiyah, pg. 190). </p><p align="justify"> This report exemplifies the prerogative of a Mujtahid, as well as why Shaykh Isam ibn Yusuf may have held different opinions from his Masters. I must stress, the above discussion only refers to those who can perform Ijtihad, and not to those who are unable to fulfil the conditions recognized by the scholars of Usool for carrying out the duties of a Mujtahid. Those who are not Mujtahid's are bound to the opinions of qualified Mujtahid's, and this is Taqleed. </p><p align="justify"> Al-Albani said in 'Sifah Salah an-Nabee', (pg. 105-6): "About raising the hands on going into Ruku and rising from it, many Ahadith have been narrated from the Prophet (Peace be upon him): they are actually mutawateer in the eyes of the scholars; in fact, raising the hands with every takbir is proven on his authority in many Ahadith; whereas not raising the hands is not authentically related from him except once via Abdallah ibn Masood (Allah be pleased with him), but this is not suitable for putting into practise, for it is naaf (negatory). It is firmly established, in the eyes of the Hanafi's and others, that the muthbit (affirmatory) takes precedence over the naaf (negatory); this is even when the affirmatory is on its own, let alone the case when it is a multitude of narrations, as in this issue! On the basis of this principle, and in the absence of anything contrary, this renders it binding on them to adopt the raising of the hands, and not to stick zealously to the Madhhab after the establishment of proof. However, it is a pity that only a handful of the earlier or later ones have adopted it, so much so that not raising the hands has become a land mark for them!" </p><p align="justify"> The above quote shows the limited and superficial knowledge of al-Albani, in the evidences used by the Hanafi scholars for not performing Raful-Yadayn! It is true that the Ahadith confirming Raful-Yadayn are Mutawateer, but what the reader should also know, is that not performing it has also come down to us in a Mutawateer way! In fact there are more than 50 Ahadith proving the converse of what the "great scholar," al-Albani holds, as well as those who bolster his claims! </p><p align="justify"> Al-Albani claims that not raising the hands has come to us authentically only, "once through Abdallah ibn Masood, but this is not suitable for putting into practise." To which I reply, why should it not be possible to put into practise the Hadith related by the great Companion Ibn Masood (Allah be pleased with him)? Did he (Allah forbid) lie or fabricate from the Prophet (Peace be upon him)? </p><p align="justify"> Please do not forget that there are many other authentic Ahadith to back up the opinion of the Hanafi's (and Maliki's)! Al-Albani only explains this Hadith of Ibn Masood away by bringing in the jurisprudential principle of, "the affirmative takes precedence over the negatory", but his argument is fallacious in this case, since I have already said that the Hanafi's believe that the performance of Raful-Yadayn has been abrogated by many other Ahadith, hence the above principle is inapplicable in this case! He claims the Hadith from Ibn Masood (Allah be pleased with him) has been only related authentically once. I say this is incorrect, and only due to his ignorance of all the available routes (Asanid) coming from Ibn Masood. As far as I know he has not listed the Hadith of Ibn Masood to be Daeef, in his checking of Imam Abu Dawood's Sunan, since his followers have not recorded it in their, "Daeef Ahadith of Abu Dawud's Sunan". </p><p align="justify"> The Hadith in question is from Alqamah (Rahimahullah), who said: "Abdallah ibn Masood (Allah be pleased with him) said :'Should I pray in the way the Apostle of Allah (Peace be upon him) had performed it?' He said: 'He prayed, raising his hands only once.'" [Abu Dawood, 1/747, pg. 193, English ed'n]. Since it has not been listed in the above mentioned publication, this means that the above narration is either Sahih, or at least Hasan to the user of the list. </p><p align="justify"> Note also, according to Shams al-Haqq Azimabadi, in his book Awn al-Mabood (1,272-73), the above Hadith was regarded to be Hasan by Hafiz Ibn Ma'een (Rahimahullah), and it is well known that Imam Tirmidhi (Rahimahullah) rated it to be Hasan (see Sunan al-Tirmidhi, 2/257, pg. 40-41, edited by Ahmad Muhammad Shakir). </p><p align="justify"> The above Hadith has been related from Imam al-Azam Abu Hanifah (Rahimahullah), through an absolutely SAHIH chain (all the narrators given below were well known Mujtahid's and absolutely truthful), and here it is: Imam Abu Hanifah (Rahimahullah) has related to us from his teacher, Imam Hammad ibn Abi Sulayman (Rahimahullah), who related from his teacher, Imam Ibrahim al-Nakhai (Rahimahullah), who related from his two teachers Imam Alqamah and Imam Aswad (Allah's mercy be upon them), the two distinguished pupils of Ibn Masood (Allah be pleased with him), who related from Ibn Masood (Allah be pleased with him), who related from the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). The reference for this is given after the discussion between Imam Abu Hanifah and Imam al-Awzai (Allah's mercy be upon them), please see below. So my dear reader, I have just proven to you that the Hadith from Ibn Masood has come to us authentically, through at least two authentic routes, as given above. Can you now believe in al-Albani's assertion that it has only come through one authentic narration? </p><p align="justify"> As for al-Albani saying, "However, it is a pity that only a handful of the earlier or later ones (i.e. Hanafi's) have adopted it, so much so that not raising the hands has become a landmark for them!" I say this statement is due to his ignorance, lack of scholarly deduction and knowledge of the principles and proofs held by the Hanafi's! He claims that it has become a "landmark", for the Hanafi's only! I say, "O 'Shaykh', have you not contradicted yourself by admitting that others besides the Hanafi's do not raise their hands in Salah in the same book?" Here is al-Albani's admission that it is not just the Hanafi's who have made it a "landmark"; he said in "Sifah Salah an-Nabee," (footnote to pg 91): "The Ibaadiyyah have distorted this hadeeth: their scholar Rabee' has related it in his unreliable Musnad with a different wording to justify their view that raising the hands with takbeer invalidates the Prayer! That wording is false, as I have explained in ad-Da'eefah (6044)."!!! This by Allah, is a grave contradiction from within the same book, and tantamount to his admission that besides the Hanafi's, the Ibaadiyyah sect do not also raise their hands! In fact we have on record some scholars who initially used to perform Raful-Yadayn, but later on in their lives they stopped performing it altogether, except for the initial Takbeer; when they had taken into account all the arguments and evidence. Two of such great scholars are as follows:- </p><p align="justify"> (A) Imam Abu Ja'far al-Tahawi (d. 321 AH; Rahimahullah): </p><blockquote> <p align="justify"> He was a Mujtahid in specific issues (Mujtahid fi al-Masa'il) and also the famous author of the work 'Al-Aqeeda al-Tahawiyya' (The Muslim Belief According to al-Tahawi), which has been translated into English by two different organisations, and many other works on Hadith. He was originally a Shafi'i scholar who gained mastery in Shafi'i Fiqh from his famous uncle Imam al-Muzani (Rahimahullah) [mentioned in Sifah Salah an-Nabee, pg. xvi], who was the famous disciple of Imam al-Shafi'i (Rahimahullah). But later in his life he joined the Hanafi school and hence stopped performing Raful-Yadayn indifference to the Shafi'i view of performing it. Imam Tahawi lived in a time when most of the Hadith had been collected (after Bukhari, Muslim etc), hence he had an ideal opportunity to sift through the Hadith on Raful-Yadayn and he came to the conclusion that Imam Abu Hanifah's (Rahimahullah) view point was more convincing to him, and in this regard he quoted some Hadiths negating the practise of Raful-Yadayn in some of his works.</p> </blockquote> <p align="justify"> (B) Imam Muhammad Amin ibn Abidin (d.1252/1836; Rahimahullah): </p> <blockquote> <p align="justify"> He was also originally a Shafi'i scholar who changed his school and became the foremost Hanafi Imam of his time. Hence he also changed his original opinion of performing Raful-yadayn, to not performing it. His most famous work is 'Hashiya Radd al-Mukhtar'. Al-Albani has quoted from him in 'Sifah Salah an-Nabee' (pg's viii, xvii).</p> </blockquote> <blockquote> <blockquote> <hr align="justify"></blockquote> <p align="justify"> <b><span style="font-size:+1;">The View of Imam Malik and his Madhhab on Raf-ul-Yadayn</span></b></p> <p align="justify"> I have already quoted the opinion of al-Albani with regard to his quotation from Imam ibn Asakir. Al-Albani has claimed that Imam Malik used to perform Raful-Yadayn right upto his death. But this is in direct contradiction to what has been related from Imam Malik (Rahimahullah) by his famous disciple, Imam ibn al-Qasim. The foremost book of the Maliki Madhhab in terms of Fiqh is a book called 'Al-Mudawwanah' (A Book of Legal Cases). </p><p align="justify"> It is a recension of Qadi Sahnoon (Rahimahullah), containing his questions, answered by Imam Ibn al-Qasim (Rahimahullah). These answers repeat the literal words of Imam Malik (Rahimahullah) by occasional personal interpretation of Ibn al-Qasim himself. It is written in "al-Mudawwanah", (vol. 1, pg. 71): "Imam Malik has said that he does not know of Raful-Yadayn being done in any Takbeer, even when going into (Rukoo) or rising from it, except in the Takbeer Tahrimah (the initial Takbeer), then ibn al-Qasim said that in the opinion of Imam Malik the performance of Raful-Yadayn was Daeef (a weak practice)." </p><p align="justify"> The diligent reader may have noticed that Imam Malik has quoted two Hadith which seems to support the practice of performing Raful- Yadayn, in his celebrated al-Muwatta! The Hadith quoted is as follows, "Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah from Abdullah ibn Umar (Allah be pleased with them) that the Messenger of Allah, may Allah bless him and grant him peace, used to raise his hands to the level of his shoulders when he began the prayer and when he raised his head from ruku he raised them in the same way, saying, 'Allah hears whoever praises him, our Lord and praise belongs to You.' He did not raise them in sujud (prostration)." Also, "Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to raise his hands to the level of his shoulders when he began the prayer and when he raised from the ruku he would raise them less than that." (see Muwatta section 3.4, no. 17 and 21, pg. 27, trans. by A. Abdarahman and Y. Johnson). The above Hadith has also been related by Imam's Bukhari and Muslim in their respective collections, besides many other books of Hadith with slight variations in wording and description. </p><p align="justify"> The above Hadith has been one of the main proofs used to prove the performance of Raful-Yadayn by some great scholars. But, the Hanafi and Maliki schools put forward some of the following arguments to explain their contention. </p><p align="justify"> The Imam Abu Dawood (Rahimahullah) reported a Hadith very similar to the one above, he said that Imam Nafi said on the authority of Ibn Umar (Allah be pleased with him) that when he began his prayer, he uttered the Takbeer (Allah is most great) and raised his hands; and when he bowed (he raised his hands); and when he said: "Allah listens to him who praises Him," (he raised his hands); and when he stood up at the end of two rak'ahs, he raised his hands. He (Ibn Umar) traced that back to the Apostle of Allah (may peace be upon him). Abu Dawood then said: "What is correct is that the tradition reported by Ibn Umar does not go back to the Prophet (may peace be upon him)." Abu Dawood then said: "The narrator Baqiyyah (found in the Isnad) reported the first part of this tradition from Ubaid Allah and traced it back to the Prophet (may peace be upon him); and the narrator al-Thaqafi reported it from Ubaid Allah as a statement of Ibn Umar himself (not from the Prophet). In this version he said: 'When he stood at the end of two rak'ahs he raised them up to his breasts. And this is the correct version." Abu Dawood then said: "This tradition has been transmitted as a statement of Ibn Umar (and not of the Prophet) by al-Layth ibn Sa'ad, Malik,Ayyub, and Ibn Juraij; and this has been narrated as a statement of the Prophet (Peace be upon him) by Hammad ibn Salamah alone on the authority of Ayyub. Ayyub and Malik did not mention his raising of hands when he stood after two prostrations, but al-Layth mentioned it in his version. Ibn Juraij said in his version: I asked Nafi, "Did Ibn Umar raise (his hands) higher for the first time?' He said, 'No.' I said, 'Point out to me. He then pointed to the breasts or lower than that.'" (see Sunan Abu Dawood, 1/740, pg. 191, English ed'n). </p><p align="justify"> Now, the Hadith related by Ibn Umar (Allah be pleased with him) stated that the Prophet (Peace be upon him) "used to" perform Raful-Yadayn; although Imam Malik (Rahimahullah) quoted this particular Hadith it does not necessarily mean that he himself, as well as Ibn Umar (Allah be pleased with him) performed Raful-Yadayn! In fact we have to remember that Ibn Umar (Allah be pleased with him) said that the Prophet (Peace be upon him), "used to" perform Raful- Yadayn. I say this because we have many other Ahadith which have been related from Abdullah Ibn Umar (Allah be pleased with him) himself which prove that he did not always perform Raful-Yadayn, as well as indicating that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) himself stopped performing Raful-Yadayn; but Allah knows best! Here follows a few of these Ahadith from Ibn Umar (Allah be pleased with him):- </p><blockquote> <p align="justify"> (A) The Imam of Hadith, Abu Awaanah (Rahimahullah) related in his "Sahih" (vol. 2, pg. 90) from Sufyan ibn Uyayna, who related from Ibn Shihab al-Zuhri, who related from Salim ibn Abdullah, who related from his father Abdullah ibn Umar, who said: "I saw the Prophet (Peace be upon him) raise both his hands up to the shoulders when starting Salah, but he did not raise his hands when going into rukoo, or when rising from it; not even between the prostrations (sujud)." </p> <p align="justify"> (B) The Imam of Hadith and teacher of Imam al-Bukhari, Abdullah Ibn Zubair al-Humaidi (Rahimahullah) related in his "Musnad" (2/614, pg. 277) from Sufyan ibn Uyayna, who related from Ibn Shihab al- Zuhri, who related from Salim ibn Abdullah, and he from his father Ibn Umar: "I saw the Prophet (Peace be upon him) raise both his hands at the beginning of Salah up to his shoulders, but when going into Rukoo and when raising his head from rukoo he did not raise his hands, not even between the prostrations." </p><p align="justify"> (C) The Hanafi scholar of Hadith, Imam Yusuf al-Zaylai (d. 762 AH; Rahimahullah) quoted in his book "Nasb ar-Rayah" (vol. 1, pg. 404), a narration from Abdallah ibn al-Kharraz, who related from Imam Malik, who related from Ibn Shihab al-Zuhri, and he from Salim ibn Abdallah, who related from Ibn Umar, who said: "The Prophet (Peace be upon him) raised his hands when beginning Salah, and he never repeated again." </p><p align="justify"> (D) The two well known scholars of Hadith, Imam Tahawi and Imam Ibn Abi Shaybah (Allah's mercy be upon them), related that Imam Mujahid (the disciple of Ibn Abbas; Allah be pleased with them) said: "I prayed many times behind Ibn Umar, but he raised his hands only once at the beginning." (see Ja'al Haqq, pg. 55, by Mufti Ahmad Y. Khan)</p></blockquote> <p align="justify"> These four narrations give strong evidence in favour of the Hanafi and Maliki views that Raful-Yadayn has been abrogated. So now ask yourselves, "Can the opinions of al-Albani be relied upon, if he does not base his opinions from the books of the Hanafi and Maliki Schools, plus the proofs used by them for not performing Raful-Yadayn?" </p> <p align="justify"> Now, I leave it to you to decipher for yourself, why certain Imams decided to perform Raful-Yadayn and others not to; but before I finish on this issue let me relate to you a famous incident that took place between the Imam's Abu Hanifah and al-Awzai (Allah's mercy be upon them) of Syria, when they met in Makkah. The purpose of the following debate is to show that even though the two great Imams had different narrations to prove their particular opinions, they did not abuse or despise each other in the derogatory way that some of us have become accustomed to! Insha'Allah, we should respect each others opinions, if it has a sound basis from the sources of the Shari'ah. </p><p align="justify"> Imam al-Awzai said, "Why do you not raise your hands just before rukoo and after?" Imam Abu Hanifah replied, "There is no recorded word or action of the Messenger of Allah (peace be upon him), to authenticate this (any longer)." "How so", replied al-Awzai, "When al-Zuhri has reported this to me on the authority of Salim and that of his father (ibn Umar) who said that the Prophet (Peace be upon him) used to raise his hands at the beginning of the Salah and before and after rukoo?" Abu Hanifah also reported, "Hammad related to me through Ibrahim, through Alqamah, through al-Aswad, and through ibn Masood, that the Messenger of Allah (Peace be upon him), only raised his hands at the beginning of the Salah and did not repeat this action again." Al-Awzai then suggested that his authorities were more reliable than those of Abu Hanifah, who countered, "Hammad was more knowledgeable than al-Zuhri, and Ibrahim was more knowledgeable than Salim. And if Ibn Umar is to be credited as a Companion of the Prophet, then al-Aswad has many merits. And the merits of Abdullah ibn Masood speak for themselves." At this, al- Awzai remained silent. (Vide: 'The Ethics of Disagreement in Islam', pg. 59-60, by Taha Jabir al-Alwani; also see 'Imam Abu Hanifah: Life and Work' pg. 66-67, by Shibli Numani). This incident has also been recorded with slight variations by Hafiz Ibn al-Humam in his 'Fath al-Qadir', and Shah Waliullah Dehlawi's 'Hujjat Allah al-Baligha'. Allah knows best.<br /></p><hr align="justify"> <p align="justify"><b><i><span style="font-family:Arial;">The Abrogation of Performing Prayer Sitting: Behind a Sitting Imam</span></i></b></p><p align="justify"> Al-Albani stated in <i>'Sifah Salah an-Nabee'</i> (pg. 4): </p><blockquote> <p align="justify">"He (Peace be upon him) prayed sitting during the illness of which he died. He also prayed sitting on another occasion before that, when he was injured, and the people behind him prayed standing; so he indicated to them to sit, so they sat (and prayed). When he finished, he said, You were going to do as the Persians and the Romans do : stand for their kings who sit. So do not do so, for the Imam is there to be followed : When he makes ruku, make ruku, when he rises, rise, and when he prays sitting, pray sitting (all of you)." (See Sahih Muslim, 1/824, pg. 227, English ed'n).</p> </blockquote> <p align="justify"> The above statement made by al-Albani seems to indicate his lack of knowledge about the Hadiths on this rare issue; or to be safe we may say that again he has given us half of the 'story'. According to Shah Waliullah Dehlawi (Rahimahullah), the above command is concerned with the earlier period when the present mode of prayer was made obligatory. The Holy Prophet (Peace be upon him) stressed this point with a view to effacing out of the minds of his people the undue respect and reverence which the neighbouring people of Persia and Rome showed to their kings. They kept standing before them in all humility and dared not sit down before them. The Holy Prophet (Peace be upon him) did not approve of this type of respect which is against the dignity of man. He, therefore, in contravention of the practises amongst the Romans and the Greeks, ordered them to sit down when the Imam was sitting and not to observe this type of ceremonious respect. But when the sense of human dignity and equality took hold of the minds of the Muslims, then this practise was abrogated and the Muslims were permitted to say their prayer standing behind a sitting Imam, when there is no valid reason for it, as standing in prayer is part of prayer and it should not be abandoned in normal circumstances (Hujjatullah-al-Baligha, vol. 2, pg. 27, quoted in the English translation of Sahih Muslim, vol. 1, fn. 633, pg. 227). </p> <p align="justify"> The proof against al-Albani's opinion is found in the Sahih collections of al-Bukhari and Muslim; and it is of greater authority as evidence than the Hadith quoted by al-Albani. I say: so much for al-Albani giving his followers the most authentic Sunnah, when he himself has contradicted the authentic Sunnah by not realising that his opinion has been clearly abrogated by a later practise of the Holy Prophet (Peace be upon him)! Imam Muslim has a chapter heading titled: 'The Imam is authorised to appoint one as his deputy when there is a valid reason for it (for example, illness or journey or any other), and if an Imam leads the prayer sitting as he cannot do so standing, his followers should say prayer standing provided they are able to do it and there is an abrogation of saying prayer sitting behind a sitting Imam.' (see Sahih Muslim, vol. 1, pg. 228, English ed'n). </p><p align="justify"> The actual Hadith that proves our point is found in a long narration reported from Ubaidullah ibn Abdullah ibn Utba (Rahimahullah) from Aisha (Allah be pleased with her); the most important part of the Hadith is as follows: "Abu Bakr (Allah be pleased with him) was leading the people in prayer. When Abu Bakr (Allah be pleased with him) saw him (the Prophet, peace be upon him), he began to withdraw, but the Apostle of Allah (Peace be upon him) told him not to withdraw. He told his two (companions) to seat him down beside him (Abu Bakr). They seated him by the side of Abu Bakr. Abu Bakr (Allah be pleased with him) said the prayer standing while following the prayer of the Apostle (Peace be upon him) and the people said prayer (standing) while following the prayer of Abu Bakr. The Apostle (Peace be upon him) was seated." (for full Hadith see Muslim, 1/832, pg. 228-229 and Bukhari, 1/655, pg. 371-372) </p><p align="justify"> NB - Imam Bukhari (Rahimahullah) said, "The Imam is appointed to be followed. The Prophet (Peace be upon him) in his fatal illness led the people in prayer while he was sitting (and the people were standing)...." (see Bukhari vol. 1, chapter 51, pg. 370, English ed'n). </p><p align="justify"> Imam al-Bukhari (Rahimahullah) also quoted Imam al-Humaidi (Rahimahullah) as saying: "The saying of the Prophet (Peace be upon him): 'Pray sitting, if he (Imam) prays sitting' was said in his former illness (during his early life) but the Prophet (Peace be upon him) did not order them to sit. We should follow the latest actions of the Prophet (Peace be upon him)" (see Bukhari, 1/657, pg. 373). </p><p align="justify"> Finally, Abdul Hamid Siddiqi said in his footnotes to Sahih Muslim (vol. 1, footnote 632, pg. 226): "According to Imam Awzai and Imam Malik, this mode is essential in offering (i.e according to al-Albani's opinion). Imam Shafi'i and Imam Abu Hanifah (as well as al-Bukhari, Muslim and many others) are of the opinion that it is not advisable to say prayer sitting behind an Imam who has not been obliged to say prayer in a sitting posture due to illness or some other reason..." But according to Shams al-Haqq Azimabadi in Awn al-Ma'bood (1,233-234), Imam Malik does not allow anyone to lead the prayer sitting! (see Abu Dawood, vol. 1, fn. 266, pg. 159 English ed'n).<br /></p><hr align="justify"> <p align="justify"><b><i><span style="font-family:Arial;"> Going into Prostration (Sajud): Hands or Knees First?</span></i></b></p> <p align="justify"> Al-Albani is of the firm opinion that when one goes into Sajdah, he or she should place his hands onto the ground before his knees. He stated in 'Sifah Salah an-Nabee' (pg. 52): "He (the Prophet, peace be upon him) used to place his hands on the ground before his knees." Then al-Albani said in the footnote of the same page (pg. 52, fn. 2): "Ibn Khuzaimah (1/76/1), Daraqutni and Hakim, who declared it Sahih and Dhahabi agreed. All the Ahadith which contradict this are inauthentic. This way has been endorsed by Malik, and similar is reported from Ahmad in Ibn al-Jawzi's al-Tahqeeq (108/2). Also, al-Marwazi quoted with a Sahih isnad, Imam al-Awzai in his Masaa'il (1/147/1) as saying: 'I found the people placing their hands before their knees.' Then al-Albani continued on the same page: "He used to instruct likewise, saying: When one performs Sajdah, he should not kneel like a camel, but should place his hands before his knees" (related by Abu Hurayra, see Abu Dawood, 1/839, pg. 215 English ed'n). </p><p align="justify"> Al-Albani has quite categorically claimed that the Ahadith which prove that one should place one's knees down before one's hands are all 'Inauthentic' according to his 'classification' standards. But as usual when there seems to be 'contradictory' Ahadith, al-Albani fails to tell his readers that many other scholars of Hadith and even the Mujtahid Imams like Abu Hanifah and al-Shafi'i (Allah's mercy be upon them) are indifference to his view of placing the hands on the ground before the knees! </p><p align="justify"> In fact Sayyid Sabiq said in Fiqh-us-Sunnah (vol. 1, pg. 151): "Most scholars prefer that one place his knees on the floor before his hands. Ibn al-Mundhir related this from Umar (ibn al-Khatab), an-Nakhai, Muslim ibn Yasar, Sufyan al-Thauri, Ahmad (ibn Hanbal, according to one of two views reported from him), Ishaq (ibn Rahwaih) and other jurists including Ibn al-Mundhir himself. Abu at-Tayyeb said that most jurists agree with this. Ibn al Qayyim (al-Jawziyya, the disciple of Ibn Taymiyyah) said: 'When the Prophet, upon whom be peace, prayed, he would place his knees (on the floor) before his hands, then his hands, his forehead and nose. This is what is authentic and has been related by Shuraik from Asim ibn Kaleeb on the authority of his father from Wa'il ibn Hajr (Allah be pleased with him) who said: I saw the Messenger of Allah, upon whom be peace, while prostrating, place his knees (on the floor) before his hands. Upon getting up, he would raise his hands before his knees. I never saw him do otherwise.'" (see Abu Dawood, 1/837-838, pg. 215). </p><p align="justify"> Sayyid Sabiq then gave the opinion of Malik, al-Awzai, Ibn Hazm and Ahmad (according to his other opinion) whose opinions coincide with al-Albani's. </p><p align="justify"> The Hadith from Wa'il ibn Hajr and Abu Hurayra (Allah be pleased with them) can also be found in the English translation of Mishkat- ul-Masabih (see vol. 2, no's 898-899, pg. 172) where it says: "Abu Sulayman al-Khattabi (d. 388/998; Rahimahullah) said that the tradition of Wa'il ibn Hajr is more sound than this (i.e the Hadith of Abu Hurayra) and it is also said that it is an abrogated one (i.e the Hadith of Abu Hurayra). Also the author of Awnal-Ma'bood (vol 1, 311-312), Shams al-Haqq Azimabadi said in his commentary to Abu Dawood; after quoting the opinions held by some scholars that the hands should be placed before the knees: "But al-Khattabi is of the opinion that the tradition of Wa'il ibn Hajr is better established because it is supported by several other sound traditions (which have not been quoted by al-Albani). Ibn Khuzaimah (a Shafi'i scholar of Hadith, d. 311/924; Rahimahullah) observes that the tradition of Abu Hurayra (Allah be pleased with him) has been abrogated. He reports a tradition on the authority of Sa'ad ibn Abi Waqqas (Allah be pleased with him): We used to place our hands (on the ground) before our knees, but later on we were commanded to place our knees before our hands!" The Hadith of Wa'il ibn Hajr is also found in Imam Tirmidhi's Sunan, where Imam Tirmidhi said that the Hadith was Hasan Gharib (see Sunan al-Tirmidhi, 2/268, edited by Ahmad Shakir). The author of Awn al-Ma'bood also said: "Abu Hanifah, al-Shafi'i and Ahmad (according to his second view) maintain that one should place his knees before his hands. And this seems to more convenient (see Sunan of Abu Dawood, vol. 2, fn. 383-384, pg. 215 English ed'n)." </p><hr align="justify"> <p align="justify"><a name="tarawih"></a><b><i><span style="font-family:Arial;">Taraweeh Prayer: 8 OR 20 Rak'ahs?</span></i></b></p> <p align="justify"> In a handout by al-Albani's followers in England, by the title "Some common questions answered" (dated October 1990), there appeared the following question and answer (No. 22): </p><blockquote> <p align="justify"> (a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak'aats in Taraweeh, so how come nobody disapproves of 20?</p> </blockquote> <p align="justify"> (b) Is it true that Umar (Allah be pleased with him) introduced it? </p> <p align="justify"> Ans. 22 </p><blockquote> <li> <p align="justify">As regards the Taraweeh prayer - people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak'aats. As regards any addition - then this is DISAPPROVED of and DECLAREDASA BID'AH (A bad innovation) by Shaykh al-Albani and by a few earlier scholars - that being reported from Imam Malik, Ibn ul-Arabee and as-San'aanee (see <i>Salat-ut-Taraweeh</i> of Shaykh al-Albani). </p></li></blockquote> </blockquote> <ul><p align="justify"> (b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak'aats. Rather he ordered Ubayy ibn Ka'b to lead the people with 11 rak'aats (al-Muwatta 1/137, with a Sahih Isnad).</p></ul><p align="justify"> I do not wish to go into much detail on this issue, but Insha'Allah a separate publication is what is really required, to show which opinion is the most correct. But any way it should be said that the vast MAJORITYof the scholars of Hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rak'ahs are the most appropriate, followed by 3 rak'ahs of Witr, and this is also the opinion of the Imam of the "Salafiyya", Ahmad ibn Taymiyya! </p><p align="justify"> First, it should be said that the Hadith reported from Aisha (Allah be pleased with her) about 11 rak'ahs is not at all to do with Taraweeh, according to the majority of scholars, but in fact concerns the number of rak'ahs of TAHAJJUDprayer! The Hadith in question is as follows:- </p><p align="justify"> Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), "How was the prayer of Allah's Apostle (Peace be upon him) in Ramadan?" She replied, "He did not pray more than eleven raka'at in Ramadan or in any other month. He used to pray four raka'at - let alone their beauty and length - and then he would pray four - let alone their beauty and length - and then he would pray three rak'aat (witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O Aisha, My eyes sleep but my heart does not sleep.'" (Bukhari, 3/230, English edn) </p><p align="justify"> According to the author of "Fatawa Rahimiyyah", Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rak'ahs of Taraweeh: "The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: 'In the Hadith (above), the Tahajjud prayer is meant. Abu Salama's question and Hadrat Aisha's answer concerned the Tahajjud.' He adds further: 'If the Tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rak'ahs each for two nights, and in the case of such clash the tradition of twenty rakah's which is affirmative (muthbit) shall have precedence because according to the principles of Hadith, the affirmative takes precedence over the negative (naaf)" (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). I say, does this not mean that people who perform 8 rak'ahs of Taraweeh, should pray 20 rak'ahs instead? Since according to the principles of Hadith (as affirmed by al-Albani), "The affirmative takes precedence over the negative in certain cases." </p><p align="justify"> A great fact that should also be noted by the reader is that the Imam's of Hadith have placed the Hadith from Aisha (Allah be pleased with her) under the section of Tahajjud prayers, which indicates their belief that the Hadith applies to Tahajjud only. The Imam al-Muhaddithin al-Bukhari (Rahimahullah) has placed the Hadith from Aisha under at least two sections of his Sahih, first under the section of '21: The Tahajjud Prayer at Night' (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed'n) and then under the section of '32: The Book of Taraweeh Prayers' (see Sahih al-Bukhari, 3/230, pg. 128 English ed'n). This means that Imam Bukhari believed that the prayer mentioned by Aisha was that of Tahajjud only, and since the Tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same Hadith under 'The book of Taraweeh prayers', but Allah knows best. Imam Muslim (Rahimahullah) has also placed the Hadith from Aisha under the Tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed'n). Also Imam Malik (Rahimahullah) has placed Aisha's Hadith under the Book of Tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed'n). The Imam Abu Dawood (Rahimahullah) has also placed the same Hadith under the chapter 'On the number of Rak'ahs of the prayer at night (Tahajjud)' (see Abu Dawood 1/1336, pg. 351, English version). Even Imam's Tirmidhi and Nisai (Allah's mercy be upon them) placed Aisha's Hadith under the Tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg. 154). Even one of the most prominent Imams of the 'Salafiyya', Ibn Qayyim al-Jawziyya placed the aforementioned Hadith in the section of Tahajjud prayers in his book Zaad al Ma'ad (vol. 1, pg. 86)! </p><p align="justify"> Mufti Abdur Rahim said about Aisha's Hadith: "And if this tradition may have been quoted in some book under the devotions of Ramadan along with the Taraweeh. Like the taraweeh, the Tahajjud, too, is a prayer of Ramadan, and because of this affinity, it can be mentioned along with the Taraweeh (as Imam Bukhari did). Hence, supposing it may have been mentioned in some book, it cannot be made thereby a categorical argument. 'When uncertainty creeps in, the argument is falsified.' Moreover, Hafiz al-Hadith Imam Qurtubi's (d. 671/1273; Rahimahullah) statement regarding this Hadith (of Aisha) should not be overlooked that, 'many a man of knowledge considers the aforesaid Hadith mudtarib (i.e. confounded).'" (vide: Imam Ayni in his Sharh Sahih al Bukhari, vol. 2, pg. 187). </p><p align="justify"> In short, the aforesaid report is in no way a proof for eight rak'ahs of Taraweeh. In contradistinction to this, as regards the twenty rak'ahs the Companions Consensus (Ijma-as-Sahaba) has taken place over the approval of Ibn Abbas' Hadith (about 20 Rak'ahs being performed by the Holy Prophet, peace be upon him) and practically the majority of Ulama have accepted it." (Fatawa Rahimmiyah vol. 1, pg 276-277). </p><p align="justify">Although Aisha (Allah be pleased with her) had said: "He did not pray more than 11 Raka'at," we also have reports from her that the Holy Prophet (Peace be upon him) also prayed more than 11 Raka'ats! The proof for this was given by her in another narration involving Abu Salama ibn Abdal Rahman (Rahimahullah). Abu Salama asked Aisha about the prayer of the Messenger of Allah (Peace be upon him), she said, "He observed 13 Raka'ahs (in the night prayer). He observed 8 raka'ahs and would then observe (three rak'ahs of) witr and then observe two raka'ahs sitting (nafl prayer), and when he wanted to bow he stood up and then bowed down, and then he observed two raka'ahs in between the Azan and Iqama of the dawn prayer (i.e. fajr)." (See Sahih Muslim 1/1603, pg. 357 and also al-Albani's Sifah Salah an-Nabee, appendix 7, pg. 110). So does this not mean that the 'Salafiyya' should perform 13 Raka'ats of Taraweeh in Ramadan? </p><p align="justify"> Now, the statement 'the best way is 11 rak'aats' is only the opinion of a small group of the ulama, in fact there are more than 50 opinions to say that the best way is 20 rak'ahs according to the Prophet (Peace be upon him) and his Companions (Allah be pleased with them all) practise! What is more interesting to note is that the four great Mujtahids, Abu Hanifah, Malik, Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) are in agreement that the Taraweeh consists of twenty Rak'ahs. The statement that Imam Malik approved of eight Rak'ahs needs to be proved, most likely this ascription was made to him because he quoted the Hadith which is used to prove eight Rak'ahs of Taraweeh in his al-Muwatta (see Muwatta, 6.2, no. 4, pg. 48) by a small group of scholars. Although Imam Malik (Rahimahullah) quoted this Hadith in his book, it has no bearing on what his actual opinion and practise was, on the contrary Imam Malik believes in thirty-six rak'ahs of Taraweeh (i.e. 20 Rak'ahs and 16 rak'ahs of extra nafl prayers, see later for the official verdict of the Maliki Madhhab)! Also the Hadith which seems to prove 11 Rak'ahs of Taraweeh (including three rak'ahs of Witr) in Imam Malik's Muwatta has been explained away by many other convincing arguments. </p><p align="justify"> Recently I came across a booklet by the title, "Is Taraweeh 20 Rakaats?" (Published by Madrasah Arabia Islamia, Azaadville, South Africa, author unknown). In this booklet the Hadith quoted from the Muwatta of Imam Malik (Rahimahullah), about 11 rak'ahs of Taraweeh (including three Witr) was quite eloquently analysed. </p><p align="justify"> The actual Hadith in question was related by Yahya ibn Yahya al-Laythi, who related from his teacher Imam Malik, who related from Muhammad ibn Yusuf, who said that as-Saaib ibn Yazid said, "Umar ibn Khattab (Allah be pleased with him) ordered Ubayy ibn Ka'b and Tamim ad-Dari (Allah be pleased with them) to watch the night in prayer with the people for eleven rak'ahs. The reciter of the Qur'an would recite the Mi'in (a group of medium sized surah's) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn." (see above reference in al-Muwatta). </p><p align="justify">It was stated in the aforementioned booklet (chapter 7, pg. 20), after quoting the above narration, "If we analyse the chain (Isnad) of this Hadith, we notice that Muhammad ibn Yusuf narrates from Saaib ibn Yazid. Muhammad (ibn Yusuf) has 5 students and the narration of each student differs from the next (i.e. the text of the Hadith is different from each student). The five students are: </p><ul><ul><p align="justify">(1) Imam Malik </p><p align="justify">(2) Yahya ibn Qattan </p><p align="justify">(3) Abdul Aziz ibn Muhammad </p><p align="justify">(4) Ibn Ishaq and </p><p align="justify">(5) Abdur Razzaq</p></ul></ul><p align="justify"> Their narrations are as follows : </p><ul><p align="justify"> (1) Imam Malik says that Umar ordered Ubayy ibn Ka'b and Tamim Dari to perform 11 rakaats. (What practise occurred thereafter is not mentioned, nor is Ramadaan mentioned). </p><p align="justify"> (2) Yahya ibn Qattan says that Umar made the people gather with Ubayy ibn Ka'b and Tamim Dari and both of them began performing 11 rakaats. (Hadrat Umar's command is not mentioned, nor is any mention of Ramadaan made). </p><p align="justify"> (3) Abdul Aziz (ibn Muhammad) says that we used to perform 11 rakaats in the era of Umar. (Neither is the command mentioned, nor is Ubayy ibn Ka'b or Ramadaan mentioned). </p><p align="justify"> (4) Ibn Ishaq says that we used to perform 13 rakaats in Ramadaan during the era of Umar. (Neither is the command of Umar mentioned. Instead of 11 rakaats, 13 are mentioned). </p><p align="justify"> (5) Abdur Razzaq says that Umar gave the command of 21 rakaats. (In this narration 21 rakaats are mentioned instead of 11).</p></ul><p align="justify">Besides the narration of Imam Malik (Rahimahullah), 11 rakaats can not be established from the other narrations. Due to this difference, the narrator Ibn Ishaq gave preference to 13 while Ibn Abdal Barr al-Maliki preferred 21 (from the narration of Abdur Razzaq). Therefore this narration is Mudtarib (A Hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission) with regards to the number (of rak'ahs) and hence unacceptable. </p><p align="justify"> The above was an analysis of Muhammad ibn Yusuf's narration via Saaib ibn Yazid. Now let us examine the narration of Yazid ibn Khaseefah via Saaib (ibn Yazid), which is mentioned in the Sunan al- Kubra of al-Bayhaqi (vol. 2, pg. 496): Abu Zi'b narrates from Yazid ibn Khaseefah, who reports from Saaib ibn Yazid that the people used to perform 20 rakaats in the month of Ramadaan during the era of Umar. </p><p align="justify"> Imam Nawawi, Iraqi and Suyuti (all three were great scholars of Hadith) amongst others have accepted the authenticity of this Hadith (see Tuhfatul Akhyaar, pg. 192 and Irshaadus Saari, pg. 74, (by Imam al-Qastallani]). </p><p align="justify"> Muhammad ibn Jafar (another narrator in the chain) has quoted the statement from Yazid (ibn Khaseefah) as Abu Zi'b (had). This narration is mentioned in Marifatus Sunan of al-Bayhaqi. Allamah Subki and Mullah Ali al-Qari have stated in Sharh Minhaaj and Sharh Muwatta respectively that the chain of narrators of this Hadith are correct. (Tuhfatul Ahwazee, vol.2, pg 75). </p><p align="justify"> From the above narration we can clearly see that both the students of Yazid (ibn Khaseefah), unanimously narrate the fact that during Umar's (Allah be pleased with him) era 20 rakaats was the standard practise. On the contrary, the 5 students of Muhammad ibn Yusuf quote Saaib (ibn Yazid) differently. </p><p align="justify"> In such a situation the correct approach would be to rely on the narration of Yazid ibn Khaseefah. However the Ahl al-Hadith (another name for the "Salafiyya") have unjustly discarded this narration and adopted the doubtful one of Muhammad ibn Yusuf, which has differing versions. This goes against the principles of Hadith." Here ends the quote . </p><p align="justify"> Another Hadith that is used by the protagonists of eight rak'ahs of Taraweeh has been related by Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) led the people in prayer during Ramadan with 8 rak'ahs and the Witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, 'I feared that the Witr may become incumbent on you.'" (related by Ibn Nasr al-Marwazi in Qiyamul-Layl, pg. 90, al-Tabarani and Ibn Hibban - see below for the actual Hadith) </p><p align="justify"> The above Hadith has been analysed by Shaykh Abdur Rahim in his "Fatawa" (vol. 1, pg. 278-9) with the conclusion that the Hadith is Daeef. The Shaykh said: "The strange thing about this Hadith is that its chain of authorities (Isnad) is not trustworthy. Please examine the statements of the Imams of this science concerning the narrators of this chain. In this chain one narrator is Ibn Hameed Razi, about whom the opinions of the great and august critics of Hadith are as under: </p><ul><ul><p align="justify">(1) 'He is weak.' - Hafiz al-Dhahabi (see his Mizanul I'tidal, vol.3, pp. 49-50) </p><p align="justify">(2) 'He narrates many disowned (munkar ) Hadiths.' - Ya'qub ibn Shaybah </p><p align="justify">(3) 'He is objectionable.' - Imam Bukhari </p><p align="justify">(4) 'He is a liar.' - Abu Zur'ah </p><p align="justify">(5) 'I testify that he is a liar.' - Ishaq Kausaj </p><p align="justify">(6) 'He narrates Hadiths about everything; I have not seen a man bolder than him vis-a-vis God.' - Sauleh Jazrah </p><p align="justify">(7) 'By God! He is a liar.' - Ibn Kharash </p><p align="justify">(8) 'He is not reliable.' - Imam Nisai</p></ul></ul><p align="justify"> Now, about the second narrator, Ya'qub ibn Abdullah Ash'ari al-Qummi:- </p><ul><ul><p align="justify"> (1) 'He is not strong.' - Daraqutni (see Mizanul I'tidal, vol. 3, pg. 324).</p></ul></ul><p align="justify"> About the third narrator, Isa ibn Jariyah:- </p><ul><ul><p align="justify"> (1) 'He has had disowned (munkar) Hadiths.' - Ibn Ma'een </p><p align="justify"> (2) 'His Hadiths are disavowed.' - Nisai </p><p align="justify"> (3) 'His Hadiths are rejected (matruk ).' - Nisai </p><p align="justify"> (4) 'His Hadiths are disavowed.' - Abu Dawood - synopsis </p><p align="justify"> (5) 'He is counted among the weak.' - (see Mizanul-I'tidal, vol. 2, pg. 311, by Hafiz al-Dhahabi)." Here ends the quote.</p></ul></ul><p align="justify"> Hafiz Ibn Hajar al-Asqalani (Rahimahullah) has reported a similar narration to the above Hadith in his <i>Bulugh al-Maram min Adillat al-Ahkam</i> (no. 396, pg. 159), on the authority of Hafiz Ibn Hibban (Rahimahullah): "Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah's Apostle (Peace be upon him) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, 'I feared that the Witr might be enjoined on you.'" Note the above narration does not even state how many rak'ahs were performed by the Prophet (Peace be upon him)!! The above two Hadiths can not be used as justifiable proof in favour of 8 rak'ahs of Taraweeh on their own. </p><p align="justify"> Al-Imam Malik (Rahimahullah) has in fact quoted a Hadith which proves the performance of 20 rak'ahs of Taraweeh in Ramadan; and that is as follows:- </p><p align="justify"> Yahya related to me from Malik that Yazid ibn Ruman said,"The people used to watch the night in prayer during Ramadaan for 23 rak'ahs (i.e 20 rak'ahs of Taraweeh, followed by 3 rak'ahs of witr) in the time of Umar ibn al-Khattab." (vide: al-Muwatta, 6.2, No. 5, pg. 48, English ed'n) </p><p align="justify"> Although the above Hadith is Munqati (a link is missing in the chain) and has thus been declared to be Daeef by some scholars (including al-Albani), it never the less has been used as proof. Besides, the Hadith has been given a full Isnad (chain) by either Imam Ibn Abdal Barr al-Maliki (d. 463/1071; Rahimahullah) or Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti (Rahimahullah), in their thorough research to complete all the chains of transmission (Isnad) which have an incomplete chain; as found in the Muwatta of Imam Malik! </p><p align="justify"> In fact the latest edition of the English version of al-Muwatta (translated by A. A. at-Tarjumana and Yaqub Johnson) says (pg. xxxiv): "Ibn Hajar (al-Asqalani) said, 'The book of Malik is sound by all the criteria that are demanded as proofs in the mursal, munqati (two types of Hadith which have a missing link) and other types of transmission.' Then as-Suyuti followed what Ibn Hajar said here; and said, 'The mursal Hadith in it are a proof with him (i.e. ash-Shafi'i) as well because the mursal is a proof with us when it is properly supported. Every mursal in the Muwatta has one or more supports as will be made clear in this commentary (i.e. Suyuti's commentary on al-Muwatta called Tanwir al-Hawalik). It is absolutely correct to say that the Muwatta is sound without exception.' </p><p align="justify"> Ibn Abdal-Barr collected together all the <i>mursal, munqati and mu'addil</i> Hadiths in the Muwatta and said that the total number of Hadiths in the Muwatta which do not have an Isnad are sixty one. He stated that he found the isnads of all of them in other sources with the exception of four Hadiths. The erudite scholar of Hadith, Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti says in <i>Ida'a al-Halik</i> that he had found witnesses for these four Hadith and he then mentioned these witnesses. He said, 'Some of the people of knowledge made these <i>isnads</i> complete.' He mentioned from Ibn Abdal-Barr that there was no <i>munkar</i>(rejected) Hadith in the Muwatta, nor anything fundamentally refuted."<br /> <br /> </p><p align="justify">In the light of what the erudite scholars of Hadith have said above, we may emphatically state that the apparently 'munqati' Hadith from Yazid ibn Ruman has a complete Isnad; hence it may be used as a proof, since Imam Ibn Abdal-Barr has said that there is, "No munkar Hadith in the Muwatta nor anything fundamentally rejected." Hence, many scholars of Hadith and Fiqh have used the above Hadith as a proof in favour of 20 rak'ahs of Taraweeh. </p><p align="justify"> The quote from "Some common questions answered," also claimed that, "Rather he (Umar) ordered Ubayy ibn Ka'b to lead the people with 11 rakaats." I say, this is half of the truth, since it is clearly stated in al-Muwatta :"Umar ibn Khattab ordered Ubayy ibn Ka'b AND Tamim ad-Dari ....(see Muwatta, 6.2, no. 4, pg. 48)!! </p><p align="justify"> Al-Albani has said that if anyone performs more than 11 rak'ahs of Taraweeh, then he or she is basically committing a Bid'ah (a very bad innovation)! We seek refuge in Allah from such a disgusting statement! Since this tantamountally means that the foremost Imams of the saved sect (al-Firqat an-Najiyyah) of Ahl-al-Sunnah wa'l Jama'ah have been committing a gross innovation (Allah forbid). Al-Albani seems to be implying that the venerable Companions (may Allah be pleased with them and increase their rank), the four great Mujtahid Imams (Allah's mercy be upon them), as well as the foremost scholars of Hadith and Fiqh of the last 1400 years have 'innovated' the practise of 20 rak'ahs of Taraweeh, if considered in the light of penetrative elaboration, implicitly and covertly! What alternative conclusion can one derive, if the "Albani Madhhab" says, "As regards any addition (to 11 rak'ahs) - then this is disapproved of and declared as a bid'ah by 'Shaykh' al-Albani?" </p><p align="justify"> I ask you, are the so called "Salafiyya" in the true path of the original and true Salaf-as-Salihin (the pious predecessors of the first three generations of Islam), when they have declared the practise of 20 rak'ahs to be a bid'ah, even though the Salaf have been reported to have practised 20 rak'ahs? </p><p align="justify"> The actual Hadith which states that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) performed 20 rak'ahs of taraweeh has been reported by Ibn Abbas (Allah be pleased with him). He said, "Verily, the Holy Prophet (Peace be upon him) in the month of Ramadaan, used to perform 20 rak'ahs and the witr prayer (afterwards) without congregation." (Reported in al-Sunan al-Bayhaqi, vol.2, pg. 496, Musannaf Ibn Abi Shaybah, Kabiri of Imam al-Tabarani, Ibn Aadi in his Musnad, and by Imam Baghawi in his Majmua-as-Sahabah )<br /> <br /> </p><p align="justify">Although some scholars have declared this Hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). Please refer to the next section on Daeef Hadiths, and when they are acceptable to scholars for further elaboration. The Hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Masood...(Allah be pleased with them all), as well as their successors (Tabi'in). Besides, some of the scholars of Hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the book "Criticism of Hadith among Muslims with reference to Sunan Ibn Maja," (pg. 131, by one of the leading "Salafi" Shaykhs in Britain, Suhaib Hasan): "Shafi'i also recognises a weak Hadith as authentic (sahih) if it is found to be accepted by the whole Ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik's view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu'mani: Ma tamusu ilaihe al-Haja, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith: 'It is being practised by the people of learning (Ahl al-Ilm).' Suyuti deduces: 'It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta'aqubat, folio 20)." </p><p align="justify"> As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: "One of the factors from which the authenticity of a Hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: Fath al-Qadir, vol. 3, pg. 349). </p><p align="justify"> There are many quotes from scholars which prove a near universal juridical acceptance of 20 rak'ahs of Taraweeh, but I content myself by quoting a select few from some of the foremost scholars of the Ahl-as-Sunnah, as well as the Imam of the "Salafiyya" (when it suits their whims and desires), Ahmad ibn Taymiyya. </p><p align="justify"> (1) Shaykh al-Islam Ahmad ibn Hajar al-Asqalani (d. 852/1449; R.A.) </p><p align="justify"> The Hafiz of Hadith, Ibn Hajar al-Asqalani has reproduced from Imam Rafi'i (Allah's mercy be on him): "For two nights the Holy Prophet (Peace be upon him) led twenty rak'ahs of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, 'It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.'" After reproducing this tradition, Hafiz Ibn Hajar said: "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report." (see <i>Talkhis al-habir fi takhrij ahadith al-Rafi'i al-Kabir</i>, vol. 1, pg. 119, by Hafiz ibn Hajar). </p><p align="justify"> (2) Imam al-Azam Abu Hanifah (d. 150 AH; Rahimahullah) </p><p align="justify"> It was stated in Fayd ul-Bari Sharh Sahih al-Bukhari (by Shaykh Anwar Shah Kashmiri): "Imam Abu Yusuf (Rahimahullah) asked Imam Abu Hanifah (Rahimahullah), 'Did Hadrat Umar (Allah be pleased with him) have any compact from the Holy Prophet (Peace be upon him) for 20 rak'ahs of Taraweeh?' The Imam replied, 'Hadrat Umar was not one to invent on his own; certainly he had some proof with him for this!'" (also found in <i>Maraqi ul-Falah,</i> pg. 81, by Imam al-Shurunbulali and <i>Bahr ur Ra'iq</i>, vol.2, pg. 66, by Imam ibn Nujaim al-Misri). </p><p align="justify"> (3) Imam al-Tirmidhi (d. 279/892; Rahimahullah) </p><p align="justify"> Imam Tirmidhi said: "Umar, Ali as well as other Companions (Allah be pleased with them all) and Sufyan al-Thauri, Ibn al-Mubarak and Imam al-Shafi'i (Allah's mercy be upon them), all believed in 20 rak'ahs of Taraweeh, and Imam Shafi'i has stated that he had seen the people of Makkah saying 20 rak'ahs (see <i>Sunan al-Tirmidhi</i>, vol.1, pg. 99). </p><p align="justify"> (4) Imam Malik ibn Anas (d. 179 AH; Rahimahullah) </p><p align="justify"> It was written in the most authentic book on Maliki Fiqh, al-Mudawwanah (vol.1, pg. 193-94), by Qadi Sahnoon (Rahimahullah): "Ibn al-Qasim said, 'The rak'ahs (of Taraweeh) with witr are 39.' Imam Malik said, 'This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.'" (For an explanation of why it was 36 rak'ahs see the quote below from Allamah Anwar Shah Kashmiri). </p><p align="justify"> (5) Hafiz Ibn Humam (d. 861/1457; Rahimahullah) </p><p align="justify"> Allamah Ibn Humam asserts that it has been established from genuine authority that the Companions and their Successors (tabi'in) used to say twenty rak'ahs of Taraweeh during the auspicious time of Umar (Allah be pleased with him); this authority of Yazid ibn Ruman has been reported from Sa'ib ibn Yazid that, 'during Umar's auspicious time we used to say twenty rak'ahs.' The genuineness of this authority has been verified by Imam Nawawi in the synopsis (see Fath al-Qadir, vol.1, pg. 407 and Nasb-ur-Rayah, vol.1, pg. 294, by Hafiz al-Zaylai). Hafiz Ibn Humam also said in Fath al-Qadir (vol.1, pg. 470): "At last unanimity was formed on 20 rak'ahs of prayer and this alone is in succession." This last statement has also been said in similar words by Ibn Taymiyya in his Minhaj us-Sunnah (vol.2, pg. 224). </p><p align="justify"> (6) Imam Ata ibn Abi Rabah (Rahimahullah) </p><p align="justify"> The august successor (Tabi'in) and Mufti of Makkah in his time said: "I have seen the Companions, and other people in Makkah saying 23 rak'ahs, including the witr." This report is Hasan (good). (see Musannaf Ibn Abi Shaybah, pg. 406, Fath al-Bari, vol.4, pg. 219, of Hafiz Ibn Hajar al-Asqalani, Qiyam ul-Layl, pg. 91, by Imam Ibn Nasr al-Marwazi). </p><p align="justify"> (7) Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620/1223; R.A) </p><p align="justify"> The Imam of the Hanbali's in his time, Ibn Qudama al-Maqdisi, said in his book al-Mughni (vol.1, pg 803): "There has been the Companion's consensus (Ijma-as-Sahaba) on 20 rak'ahs of Taraweeh." </p><p align="justify"> (8) Allamah Anwar Shah Kashmiri (d. 1352 AH; Rahimahullah) </p><p align="justify"> It was stated in his published lecture, Tirmidhi al-ma'ruf ba-Arfa'sh-Shazzi (vol.1 pg. 329) :" Not even one of the the four Imams believes in less than 20 rak'ahs of Taraweeh; the practise and belief of the majority of the Companions was also this. Imam Malik (Allah's mercy be upon him) believes in more than 20 rak'ahs; he is positive that they are 36. According to Imam Malik's practise only 20 rak'ahs of Taraweeh will be said in congregation, but the general practise and method of the citizens of Madinah was that during the brief rest interval (after every 4 rak'ahs), when the Imam sat down after 4 rak'ahs, they used to perform 4 more rak'ahs. The men who said the Taraweeh in the sacred mosque at Makkah, used to circumambulate (<i>tawaf</i>) the Ka'ba during this brief recess. The people of Madinah, naturally, could not circumambulate the Ka'ba and hence, instead, they used to perform 16 rak'ahs more (in total) during these brief recesses." </p><p align="justify"> (9) Imam al-Ayni (d. 855/1451; Rahimahullah) </p><p align="justify"> Allamah Ayni wrote in his Sharh al-Bukhari: "The number of rak'ahs in the Taraweeh is twenty. Imam Shafi'i and Imam Ahmed (Allah's mercy be upon them) assert the same thing. Their proof is the report which Bayhaqi has, with genuine authority, narrated from Sa'ib ibn Yazid. The great Companions, including Umar, Uthman and Ali (may Allah be pleased with them), as also the revered Successors (Tabi'in), used to perform twenty rak'ahs." Then he said: "The most excellent and the most advisable course to conform to is that of the Holy Prophet's and his (Sall Allahu alaihi wa Aalihi wa Sallim) Companions (practise)." (Umdat ul-Qari Sharh-al-Bukhari, vol. 7, pg. 178). </p><p align="justify"> (10) Hafiz Taqi-ad-Din Ahmad Ibn Taymiyya al-Hanbali (d. 728/1328) </p><p align="justify"> He has said in his Fatawa Ibn Taymiyya (vol.1, pg. 191): "It has been proven without doubt that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!" </p><p align="justify"> So please ask yourselves: "Who are the 'Salafiyya'; are they the people who conform to the way of the Holy Prophet (Peace be upon him), his Companions (may Allah be pleased with them all), and their successors (this includes the four Mujtahid Imams, Allah's mercy be upon them) consensus on 20 rak'ahs, or is it the likes of al-Albani and his followers?" </p><p align="justify"> May Allah guide them. </p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-45399255662285457192009-10-25T00:31:00.002+05:302009-10-25T00:36:22.658+05:30AL-ALBANI'S WEAKENING OF SOME OF IMAM BUKHARI AND MUSLIM'S AHADITH.<span style="font-style: italic; color: rgb(51, 0, 0);font-size:100%;" >Al-Albani has said in "Sharh al-Aqeedah at-Tahaweeah, pg. 27-28" (8th edition, Maktab al-Islami) by Shaykh Ibn Abi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Sahih collections of al-Bukhari and Muslim is Sahih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself! Now let us consider this information in the light of elaboration :-</span> <center style="color: rgb(51, 0, 0);"> <hr style="height: 3px;" width="100%"></center> <h2 style="color: rgb(51, 0, 0);"><span style="font-size:100%;"> SELECTED TRANSLATIONS FROM VOLUME 1</span></h2> <h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 1: (*Pg. 10 no. 1 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said: "Allah says I will be an opponent to 3 persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous, (b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets the full work done by him, but doesn't pay him his wages." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Bukhari</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no 2114-Arabic version, or see the English version 3/430 pg 236]. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that this Hadith was <i>DAEEF</i> in "<i>Daeef al-Jami wa Ziyadatuh</i>, 4/111 no. 4054". Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased with him)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 2: (*Pg. 10 no. 2 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Muslim</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no. 1963-Arabic edition, or see the English version 3/4836 pg. 1086]. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that this Hadith was <i>DAEEF</i> in "<i>Daeef al-Jami wa Ziyadatuh</i>, 6/64 no. 6222." Although this Hadith has been narrated by Imam's Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allah be pleased with him)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 3: (*Pg. 10 no. 3 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "Amongst the worst people in Allah's sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Muslim</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no. 1437- Arabic edition]. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani claims that this Hadith is <i>DAEEF</i> in "<i>Daeef al-Jami wa Ziyadatuh</i>, 2/197 no. 2005." Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 4: (*Pg. 10 no. 4 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "If someone woke up at night (for prayers) let him begin his prayers with 2 light rak'ats." [Muslim no. 768]. Al-Albani stated that this Hadith was </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeef al-Jami wa Ziyadatuh</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/213 no. 718." Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 5: (*Pg. 11 no. 5 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "You will rise with shining foreheads and shining hands and feet on the Day of Judgement by completing Wudhu properly. . . . . . . ." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Muslim</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no. 246]. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani claims it is <i>DAEEF</i> in "<i>Daeef al-Jami wa Ziyadatuh</i>, 2/14 no. 1425." Although it has been narrated by Muslim from Abu Hurayra (Allah be pleased with him)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 6: (*Pg. 11 no. 6 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "The greatest trust in the sight of Allah on the Day of Judgement is the man who doesn't divulge the secrets between him and his wife." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Muslim</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no's 124 and 1437] </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani claims it is <i>DAEEF</i> in "<i>Daeef al-Jami wa Ziyadatuh</i>, 2/192 no. 1986." Although it has been narrated by Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 7: (*Pg. 11 no. 7 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "If anyone READS the last ten verses of </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Surah al-Kahf</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > he will be saved from the mischief of the Dajjal." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Muslim</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no. 809]. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that this Hadith was <i>DAEEF</i> in "<i>Daeef al-Jami wa Ziyadatuh</i>, 5/233 no. 5772." NB- The word used by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadith has been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recorded by Imam Nawawi in "<i>Riyadh us-Saliheen</i>, 2/1021" of the English ed'n). </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 8: (*Pg. 11 no. 8 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had a horse called al-Laheef." [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Bukhari</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, see </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Fath al-Bari</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > of Hafiz Ibn Hajar 6/58 no. 2855]. But Al-Albani said that this Hadith was </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeef al-Jami wa Ziyadatuh</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/208 no. 4489." Although it has been narrated by Bukhari from Sahl ibn Sa'ad (Allah be pleased with him)!!! </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Shaykh Saqqaf said: "This is only anger from anguish, little from a lot and if it wasn't for the fear of lengthening and boring the reader, I would have mentioned many other examples from al-Albani's books whilst reading them. Imagine what I would have found if I had traced everything he wrote?" </span></p><h2 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">AL-ALBANI'S INADEQUACY IN RESEARCH (* Vol. 1 pg. 20)</span></h2><span style="color: rgb(51, 0, 0);font-size:100%;" > Shaykh Saqqaf said: "The strange and amazing thing is that Shaykh al-Albani misquoted many great Hadith scholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as an unbeatable source and even tries to imitate the great scholars by using such terms like "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Lam aqif ala sanadih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >", which means "I could not find the chain of narration", or using similar phrases! He also accuses some of the best memorizers of Hadith for lack of attention, even though he is the one best described by that!" Now for some examples to prove our point: </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 9 : (* Pg. 20 no. 1 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani said in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 6/251 no. 1847" (in connection to a narration from Ali): "I could not find the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Shaykh Saqqaf said: "Ridiculous! If this al-Albani was any scholar of Islam, then he would have known that this Hadith can be found in "<i>Sunan al-Bayhaqi</i>, 7/121" :- Narrated by Abu Sayyed ibn Abi Amarah, who said that Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that Abu Usama from Sufyan from Salma ibn Kahil from Mu'awiya ibn Soayd who said, 'I found this in my fathers book from Ali (Allah be pleased with him).'" </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 10 : (* Pg. 21 no. 2 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani said in </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>'Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 3/283': Hadith of Ibn Umar 'Kisses are usury,' I could not find the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Shaykh Saqqaf said: "This is outrageously wrong for surely this is mentioned in <i>'Fatawa al-Shaykh ibn Taymiyya al-Misriyah</i> (3/295)': 'Harb said Obaidullah ibn Mu'az said to us, my father said to me that Soayd from Jiballa who heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury.' And these narrators are all authentic according to Ibn Taymiyya!" </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 11 : (* Pg. 21 no. 3 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Ibn Masood (Allah be pleased with him): "The Qur'an was sent down in 7 dialects. Everyone of its verses has an explicit and implicit meaning and every interdiction is clearly defined." Al-Albani stated in his checking of "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mishkat ul-Masabih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/80 no. 238" that the author of </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mishkat</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > concluded many Ahadith with the words "Narrated in </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sharh us-Sunnah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >," but when he examined the chapter on </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Ilm</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > and in </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Fadail al-Qur'an</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > he could not find it! </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Shaykh Saqqaf said: "The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if he is seriously interested in finding this Hadith we suggest he looks in the chapter entitled <i>'Al-Khusama fi al-Qur'an'</i> <i>from Sharh-us-Sunnah</i> (1/262), and narrated by Ibn Hibban in his <i>Sahih</i> (no. 74), Abu Ya'ala in his <i>Musnad</i> (no.5403), Tahawi in <i>Sharh al-Mushkil al-Athar</i><i>Kashf al-Asrar</i>) and Haythami has mentioned it <i>in Majmoo'a al-Zawaid </i>(7/152) and he has ascribed it to Bazzar, Abu Ya'ala and Tabarani in <i>al-Awsat</i> who said that the narrators are trustworthy." </span> (4/172), Bazzar (3/90 </p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 12 : (* Pg. 22 no. 4 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani stated in his "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/230" while he was commenting on Hadith no. 149: "The believer is the one who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and by Al-Hakim from Ibn Abbas, I (Albani) could not find it in </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mustadrak al-Hakim</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > after checking it in his </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>'Thoughts'</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > section." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Shaykh Saqqaf said: "Please don't encourage the public to fall into the void of ignorance which you have tumbled into! If you check <i>Mustadrak al-Hakim</i> (2/12) you will find it! This proves that you are unskilled at using book indexes and the memorization of Hadith!" </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 13 : (* Pg. 23 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Another ridiculous assumption is made by al-Albani in his "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/476" where he claims that the Hadith: "Abu Bakr is from me, holding the position of (my) hearing" is not in the book </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>'Hilya'</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">We suggest you look in the book "<i>Hilya</i> , 4/73!" </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 14 : (*Pg. 23 no. 5 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani said in his "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/638 no. 365, 4th edition": "Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Shaykh Saqqaf: "That is what you say! It is not like that, for surely he is mentioned in <i>Tahdhib al-Tahdhib</i> of Hafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So beware! </span></p><h2 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">FURTHER EXAMPLES OF AL-ALBANI'S CONTRADICTIONS</span></h2> <h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 15 : (* Pg. 7 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani has criticized the Imam al-Muhaddith Abu'l Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah) for mentioning in his book "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>al-Kanz al-Thameen</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >" a Hadith from Abu Hurayra (Allah be pleased with him) with reference to the narrator Abu Maymoona: "Spread salaam, feed the poor. . . ." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said in "<i>Silsilah al-Daeefa</i>, 3/492", after referring this Hadith to Imam Ahmad (2/295) and others: "I say this is a weak <i>sanad</i>, Daraqutni has said 'Qatada from Abu Maymoona from Abu Hurayra: Unknown, and it is to be discarded.'" Al-Albani then said on the same page: "Notice, a slapdash has happened with Suyuti and Munawi when they came across this Hadith, and I have also shown in a previous reference, no. 571, that al-Ghimari was also wrong for mentioning it in <i>al-Kanz</i>." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by using this same <i>sanad</i> in "<i>Irwa al-Ghalil</i>, 3/238" where he says, "Classified by Ahmad (2/295), al-Hakim . . . from Qatada from Abu Maymoona, and he is trusted as in the book <i>'al-Taqreeb'</i>, and Hakim said: 'A Sahih <i>sanad</i>', and al-Dhahabi agreed with Hakim! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti and Munawi) or al-Albani? </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 16 : (* Pg. 27 no. 3 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > for that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narrator was: "Not that strong," see the book "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Hayat al-Albani wa-Atharu</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >. . . part 1, pg. 207." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">The truth is that Abu Haatim al-Razi said in the book 'a<i>l-Jarh wa-Taadeel</i>, 8/45': "A good narrator but not that strong. . ." So note that al-Albani has <b>removed</b> the phrase "A good narrator !" </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">NB-(al-Albani has made many of the Hadith which forbid Gold to women to be <i>Sahih</i>, in fact other scholars have declared these Hadith to be <i>daeef</i> and abrogated by other <i>Sahih</i> Hadith which allow the wearing of gold by women. One of the well known Shaykh's of the "Salafiyya" - Yusuf al-Qardawi said in his book: 'Islamic awakening between rejection and extremism, pg. 85: "In our own times, Shaykh Nasir al-Din al-Albani has come out with an opinion, different from the consensus on permitting women to adorn themselves with gold, which has been accepted by all <i>madhahib</i> for the last fourteen centuries. He not only believes that the <i>isnad</i> of these Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit gold rings and earrings." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So who is the one who violates the <i>ijma</i> of the Ummah with his extreme opinions?!) </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 17 : (* Pg. 37 no. 1 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: Mahmood ibn Lubayd said, "Allah's Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was informed about a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: 'Is he playing with Allah's book whilst I am still amongst you?' Which made a man stand up and say, 'O Allah's Messenger, shall I not kill him?'" (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>al-Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani declared this Hadith to be Daeef in his checking of "<i>Mishkat al-Masabih</i>, 2/981, 3rd edition, Beirut, 1405 A.H; Maktab al-Islami", where he says: "This man (the narrator) is reliable, but the <i>isnad</i> is broken or incomplete for he did not hear it directly from his father." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani then contradicts himself in the book "<i>Ghayatul Maram Takhreej Ahadith al-Halal wal Haram</i>, no. 261, pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H"; by saying it is <i>SAHIH</i>!!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 18 : (* Pg. 37 no. 2)</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him was in the shadow and the other part of him was in the sun, he should rise up." Al-Albani declared this Hadith to be </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>SAHIH</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahih al-Jami al-Sagheer wa Ziyadatuh</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > (1/266/761)", but then contradicts himself by saying it is </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in his checking of "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mishkat ul-Masabih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 3/1337 no. 4725, 3rd Ed" and he has referred it to the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sunan of Abu Dawood</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >!" </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 19 : (* Pg. 38 no. 3 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "The Friday prayer is obligatory on every Muslim." Al-Albani rated this Hadith to be </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF </i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >in his checking of "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mishkat al-Masabih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/434", and said: "Its narrators are reliable but it is discontinuous as is indicated by Abu Dawood". He then contradicts himself in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 3/54 no. 592", and says it is </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>SAHIH</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >!!! </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So beware o wise men! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 20 : (* Pg. 38 no. 4 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place and then weakened him in another. Al-Albani certifies in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/301" that Muharrar is a trustee with Allah's help, and Hafiz (Ibn Hajar) saying about him "accepted", is not accepted, and therefore the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > is </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">He then contradicts himself in "<i>Sahihah</i> 4/156" where he makes the <i>sanad</i> <i>DAEEF</i> by saying: "The narrators in the <i>sanad</i> are all Bukhari's (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of the men of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and that's why al-Hafiz Ibn Hajar did not trust him, Instead he only said 'accepted!'" </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So beware of this fraud! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 21 : (* Pg. 39 no. 5 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: Abdallah ibn Amr (Allah be pleased with him): "The Friday prayer is incumbent on whoever heard the call</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>" (Abu Dawood</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >). Al-Albani stated that this Hadith was HASAN in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > 3/58", he then contradicts himself by saying it is </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mishkatul Masabih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > 1/434 no 1375"!!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 22 : (* Pg. 39 no. 6 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) used to say : "Do not be hard on yourself, otherwise Allah will be hard on you. When a people were hard on themselves, then Allah was hard on them." (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Abu Dawood</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >) </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani stated that this Hadith was <i>DAEEF</i> in his checking of "<i>Mishkat</i>, 1/64", but he then contradicts himself by saying that this Hadith is <i>HASAN</i> in "<i>Ghayatul Maram</i>, pg. 141"!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 23: (* Pg. 40 no. 7 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Sayyida Aisha (Allah be pleased with her): "Whoever tells you that the Prophet (Peace be upon him) used to urinate while standing, do not believe him. He never urinated unless he was sitting." (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Ahmad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > and </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Tirmidhi</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > ) </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that this <i>sanad</i> was <i>DAEEF</i> in "<i>Mishkat</i> 1/117." He then contradicts himself by saying it is <i>SAHIH</i> in "<i>Silsilat al-Ahadith al-Sahihah</i> 1/345 no. 201"!!! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So take a glance dear reader! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 24 : (* Pg. 40 no. 8 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith "There are three which the angels will never approach: The corpse of a disbeliever, a man who wears ladies perfume, and one who has had sex until he performs ablution" (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Abu Dawood</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani corrected this Hadith in "<i>Sahih al-Jami al-Sagheer wa Ziyadatuh</i>, 3/71 no. 3056" by saying it was <i>HASAN</i> in the checking of "<i>Al-Targhib</i> 1/91" [Also said to be <i>hasan</i> in the English translation of <i>'The Etiquettes of Marriage and Wedding</i>, pg. 11]. He then makes an obvious contradiction by saying that the same Hadith was <i>DAEEF </i>in his checking of "<i>Mishkatul-Masabih</i>, 1/144 no. 464" and says that the narrators are trustworthy but the chain is broken between al-<i>hasan</i> al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 25 : (* Pg. 42 no. 10 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer, in distances such as between Makkah and Ta'if or between Makkah and Usfan or between Makkah and Jeddah. . . . </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani has weakened it in "<i>Mishkat</i>, 1/426 no. 1351", and then contradicts himself by saying it is <i>SAHIH</i> in "<i>Irwa al-Ghalil</i>, 3/14"!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 26 : (* Pg. 43 no. 12 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: "Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Ka'ba except the one with the two weak legs from Ethiopia." Al-Albani has weakened this Hadith in his checking of "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Mishkat</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > 3/1495 no. 5429" by saying: "The </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > is </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >." But then he contradicts himself as is his habit, by correcting it in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/415 no. 772." </span><h4 style="color: rgb(51, 0, 0);"><span style="font-size:100%;"> An example of al-Albani praising someone in one place and then disparaging him in another place in his books</span></h4> <h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 27 : (* Pg. 32 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > He praises Shaykh Habib al-Rahman al-Azami in the book </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>'Sahih al Targhib wa Tarhib</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, page 63', where he says: "I want you to know one of the things that encouraged me to. . . . which has been commented by the famous and respected scholar Shaykh Habib al-Rahman al-Azami" . . . . And he also said on the same page, "And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . ." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to <i>'Adaab uz Zufaaf</i> (<i>The Etiquettes of Marriage and Wedding</i>), new edition page 8', where he said: "Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, who is famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarly deduction. . . . ." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">NB - (The above quotation from <i>Adaab uz Zufaaf</i> is not found in the English translation by his supporters, which shows that they deliberately avoided translating certain parts of the whole work). </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So have a glance at this! </span></p><h2 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">SELECTED TRANSLATIONS FROM VOLUME 2</span></h2> <h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 28 : (* Pg. 143 no. 1 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Abi Barza (Allah be pleased with him): "By Allah, you will not find a man more just than me" (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sunan al-Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 7/120 no. 4103). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that this Hadith was <i>SAHIH</i> in "<i>Sahih al-Jami wa Ziyadatuh</i>, 6/105 no. 6978", and then he astonishingly contradicts himself by saying it is <i>DAEEF</i> in "<i>Daeef Sunan al-Nisai</i>, pg. 164 no. 287." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So beware of this mess! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 29 : (* Pg. 144 no. 2 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Harmala ibn Amru al-Aslami from his Uncle: "Throw pebbles at the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Jimar</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > by putting the extremity of the thumb on the fore-finger." (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahih Ibn Khuzaima</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/276-277 no. 2874) </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani acknowledged its weakness in "<i>Sahih Ibn Khuzaima</i>" by saying that the <i>sanad</i> was <i>DAEEF</i>, but then contradicts himself by saying it is <i>SAHIH</i> in "<i>Sahih al-Jami wa Ziyadatuh</i>, 1/312 no. 923!" </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 30 : (* Pg. 144 no. 3 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) was asked about the sexually defiled [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>junubi</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >]. . . can he eat, or sleep. . . He said :'Yes, when this person makes </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>wudhu</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >.'" (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Ibn Khuzaima</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no. 217 and </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Ibn Majah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > no. 592). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani has admitted its weakness in his comments on "<i>Ibn Khuzaima</i>, 1/108 no. 217", but then contradicts himself by correcting the above Hadith in "<i>Sahih Ibn Majah</i>, 1/96 no. 482 "!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 31 : (* Pg. 145 no. 4 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Aisha (Allah be pleased with her): "A vessel as a vessel and food as food" (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 7/71 no. 3957). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that it was <i>SAHIH</i> in "<i>Sahih al-Jami wa Ziyadatuh</i>, 2/13 no. 1462", but then contradicts himself in "<i>Daeef Sunan al-Nisai</i>, no. 263 pg. 157", by saying it is <i>DAEEF</i>!!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 32 : (* Pg. 145 no. 5 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Anas (Allah be pleased with him): "Let each one of you ask Allah for all his needs, even for his sandal thong if it gets cut." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said that the above Hadith was <i>HASAN</i> in his checking of "<i>Mishkat</i>, 2/696 no. 2251 and 2252", but then contradicts himself in "<i>Daeef al-Jami wa Ziyadatuh</i>, 5/69 no. 4947 and 4948"!!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 33 : (* Pg. 146 no. 6 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Abu Dharr (Allah be pleased with him): "If you want to fast, then fast in the white shining nights of the 13th, 14th and 15th." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani declared it to be <i>DAEEF </i>in "<i>Daeef al-Nisai</i>, pg. 84" and in his comments on "<i>Ibn Khuzaima</i>, 3/302 no. 2127", but then contradicts himself by calling it <i>SAHIH</i> in "<i>Sahih al-Jami wa Ziyadatuh</i>, 2/10 no. 1448" and also corrected it in "<i>Sahih al-Nisai</i>, 3/902 no. 4021"!! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So what a big contradiction! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">NB- (Al-Albani mentioned this Hadith in <i>'Sahih al-Nisai'</i> and in <i>'Daeef al-Nisai'</i>, which proves that he is unaware of what he has and is classifying, how inept!) </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 34 : (* Pg. 147 no. 7 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Sayyida Maymoonah (Allah be pleased with her): "There is nobody who has taken a loan and it is in the knowledge of Allah. . . ." (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 7/315 and others). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said in "<i>Daeef al-Nisai</i>, pg 190": "<i>Sahih</i>, except for the part <i>al-Dunya</i>." Then he contradicts himself <i>in "Sahih al-Jami wa Ziyadatuh</i>, 5/156", by saying that the whole Hadith is <i>SAHIH</i>, including the <i>al-Dunya</i> part. So what an amazing contradiction! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 35 : (* Pg. 147 no. 8 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Burayda (Allah be pleased with him): "Why do I see you wearing the jewellery of the people of hell" (Meaning the Iron ring), [</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 8/172 and others. . .]. Al-Albani has said that it was </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>SAHIH</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahih al-Jami wa Ziyadatuh</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 5/153 no. 5540", but then contradicts himself by saying it is </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF </i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeef al-Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, pg. 230"!!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 36 : (* Pg. 148 no. 9 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Abu Hurayra (Allah be pleased with him): "Whoever buys a carpet to sit on, he has 3 days to keep it or return it with a cup of dates that are not brownish in colour" (Nisai 7/254 and others). </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani has weakened it with reference to the '3 days' part in "<i>Daeef Sunan al-Nisai</i>, pg. 186", by saying: "Correct, except for 3 days." But the 'genius' contradicts himself by correcting the Hadith and approving the '3 days' part in "<i>Sahih al-Jami wa Ziyadatuh</i>, 5/220 no. 5804". </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So wake up (al-Albani)!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 37 : (* Pg. 148 no. 10 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith of Abu Hurayra (Allah be pleased with him): "Whoever catches a single </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>rak'ah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > of the Friday prayer has caught (the whole prayer)." (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > 3/112, </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Ibn Majah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > 1/356 and others). Al-Albani has weakened it in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeef Sunan al-Nisai</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, no. 78 pg. 49", where he said: "Abnormal (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>shadh</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >), where Friday is mentioned." He then contradicts himself by saying SAHIH, including the Friday part in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 3/84 no. 622 ." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">May Allah heal you! </span></p><h2 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">AL-ALBANI AND HIS DEFAMATION AND AUTHENTICATION OF NARRATORS AT WILL!</span></h2> <h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 38 : (* Pg 157 no 1 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 3/481" : "Kanaan is considered </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>hasan</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, for he is attested by Ibn Ma'een." Al-Albani then contradicts himself by saying, "There is weakness in Kanaan" (see "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeefah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/282")!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 39 : (* Pg. 158 no. 2 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > MAJA'A IBN AL-ZUBAIR :- Al-Albani has weakened Maja'a</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i> in "Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 3/242", by saying, "This is a weak </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > because Ahmad has said: 'There is nothing wrong with Maja'a', and Daraqutni has weakened him. . ." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani then made a contradiction in his "<i>Sahihah</i>, 1/613" by saying: "His men (the narrators) are trusted except for Maja'a who is a good narrator of Hadith." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">An amazing contradiction! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 40 : (* Pg. 158 no. 3 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 5/237" by saying: "And this is a weak (Daeef) </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > which has three defects. . . . the second defect is the weakness of al-Dhabi, the Hafiz said: 'A truthful narrator with hallucinations'". </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani then makes an obvious contradiction in "<i>Sahihah</i>, 2/432", where he said about a <i>sanad</i> which mentions Utba: "And this is a good (<i>hasan</i>) <i>sanad</i>, Utba ibn Hamid al-Dhabi is trustworthy but has hallucinations, and the rest of the narrators in the <i>sanad</i> are trusted." !! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 41 : (* Pg. 159 no. 4 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > HISHAM IBN SA'AD :- Al-Albani said in his "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/325": "Hisham ibn Sa'ad is a good narrator of Hadith." He then contradicts himself in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/283" by saying: "But this Hisham has a weakness in memorizing" </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So what an amazement!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 42 : (* Pg. 160 no. 5 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/371", where he said: "He in himself is trusted but he used to be a very bad forger, which makes him undependable. . . ." Al-Albani then contradicts himself again in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/259" by accepting him and describing him as being trustworthy from a </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > which mentions Umar ibn Ali. Al-Albani says: "Classified by Hakim, who said: 'A </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahih</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > Isnad (chain of transmission)', and al-Dhahabi went along with it, and it is as they have said." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So what an amazement !!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 43 : (* Pg. 160 no. 6 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > ALI IBN SA'EED AL-RAZI :- Al-Albani has weakened him in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 7/13", by saying: "They have said nothing good about al-Razi." He then contradicts himself in another 'fantastic' book of his, "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahihah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/25", by saying: "This is a good (</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>hasan</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >) </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > and the narrators are all trustworthy." </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">So beware !!! </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 44 : (* Pg. 165 no. 13 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > RISHDIN IBN SA'AD :- Al-Albani said in his "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahiha</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >h, 3/79" : "In it (the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >) is Rishdin ibn Sa'ad, and he has been declared trustworthy." But then he contradicts himself by declaring him to be </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeefah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/53"; where he said: "And Rishdin ibn Sa'ad is also </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>daeef</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >." So beware!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 45 : (* Pg. 161 no. 8 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > ASHAATH IBN ISHAQ IBN SA'AD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be. He said in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa al-Ghalil</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/228": "His status is unknown, and only Ibn Hibban trusted him." But then he contradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copies without knowledge; this is proven in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahiha</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >h, 1/450", where he said about Ashaath: "Trustworthy". So what an amazement!!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 46 : (* Pg. 162 no. 9 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haani trustworthy in one place and has then made him unknown in another. Al-Albani said in '</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sahiha</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >h, 3/426': "Ibrahim ibn Haani is trustworthy", but then he contradicts himself in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeefah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/225", by saying that he is unknown and his Ahadith are refused!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 47 : (* Pg. 163 no. 10 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > AL-IJLAA IBN ABDULLAH AL-KUFI :- Al-Albani has corrected a </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > by saying it is good in "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Irwa</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 8/7", with the words: "And its </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi who is truthful." He then contradicts himself by weakening the </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>sanad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > of a Hadith where al-Ijlaa is found and has made him the reason for declaring it </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>DAEEF</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > (see '</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Daeefah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/71'); where he said: "Ijlaa ibn Abdullah has a weakness." Al-Albani then quoted Ibn al-Jawzi's (Rahimahullah) words by saying: "Al-Ijlaa did not know what he was saying ."!!! </span><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 48 : (* Pg. 67-69 )</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abu'l-Fadl al-Ghimari (Allah's mercy be upon them) in his book "</span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Silsilah al-Daeefah</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 4/302", when checking a Hadith containing the narrator Abdullah ibn Salih. He says on page 300: "How could Ibn Salih be all right and his Hadith be good, even though he has got many mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and he narrates them without knowing about them!" He has not mentioned that Abdullah ibn Salih is one of Imam al-Bukhari's men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that Ibn Ma'een and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself in other places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :- </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Al-Albani said in "<i>Silsilah al-Sahiha</i>h, 3/229" : "And so the <i>sanad</i> is good, because Rashid ibn Sa'ad is trustworthy by agreement, and who is less than him in the men of <i>Sahih</i>, and there is also Abdullah ibn Salih who has said things that are unharmful with Allah's help!!" Al-Albani also said in "<i>Sahiha</i>h, 2/406" about a <i>sanad</i> which contained Ibn Salih: "a good <i>sanad</i> in continuity." And again in "<i>Sahiha</i>h, 4/647": "He's a proof with continuity." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">NB- (Shaykh Saqqaf then continued with some important advice, this has been left untranslated for brevity but one may refer to the Arabic for further elaboration). </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth, let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested for hundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address to obtain his book <i>Tanaqadat al-Albani al-Wadihat</i> (<i>The Clear Contradictions of al-Albani</i>). </span></p><address style="color: rgb(51, 0, 0);"><span style="font-size:100%;"> THE IMAM AL-NAWAWI HOUSE</span></address> <address style="color: rgb(51, 0, 0);"><span style="font-size:100%;"> PO BOX 925393</span></address> <address style="color: rgb(51, 0, 0);"><span style="font-size:100%;"> AMMAN</span></address> <address style="color: rgb(51, 0, 0);"><span style="font-size:100%;"> JORDAN</span></address> <span style="color: rgb(51, 0, 0);font-size:100%;" ><br /></span><span style="color: rgb(51, 0, 0);font-size:100%;" > </span><p style="color: rgb(51, 0, 0);"> </p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">[The cost for volume 1 is $4.00 US plus shipping and the cost for volume 2 is $7.00 plus shipping]. </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Allah knows best. </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;"><b>HERE ENDS THE QUOTATIONS FROM SHAYKH SAQQAF</b></span> </p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">This has been just 48 selected contradictions from the works of al-Albani, as derived by Shaykh Saqqaf. During the course of my own research into al-Albani's works which have been translated into English by his followers in England, I myself came across some startling errors. I was given some publications coming from his supporters in England [Jami'at Ihyaa Minhaaj al-Sunnah]; one by the title<i>: "Daeef Ahadith of Abu Dawud's Sunan</i> (according to Shaikh al-Albaanee, No's according to the English Translation of Professor Ahmad <i>Hasan</i>, published in 1411/1991 C.E.)", and the other by the title: "<i>Daeef Ahadith of an-Nawawi's Riyaad-us-Saaliheen</i> (according to the checking of Naasir ud-Deen Al-Albani, No's according to the English Translation of S. M. Madni Abbasi)". </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">I found some serious contradictions when I cross-referenced the above named publications; but I content myself by quoting just two of the contradictions, so that a round figure of fifty errors is achieved! Besides these errors there are others which will be displayed in the following pages, from the one who claims to be giving us the most 'authentic' Sunnah through his 'classifications of Ahadith'! The main aim in carrying out the latter exercise is for the benefit of those believers who do not and can not read the Arabic works of al-Albani for one, and secondly to give the opportunity to any doubting "Thomas"; who may or may not be one of al-Albani's supporters at the time of reading this short exposition, to actually go along and check the references I have quoted from (mainly in English). By doing this, <i>Insha'Allah</i>, all doubts about the authenticity of this exposition will be alleviated and the hearts of those who doubt may become content! Allah knows best. </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 49 :-</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: Aisha (Allah be pleased with her) reported the Apostle of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) as saying: "Allah and His Angels bless those who are on the right flanks of the rows (in prayer)." [See </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Sunan Abu Dawood</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 1/676 pg. 175, English ed'n and </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Riyadh-us-Saliheen</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/1094 pg. 548]. </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">When I checked the authenticity of the above Hadith by using the list "<i>Daeef Ahadith of Abu Dawud's Sunan</i>", it was not counted amongst the <i>daeef</i> ones, which means to the user of this list that the above Hadith is <i>SAHIH</i> (or at least <i>HASAN</i>) according to the checking of al-Albani! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">But, when I found the same Hadith in <i>Riyadh-us-Saliheen</i>, it was declared to be <i>DAEEF</i> by al-Albani. The actual words used by the author of "<i>Daeef Ahaadith of an-Nawawi's Riyadh-us-Saliheen</i>", was:- "Al-Albaanee brings a long note. . . . . . The wording ('upon those on the right rows') is <i>Shaadh</i> or <i>Munkar</i> - the correct narration being : ('upon those who join the rows') - see <i>Mishkaat</i>, no. 1096, <i>'Daeef Abi Daud'</i>, no.153. . ."!!! </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">NB- al-Imam Nawawi (Allah's mercy be upon him) said that the above Hadith has been cited on the terms of Imam Muslim by Imam Abu Dawood (see the above reference in 'Riyadh'). </span></p><h3 style="color: rgb(51, 0, 0);"> <span style="font-size:100%;">No 50 :-</span></h3><span style="color: rgb(51, 0, 0);font-size:100%;" > Hadith: Abu Umamah (Allah be pleased with him) says that the Holy Prophet (Peace be upon him) said: "A person who did not take part in </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>jihad</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" > or failed to equip a fighter, or did not look well after the family of a fighter, would be severely punished by Allah before the day of judgement." ( </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Abu Dawood</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/2497, pg. 693 and </span><span style="color: rgb(51, 0, 0);font-size:100%;" ><i>Riyadh-us- Saliheen</i></span><span style="color: rgb(51, 0, 0);font-size:100%;" >, 2/1348, pg. 643) </span><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">When I checked the authenticity of the above Hadith by using the list <i>'Daeef Ahadith of Abu Dawud's Sunan'</i>, it was not listed as being <i>DAEEF</i>, hence it has been declared to be <i>SAHIH</i> (or at least <i>HASAN</i>) in al-Albani's checking of <i>Abu Dawood</i>! But when I found the above Hadith in <i>Riyadh-us-Saliheen</i>, al-Albani declared it to be <i>DAEEF</i>. The actual words used by the author of <i>'Da'eef Ahaadith of An-Nawawi's Riyaad-us-Saaliheen'</i> was: "Its <i>isnad</i> contains al-Waleed ibn Muslim-a-<i>mudallis</i> - and he has used <i>'an'anah</i> here ('from. . .'). See <i>'at-Ta'leeq-ur-Ragheeb'</i>, 2/200." </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">NB- Imam an-Nawawi said that the above Hadith has been related with a Sahih <i>isnad</i>, besides that, according to Shaykh Shu'ayb al-Arnaoot's checking of the above Hadith in his edition of <i>Riyadh-us-Saliheen</i>, the above Hadith is not <i>daeef</i> (this information has been derived from another publication of 'Jami'at Ihyaa Minhaaj al- Sunnah, by the title "<i>List of</i> <i>daeef</i> <i>ahadiths</i> <i>in</i><i>Riyaad-as-Saliheenaccording to Shuaib Arnaoutt</i>," but as for the lists authenticity, I say: it needs to be checked). I leave you to decide whose checking you will adopt. </span> </p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Now that I have quoted you 50 mistakes of al-Albani in Hadith, I wish to delve into some rather important issues of <i>fiqh</i>, especially by comparing al-Albani's declarations with the views of other authors! For the record let me say at the outset, that most of the opinions that I will be quoting from al-Albani are sound and acceptable to one school of <i>fiqh</i> or another. But if the reader may sometimes get the feeling that I have inclined too much towards one particular school, then I have only done so to defend other sound and acceptable views which have been and are still being practised by large sections of the Ummah, indifference to the views of al-Albani and others. To all of us, more than one view should be acceptable if a Mujtahid has used his personal reasoning to extract a ruling from the sources of the <i>Shari'ah</i>; since this was the attitude of the glorious <i>Salaf as-Salihin</i> (pious predecessors of the first three generations of Islam), may Allah be pleased with them all. But as for al-Albani and the generality of his supporters they have adopted the tactless way of ejecting/criticising all other ways 'unacceptable' to their deductions from the Qur'an and Sunnah as you shall see below. </span></p><p style="color: rgb(51, 0, 0);"><span style="font-size:100%;">Allah knows best. </span></p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-52095927637819953962009-10-25T00:27:00.000+05:302009-10-25T00:28:41.903+05:30UNDERSTANDING THE FOUR MADHHAB<center> <h2><br /></h2><h2><b><i><span style="font-family:Galliard BT;">UNDERSTANDING THE FOUR MADHHAB</span></i></b></h2></center> <center> <h3> <i>the problem with anti-madhhabism</i></h3></center> <center> <h4> [revised edition]</h4></center> <center> <h4> (c) Abdal-Hakim Murad</h4></center> <p><br />The Ummah's greatest achievement over the past millennium has undoubtedly been its internal intellectual cohesion. From the fifth century of the Hijra almost to the present day, and despite the outward drama of the clash of dynasties, the Sunni Muslims have maintained an almost unfailing attitude of religious respect and brotherhood among themselves. It is a striking fact that virtually no religious wars, riots or persecutions divided them during this extended period, so difficult in other ways. </p><p>The history of religious movements suggests that this is an unusual outcome. The normal sociological view, as expounded by Max Weber and his disciples, is that religions enjoy an initial period of unity, and then descend into an increasingly bitter factionalism led by rival hierarchies. Christianity has furnished the most obvious example of this; but one could add many others, including secular faiths such as Marxism. On the face of it, Islams ability to avoid this fate is astonishing, and demands careful analysis. </p><p>There is, of course, a straightforwardly religious explanation. Islam is the final religion, the last bus home, and as such has been divinely secured from the more terminal forms of decay. It is true that what Abdul Wadod Shalabi has termed spiritual entropy has been at work ever since Islam's inauguration, a fact which is well-supported by a number of hadiths. Nonetheless, Providence has not neglected the Ummah. Earlier religions slide gently or painfully into schism and irrelevance; but Islamic piety, while fading in quality, has been given mechanisms which allow it to retain much of the sense of unity emphasized in its glory days. Wherever the antics of the emirs and politicians might lead, the brotherhood of believers, a reality in the initial career of Christianity and some other faiths, continues, fourteen hundred years on, to be a compelling principle for most members of the final and definitive community of revelation in Islam. The reason is simple and unarguable: God has given us this religion as His last word, and it must therefore endure, with its essentials of tawhid, worship and ethics intact, until the Last Days. </p><p>Such an explanation has obvious merit. But we will still need to explain some painful exceptions to the rule in the earliest phase of our history. The Prophet himself (pbuh) had told his Companions, in a hadith narrated by Imam Tirmidhi, that "Whoever among you outlives me shall see a vast dispute". The initial schisms: the disastrous revolt against Uthman (r.a.), the clash between Ali (r.a.) and Muawiyah (r.a.), the bloody scissions of the Kharijites - all these drove knives of discord into the Muslim body politic almost from the outset. Only the inherent sanity and love of unity among scholars of the ummah assisted, no doubt, by Providence overcame the early spasms of factionalism, and created a strong and harmonious Sunnism which has, at least on the purely religious plane, united ninety percent of the ummah for ninety percent of its history. </p><p>It will help us greatly to understand our modern, increasingly divided situation if we look closely at those forces which divided us in the distant past. There were many of these, some of them very eccentric; but only two took the form of mass popular movements, driven by religious ideology, and in active rebellion against majoritarian faith and scholarship. For good reasons, these two acquired the names of Kharijism and Shi'ism. Unlike Sunnism, both were highly productive of splinter groups and sub-movements; but they nonetheless remained as recognisable traditions of dissidence because of their ability to express the two great divergences from mainstream opinion on the key question of the source of religious authority in Islam. </p><p>Confronted with what they saw as moral slippage among early caliphs, posthumous partisans of Ali (r.a.) developed a theory of religious authority which departed from the older egalitarian assumptions by vesting it in a charismatic succession of Imams. We need not stop here to investigate the question of whether this idea was influenced by the Eastern Christian background of some early converts, who had been nourished on the idea of the mystical apostolic succession to Christ, a gift which supposedly gave the Church the unique ability to read his mind for later generations. What needs to be appreciated is that Shi'ism, in its myriad forms, developed as a response to a widely-sensed lack of definitive religious authority in early Islamic society. As the age of the Righteous Caliphs came to a close, and the Umayyad rulers departed ever more conspicuously from the lifestyle expected of them as Commanders of the Faithful, the sharply-divergent and still nascent schools of <i>fiqh</i> seemed inadequate as sources of strong and unambiguous authority in religious matters. Hence the often irresistible seductiveness of the idea of an infallible Imam. </p><p>This interpretation of the rise of Imamism also helps to explain the second great phase in Shi'i expansion. After the success of the fifth- century Sunni revival, when Sunnism seemed at last to have become a fully coherent system, Shi'ism went into a slow eclipse. Its extreme wing, as manifested in Ismailism, received a heavy blow at the hands of Imam al-Ghazali, whose book "<i>Scandals of the Batinites</i>" exposed and refuted their secret doctrines with devastating force. This decline in Shi'i fortunes was only arrested after the mid-seventh century, once the Mongol hordes under Genghis Khan had invaded and obliterated the central lands of Islam. The onslaught was unimaginably harsh: we are told, for instance, that out of a hundred thousand former inhabitants of the city of Herat, only forty survivors crept out of the smoking ruins to survey the devastation. In the wake of this tidal wave of mayhem, newly-converted Turcoman nomads moved in, who, with the Sunni ulama of the cities dead, and a general atmosphere of fear, turbulence, and Messianic expectation in the air, turned readily to extremist forms of Shi'i belief. The triumph of Shi'ism in Iran, a country once loyal to Sunnism, dates back to that painful period. </p><p>The other great dissident movement in early Islam was that of the Kharijites, literally, the seceders, so-called because they seceded from the army of the Caliph Ali when he agreed to settle his dispute with Muawiyah through arbitration. Calling out the Quranic slogan, "Judgement is only Gods", they fought bitterly against Ali and his army which included many of the leading Companions, until Ali defeated them at the Battle of Nahrawan, where some ten thousand of them perished. </p><p>Although the first Kharijites were destroyed, Kharijism itself lived on. As it formulated itself, it turned into the precise opposite of Shi'ism, rejecting any notion of inherited or charismatic leadership, and stressing that leadership of the community of believers should be decided by piety alone. This was assessed by very rudimentary criteria: the early Kharijites were known for extreme toughness in their devotions, and for the harsh doctrine that any Muslim who commits a major sin is an unbeliever. This notion of <i>takfir</i> (declaring Muslims to be outside Islam), permitted the Kharijite groups, camping out in remote mountain districts of Khuzestan, to raid Muslim settlements which had accepted Umayyad authority. Non-Kharijis were routinely slaughtered in these operations, which brought merciless reprisals from tough Umayyad generals such as al-Hajjaj ibn Yusuf. But despite the apparent hopelessness of their cause, the Kharijite attacks continued. The Caliph Ali (r.a.) was assassinated by Ibn Muljam, a survivor of Nahrawan, while the hadith scholar Imam al-Nasai, author of one of the most respected collections of <i>sunan</i>, was likewise murdered by Kharijite fanatics in Damascus in 303/915. </p><p>Like Shi'ism, Kharijism caused much instability in Iraq and Central Asia, and on occasion elsewhere, until the fourth and fifth centuries of Islam. At that point, something of historic moment occurred. Sunnism managed to unite itself into a detailed system that was now so well worked-out, and so obviously the way of the great majority of <i>ulama</i>, that the attraction of the rival movements diminished sharply. </p><p>What happened was this. Sunni Islam, occupying the middle ground between the two extremes of egalitarian Kharijism and hierarchical Shi'ism, had long been preoccupied with disputes over its own concept of authority. For the Sunnis, authority was, by definition, vested in the Quran and Sunnah. But confronted with the enormous body of hadiths, which had been scattered in various forms and narrations throughout the length and breadth of the Islamic world following the migrations of the Companions and Followers, the Sunnah sometimes proved difficult to interpret. Even when the sound hadiths had been sifted out from this great body of material, which totalled several hundred thousand hadith reports, there were some hadiths which appeared to conflict with each other, or even with verses of the Quran. It was obvious that simplistic approaches such as that of the Kharijites, namely, establishing a small corpus of hadiths and deriving doctrines and law from them directly, was not going to work. The internal contradictions were too numerous, and the interpretations placed on them too complex, for the <i>qadis</i> (judges) to be able to dish out judgements simply by opening the Quran and hadith collections to an appropriate page. </p><p>The reasons underlying cases of apparent conflict between various revealed texts were scrutinised closely by the early ulama, often amid sustained debate between brilliant minds backed up with the most perfect photographic memories. Much of the science of Islamic jurisprudence (<i>usul al-fiqh</i>) was developed in order to provide consistent mechanisms for resolving such conflicts in a way which ensured fidelity to the basic ethos of Islam. The term <i>taarud al-adilla</i> (mutual contradiction of proof-texts) is familiar to all students of Islamic jurisprudence as one of the most sensitive and complex of all Muslim legal concepts. Early scholars such as Ibn Qutayba felt obliged to devote whole books to the subject. </p><p>The ulama of <i>usul</i> recognised as their starting assumption that conflicts between the revealed texts were no more than conflicts of interpretation, and could not reflect inconsistencies in the Lawgiver's message as conveyed by the Prophet (pbuh). The message of Islam had been perfectly conveyed before his demise; and the function of subsequent scholars was exclusively one of interpretation, not of amendment. </p><p>Armed with this awareness, the Islamic scholar, when examining problematic texts, begins by attempting a series of preliminary academic tests and methods of resolution. The system developed by the early ulama was that if two Quranic or hadith texts appeared to contradict each other, then the scholar must first analyse the texts linguistically, to see if the contradiction arises from an error in interpreting the Arabic. If the contradiction cannot be resolved by this method, then he must attempt to determine, on the basis of a range of textual, legal and historiographic techniques, whether one of them is subject to <i>takhsis</i>, that is, concerns special circumstances only, and hence forms a specific exception to the more general principle enunciated in the other text. The jurist must also assess the textual status of the reports, recalling the principle that a Quranic verse will overrule a hadith related by only one <i>isnad</i> (the type of hadith known as <i>ahad</i>), as will a hadith supplied by many <i>isnads</i> (<i>mutawatir</i> or <i>mashhur</i>). If, after applying all these mechanisms, the jurist finds that the conflict remains, he must then investigate the possibility that one of the texts was subject to formal abrogation (<i>naskh</i>) by the other. </p><p>This principle of <i>naskh</i> is an example of how, when dealing with the delicate matter of <i>taarud al-adilla</i>, the Sunni ulama founded their approach on textual policies which had already been recognised many times during the lifetime of the Prophet (pbuh). The Companions knew by <i>ijma</i> that over the years of the Prophets ministry, as he taught and nurtured them, and brought them from the wildness of paganism to the sober and compassionate path of monotheism, his teaching had been divinely shaped to keep pace with their development. The best-known instance of this was the progressive prohibition of wine, which had been discouraged by an early Quranic verse, then condemned, and finally prohibited. Another example, touching an even more basic principle, was the canonical prayer, which the early ummah had been obliged to say only twice daily, but which, following the <i>Miraj</i>, was increased to five times a day. <i>Mutah</i> (temporary marriage) had been permitted in the early days of Islam, but was subsequently prohibited as social conditions developed, respect for women grew, and morals became firmer. There are several other instances of this, most being datable to the years immediately following the Hijra, when the circumstances of the young ummah changed in radical ways. </p><p>There are two types of <i>naskh</i>: explicit (<i>sarih</i>) or implicit (<i>dimni</i>). The former is easily identified, for it involves texts which themselves specify that an earlier ruling is being changed. For instance, there is the verse in the Quran (2:142) which commands the Muslims to turn in prayer to the Kaba rather than to Jerusalem. In the hadith literature this is even more frequently encountered; for example, in a hadith narrated by Imam Muslim we read: "I used to forbid you to visit graves; but you should now visit them." Commenting on this, the ulama of hadith explain that in early Islam, when idolatrous practices were still fresh in peoples memories, visiting graves had been forbidden because of the fear that some new Muslims might commit shirk. As the Muslims grew stronger in their monotheism, however, this prohibition was discarded as no longer necessary, so that today it is a recommended practice for Muslims to go out to visit graves in order to pray for the dead and to be reminded of the <i>akhira</i>. </p><p>The other type of <i>naskh</i> is more subtle, and often taxed the brilliance of the early ulama to the limit. It involves texts which cancel earlier ones, or modify them substantially, but without actually stating that this has taken place. The ulama have given many examples of this, including the two verses in <i>Surat al-Baqarah</i> which give differing instructions as to the period for which widows should be maintained out of an estate (2:240 and 234). And in the hadith literature, there is the example of the incident in which the Prophet (pbuh) once told the Companions that when he prayed sitting because he was burdened by some illness, they should sit behind him. This hadith is given by Imam Muslim. And yet we find another hadith, also narrated by Muslim, which records an incident in which the Companions prayed standing while the Prophet (pbuh) was sitting. The apparent contradiction has been resolved by careful chronological analysis, which shows that the latter incident took place after the former, and therefore takes precedence over it. This has duly been recorded in the <i>fiqh</i> of the great scholars. </p><p>The techniques of <i>naskh</i> identification have enabled the ulama to resolve most of the recognised cases of <i>taarud al-adilla</i>. They demand a rigorous and detailed knowledge not just of the hadith disciplines, but of history, <i>sirah</i>, and of the views held by the Companions and other scholars on the circumstances surrounding the genesis and exegesis of the hadith in question. In some cases, hadith scholars would travel throughout the Islamic world to locate the required information pertinent to a single hadith. </p><p>In cases where in spite of all efforts, abrogation cannot be proven, then the ulama of the salaf recognised the need to apply further tests. Important among these is the analysis of the matn (the transmitted text rather than the isnad of the hadith). Clear (<i>sarih</i>) statements are deemed to take precedence over allusive ones (<i>kinayah</i>), and definite (<i>muhkam</i>) words take precedence over words falling into more ambiguous categories, such as the interpreted (<i>mufassar</i>), the obscure (<i>khafi</i>) and the problematic (<i>mushkil</i>). It may also be necessary to look at the position of the narrators of the conflicting hadiths, giving precedence to the report issuing from the individual who was more directly involved. A famous example of this is the hadith narrated by Maymunah which states that the Prophet (pbuh) married her when not in a state of consecration (<i>ihram</i>) for the pilgrimage. Because her report was that of an eyewitness, her hadith is given precedence over the conflicting report from Ibn Abbas, related by a similarly sound <i>isnad</i>, which states that the Prophet was in fact in a state of <i>ihram</i> at the time. </p><p>There are many other rules, such as that which states that prohibition takes precedence over permissibility. Similarly, conflicting hadiths may be resolved by utilising the <i>fatwa</i> of a Companion, after taking care that all the relevant <i>fatwa</i> are compared and assessed. Finally, recourse may be had to <i>qiyas</i> (analogy). An example of this is the various reports about the solar eclipse prayer (<i>salat al-kusuf</i>), which specify different numbers of bowings and prostrations. The ulama, having investigated the reports meticulously, and having been unable to resolve the contradiction by any of the mechanisms outlined above, have applied analogical reasoning by concluding that since the prayer in question is still called <i>salaat</i>, then the usual form of <i>salaat</i> should be followed, namely, one bowing and two prostrations. The other hadiths are to be abandoned. </p><p>This careful articulation of the methods of resolving conflicting source-texts, so vital to the accurate derivation of the Shariah from the revealed sources, was primarily the work of Imam al-Shafi'i. Confronted by the confusion and disagreement among the jurists of his day, and determined to lay down a consistent methodology which would enable a <i>fiqh</i> to be established in which the possibility of error was excluded as far as was humanly possible, Shafi'i wrote his brilliant <i>Risala</i> (Treatise on Islamic jurisprudence). His ideas were soon taken up, in varying ways, by jurists of the other major traditions of law; and today they are fundamental to the formal application of the Shariah. </p><p>Shafi'i's system of minimising mistakes in the derivation of Islamic rulings from the mass of evidence came to be known as <i>usul al-fiqh</i> (the roots of <i>fiqh</i>). Like most of the other formal academic disciplines of Islam, this was not an innovation in the negative sense, but a working- out of principles already discernible in the time of the earliest Muslims. In time, each of the great interpretative traditions of Sunni Islam codified its own variation on these roots, thereby yielding in some cases divergent branches (i.e. specific rulings on practice). Although the debates generated by these divergences could sometimes be energetic, nonetheless, they were insignificant when compared to the great sectarian and legal disagreements which had arisen during the first two centuries of Islam before the science of <i>usul al-fiqh</i> had put a stop to such chaotic discord. </p><p>It hardly needs remarking that although the Four Imams, Abu Hanifa, Malik ibn Anas, al-Shafi'i and Ibn Hanbal, are regarded as the founders of these four great traditions, which, if we were asked to define them, we might sum up as sophisticated techniques for avoiding innovation, their traditions were fully systematised only by later generations of scholars. The Sunni ulama rapidly recognised the brilliance of the Four Imams, and after the late third century of Islam we find that hardly any scholars adhered to any other approach. The great hadith specialists, including al-Bukhari and Muslim, were all loyal adherents of one or another of the <i>madhhabs</i>, particularly that of Imam al-Shafi'i. But within each <i>madhhab</i>, leading scholars continued to improve and refine the roots and branches of their school. In some cases, historical conditions made this not only possible, but necessary. For instance, scholars of the school of Imam Abu Hanifah, which was built on the foundations of the early legal schools of Kufa and Basra, were wary of some hadiths in circulation in Iraq because of the prevalence of forgery engendered by the strong sectarian influences there. Later, however, once the canonical collections of Bukhari, Muslim and others became available, subsequent generations of Hanafi scholars took the entire corpus of hadiths into account in formulating and revising their <i>madhhab</i>. This type of process continued for two centuries, until the Schools reached a condition of maturity in the fourth and fifth centuries of the Hijra. </p><p>It was at that time, too, that the attitude of toleration and good opinion between the Schools became universally accepted. This was formulated by Imam al-Ghazali, himself the author of four textbooks of Shafi'i <i>fiqh</i>, and also of <i>Al-Mustasfa</i>, widely acclaimed as the most advanced and careful of all works on usul <i>usul al-fiqh</i>madhhab (<i>Ihya Ulum al-Din</i>, III, 65) While it was necessary for the Muslim to follow a recognised <i>madhhab</i> in order to avert the lethal danger of misinterpreting the sources, he must never fall into the trap of considering his own school categorically superior to the others. With a few insignificant exceptions, the great scholars of Sunni Islam have followed the ethos outlined by Imam al-Ghazali, and have been conspicuously respectful of each others <i>madhhab</i>. Anyone who has studied under traditional ulama will be well-aware of this fact. </p><p>The evolution of the Four Schools did not stifle, as some Orientalists have suggested, the capacity for the refinement or extension of positive law. On the contrary, sophisticated mechanisms were available which not only permitted qualified individuals to derive the Shariah from the Quran and Sunnah on their own authority, but actually obliged them to do this. According to most scholars, an expert who has fully mastered the sources and fulfilled a variety of necessary scholarly conditions is not permitted to follow the prevalent rulings of his School, but must derive the rulings himself from the revealed sources. Such an individual is known as a <i>mujtahid</i>, a term derived from the famous hadith of Muadh ibn Jabal. </p><p>Few would seriously deny that for a Muslim to venture beyond established expert opinion and have recourse directly to the Quran and Sunnah, he must be a scholar of great eminence. The danger of less- qualified individuals misunderstanding the sources and hence damaging the Shariah is a very real one, as was shown by the discord and strife which afflicted some early Muslims, and even some of the Companions themselves, in the period which preceded the establishment of the Orthodox Schools. Prior to Islam, entire religions had been subverted by inadequate scriptural scholarship, and it was vital that Islam should be secured from a comparable fate. </p><p>In order to protect the Shariah from the danger of innovation and distortion, the great scholars of usul laid down rigorous conditions which must be fulfilled by anyone wishing to claim the right of ijtihad for himself. These conditions include: </p><dl compact="compact"><dt> (a)</dt><dd> mastery of the Arabic language, to minimise the possibility of misinterpreting Revelation on purely linguistic grounds;</dd><dt> (b)</dt><dd> a profound knowledge of the Quran and Sunnah and the circumstances surrounding the revelation of each verse and hadith, together with a a full knowledge of the Quranic and hadith commentaries, and a control of all the interpretative techniques discussed above;</dd><dt> (c)</dt><dd> knowledge of the specialised disciplines of hadith, such as the assessment of narrators and of the matn;</dd><dt> (d)</dt><dd> knowledge of the views of the Companions, Followers and the great imams, and of the positions and reasoning expounded in the textbooks of fiqh, combined with the knowledge of cases where a consensus (ijma) has been reached;</dd><dt> (e)</dt><dd> knowledge of the science of juridical analogy (qiyas), its types and conditions;</dd><dt> (f)</dt><dd> knowledge of ones own society and of public interest (maslahah);</dd><dt> (g)</dt><dd> knowing the general objectives (maqasid) of the Shariah;</dd><dt> (h)</dt><dd> a high degree of intelligence and personal piety, combined with the Islamic virtues of compassion, courtesy, and modesty.</dd></dl> A scholar who has fulfilled these conditions can be considered a <i>mujtahid fil-shar</i>, and is not obliged, or even permitted, to follow an existing authoritative <i>madhhab</i>. This is what some of the Imams were saying when they forbade their great disciples from imitating them uncritically. But for the much greater number of scholars whose expertise has not reached such dizzying heights, it may be possible to become a <i>mujtahid fil-madhhab</i>, that is, a scholar who remains broadly convinced of the doctrines of his school, but is qualified to differ from received opinion within it. There have been a number of examples of such men, for instance Imam al-Nawawi among the Shafi'is, Qadi Ibn Abd al-Barr among the Malikis, Ibn Abidin among the Hanafis, and Ibn Qudama among the Hanbalis. All of these scholars considered themselves followers of the fundamental interpretative principles of their own <i>madhhabs</i>, but are on record as having exercised their own gifts of scholarship and judgement in reaching many new verdicts within them. It is to these experts that the Mujtahid Imams directed their advice concerning <i>ijtihad</i>, such as Imam al-Shafi'is instruction that if you find a hadith that contradicts my verdict, then follow the hadith. It is obvious that whatever some writers nowadays like to believe, such counsels were never intended for use by the Islamically-uneducated masses. <p>Other categories of <i>mujtahids</i> are listed by the <i>usul</i> scholars; but the distinctions between them are subtle and not relevant to our theme. The remaining categories can in practice be reduced to two: the <i>muttabi</i> (follower), who follows his <i>madhhab</i> while being aware of the Quranic and hadith texts and the reasoning, underlying its positions, and secondly the <i>muqallid</i> (emulator), who simply conforms to the <i>madhhab</i> because of his confidence in its scholars, and without necessarily knowing the detailed reasoning behind all its thousands of rulings. </p><p>Clearly it is recommended for the <i>muqallid</i> to learn as much as he or she is able of the formal proofs of the <i>madhhab</i>. But it is equally clear that not every Muslim can be a scholar. Scholarship takes a lot of time, and for the ummah to function properly most people must have other employment: as accountants, soldiers, butchers, and so forth. As such, they cannot reasonably be expected to become great ulama as well, even if we suppose that all of them have the requisite intelligence. The Holy Quran itself states that less well-informed believers should have recourse to qualified experts: <b>So ask the people of remembrance, if you do not know (16:43)</b>. (According to the <i>tafsir</i> experts, the people of remembrance are the ulama.) And in another verse, the Muslims are enjoined to create and maintain a group of specialists who provide authoritative guidance for non-specialists: <b>A band from each community should stay behind to gain instruction in religion and to warn the people when they return to them, so that they may take heed (9:122)</b>. Given the depth of scholarship needed to understand the revealed texts accurately, and the extreme warnings we have been given against distorting the Revelation, it is obvious that ordinary Muslims are duty bound to follow expert opinion, rather than rely on their own reasoning and limited knowledge. This obvious duty was well-known to the early Muslims: the Caliph Umar (r.a.) followed certain rulings of Abu Bakr (r.a.), saying I would be ashamed before God to differ from the view of Abu Bakr. And Ibn Masud (r.a.), in turn, despite being a mujtahid in the fullest sense, used in certain issues to follow Umar (r.a.). According to al-Shabi: Six of the Companions of the Prophet (pbuh) used to give fatwas to the people: Ibn Masud, Umar ibn al-Khattab, Ali, Zayd ibn Thabit, Ubayy ibn Kab, and Abu Musa (al-Ashari). And out of these, three would abandon their own judgements in favour of the judgements of three others: Abdallah (ibn Masud) would abandon his own judgement for the judgement of Umar, Abu Musa would abandon his own judgement for the judgement of Ali, and Zayd would abandon his own judgement for the judgement of Ubayy ibn Kab. </p><p>This verdict, namely that one is well-advised to follow a great Imam as ones guide to the Sunnah, rather than relying on oneself, is particularly binding upon Muslims in countries such as Britain, among whom only a small percentage is even entitled to have a choice in this matter. This is for the simple reason that unless one knows Arabic, then even if one wishes to read all the hadith determining a particular issue, one cannot. For various reasons, including their great length, no more than ten of the basic hadith collections have been translated into English. There remain well over three hundred others, including such seminal works as the <i>Musnad</i> of Imam Ahmad ibn Hanbal, <i>the Musannaf </i>of Ibn Abi Shayba, the <i>Sahih</i> of Ibn Khuzayma, the <i>Mustadrak</i> of al- Hakim, and many other multi-volume collections, which contain large numbers of sound hadiths which cannot be found in Bukhari, Muslim, and the other works that have so far been translated. Even if we assume that the existing translations are entirely accurate, it is obvious that a policy of trying to derive the Shariah directly from the Book and the Sunnah cannot be attempted by those who have no access to the Arabic. To attempt to discern the Shariah merely on the basis of the hadiths which have been translated will be to ignore and amputate much of the Sunnah, hence leading to serious distortions. </p><p>Let me give just two examples of this. The Sunni Madhhabs, in their rules for the conduct of legal cases, lay down the principle that the canonical punishments (<i>hudud</i>) should not be applied in cases where there is the least ambiguity, and that the qadi should actively strive to prove that such ambiguities exist. An amateur reading in the Sound Six collections will find no confirmation of this. But the <i>madhhab</i> ruling is based on a hadith narrated by a sound chain, and recorded in the <i>Musannaf</i> of Ibn Abi Shayba, the <i>Musnad of al-Harithi</i>, and the <i>Musnad of Musaddad</i> ibn Musarhad. The text is: <b>Ward off the <i>hudud</i> by means of ambiguities.</b> Imam al-Sanani, in his book <i>Al-Ansab</i>, narrates the circumstances of this hadith: "<i>A man was found drunk, and was brought to Umar, who ordered the hadd of eighty lashes to be applied. When this had been done, the man said: Umar, you have wronged me! I am a slave! (Slaves receive only half the punishment.) Umar was grief- stricken at this, and recited the Prophetic hadith, Ward off the hudud by means of ambiguities.</i>" </p><p>Another example pertains to the important practice, recognised by the <i>madhhabs</i>, of performing sunnah prayers as soon as possible after the end of the Maghrib obligatory prayer. The hadith runs: <i>Make haste to perform the two rakas after the Maghrib, for they are raised up (to Heaven) alongside the obligatory prayer</i>. The hadith is narrated by Imam Razin in his <i>Jami</i>. </p><p>Because of the traditional pious fear of distorting the Law of Islam, the overwhelming majority of the great scholars of the past - certainly well over ninety-nine percent of them - have adhered loyally to a <i>madhhab</i>. It is true that in the troubled fourteenth century a handful of dissenters appeared, such as Ibn Taymiyyah and Ibn al-Qayyim; but even these individuals never recommended that semi-educated Muslims should attempt <i>ijtihad</i> without expert help. And in any case, although these authors have recently been resurrected and made prominent, their influence on the orthodox scholarship of classical Islam was negligible, as is suggested by the small number of manuscripts of their works preserved in the great libraries of the Islamic world. </p><p>Nonetheless, social turbulences have in the past century thrown up a number of writers who have advocated the abandonment of authoritative scholarship. The most prominent figures in this campaign were Muhammad Abduh and his pupil Muhammad Rashid Rida. Dazzled by the triumph of the West, and informed in subtle ways by their own well-documented commitment to Freemasonry, these men urged Muslims to throw off the shackles of taqlid, and to reject the authority of the Four Schools. Today in some Arab capitals, especially where the indigenous tradition of orthodox scholarship has been weakened, it is common to see young Arabs filling their homes with every hadith collection they can lay their hands upon, and poring over them in the apparent belief that they are less likely to misinterpret this vast and complex literature than Imam al-Shafi'i, Imam Ahmad, and the other great Imams. This irresponsible approach, although still not widespread, is predictably opening the door to sharply divergent opinions, which have seriously damaged the unity, credibility and effectiveness of the Islamic movement, and provoked sharp arguments over issues settled by the great Imams over a thousand years ago. It is common now to see young activists prowling the mosques, criticising other worshippers for what they believe to be defects in their worship, even when their victims are following the verdicts of some of the great Imams of Islam. The unpleasant, Pharisaic atmosphere generated by this activity has the effect of discouraging many less committed Muslims from attending the mosque at all. No-one now recalls the view of the early ulama, which was that Muslims should tolerate divergent interpretations of the Sunnah as long as these interpretations have been held by reputable scholars. As Sufyan al-Thawri said: If you see a man doing something over which there is a debate among the scholars, and which you yourself believe to be forbidden, you should not forbid him from doing it. The alternative to this policy is, of course, a disunity and rancour which will poison and cripple the Muslim community from within. </p><p>In a Western-influenced global culture in which people are urged from early childhood to think for themselves and to challenge established authority, it can sometimes be difficult to muster enough humility to recognise ones own limitations. We are all a little like Pharaoh: our egos are by nature resistant to the idea that anyone else might be much more intelligent or learned than ourselves. The belief that ordinary Muslims, even if they know Arabic, are qualified to derive rulings of the Shariah for themselves, is an example of this egotism running wild. To young people proud of their own judgement, and unfamiliar with the complexity of the sources and the brilliance of authentic scholarship, this can be an effective trap, which ends by luring them away from the orthodox path of Islam and into an unintentional agenda of provoking deep divisions among the Muslims. The fact that all the great scholars of the religion, including the hadith experts, themselves belonged to <i>madhhabs</i>, and required their students to belong to <i>madhhabs</i>, seems to have been forgotten. Self-esteem has won a major victory here over common sense and Islamic responsibility. </p><p>The Holy Quran commands Muslims to use their minds and reflective capacities; and the issue of following qualified scholarship is an area in which this faculty must be very carefully deployed. The basic point should be appreciated that no categoric difference exists between <i>usul al-fiqh</i> and any other specialised science requiring lengthy training. Shaykh Said Ramadan al-Buti, who has articulated the orthodox response to the anti-Madhhab trend in his book: <i>Non-Madhhabism: The Greatest Bida Threatening the Islamic Sharia</i>, likes to compare the science of deriving rulings to that of medicine. "<i>If ones child is seriously ill</i>", he asks, "<i>does one look for oneself in the medical textbooks for the proper diagnosis and cure, or should one go to a trained medical practitioner?</i>" Clearly, sanity dictates the latter option. And so it is in matters of religion, which are in reality even more important and potentially hazardous: we would be both foolish and irresponsible to try to look through the sources ourselves, and become our own <i>muftis</i>. Instead, we should recognise that those who have spent their entire lives studying the Sunnah and the principles of law are far less likely to be mistaken than we are. </p><p>Another metaphor might be added to this, this time borrowed from astronomy. We might compare the Quranic verses and the hadiths to the stars. With the naked eye, we are unable to see many of them clearly; so we need a telescope. If we are foolish, or proud, we may try to build one ourselves. If we are sensible and modest, however, we will be happy to use one built for us by Imam al-Shafi'i or Ibn Hanbal, and refined, polished and improved by generations of great astronomers. A <i>madhhab</i> is, after all, nothing more than a piece of precision equipment enabling us to see Islam with the maximum clarity possible. If we use our own devices, our amateurish attempts will inevitably distort our vision. </p><p>A third image might also be deployed. An ancient building, for instance the Blue Mosque in Istanbul, might seem imperfect to some who worship in it. Young enthusiasts, burning with a desire to make the building still more exquisite and well-made (and no doubt more in conformity with their own time-bound preferences), might gain access to the crypts and basements which lie under the structure, and, on the basis of their own understanding of the principles of architecture, try to adjust the foundations and pillars which support the great edifice above them. They will not, of course, bother to consult professional architects, except perhaps one or two whose rhetoric pleases them nor will they be guided by the books and memoirs of those who have maintained the structure over the centuries. Their zeal and pride leaves them with no time for that. Groping through the basements, they bring out their picks and drills, and set to work with their usual enthusiasm. </p><p>There is a real danger that Sunni Islam is being treated in a similar fashion. The edifice has stood for centuries, withstanding the most bitter blows of its enemies. Only from within can it be weakened. No doubt, Islam has its intelligent foes among whom this fact is well- known. The spectacle of the disunity and fitnas which divided the early Muslims despite their superior piety, and the solidity and cohesiveness of Sunnism after the final codification of the Shariah in the four Schools of the great Imams, must have put ideas into many a malevolent head. This is not to suggest in any way that those who attack the great <i>madhhabs</i> are the conscious tools of Islams enemies. But it may go some way to explaining why they will continue to be well- publicised and well-funded, while the orthodox alternative is starved of resources. With every Muslim now a proud mujtahid, and with taqlid dismissed as a sin rather than a humble and necessary virtue, the divergent views which caused such pain in our early history will surely break surface again. Instead of four <i>madhhabs</i> in harmony, we will have a billion <i>madhhabs</i> in bitter and self-righteous conflict. No more brilliant scheme for the destruction of Islam could ever have been devised. </p><center> <p>This article is reproduced courtesy of <b><i>ISLAMICA</i></b> Magazine (1995)</p></center>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-55929086734226631542009-10-24T23:58:00.000+05:302009-10-24T23:59:31.031+05:30Mawdudi's (Maududi) characterization of Imam al Ghazali as a reformer and its answerAbul A'ala Mawdudi, one of the religion reformers of the present time, introduces Imam al-Ghazali as a reformer in his book <i>The Revivalist Movement in Islam</i>. He writes: <blockquote><span style="color:#000099;">"Imam al-Ghazali extirpated the Greek thoughts so as to remove their effects from Muslims' minds. He corrected the mistakes of those who attempted to defend Islam against philosophers and scholasticism according to their own thoughts. He revealed the rational effects of the principles of belief, reopened the spirit of ijtihad, arranged the programs of education, introduced the moral principles of Islam and invited the government and officials to follow Islam. Yet he was inefficient in the knowledge of the Hadith, and he dwelt too much on rational knowledge and inclined to tasawwuf more than necessary."</span></blockquote> He attributes defects to this great scholar, who has been one of the greatest Ahl as-Sunnat scholars. He calls these imaginary defects "dangerous attitude". He extravagantly goes on: <blockquote><span style="color:#000099;">"Ibn Taymiyya removed these dangers, revived Islam's spirit of idea and morals and accomplished the explorations of renewal. A little before him, no one had dared to invite the people to Islam out of the fear of being calumniated; the narrow-minded scholars had cooperated with the cruel rulers, and it was his lot to unfurl the flag of renewal against them. He was profound in interpretation of the Qur'an and a leader in the Hadith and he took Islam from where al-Ghazali had left it forward. He defended Islamic faith and found more beautiful proofs for Islamic spirit than al-Ghazali had. Al-Ghazali's judgement had remained under the harmful influence of rational thoughts. Ibn Taymiyya was more effective and chose the way of reason, which was closer to spirit of the Qur'an and Sunnat. Thus, he won a wonderful success. Men of knowledge did not know the interpretation of the Qur'an. Those who were educated scholastically were not able to establish the connection between themselves and the Qur'an and Hadith. It has been only Ibn Taymiyya's lot to accomplish the real explanation of Islam. He made ijtihads by deriving his inspiration directly from the Holy Book, from the Sunnat, and from the way of living of the Prophet's companions. Ibn al-Qayyim, his disciple, studied over the divine causes, the meanings of which had not been solved, and put Islamic rules. By clearing out the evil effects that had leaked into Islamic system, he purified and refreshed it. He attacked the bad customs that had been accepted as parts of Islam and had been support for religious punishments and tolerated by scholars for centuries. This honest act turned the whole world against him. Those who came later raced with one another to calumniate him."</span></blockquote> Religion reformers can be classified in three groups: <p> The <b>first</b> group is that of the profound Ahl as-Sunnat scholars. They have corrected heresies, wrong deeds and superstitions that have been introduced among Muslims by ignorant people and by the enemies of Islam. They have revealed the true knowledge transmitted by the Ahl as-Sunnat mujtahids as they had heard it from as-Sahabat al-kiram. They did not say anything from themselves. They are called "mujaddidin" (renewers). The Prophet ('alaihi 's-salam) praised them and foretold that they would come and render service to Islam: "<b><i>After me, a scholar will appear every hundred years. He will strengthen my religion.</i></b>" Mujaddidin were praised in this hadith: "<b><i>The scholars of my umma are like the prophets among the Children of Israil.</i></b>" The absolute mujtahids such as al-Imam al-A'zam (the Greatest Imam) Abu Hanifa, al-Imam ash-Shafi'i and the like, who were madhhab leaders, al-Imam ar-Rabbani Ahmad al-Faruqi as-Sirhindi, the 'ulama' who were attached to the madhhabs in each century and Hadrat al-Mahdi, who will come in the future, are of these mujaddidin. Some hypocrites, who use the religion as a means for political purposes and worldly advantages, have been representing themselves as religious men and murshids. Every one of them has been writing that he himself is the very mujaddid predicted in the hadith. The ignorant believe one of them and call him a mujaddid. Whereas, Rasulullah (sall-Allahu 'alaihi wa salam) explained the characteristics of mujaddidin. He said that they all would be in the path of as-Sahabat al-kiram (radi-Allahu anhum). And those who are in this path are the Ahl as-Sunnat scholars. These mujaddidin, who were predicted in the Hadith, have been the great scholars of the Ahl as-Sunnat, the apples of Muslims' eyes. They did not say anything from their own mind or opinions, nor did they give ayats and hadiths meanings according to their own ideas and understanding. They have tried to spread and emphasize the meanings given by the scholars of tafsir and hadith. How could Mawdudi ever say "ignorant" about these profound scholars whom Rasulullah (sal-Allahu 'alaihi wa sallam) praised? </p><p> In the basic books of Islam, there is no mawdu' hadith or heretical belief or deed which the enemies and the ignorant have tried to introduce into Islam. The mujaddid's duties are not to change the religious books of Islamic scholars, nor to disesteem the value of religious knowledge in these books, nor to add new information to them. His duties are to reveal the religious teachings that are written in these books but have been forgotten later, to explain and teach them to everybody. Such an exalted scholar of Islam is called a "mujaddid" rather than a "reformer". </p><p> Religion reformers in the <b>second</b> group believe in and pay respect to the Qur'an and Hadith, but they refuse their meanings and the knowledge given in the books of Islamic scholars. They derive meanings from the Qur'an and Hadith according to their short sight. They differ from the knowledge of the Ahl as-Sunnat scholars on many points. They are called "<b><a href="http://www.ahlisunnah.org/muslimarticles/conspiracies.html">ahl al-bidat</a></b>" (heretics). </p><p> Our Prophet ('alaihi 's-salam) predicted also that they would appear. The Hadith ash-Sharif says, "<b><i>My umma will part into seventy three groups. Seventy-two of them will go to Hell, and one will not go to Hell owing to its iman.</i></b>" [This hadith is reported in many valuable books. For example, it is written on the first page of the translation of <i>Al-milal wan-nihal </i>that it exists in the four books of Sunan and that it is explained more detailedly in at-Tirmidhi's book. It is also written in the Sahihain of al-Bukhari and Muslim. Furthermore, it is written on the 609th page of <i>Sharh al-Mawaqif</i>, which is one of the greatest kalam books taught in high grades of madrasas, and in the 67th letter in the second volume of Maktubat by al-Imam ar-Rabbani. The <b>ahl al-bida</b> and disbelievers deny this hadith.] </p><p>In the <b>third</b> group of religion reformers are the <u>insidious disbelievers</u>. These enemies of Islam, by disguising themselves as Muslims and uttering gentle words such as, "We renovate the religion, reproduce its main sources and restore it to its former position," try to demolish Islamic faith, to change and defile the true meanings of ayats and hadiths. They strive to demolish Islam form the inside. Because they pretend to be Muslims and say, "We renovate the religion and purify (or "cleanse") it from superstitions," ignorant people suppose such disbelievers to be real mujaddids. They believe in them. Thus such reformers are very successful. In order to deceive Muslims, they praise a few Ahl as-Sunnat scholars and write that they admire them, yet they dislike most of the teachings written in their books and call them superstitions. Of the hadiths written in these great scholars' invaluable books, they say "mawdu', made-up" about the ones which do not suit their purposes and which hinder their advantages. They force the heretical, harmful things they themselves make up to be accepted as true. Thus, they try to blemish these great scholars. Another group of them constantly speaks ill of, or even attribute disbelief to, one or two of the Ahl as-Sunnat scholars. </p><p> From the term 'religion reformers', we Muslims understand the la-madhhabi (non-madhhabite, non-Sunni) people, that is, members of the second and third groups. The group which is declared in the above-quoted hadith to possess the true faith and will not go to Hell for this reason is called the "Ahlus-Sunnat wal-Jama'at". This hadith shows that a person is either a Muslim or a disbeliever. And a Muslim is either a Sunni or a heretic. Then a person who does not belong to the Ahl as-Sunnat is either a heretic or a disbeliever. </p><p> Today, Muslims should be very learned lest they should be deceived by these destructive religion reformers who have spread all over Muslim countries. Freemasons, the insidious enemies of Islam, in order to cause Muslims to depart from their religion, try on the one hand to make the government administrators freemasons. On the other hand, they educate freemasonic men of religious profession. Freemasonic administrators try to pass laws prohibiting what is fard and commanding what is haram or even disbelief and, to exalt the reformist men of religious profession, who are their associates in the guilt. For example, Ali Pasha (d. in 1287/1871, buried in the Sulaimaniya Mosque yard), who because Grand Vizier five times during the times of Sultan 'Abd al-Majid and Sultan 'Abd al-'Aziz, was a freemason. He brought Jamal ad-din al-Afghani, a religion reformer hostile to Islam, to Istanbul, and in co-operating with him he began to reform the religion. But the Ahl as-Sunnat scholars were vigilant enough not to leave the field to them. They proved Jamal ad-din's disgrace, and Ali Pasha could not support him. </p><p> Jamal ad-din al-Afghani was born in Afghanistan in 1254 A.H. He came to Kabul in 1261. He stayed there for ten years. He read many books on philosophy. For some time, he spied for the Russians upon Afghanistan and received much money from the Russians. In 1285, he came to Egypt and became a freemason. Ali Pasha brought him to Istanbul and assigned him duties. Hasan Tahsin, the rector of the University of Istanbul and another freemason educated in Paris by the Grand Vizier Rashid Pasha and announced to be a disbeliever by the Shaikh al-Islam, had him give lectures that year. But, when he spoke recklessly, the great scholar Hasan Fahmi, the Shaikh al-Islam, gave the fatwa that he was a disbeliever. Hasan Fehmi Effendi was one of the profound scholars of his time and the hundred and tenth Shaikh al-Islam of the Ottoman Empire. He had won the first place in the examination of ru'us. He became a mudarris, that is, a professor of religious knowledge at the university. He educated many disciples. Having been promoted through many positions, he became the Shaikh al-Islam. When Sultan 'Aziz went to Egypt, he prepared the khutba delivered at the Juma prayers. He kept long company with Hadrat Shaikh Saka, the famous scholar at Jami' al-Azhar. The Egyptian scholars appreciated his knowledge. Because of this same scholar's righteous opposition, Jamal ad-din was disgraced. Ali Pasha had to dismiss Jamal ad-din from Istanbul. It is written in the book Ad-durar by Adib Ishaq of Egypt that Jamal ad-din was the chief of the freemasonic lodge in Egypt. He inoculated Egyptians with ideas of revolution. In order to increase his fame, he pretended to side with those who prepared the event of "A'Rabi Pasha" against the British. He made friends with Muhammad 'Abduh, the Mufti of Egypt. He inoculated him with his reformatory thoughts. Muhammad 'Abduh wrote: "<span style="color:#000099;">Before I saw Jamal ad-din my eyes had been blind, my ears deaf and my tongue dumb.</span>" In London and in Paris, Jamal ad-din wrote many harmful articles on reform in the religion. In 1886 he came to Iran. He did not keep quiet there, either. Fastened with chains he was left inside the Ottoman borders by five hundred cavalrymen. He went to Baghdad and London. He wrote articles against Iran. Thence he came to Istanbul, where, co-operating with the Bahais he made the religion a means for politics. He tried to stir up a rebellion in Iran. A year later, his chin became cancerous and he died in 1314 A.H. (1897). He was buried in the Cemetery of Shaikhs near the Macka Barracks in Istanbul. An American had a tomb built for him. After the Second World War, his bones were taken to Afghanistan. Freemasons write differently about his hostility against Islam, his revolutionary and mischievous adventures. They are not ashamed of saying "ignorant, reactionary" about the Shaikh al-Islam and Muslim scholars just in order to show him great. </p><p> Great Muslim scholar Hadrat Sayyid Abdulhakim Arwasi (d. in 1362/1943) said, "<i>It was Ibn Taymiyya who invented the heresy of reform in the religion first. Later on, this heresy was led to unbelief by the ignorant and by the enemies of Islam.</i>" Ibn Taymiyya was born in Harran in 661/1263 and died of disease in prison in a fortress in Damascus in 728/1328. He did not like the Ahl as-Sunnat scholars. He denied tasawwuf entirely. He called the apples of the eyes of Islam such as Muhyiddin ibn al-'Arabi and Sadr ad-din al-Qonawi "disbelievers". Whereas, he was not too ignorant not to know that he who called a Muslim "disbeliever" would himself become a disbeliever. It is a pity he tried to adapt Islam to his own opinion and narrow mind and, denying the facts which he could not comprehend, he went astray. 'Abd al-Wahhab ash-Sharani (rahmat-Allahi 'alaih), one of the leading 'ulama' of Islam and a specialist in 'ilm at-tasawwuf, exposed Ibn Taymiyya's this deplorable state in this <i>Tabaqat al-kubra</i>, in the preface of which he wrote: "<span style="color:#000099;">Only walis can recognize a wali. If one who is not a wali or does not know anything about wilaya does not believe in wilaya, this indicates his obstinacy and ignorance."</span> Now, as such is Ibn Taymiyya's denial of tasawwuf, his belittling 'arifs. <u>One should not read such people's books</u>, keeping away from them as if running away from beasts of prey. Abu 'l-Hasan ash-Shadhili, one of the superiors in tasawwuf, reported the state of those who had denied awliya' in detail." Therefore, Ibn Taymiyya's followers bear hostility against Hadrat 'Abd al-Wahhab ash-Sharani and have aimed their arrows of slander at this great scholar of Islam. </p><p> Ibn Taymiyya said that the early Muslims had adapted themselves to the Qur'an and Hadith, but the madhhab leaders who had appeared later had introduced their own opinions, and he blamed the Ahl as-Sunnat. Whereas, as written in the seventeenth article above, the Ahl as-Sunnat scholars, in regard to religious knowledge, have never departed from the way of narration (naql). They have not followed their own points of view. It is accepted unanimously by Muslim scholars that especially al-Imam al-azam Abu Hanifa (rahmat-Allahi 'alaih) followed the narration in every respect and held his own point of view inferior to it. [For documented explanation, see the 27th chapter in <i>Endless Bliss I</i>.] While slandering the Ahl as-Sunnat scholars in this respect, Ibn Taymiyya himself interpreted the Qur'an according to his own point of view. Thus, he himself differed from the early Muslims. This shows that he was not sincere in his word. He said that the Ahl as-Sunnat scholars had misunderstood the Qur'an and Hadith and that even the Sahabat al-kiram had gone wrong on many points, that he himself corrected Allahu ta'ala's religion and that only he understood the true meaning of the Qur'an. He disliked the great mujtahid of the first and second centuries of the Hegira, who had been praised in the Hadith, and the Muslim scholars who have spread the mujtahids' madhhabs all over the world. Because of this, he began to fall into disesteem in front of the men of knowledge. The authorities of religion co-operated and began to observe minutely the way he had taken, and it was understood to be heretical and harmful. The chair of professorship that he had inherited from his father was taken back from him. But still he did not keep quiet. He reproduced the words of the heretical group called "Mushabbiha" and said that Allahu ta'ala was material and an object. He supposed that the Creator was in the shape of man. By giving wrong meanings to symbolic (mutashabih) ayats and hadiths according to his own comprehension, he went wrong. He was so badly fixed in this heretical belief that one day he said on the pulpit of the mosque in Damascus, "<span style="color:#000099;">Allahu ta'ala descends on the earth from the sky as I descend now</span>," and got down from the pulpit. Ibn Battuta reported this. The 'ulama' of the four madhhabs, by writings answers refuting these words of Ibn Taymiyya, prevented the deterioration of Muslims' itiqad. The book <i>Ar-raddu 'ala 'l-mushabbihi fi qawlihi ta'ala ar-Rahmanu 'ala 'l-Arsh-istawa</i> by Muhammad ibn Jamaat, who was a Shafi'i scholar of fiqh and hadith and had been the Qadi Of Egypt, Damascus and Quds and passed away in 733 (1333), is full of these invaluable answers. In the fatwa book <i>Tatarhaniyya</i> and in <i>Al-milal wa 'n-nihal</i> and in many other books, it is written that the groups of Mujassima and Mushabbiha, that is those who believe Allahu ta'ala to be a material being who sits, gets down and walks on the 'Arsh, were disbelievers. In 705 A.H. scholars and officials, justifying Egyptian Sultan Nasir's decision, imprisoned Ibn Taymiyya in the well of Cairo fortress because he spread such heretical words. Because he gave wrong fatwas which the Ahl as-Sunnat scholars did not consider permissible, he was again imprisoned in the Damascus fortress in 720. His words about visiting prophets' graves and blessed places also made a mess and caused fitna. For this reason, he was imprisoned again in Damascus in 726. In 728 (1328), he got sick in the dungeon and died. </p><p> Ibn Taymiyya said that he was in the Hanbali madhhab. Whereas, one has to believe in accord with the Ahl as-Sunnat so that he can be in one of the four right madhhabs. Many words of his indicate that he did not belong to the Ahl as-Sunnat and, on the contrary, he disliked the Ahl as-Sunnat. He represented himself as a mujaddid, as a reformer. Hanbali scholar Mar'i (d. 1033 A.H.) wrote a biography of Ibn Taymiyya titled <i>Kawakib</i>, in which he quoted Ibn Taymiyya's writings that did not recognize the necessity of following the imams of madhhabs and even the ijma'. Though he attacked the Ahl as-Sunnat scholars because they had done qiyas, he himself did qiyas on many points, especially in his book <i>Majmuat ar-rasa'il wal-masa'il</i>. He did not believe in the greatness of awliya' and attacked visiting graves. He changed the hadith, "<b><i>One shall set off on a long journey only for visiting three mosques</i></b>," into "<i><span style="color:#000099;">Only three mosques are to be visited,</span></i>" and said that it was a sin to visit even Rasulullah's (sall-Allahu 'alaihi wa sallam) tomb. Hadrat Ibn Hajar al-Haitami answered this in detail in his book <i>Fatawa al-fiqhiyya</i>. In the 222nd article of the book <i>Nuzhat al-hawatir</i> by 'Allama 'Abd al-Hayy al-Hasani (d. 1341/1923), it is written that Muslim scholar Muhammad 'Abd al-Hayy al-Luknawi of India (d. 1304/1887) debated upon this subject with Muhammad Bashir, a la-madhhabite Indian. Ibn Taymiyya was aggressive against the madhhab of Hadrat Abu 'l-Hasan al-Ashari, one of the greatest Ahl as-Sunnat scholars, and against this profound scholar's explanation of qadar and of the Names of Allahu ta'ala and against his interpretation of the ayats about the punishment in the next world. He said that the punishment in Hell would not be eternal also for disbelievers and that every kind of tax paid to the State would be accepted as zakat. He did not admit that the words incompatible with what the four madhhabs had unanimously declared were of disbelief. He strived to rebut the honor and fame of the Ahl as-Sunnat scholars. In al-Jabal mosque in Salihiyya, he said that Hadrat 'Umar (radi-Allahu 'anh) had made many mistakes. <u>In another gathering, he said that Hadrat 'Ali (radi-Allahu 'anh) went wrong three hundred times</u>. (<b>astaghfirullah al-Azeem!!!</b>) A hadith, which is written in the book <i>Kunuz by al-Manawi</i>, in Imam Ahmad's Sahih and in the book <i>Mirat al-ka'inat</i>, states: "<b><i>Allahu ta'ala has put the true word on 'Umar's tongue</i></b>," by which Rasulullah ('alaihi 's-salam) meant that Hadrat 'Umar (radi-Allahu 'anh) would never go wrong. Ibn Taymiyya opposes this hadith by saying, " <span style="color:#000099;">'Umar made many mistakes</span>," Whereas, he was learned enough to know of this hadith. He was much learned on the Hadith, but he went wrong as much. It was true that many of the Sahabat al-kiram except 'Umar (radi-Allahu 'anh) might have made mistakes in those matters that were to be understood through ijtihad. But their mistakes were the mistakes in ijtihad. For this reason, even the mistakes of those great people and also of the Ahl as-Sunnat scholars in those matters understandable through ijtihad will be rewarded (thawab) in the next world, since all of them were mujtahids. As for Ibn Taymiyya's mistake in the teachings pertaining to belief, it took him away from the right path and caused the punishment he deserved to increase. By presuming himself to be a mujtahid, he became above himself and led himself to disaster. He went further and mercilessly attacked the great men of tasawwuf such as Sadr ad-din al-Qonawi, Muhyiddin ibn al-'Arabi and 'Umar ibn al-Farid. He said that al-Ghazali's books were full of mawdu' hadiths, and he did not neglect to criticize our scholars of qalam. He could not understand that the madhhabs arose out of the differences of ijtihad and supposed that they were the results of philosophical thoughts. He considered it as a guilt that the Ahl as-Sunnat scholars had said that the old churches in Muslim countries should not be touched, and for this reason, he spoke ill of the great men of Islam. </p><p> Mawdudi, like Ibn Taymiyya, misrepresents Imam al-Ghazali as defective. Great scholar Ibn Hajar al-Makki, in commenting on the causes of disbelief, wrote that the person who would claim to have found fault with Imam al-Ghazali's writings either envied him or was an atheist. [<i>Al-alam bi kawati al-Islam</i>, p.137, with references to Ibn as-Subki and other scholars.] Hanafi scholar Ibn 'Abidin wrote at the end of his <i>Al-'uqud Durriyya</i>, "<b>One who says that Imam al-Ghazali was not an alim is the most ignorant among the ignorant and the worst of fasiqs. He was Hujjat al-Islam and the most superior of the scholars of his time. He wrote very valuable books on fiqh. Some rules of the Shafi'i madhhab was based on his books.</b>" </p><p>Some Muslim scholars have declared that Ibn Taymiyya departed from Islam and became a renegade. Profoundly learned scholars such as Ibn Battuta, Ibn Hajar al-Makki, Taqi ad-din as-Subki and his son, 'Abd al-Wahhab, 'Izz ad-din Ibn Jamaat and Abu Hayyan az-Zahiri al-Andulusee, each of whose words have been regarded as documentary evidence, considered him a man of bidat, a heretic. Even those who said he was a heretic did not deny his knowledge, intelligence and zuhd, but, a hadith written in <i>Mishkat</i> states, "<b><i>The worst of the bad is the bad man of religion</i></b>." Hadrat al-Imam ar-Rabbani Ahmad al-Faruqi wrote in his fifty-third letter: </p><blockquote> "The good scholar is the best of mankind. The bad scholar is the worst of mankind. Men's happiness and disaster depend upon scholars. A great man saw the Satan sitting unoccupied and asked why he was lazy. The Satan said, 'The heretical scholars of the present time do my work. They do not leave any work for me to lead the people astray.' "</blockquote> Imam as-Subki, too, used to praise Ibn Taymiyya's knowledge and intelligence much. Burhan ad-din ibn Muflih wrote in his <i>Tabaqat</i> that Imam as-Subki praised Ibn Taymiyya much in the letter he had written to az-Zahabi. But, Imam as-Subki, in his work Ar-raddu li Ibn Taymiyya, and his son 'Abd al-Wahhab, in his Tabaqat, wrote that Ibn Taymiyya departed from the Ahl as-Sunnat and went astray. Many persons whom he inoculated with his ideas, especially his disciples Ibn al-Qayyim and az-Zahabi, praised him too much. 'Ali al-Qari ' and Mahmud Alusi, who are considered as religious scholars because of their annotations for famous books and who lived on writing on the Qur'an and valuable books, and Muhammad 'Abduh, who claimed to be a mujtahid, followed in his footsteps and departed from the Ahl as-Sunnat. Yusuf an-Nabhani, one of the profound scholars of the present century, in his book <i>Shawahid al-haqq</i>, and Shaikh al-Islam Mustafa Sabri Effendi, one of the great Ottoman scholars, in his book Al-'ilm wal-'aql, and Abu Hamid ibn Marzuk, a Damascene scholar, in his two-volume work, which was partly published by offset under the title <i>At-tawassulu bi 'n-Nabi wa Jahalat al-Wahhabiyyin</i> in Istanbul in 1395 A.H. (1975), proved Ibn Taymiyya's heresy with documents. <p> Those who approve Ibn Taymiyya, in order to prove his being judged and imprisoned unjustly, write: </p><blockquote><span style="color:#000099;">"His writings against the men of tasawwuf offended them. His fatwas about divorce made the scholars of fiqh feel hostile towards him. And his fatwas about the Divine Attributes hurt the scholars of kalam. Therefore, the scholars of kalam, fiqh and tasawwuf co-operated against him, and he was punished."</span></blockquote> They think that they can make everybody believe that religious scholars would become hostile towards or torture or denounce a Muslim because of a few words. They misrepresent him as a victim of oppression and the scholars as cruel. Whereas, Ibn Taymiyya rose in rebellion against the Ahl as-Sunnat. He spread the <b>fire of fitna</b> over the Muslim world. For example, when Abu Hayyan, a scholar of Arabic, came to Cairo in 700 A.H., Ibn Taymiyya said to him, "Who is Sibawaih that you call him a scholar of Arabic! There are exactly eighty mistakes, which you cannot distinguish, in his book." <p> Hearing these words which would not become a man of knowledge, Abu Hayyan preferred to keep away from him and censured him in his Qur'an commentary Al-bahr and also in its abridgement titled Nahr. </p><p> Ibn Hajar al-Askalani quotes az-Zahabi in his book <i>Durar al-kamina</i>, "<i>When talking on knowledge, Ibn Taymiyya used to get angry, try to defeat the person whom he talked to and offend everybody.</i>" Imam as-Suyuti wrote in his book <i>Kam' al-mu'arid</i>, "<i>Ibn Taymiyya was arrogant. He was self-conceited. It was habit to represent himself as superior to everybody, to slight the person whom he talked to and to make fun of great Muslims.</i>" Muhammad 'Ali Beg, a Damascene scholar, wrote in his book <i>Hittat ash-Sham</i>, "<i>Ibn Taymiyya's and Priest Luther's aims were alike. While the Christian reformer was successful, the reformer of Islam was unsuccessful.</i>" Mawlana Muhammad Ziyaullah, one of the prominent 'ulama' of Pakistan and the imam and Khatib of the city of Siyalkut, wrote in the 93rd page of his work The <i>Truth of Wahhabism</i> (Published in Urdu in 1969): "Mawlawi 'Abd al-Hayy Luknawi (d. 1304 A.H.), the great alim of India and the author of hundreds of invaluable books known by the world, said in his book <i>Ghais al-ghamam</i>, '<i>Like the predecessor Ibn Taymiyyat al-Hurrami, the successor ash-Shawqani was very learned but less intelligent. The latter was exactly like, even more inferior than the former.</i>' " </p><p> Goldziher writes that Ibn Taymiyya deemed the right madhhabs to be bidat' and, saying that they changed the early purity of Islam, attacked them and also opposed the Ashari madhhab and tasawwuf and announced visiting the graves of prophets and awliya' to be a sinful act. </p><p>Mustafa 'Abd ar-Razzaq Pasha, former Rector of the Jami' al-Azhar and student-follower of Muhammad 'Abduh, wrote: "<i>When issuing fatwa, Ibn Taymiyya did not follow any madhhab, but he acted in accordance with the proof he himself found. He denied the kashfs of tasawwuf leaders.</i>" </p><p> Ibn Taymiyya wrote about Sadr ad-din al-Qonawi: "<span style="color:#000099;">Sadr ad-din, a friend to Muhyiddin ibn al-'Arabi, surpassed his master in scientific knowledge and kalam, yet he was more disbelieving, less learned and had less iman than his master had. Since such people's faith was disbelief, more skillful of them were more excessive in disbelief</span>." Some Islamic scholars said that Ibn Taymiyya was a disbeliever, and most others said that he was one of ahl al-bidat. Shaikh al-Makki, a scholar contemporary with Yavuz Sultan Salim Khan, answered the attacks against Hadrat Muhyiddin ibn al-'Arabi and wrote: "Ibn Taymiyya said that disbelievers would get out of Hell after burning there for many years and supported this claim with the hadith, 'Some day the doors of Hell will open and grass will grow on its ground.' He also quoted some other hadiths. Whereas, it is clearly stated in the Qur'an that disbelievers will remain in Hell eternally. There has been tawatur and ijma' on this fact. Most scholars said that Ibn Taymiyya opposed the tawatur and ijma." [<i>Al-janab al-gharbi</i>, Rashid Effendi section, Sulaimaniyya Library.] </p><p>'Abd al-Wahhab ash-Sharani wrote: "Those who say that all the inhabitants of Hell will go out and that Hell will become empty, in fact, oppose the Qur'an and Hadith. The Ahl as-Sunnat scholars, the just imams, unanimously said that the punishment in Hell would be eternal for disbelievers. The ayat, '<b>We will throw those who part from the believers' path into Hell</b>,' is an answer to them. The first division of Hell, where those believers with a lot of sins will be punished, will become empty. Its other divisions, where disbelievers will be punished, will never be emptied. believers will be set free from the punishment by attaining shafa'a and only their place will become empty and grass will grow on the ground of the first division of Hell. Imam al-Qurtubi writes that the above hadith is mawkuf, that it was not reported to have been heard from Rasulullah ('alaihi 's-salam). Hadrat Muhyiddin ibn al-'Arabi, too, said that the doors of Hell will never be opened and that disbelievers will remain in Hell eternally. Those scholars who said that they would go out of Hell meant that sinful believers will go out." [<i>Mukhtasaru tadhkirat al-Qurtubi</i>, p.96.] Ibn Taymiyya, putting forth the hadiths telling that believers will go out of Hell, denied the ayats, tawatur and ijma'. Calling the Ahl as-Sunnat scholars "disbelievers" causes one to become a disbeliever. It is written in the subject on the Qadi of the book <i>Radd al-mukhtar</i> that it is disbelief to deny the hadiths which were not interpreted differently by the Salaf as-Salihin and which are of tawatur. Maliki scholar Muhammad ibn 'Abdullah of Tanja, who is famed with the name Ibn Battuta, gave many quotations from Ibn Taymiyya that were incompatible with Islam and wrote: </p><blockquote>"<i>Ibn Taymiyya had much knowledge. But there was something wrong with his mind... I was in Damascus. In the Friday salat, he, after reciting the khutba, descended the stairs saying, 'Allahu ta'ala descends on the world's sky as I descend now.' Ibn Zahra, a Maliki scholar, told the congregation the badness of these words in detail. The ignorant majority of the congregation had believed Ibn Taymiyya to be on the right path and liked his pompous words much. Upon the Maliki scholar's word, they beat him with their hands and shoes. He fell down. His turban fell off and his silk skull-cap appeared. Under the pretext of this [Islam forbids man to wear silk clothes], they took him to the Hanbali Qadi. The Qadi punished him with tazir and imprisoned him. Maliki and Shafi'i scholars said that this tazir was unjust. The affair was taken to Nasir the Ruler. A council of scholars was appointed and they came to the conclusion that Ibn Taymiyya caused partition (fitna) among Muslims. With the command of the Sultan, he was imprisoned in Damascus.</i>" [<i>Tuhfat an-muzzar</i>, p.9. The author of this history work, Ibn Battuta, dictated it to his secretary, Ibn Jazi. It has been translated into many languages. The second translation into Turkish by Muhammad Sharif Beg was printed in Istanbul in 1335 A.H. (1917). The above-quoted passage is also quoted in Yusuf an-Nabhani's <i>Jawahir al-bihar</i> in the entry "Abd al-Ghani an-Nabulusi".]</blockquote> May Allahu ta'ala endow comprehension and guidance to the right path upon those who believe in the inferiority of our madhhab leaders to him, whose heresy was understood and who was punished by the scholars of his time and by all Muslims! May He protect Muslim children against believing heretics! Amin. <p> Hadrat Ibn Hajar al-Makki wrote: "One of Ibn Taymiyya's superstitious absurdities was his denial of tawassul or istighatha, putting Rasulullah (sall-Allahu 'alaihi wa sallam) as an intermediary when praying to Allahu ta'ala. No scholar before him had ever said so. Because of this absurd idea of his, he became the subject of Muslims' conversations. The opposite of his fatwa is the truth. It is always good to put Rasulullah (sall-Allahu 'alaihi wa sallam) as an intermediary. He could be put as an intermediary before and after he was born, and in this world as well in the next world. One of the proofs showing that he could be put as an intermediary before he was born is the fact that prophets and the awliya' of their ummas had done so. Ibn Taymiyya's slanderous word was not based on any fact or rule. A hadith reported by Hakim an-Nishapuri, a hadith scholar, declares that, 'When Adam ('alaihi 's-salam) was mistaken, he said, 'O my Rabb! Forgive me for the right of Muhammad ('alaihi 's-salam).' Allahu ta'ala said, 'I have not created Muhammad ('alaihi 's-salam) yet. How do you know him?' And he said, 'O my Rabb! When Thou created me and gave me soul, I raised my head and saw the writing, "La ilaha ill Allah Muhammadun Rasul Allah," all around the 'Arsh. I understood that Thou had put the name of him whom Thou loved most among Thine human creatures next to Thine Name.' And Allahu ta'ala declared, 'O Adam! You have said the truth. Among Mine human creatures, he is the one whom I love most. Since you asked my pardon for his right, I have forgiven you immediately. If it were not for Muhammad ('alaihi 's-salam) I would not have created you.' Muhammad's ('alaihi 's-salam) right' means 'Allahu ta'ala's loving and cherishing him very much' or 'his rights upon other human creatures' or 'his right which Allahu ta'ala, as a blessing upon him, recognizes upon Himself'. Likewise, it was said in a hadith, 'What is human creatures' right upon Allahu ta'ala?' In this context, 'right' does not denote something that must be done by Allahu ta'ala, for Allahu ta'ala does not have to do anything. He does it if He wills. Asking something from Allahu ta'ala for Rasulullah's ('alaihi 's-salam) right cannot be said to be polytheism since it is not asking it for him. Allahu ta'ala declares that He loves His Messenger ('alaihi 's-salam) very much and that He has endowed a high rank upon him. Allahu ta'ala is asked to give for the right, for the sake of his love and this high rank. One of the blessings, gifts which Allahu ta'ala has endowed upon His Messenger is that He accepts those prayers sent through his right, through his high rank. For the person who disbelieves this blessing, the greatest loss is his deprivation of it. Rasulullah (sall-Allahu 'alaihi wa sallam) was put as an intercessor when he was alive, too. An-Nasai and at-Tirmidhi reported that a blind man came to Rasulullah ('alaihi 's-salam). He begged him to pray so that his eyes might open. Rasulullah ('alaihi 's-salam) said to him, 'I will pray if you wish, but you can be patient if you like. Patience will be better for you.' When the man said, 'I would like you to pray. I have nobody to lead me. I am in great difficulties,' Rasulullah ('alaihi 's-salam) said, 'Perform ablution and then say, "O my Rabb! I turn towards Thee through Thine Beloved Prophet, whom Thou hast sent as a blessing upon people. I ask from Thee! O Muhammad ('alaihi 's-salam)! I turn towards my Rabb through thee. O my Allah! Make him an intercessor for me!" ' Also Imam al-Baihaki reported that the blind man stood up and, seeing, walked away. Rasulullah ('alaihi 's-salam) himself did not pray but taught him the prayer. He wanted him to turn towards Allahu ta'ala, to entreat Him and to put Rasulullah ('alaihi 's-salam) as an intercessor and wished his prayer to be accepted in this way. He was and has been put as an intercessor both when he was alive and after his death. The Salaf as-Salihin, after his death, said this prayer very often and attained their purposes through it. As reported by at-Tabarani and al-Baihaki, a man whose request was not accepted by the Caliph 'Uthman (radi-Allahu 'anh) went to Hadrat 'Uthman ibn Hanif, a Sahabi, and asked his help. He taught him this prayer. When he approached the Caliph after saying the prayer, his request was accepted. In a hadith reported by at-Tabarani, Rasulullah ('alaihi 's-salam), when praying, said, 'For the right of Thine Prophet and Thine other prophets preceding him'. Tawajjuh, tawassul, istighatha and tashaffu' through him, through other prophets or awliya' all mean the same thing. Islam has also declared it permissible to put some kind of deed or 'ibada as an intermediary. The Hadith informs that, of old, some people who were imprisoned in a cave, entreated by mentioning their old deeds done only for the sake of Allahu ta'ala and the stone that had plugged the opening of the cave opened the way and they were rescued. While a prayer is accepted for the sake of one's good deeds, it is certain that the prayers sent through those who have performed the best deeds will be accepted. 'Umar ibn al-Khattab (radi-Allahu 'anh) prayed for rain by putting Hadrat 'Abbas (radi-Allahu 'anh) as an intermediary. None of us, Sahabat al-kiram objected to it. The reason why he did not pray through Rasulullah ('alaihi 's-salam) or through his blessed grave but through Hadrat 'Abbas was because he deemed himself very low and considered Rasulullah's ('alaihi 's-salam) relatives higher than himself. His praying through Hadrat 'Abbas, in actual fact, was praying through Rasulullah ('alaihi 's-salam). The words 'tawassul', 'tawajjuh' or 'istighatha' do not show that the one through whom is prayed is higher than the one to whom is prayed, because the one with a high status is made an intermediary in asking from the one with a higher status. 'Istighatha' means 'asking for help from somebody by putting someone else as an intermediary'. The former is higher than the intermediary. Muslims, when praying through Rasulullah ('alaihi 's-salam) or awliya', do not think otherwise. No other thing comes to their hearts when saying these words. Allahu ta'ala alone is the One who is prayed to and is asked from; the Prophet is an intermediary, a mediator between. Only Allahu ta'ala helps by creating or making; the Prophet is the cause, the intermediary of the help. Allahu ta'ala is the Real Helper, and Rasulullah ('alaihi 's-salam) is the symbolic helper. A hadith reported by al-Bukhari declares, 'On the Day of Resurrection, they will pray first through Adam, then through Musa and then through Muhammad ('alaihimu 's-salam).' 'Praying through Rasulullah' means 'asking him to pray'. He is alive in his grave and understands the demand of the person who asks from him. According to an authentic narration, there was dearth in the time of Amir al-Muminin 'Umar (radi-Allahu 'anh) and a Sahabi visited Rasulullah's ('alaihi 's-salam) grave and said, 'O Rasul-Allah! Pray for your umma so that it shall rain! Your umma are about to perish.' Rasulullah ('alaihi 's-salam) showed himself to him in his dream and said that it would rain. And it did rain. He also said in the dream, 'Go to 'Umar! Tell him my greetings! Give him the good news that it will rain. Tell him to act mildly.' 'Umar (radi-Allahu 'anh) was severe and strict in carrying out the commands of the religion. The Sahabi told the Caliph about his dream. The Caliph listened and wept. According to some reports, this Sahabi was Bilal ibn Harith al-Muzani (radi-Allahu 'anh). Here, the point is not the dream but the Sahabi's praying through Rasulullah ('alaihi 's-salam) at his dream. As it is seen, Rasulullah ('alaihi 's-salam) can be asked also after his death, as it was done when he was alive, to pray so that one's wishes might come true. In addition to the fact that wishes have come true through his praying and intercession, there is the fact that others' prayers sent through him before he was born, when he was alive or after his death have been accepted. On the Day of Resurrection, he will intercede with Allahu ta'ala for his umma, and his intercession will be accepted. This fact has been reported as ijma' by Islamic scholars. Hadrat 'Abdullah ibn 'Abbas (radi-Allahu 'anhuma) reported the hadith saying that Allahu ta'ala declared to 'Isa ('alaihi 's-salam), 'O 'Isa! Believe in Muhammad ('alaihi 's-salam)! And command your umma that those of your umma who will live in his time believe in him! Had it not been for Muhammad ('alaihi 's-salam), I would not have created Prophet Adam ('alaihi 's-salam). Had it not been for Muhammad ('alaihi 's-salam), I would not have created Paradise and Hell. I created the 'Arsh on the water. It moved. When I wrote, "La ilaha ill Allah," on it, it stopped.' This hadith was reported with sahih references by Hakim. Would not a prayer be accepted, which is asked for the sake of such a prophet, who has such a high status and infinite honor, and who attained Allahu ta'ala's blessings? Would not a prayer sent by asking for his intercession be accepted?" [This passage is translated from Ibn Hajar al-Makki's Jawhar al-munzam. It is also quoted in Shawahid al-haqq.] The prayers which Nuh[This passage is translated from Ibn Hajar al-Makki's Jawhar al-munzam. It is also quoted in Shawahid al-haqq.], 'Ibrahim and other prophets had asked for the sake of Muhammad ('alaihimu 's-salam) are written in tafsir books. </p><p>Imam as-Subki, as quoted <i>Shawahid al-haqq</i>, said: </p><blockquote><i>"There are two forms of tawassul of Rasulullah ('alaihi 's-salam); the first one is to ask from Allahu ta'ala for the sake of his high status and baraka. One of the terms 'tawassul', 'istighatha' and 'tashaffu' ' is used when praying so. All of them mean the same. He who prays by expressing one of these terms asks from Allahu ta'ala by putting Rasulullah ('alaihi 's-salam) as an intermediary. He asks from, prays to, Allahu ta'ala through him. In even worldly affairs, He immediately gives the thing which is asked from Him by putting someone whom He loves very much as an intermediary. The second form of tawassul of Rasulullah ('alaihi 's-salam) is to ask him to pray to Allahu ta'ala so that one may attain one's wish, for he is alive in his grave and understands what is asked from him and he can ask for it from Allahu ta'ala. Also in the next world, he will be asked to intercede, and he will intercede, and his intercession will be accepted."</i></blockquote> Hadrat Shihab ad-din ar-Ramli, as quoted in the book <i>Shawahid al-haqq</i>, said: <blockquote><i>"Prophets and awliya' can be made intermediaries even after their death. The mujizat of prophets and the karamat of awliya' do not cease after their death. The hadith clearly declares that prophets are alive and perform salat and hajj in their graves. It is known also that martyrs are alive and they help warriors."</i></blockquote> Muhammad ibn 'Abd al-Wahhab read Ibn Taymiyya's and his disciple Ibn al-Qayyim al-Jawziyya's books and deviated from the right path. He got their ideas fixed into his mind.Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-62635421850431170292009-10-24T23:52:00.000+05:302009-10-24T23:56:13.317+05:30Mawdudi's slandering of Islamic belief and the Ahlus-Sunnah Ulema and its answerMawdudi, in the first edition of this book The Revivalist Movement in Islam, slandered the Islamic faith and the Ahl as-Sunnat scholars. Muslims with right belief in Pakistan began to defend themselves and refuted his slanders and heretical thoughts with documents. Mawdudi, altogether confused with these righteous criticisms, had to tidy his book up. Changing some parts of it and attempting to explain away some others stupidly, he published it again. In order to save his face, he wrote in the preface, "Reviewing the parts which are misunderstood, I have tried to prevent the heartbreaking criticisms.1" Yet, in the same book, he did not give up speaking ill of the words of reverence such as 'al-Imam', 'Hujjat al-Islam', 'Qutb al-'arifin' and 'Shaikh al-Islam', that had been presented to the Ahl as-Sunnat scholars by Muslims, and proclaimed that he did not regard the Ahl as-Sunnat scholars worth these high titles. But, in praising Ibn Taymiyya and 'Abduh, who are documentedly proved to have had departed from the Ahl as-Sunnat, the right path, he himself did not neglect to write the words 'Imam' and 'Ustadh' (master) in front of their names. The words of reverence, which he deems too much for the Ahl as-Sunnat scholars are given freely to them by him. It is written detailedly on page 487 of the fifth volume of Ibn 'Abidin's Radd al-mukhtar for whom and which words of reverence can be used. At the beginning of The Revivalist Movement in Islam, Mawdudi says: "Islamic faith puts forth its own philosophy, which greatly differs from irreligious philosophies. Its knowledge about the Universe and mankind is quite opposite to the knowledge of the irreligious." He means that there is philosophy in Islam and that Muslim scholars are philosophers. His deductions are similar to the Europeans' understanding of Islam by looking at it from the outside. As explained in detail in our book Se'adet-i Ebediyye, one's degrading Muslim scholars down to the degree of philosophers shows his misunderstanding of them. Islamic knowledge is divided into two parts: religious and scientific. Scientific knowledge in Islam is obtained by observation, close examination and experimentation, as is the knowledge of the irreligious in Europe and America about the Universe and man. The science Muslims learn is seen as "quite opposite" by Mawdudi, which means to deny that there is scientific knowledge in Islam. And this is to spoil the lot instead of being useful. It is pertinent to quote the exalted Islamic scholar al-Imam al-Ghazali here: "It will not be useful but harmful to the religion for the ignorant to attempt to help the religion."<br /><br />Mawdudi says on the thirty-third page of his book:<br /><br /> "One of the two reasons why the institution of khalifate weakened was because Hadrat 'Uthman did not have as much quality of a leader as his predecessors had had."<br /><br />With these words, he tries to blemish Hadrat 'Uthman's (radi-Allahu 'anh) governance. Sayyid Qutb, a Freemason Egyptian writer, also attacks Hadrad 'Uthman (radi-Allahu anh) thus presumptuously in his book Al-'adalat al-ijtima'iyyata fi 'l-islam. Speaking ill of Hadrat 'Uthman Dhi 'n-nurain (radi-Allahu 'anh), who was recommended by Hadrat 'Umar (radi-Allahu 'anh) and elected by the Prophet's ('alaihi 's-salam) companions unanimously and whose superiority had been declared in many hadiths is a symbol of being too ignorant to understand that it is a grave sin to speak ill of him or a symbol of attempting to demolish Islam insidiously from behind the screen. Each of the Sahabat al-kiram was a hero honored by being praised in the hadiths, "The highest people are those who live in my time," and "My companions are like the stars in the sky. If you follow any one of them, you will find the right path," and in the ayat, "They are very strong against disbelievers." To misrepresent 'Uthman (radi-Allahu 'anh) as the cause of weakening of the institution of khalifate can be done only by those who cannot comprehend their honors. The history is obvious. The extent of lands conquered in the time of Hadrat 'Uthman (radi-Allahu 'anh) was much greater than the former. Muslim lands enlarged from Philippines to Tunisia. The capacity of this book does not suffice to tell about the improvements he made in administrative, military and social fields. His attempts and achievements in administrative, military and economic fields are told in detail in the fifth chapter of the Turkish Hak Sozun Vesikalari. Those who misrepresent Hadrat 'Uthman's (radi-Allahu 'anh) martyrdom as a defect for him reveal what they think about the prophets whom the Bani Israil had martyred and about the hadith, "No Nabi suffered as much torture as I have." Evidently, the reason why they do not speak ill of Hadrat 'Umar's (radi-Allahu 'anh) martyrdom by his servant is because they cannot find the favorable opportunity. Let us tell these ignorant people again that each of the Sahabat al-kiram was a perfect leader and a courageous mujahid. From Hadrat Habib (radi-Allahu 'anh), who challenged the enemies in his speech on the tripod of gallows in Mecca, up to Abu 'Ubaida (radi-Allahu 'anh), the Conqueror of Damascus, and to Hadrat Khalid (radi-Allahu 'anh), who was amongst the fighters of the army that came Constantinople, it would make a long legend to write about the superiority of each of them in every respect.<br /><br /> "Khalifate, which had the qualities of prophethood, was passed on to cruel sovereigns. Thus, once more, administration was seized by those who were against Allah. Islam was pushed away from the power. Atheism seized the power and domination under the name of khalifate. Rulers were said to be the shade of Allah on the earth."<br /><br />Words of this kind do not befit the mouths and pens of believers. These absurd, crazy words against Muawiya (radi-Allahu 'anh), one of the prominent Sahabis, disgrace with unbelief all the khalifs up to Sultan Muhammad Vahidaddin Khan, the last khalif of Muslims, and, therefore, are not worth answering. His attempt to interpret wrongly the hadith stating that Muslim rulers are zill-Allah (Allahu ta'ala's shade) and his considering Muslims so stupid as to suppose that Allahu ta'ala is a material being that makes a shade cannot rescue him from the ditch in which he has fallen. All Islamic khalifs were Muslims. Especially the Ottoman khalifs held on to Islam in everything they did and were proud of their devotion to Islam. Those who read the written will of 'Uthman Ghazi, the founder of the Ottoman Empire, which is written in many books, for example, in Qisas-i Anbiya', will understand the truth.<br /><br /> "It was the above-given conditions that incited the scholastic duel, which gave birth to various madhhabs, the Mutazila creed and the atheistic and skeptical inclinations."<br /><br />It is surprising that he relates the birth of Madhhabs to the movements of fitna (mischief, disunion). Rasulullah (sall-Allahu 'alaihi wa sallam) foretold it and praised beforehand the four madhhabs in that their birth was Allahu ta'ala's compassion. They did not arise from worldly conditions. They arose from religious, divine reasons pertaining to knowledge. Those who look at Islam from the outside and cannot penetrate into its essence strive to end up the sacred, spiritual manifestations by the substance and appearance.<br /><br />Mawdudi, from behind the screen, fiercely attacks tasawwuf and says:<br /><br /> "Philosophy, literature and knowledge coming from Greek, Persian and Indian skies were shared. The peoples belonging to polytheist societies that have converted to Islam brought with them many of their polytheistic beliefs and ideas. When they were introducing idolatry into Islam, the 'alims who were adherent to the world co-operated with them. With the idea of giving place to graves and to awliya' in worship, the meaning of the Qur'an was distorted. Many a hadith were misinterpreted."<br /><br />This passage, too, is entirely mendacious and slanderous. Greek, Persian or Indian philosophies have not taken place in any of the basic books of Islam. On the contrary, the Ahl as-Sunnat scholars have answered them one by one and refuted the ones which were incompatible with Islam. And, let alone comparing with Islamic literature, no one has ever condescended to use the word 'literature' for their sayings. If Mawdudi wants to attack the seventy-two heretical groups or the bidat' among ignorant people with these words of his, it does not prove him good-willed to attack them as if they were of Islam or religious scholars, for none of them can represent Islam. The Ahl as-Sunnat scholars of all ages have shown them Allahu ta'ala's path and distinguished their good aspects from the bad ones. They have written thousands of books for this purpose and have not left any need for the help of the people like Mawdudi. If Mawdudi wants to serve Islam, he should reproduce the advices and warnings of those blessed scholars of Islam, instead of misrepresenting, by putting forward the words of a few ignorant or heretical people, those most flourishing ages of Islam, during which the Ahl as-Sunnat scholars spread light. Thus he will prove himself to be sincere in the sense which he has attributed to the word 'mujaddid'. Also, he will render a true service to Islam. But he does not mean to do so. He claims that bad customs of Iranians spread among Muslims and thus Islam was spoilt. In this subject, too, he misrepresents the events very surprisingly.<br /><br />It is a historical fact that the evils of Iran and Rome had mixed with the pre-Islamic Arabs but not with Islam! As he says, idolatry had gone as far as even into the Kaba. As a matter of fact, it was for this reason that when the Prophet came forward and started to carry out his task of commanding what was good and prohibiting what was evil, all the Arabs became hostile against him. All of them were in a pitiable situation. The whole Arabian Peninsula was in ignorance and heresy. They could not understand the good word. They refused the exalted Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) who invited them to salvation. Before Islam, the evils of the fire-worshiping Iranians and the idol-worshiping Romans had spread over the Arabian Peninsula. In Iran, a person named Majdak had made up a new religion and spread the partnership of property and woman far and wide. He had prohibited the right of possessing. He had established today's communism yet then in Iran. He had turned the social life and morality in Iran upside down. Afterwards, Nushirwan Shah struggled to brake this current, yet he was not able to clear it off entirely.<br /><br />As for the Romans, their morality had become even worse with the evils that had come to them from the Greeks. A philosopher named Aristipus of Cyrene had made up a moral theory and said, "The purpose of life and morals is amusement and sensual pleasure. It is to enjoy everything. Everything which satisfies one's ambitions, desires and tastes is good. One should run after them." This meant the end of morals. How can illegitimate acts ever be good? Those who worked only for this purpose tolerated the evils such as theft, perfidy, dishonesty and murder in order to attain their aims. Here are the moral principles of the ancient Greek civilization! An irreligious civilization should have been so. This system dragged many people on to despair and suicide, for not everybody could be without care and griefs; he could not obtain every taste he would desire and, when he could not get to his purpose, he would want to escape from life. Among the followers of this philosophy, a Greek named Agerias regarded it a heroism for those who could not attain their pleasures to commit suicide. With the influence of his exciting speeches, there were many suicides among his audience. Also in the twentieth century, there are those who kill others or commit suicide upon being unable to get a base flavor or a sexual desire. For this sheer reason, the ancient Greeks and Romans had been absorbed in pleasure and dissipation. Its consequence had been the corruption of social life and the demolition of economy. Both civilizations had died away for this reason. As the Romans began introducing these evils into the Arabian Peninsula, Islam came to rescue the humanity.<br /><br />With Islam, the fogs of ignorance over the Arabian Peninsula cleared away. The lights of virtue and spiritual knowledge shone out. Fraternity settled among the people and clans. The people who had remained behind for many centuries began to advance and got strong by following Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim). They challenged shahs and kings whose sovereignties they had admired to see once upon a time. Conquering their lands they disseminated Islam in there. The history is evident! Books, documents, works are obvious!<br /><br />Mawdudi says on the thirty-seventh page of his book:<br /><br /> "The morals of Greek philosophy and monastic life and a general pessimistic attitude towards life became natural in Islamic societies. Thus, it lured Islamic knowledge and literature to deviation and supported monarchism. It confined the whole religious life to certain rites and ceremonies."<br /><br />Rasulullah (sall-Allahu 'alaihi wa sallam) gave the good news that a mujaddid would come and strengthen Islam at the onset of each century. So it happened. In every century, Islam has illuminated the humanity in every field through the leadership of the Ahl as-Sunnat scholars and has been the source of civilization. In order to portray Ibn Taymiyya as a source of illumination like the sun, Mawdudi tries to annihilate the great Islamic civilization and to misrepresent as obscure the luminous skies of the century of the Tabiin, who were praised in the Hadith, and the following century. Those who read Islamic books and true histories written by reasonable pens in Europe will not have difficulty in comprehending these destructive tactics of his.<br /><br />He tries to separate the meaning of the word 'mujaddid' in the hadith we have quoted above from the Ahl as-Sunnat scholars. He blames the Ahl as-Sunnat scholars, e.g. Hadrat al-Imam ar-Rabbani, for having said that Hadrat al-Mahdi, who had been mentioned in the Hadith would be the mujaddid of the third millennium. In addition, he insults Muslims and men of tasawwuf by calling them "ancient type reactionary people". He makes fun of sacred beliefs by saying, "Shall jihad be performed with spirituality, amulets and prayers and would tanks be destroyed with malediction?" He marks those who believe so with the words 'populace' and 'ignorant'. He defends that al-Mahdi will be far from the said spiritual values, that he will be "the most modern of the modern who has a deep authority in the main problems of life," that he is afraid that scholars and mutasawwifs will clamor against the novelty which he will bring. Whereas, in the times when Hadrat al-Mahdi will appear 'Isa ('alaihi 's-salam) will descend from heaven and they will meet each other, there will not be any Islamic scholar left on the earth and Islamic knowledge will have disappeared. Ignorance and heresies, which Mawdudi tries to impute on the early Muslim ages praised in the Hadith, will appear in that future time as pointed out again in the Hadith. The attacks of the people like Mawdudi to the Ahl as-Sunnat and their attempts to extinguish the Ahl as-Sunnat knowledge indicate that those gloomy days pointed out in the Hadith are drawing near. When Hadrat al-Mahdi will appear and renew the Ahl as-Sunnat knowledge, those same non-madhhabite people, heretics and religion reformers will cry and oppose him and Hadrat al-Mahdi will put them to sword. Hadrat al-Imam ar-Rabbani wrote in the 255th letter in the first volume of Maktubat that al-Mahdi will kill the heretics occupying religious posts in Medina. Mawdudi thinks that al-Mahdi will be "not a man of supernatural works or karamat, inspirations and spiritual accomplishments, but a man of struggle like other revolutionists." He says, "Al-Mahdi will found a new school of thought. As this world has witnessed sinful leaders such as Lenin and Hitler, so there will come a virtuous leader."<br /><br />Mawdudi, who departs in many respect from the Ahl as-Sunnat, takes Hadrat al-Mahdi as an ordinary leader. Great scholar Ahmad Ibn Hajar al-Makki gave about two hundred characteristics derived from the hadiths about him in his book Al-qawl al-mukhtasar fi 'alamat al-Mahdi. A person who reads this book can easily see the difference between the real al-Mahdi whom Rasulullah ('alaihi 's-salam) described and the imaginary one whom Mawdudi tries to form.<br /><br />That the first mujaddid in Islam was 'Umar ibn 'Abd al-'Aziz is another product of Mawdudi's short sight. 'Umar ibn 'Abd al-'Aziz was one of the mujaddidin of the first century of the Hegira, but he was not the first mujaddid. According to the unanimity of Islamic scholars and historians, the first mujaddid was Abu Bakr as-Siddiq (radi-Allahu 'anh) who, after Rasulullah's ('alaihi 's-salam) death, overpowered the renegades and prevented the mischief and instigation that arose among the new Muslims on the Arabian Peninsula.<br /><br />He says on the fifty-fourth page:<br /><br /> "After the death of 'Umar the Second, the administration was obtained by irreligious hands, which became an obstacle against Islam's way. But the Umayyads and 'Abbasids could not prevent Islam's progress. Since the hadith and fiqh scholars were unfamiliar with rational knowledge, they remained deprived of interpreting and explaining the Islamic system under the light of contemporary inclinations of thought. They could do nothing but resort to bad influences. Imam Abu 'l-Hasan al-Ashari and his successors were not successful, either, because, though they possessed scholastic knowledge, they had not been educated in rational knowledge. They went so far in opposing the Mutazila that they introduced into the religion things which did not have place in the religion. Scholars, rulers and masses of people altogether turned their backs to Allah's Book and our Prophet's Sunnat. The wars declared for luxury, ambition and avarice by a notorious group governing the State cause a serious retrogression. Knowledge and arts disappeared. Meanwhile, Imam al-Ghazali came up and won the confidence of the khalif in Baghdad. But he departed from the palace and tried to refute the Greek philosophy. He criticized all the [Ahl as-Sunnat] madhhabs for their weak aspects and inclinations incompatible with Islam. He revived the system of education which had been decaying. Worldly knowledge and religious knowledge had been far away from each other. Yet he was inefficient in hadith. He had dealt too much with rational knowledge. It was a defect for him to have too much interest in tasawwuf. It was Ibn Taymiyya's lot to revive Islamic thought and spirit by abstaining from these three dangers."<br /><br />It is true that there have been some Muslim rulers who committed cruelty and sin under the influence of sycophants and renegades who surrounded them. But Muslim scholars struggled to draw them to the right course by telling them Islamic commands and prohibitions in speech and writing. Thus, the worst ones among them became more just and more useful than the best ones of irreligious rulers. The world's histories write about this fact. Those who read the book of Lord Davenport, an Englishman, will easily comprehend not only that Mawdudi is wrong but also that he is in a struggle of hostility. We want to emphasize that non-Sahabi Islamic khalifs might have been cruel and committed sins, yet none of them ever was an unbeliever. They were by no means hostile to Islam. Each of them had commissions of knowledge, Shaikh al-Islam and counselors. None of them ever thought of preventing Islam's progress. All of them struggled to serve Islam. Mosques, schools, madrasas, roads, hospitals, fountains, baths, bridges and various institutions of benevolence and arts which each of them handed over to the next generation were innumerous. Their remains and many of them themselves are evident. Millions of Muslims get use from them today. It is a tactic of the enemies of Islam to attempt to speak ill of them by putting forward their human defects. Islamic scholars' staying away from the sultans does not show that sultans were evil. Following the hadith, "The one who approaches and is modest towards a rich man because he is rich will lose one-third of his iman," scholars have abstained from every rich or famous person, yet they did not neglect to tell them Islamic commands and prohibitions. Mawdudi, who cannot comprehend the subtlety between these two, attacks Islamic scholars and khalifs writing at random. If, instead of writing about their few faults, he had the honor of writing about their goodness and services to Islam, he would fill volumes of books. Especially the Ottoman khalifs were all learned, pious, just, perfect and blessed persons.<br /><br />Supposing that hadith and fiqh scholars were deprived of rational knowledge shows lack of understanding the greatness of Islamic scholars. An Islamic scholar is a great person who has reached the grade of ijtihad in religious knowledge and learned well what has been discovered up to his time in experimental knowledge and who has attained the degree of Wilayat al-khassa al-Muhammadiyya in the marifa of the heart.<br /><br />For the truth-seeking youth, who are confused by Mawdudi's aggression, which is as base as to call the Muslim khalifs "irreligious", the short biographies of some khalifs in the history book Mirat al-ka'inat are translated in the following: [The Roman numeral in front of each name shows his order of khalifate and the Arabic numerals in parantheses show the dates of his birth and death in the Muslim calendar. Long biographies of Khulafa ar-Rashidin, Umayyad and Abbasid khalifs are given under the heading "Iwaz" in the famous work by ad-Damiri.]<br /><br /> "VI: Muawiya [The book begins with prayers for Hadrat Muawiya.] (radi-Allahu 'anh) was one of Rasulullah's ('alaihi 's-salam) clerks who wrote down the Qur'an. He acquired his prayers which asked blessings on him. He had a strong reason and intellect, much forgivingness, generosity and administrative power. He was mild, majestic and brave. He looked as if he had been created to be a sultan. He conquered Sudan, Afghanistan, many part of India, Cyprus, going to the last one in person. He sent soldiers to Constantinople. His khalifate was rightful.<br /><br /> "The la-madhhabi slander Muawiya on account of his combat against 'Ali (radi-Allahu 'anhuma) and grievously exaggerate the sad situations which might take place in any combat. When the Ahl as-Sunnat scholars give them answers based on the Qur'an, the Sunnat and reason, they lose their head. They cannot find anything to say. They begin to tell about the evils of his son, Yazid. They say, 'He opened the way to such a bad tradition as passing the khalifate from the father on to the son. He turned khalifate into sultanate.' On the subject about praying in congregation, Ibn 'Abidin says, 'It is necessary for a Muslim who is to be khalif to be elected by the notables of scholars and administrators or to be designated by the former khalif as his successor. The khalifate of the Muslim who has seized the government by force also will be religiously rightful. Abu Bakr (radi-Allahu 'anh) when he was about to die, designated 'Umar (radi-Allahu 'anh) the Khalif. All the Prophet's companions accepted it.' It is seen that it was a rightful act compatible with Islam for Muawiya (radi-Allahu 'anh) and for all other khalifs to designate their sons, whom they themselves brought up and trained, or others whom they could confide in, for their place. If a khalif began cruelty afterwards, it cannot be a defect for his predecessor. (19-60)<br /><br />[Mawdudi's attacking Islamic khalifs and the Ahl as-Sunnat scholars by writing at random is not only deprived from any value pertaining to knowledge but also diametrically opposite to historical and religious facts. The following passages from a Persian work of Shah Wali-Allah, whom Mawdudi praises very much, is an evident proof for the pure youth:<br /><br />"Muawiya ibn Abu Sufyan (radi-Allahu 'anhuma) was one of Rasulullah's ('alaihi 's-salam) companions. Among as-Sahaba, he was well-known for his beautiful virtues. Be cautious of thinking ill of him! Do not fall into the danger of speaking ill of him. Or else you will be committing haram. It is declared in a hadith reported by Abu Dawud, 'Do not speak ill of my companions! Even if you give gold as big as Mount Uhud as alms, there will not be as much thawab as in their alms of a handful of barley!' Again in a hadith reported by him, Rasulullah (sall-Allahu 'alaihi wa sallam) pointed to Hadrat Hasan (radi-Allahu 'anh), 'This son of mine is mature. Through him, I expect, Allahu ta'ala will reconcile two armies of my umma.' A hadith reported by at-Tirmidhi declares about Muawiya (radi-Allahu 'anh), 'O my Rabb! Make him hadi and muhdi!' that is, "Keep him in the right path and make him a means for guiding others to the right path.' A hadith reported by Ibn Sad and Ibn 'Asakir declares about Muawiya (radi-Allahu 'anh), 'O my Rabb! Teach Him the book and make him own countries and protect him against punishment.' Rasulullah ('alaihi 's-salam) knew he would become the khalif. It is obvious that because he pitied his umma very much it was necessary for him to pray so that the person who would take the lead would be in the right path and guide them to the right path. It is declared in a hadith reported by Hasan (radi-Allahu 'anh) and conveyed by Ad-Dailami, 'Someday Muawiya will be the head of the State.' Hadrat Muawiya (radi-Allahu 'anh) said that since the day when Rasulullah ('alaihi 's-salam) had said to him, 'O Muawiya! When you become head of the State, do favors!' he had been awaiting the time when he would become the khalif. A hadith reported by Umm Hiram (radi-Allahu 'anha), a Sahabi, declares, 'Of my umma, those who will fight in the first naval battle of Islam will certainly enter Paradise.' Muawiya (radi-Allahu 'anh) fought in the first naval battle of Islam during the khalifate of Hadrat 'Uthman (radi-Allahu 'anh). And Umm Hiram (radi-Allahu anha), since she had heard the hadith herself, was among his soldiers and was martyred when she landed [on Cyprus]. With the blessing of these prayers by Rasulullah ('alaihi 's-salam), he became a just, trustworthy khalif. He kept a few of Rasulullah's ('alaihi 's-salam) hairs, which, in order to be blessed with, were requested in his will to be put into his nose.<br /><br /> "Rasulullah ('alaihi 's-salam) prophesied the Battle of Siffin between 'Ali and Muawiya (radi-Allahu 'anhuma), too. The scholars al-Bukhari and Muslim reported the hadith: 'Unless two great soldiers fight each other, the end of the world will not come. Both of them will fight for the cause.' In a hadith reported in the Sahih of al-Bukhari, the Prophet ('alaihi 's-salam) said to Ammar ibn Yasar, 'You will be killed by some disobedient people.' He was killed by Muawiya's (radi-Allahu 'anh) soldiers....[Shah Wali-Allah ad-Dahlawi, Izalat al-Khafa, p.571]<br /><br /> "There are some hadiths disapproving the Umayyad khalifs, but some other hadiths praise them. A hadith declares, 'Khalifate will be in Medina, and sultanate will be in Damascus.'<br /><br /> "It is declared in a hadith, 'Up to the twelfth khalif, Islam will be cherished. They all will belong to the Quraish.' More than half of these twelve khalifs, who were praised in this hadith, were the Umayyad khalifs. It is declared in a hadith reported by Ibn Maja, 'People with a black flag will come from the east, and they will fight the Arabs. Obey their khalifs! They are the khalifs guiding to the right path!' This hadith and the like praise the Abbasid khalifs... [Shah Wali-Allah ad-Dahlawi, Izalat al-Khafa, p.601]<br /><br /> "The khalif who did Rasulullah's ('alaihi 's-salam) task of guidance as he had done was called Khalifat rashida. These were perfect, real khalifs. The khalif who did not carry out this task precisely and who did not obey Islam was called Khalifat jabira.. [Shah Wali-Allah ad-Dahlawi, Izalat al-Khafa, v. II, p.330].<br /><br /> "Rasulullah's ('alaihi 's-salam) task of guidance had three parts. The first one was to have Allahu ta'ala's commands and prohibitions obeyed by using power and force. This is called 'sultanate'. His second task was to teach His commands and prohibitions. His third task called 'ihsan' was to purify the heart. Al-Khulafa' ar-rashidin did all of these three tasks. Those who succeeded them did only the task of sultanate. The task of teaching was given to the imams of madhhabs, and the task of ihsan was given to the great men of tasawwuf." .. [Shah Wali-Allah ad-Dahlawi, Izalat al-Khafa, v. II, p.342. A hadith written on its 567th page calls such a khalif "Malik al-adud", who has been called "khalif" symbolically. The khulafa al-jabira came next.].<br /><br /> "VII: Yazid ibn Muawiya became the khalif in 60 and died four years later in Hawwarin, which is located between Damascus and Tadmur. He was buried there. (23-64)<br /><br /> "VII: Muawiya It ibn Yazid was very intelligent, very pious and very just. He resigned from khalifate after forty days. (44-64)<br /><br /> "IX: Marwan ibn Hakam was a fiqh scholar. He was very clever and very intelligent. He read the Qur'an very beautifully. He abstained from sins and feared Allahu ta'ala very much. He was the beloved son-in-law of Hadrat 'Uthman (radi-Allahu 'anh). It was written on his seal, 'I trust in Allahu ta'ala. I ask from Him.' (2-65)<br /><br /> "X: 'Abd al-Malik ibn Marwan was a hadith and fiqh scholar. He was famous for having much zuhd and 'ibadat . Imam an-Nafi', a prominent one among the Tabiin, said, 'In Medina, I have not seen a person who was learned in fiqh more profoundly, worshiped more, knew the knowledge and manners of hajj more or read the Qur'an more beautifully than 'Abd al-Malik.' According to many scholars, 'Abd al-Malik was one of the seven fiqh scholars of Medina. Imam ash-Shabi, another prominent one among the Tabiin, said, 'I found myself superior to every scholar whom I interviewed. I found only 'Abd al-Malik superior to me.' He fought Mukhtar, the chief of the rebels who shed much blood and killed him. His khalifate was religiously rightful. He repaired the Kaba. His construction continued till the restoration by Murad Khan IV in 1040 (1631). Before him, Byzantine gold coins and Persian silvers had been used, and he was the one who coined the first Islamic money. He is the conqueror of Adana and Sicily. He sent his son Maslama to conquer Constantinople. Maslama (rahmat-Allahi ta'ala 'alaih) performed salat in the big church of St. Sophia and built the Arab Mosque. (26-86)<br /><br /> "XI: Walid ibn 'Abd al-Malik was very pious and charitable and worshiped much. He read through the Qur'an in every three days. His good deeds and favors were countless. As soon as he became the khalif, he appointed his cousin, 'Umar ibn 'Abd al-'Aziz, the governor of Medina. He had the Umayya Mosque built in Damascus, spending four hundred chests of gold coins. It was Walid who built the first hospital and soup kitchen for the poor in Muslim history. He himself paid the debts of religious men. His commandant, Kutaibiya, took Bukhara peacefully from the Turks. He was the conqueror of Andalusia (Spain), Ankara, Samarkand and India. It was written on his seal: 'O Walid! You will die and be called to account!' (46-96)<br /><br /> "XII: Sulaiman ibn 'Abd al-Malik was learned, zealous, literary, eloquent, charitable and just. He abstained much from tormenting others. One day, a person told him that his farm had been taken from him cruelly. Because he feared Allahu ta'ala much, he got down from his throne, removed the rug and put his cheek on the ground. He took an oath that he would not withdraw his cheek from the ground until an order would be written to that cruel person. The order was written immediately and given to the farmer. (60-99) [Another example showing the justice of Islamic khalifs is written in Hadrat Sayyid Abdulhakim al-Arwasi's (rahmat-Allahi ta'ala alaih) note book: "Khalif Sulaiman asked Hadrat Abu Hazim, one of the Tabi'un, 'We don't want to die. What is the reason?' He said, 'O Sulaiman! You have destroyed your next world and made this world prosperous. Certainly you wouldn't like to go from a prosperous place to a destroyed one.'"]<br /><br /> "XIII: 'Umar ibn 'Abd al-Aziz ibn Marwan (rahmat-Allahu ta'ala 'alaih) was a good, just Muslim. (61-101) [Maodudi, too, praises him. He says that Umar ibn Abd al-Aziz was the first mujaddid and writes about some of his innumerable good deeds, but he does not attribute any share of these good deeds to Khalif Sulaiman who had designated Umar as his successor. To him, the khalifs spoilt the institution of khalifate by designating their sons or relatives as their successors and thus governed the Islamic republic dictatorially like kings. He searches for and counts all their faults and defects and disgraces them with unbelief, but he does not ever see their good deeds. Whereas, they designated them with the intention of following Islam. Then, religion reformer speak ill of the followers of Islam but praise those who adapt Islam to their own thoughts and points of view.]<br /><br /> "XIV: Yazid ibn 'Abd al-Malik had been formerly addicted to pleasures. But when he became the khalif, he became pious and just. (71-105)<br /><br /> "XV: Hisham ibn 'Abd al-Malik was very intelligent, efficient in governing and benevolent. Everybody liked him. His goodness and justice were known far and wide. When some goods were brought to the bait al-mal, he would not accept it unless forty persons bore witness to that they were taken in a halal way. (71-125)<br /><br /> "XVI: Walid ibn Yazid was literary, eloquent. Because he was seen to be mentally deficient, a year later he was killed while reading the Qur'an. (92-126)<br /><br /> "XVII: Yazid ibn Walid ibn 'Abd al-Malik was intelligent, clever and devoted to the religion. He prohibited alcoholic drinks. (90-126)<br /><br /> "XVIII: Ibrahim ibn Walid ibn 'Abd al-Malik was the khalif for seventy days which elapsed fighting Marwan. (?-126)<br /><br /> "XIX: Marwan ibn Muhammad ibn Marwan was brave, intelligent and efficient in administration. He conquered many lands. He fought the Khawarij and killed their chief Dahhak. He was overcome and killed by the 'Abbasids. (72-132)<br /><br /> "XX: 'Abdullah Saffah ibn Muhammad ibn 'Ali ibn 'Abdullah ibn 'Abbas was learned, intelligent, provident, eloquent and generous. He died of small-pox. He is the first khalif of the 'Abbasids. (104-135)<br /><br /> "XXI: Mansur ibn Muhammad had much knowledge and decency. He did not care for amusement. He was brave and patient. He worshiped much. (95-158)<br /><br /> "XXII: Mahdi ibn Mansur was learned, brave, intelligent and very generous. Everybody liked him. His itiqad was very pure. He killed the renegades. (126-169)<br /><br /> "XXIII: Hadi ibn Mahdi was learned, intelligent, eloquent and generous. It was written on his seal, 'I believe and trust in Allahu ta'ala.' (147-170)<br /><br /> "XXVI: Harun ar-Rashid ibn Mahdi performed a hundred rak'as of salat every day and every night. He went on hajj one year and on ghaza every other year. He followed Islam in everything he did. He had in himself all the beautiful habits. (148-193)"<br /><br />Al-Imam al-azam Abu Hanifa, Imam al-Ghazali, Imam an-Nawawi, Ibn Hajar, al-Imam ar-Rabbani and Khalid al-Baghdadi (Radhi Allahu Anhum) and many other great scholars were like these. It is obvious that people like Mawdudi, Sayyid Qutb and Hamidullah have remained outside this circle. Nothing can be so credulous as regarding as Islamic scholars the people who do not know anything about Islamic knowledge and Islamic scholars and who cannot penetrate into the inner essence of Islam but observe it from the outside like non-Muslim orientalist authors. The branches of knowledge taught in madrasas which are called "scholastic knowledge" by Mawdudi are 'ulum an-naqliyya (religious knowledge). And what he calls "rational knowledge" is 'ulum al-'aqliyya (scientific, literary knowledge). Both of these make up the Islamic knowledge. It does not befit a Muslim to say that fiqh and hadith scholars have known one of these branches of knowledge without knowing the other. Islamic scholars have been the very exalted people praised in the Qur'an and Hadith. They are the heirs of prophets. They have organized the division of labor among themselves, each undertaking the job of disseminating a separate branch of knowledge. This division of labor confuses the ignorant, and they suppose that Islamic scholars have not been exalted in other branches of knowledge. Hadrat 'Abd al-Wahhab ash-Sharani wrote at the beginning of his book Al-mizan al-kubra: "Hadrat Abu Hanifa, the founder of and expert in the knowledge of fiqh, was a great wali like Hadrat 'Abd al-Qadir al-Geilani . He was a man of karamat like him. But he did not undertake to spread the knowledge pertaining to the heart or to purify the souls. He undertook the task of spreading all kinds of worship done with the body, that is, the knowledge of fiqh. The mujtahids whom he educated were like him." It is seen that the insidious enemies, who want to demolish Islam from the inside, try to blemish Islamic scholars in this respect also in order to deceive the Muslim youth. They may praise Islamic scholars through false, roundabout words exaggerating them greatly in order to conceal their destructive plans. We should not believe them. One who reads, for example, Imam Muhammad al-Ghazali's Persian book Kimya' as-Saada will easily realize his deepness in medical knowledge. He tells that blood is cleaned as the bile and other harmful substances are separated from the blood in the liver, that the spleen, kidneys and the gall bladder play roles in this procedure and that the health will get out of order when the quantities of substances in blood change, just like it is told in today's physiology books. Since Islamic scholars were so superior not only in scholastic knowledge but also in rational knowledge, they have been successful in everything they did in every century, and Islamic countries have been the home of civilization. Their thousands of books, which spread their superiority over the world, are evident. They fill the world's libraries. Many of them have been translated into foreign languages. Everybody except insidious enemies sees and expresses this fact. It is sufficient to see the book Kashf az-zunun to know about their works. The mischief-makers, who bore Muslim names and who belonged to the seventy-two groups, the members of which, according to the hadith, will go to Hell, introduced into Islam some superstitions long before, like contemporary religion reformers do now. But the Ahl as-Sunnat scholars investigated and cleaned them off one by one. Today there is no superstition or mawdu' hadith in the basic books of Ahl as-Sunnat. Shams ad-din as-Sahawi, ash-Shawkani, Ibn Taymiyya, 'Abduh, 'Ali al-Qari and Ismail Hakki said that there were mawdu' hadiths in the basic books of Ahl as-Sunnat, especially in al-Baidawi's tafsir book and in al-Ghazali's Ihya'. They are not right; it is a calumniation against these great scholars.<br /><br />Mawdudi's words "declared for luxury, ambition and avarice" about jihad, which is one of Islam's five basic 'Ibadat, reveal his own personality. Since the ayats and hadiths commanding jihad have become tawatur, it is not necessary to quote them here in addition. He himself admits them in his book Holy War in Islam. Our ancestors performed jihad not for pleasure or ambition but for spreading Allahu ta'ala's Word. Jihad is carried out by the State, by its army. People perform jihad by serving the army.<br /><br />Mawdudi mistakes the rightful madhhabs for the heretical groups. In none of the Ahl as-Sunnat madhhabs, either of itiqad or 'amal, is there a mawdu' hadith or anything incompatible with Islam. There are mawdu' and un-Islamic aspects in the seventy-two heretical groups. All Islamic scholars, especially Hadrat Imam al-Ghazali, criticized these heretical groups. Mawdudi does not like the Islamic education, which has spread its arts and established its universities over three continents from Philippines and India to Portugal and from Bukhara to Morocco. This is like attempting to plaster the sun with sticky mud to hide the truth. One is surprised not at such a writer but at those who suppose him to be a Muslim scholar.<br /><br />He says on the seventy-ninth page:<br /><br /> "Shah Wali-Allah ad-Dahlawi removed the old doubts concerning itiqad. He illuminated the heads with a new spirit."<br /><br />He means that Shah Wali-Allah ad-Dahlawi (rahmat-Allahi 'alaih), too, was a religion reformer. Wali-Allah ad-Dahlawi's works bear witness for the fact that he belonged to Ahl as-Sunnat; this fact is also declared by Hadrat 'Abdullah ad-Dahlawi. That Muslims' Iman has been doubtful for centuries is a lie made up by the la-madhhabi. Mawdudi could not be too ignorant to know that doubtful iman is not iman. But it is a heresy worse than ignorance to say that Muslims' iman has been doubtful for centuries. The iman of the Ahl as-Sunnat who form ninety percent of Muslims on the world, has been true in every century, and they did not doubt anything in which they believed. Besides, the members of the heretical groups were not so numerous as to represent Islam.<br /><br />Mawdudi says on the eighty-first page of his book:<br /><br /> "The difference between the idea and doctrine of khalifate and sovereignty was explained by Shah Wali-Allah, and the pictures from the Hadith, which were not known before him, were drawn by him. He wrote in his book Musaffa: 'The idiots of four century have abandoned ijtihad. They do not know where they are going, with their rings put on their noses like camels. Each has chosen a different path. It is a pity that they do not have a common understanding.' "<br /><br />Hadrat Shah Wali-Allah ad-Dahlawi did not say "idiots" about the Ahl as-Sunnat scholars in any of his books, but he complained about the heretical groups who dissented from the four madhhabs. The following passage from him is very descriptive of his reverence towards the Ahl as-Sunnat scholars:<br /><br /> "Rasulullah ('alaihi 's-salam) said, 'Great scholars will come in Iran.' Besides great hadith scholars such as al-Bukhari, Muslim, at-Tirmidhi, Abu Dawud, an-Nasai, Ibn Maja, ad-Darimi, ad-Dara-Qutni, Hakim, al-Baihaki and many others who were educated in Iran, there are the great fiqh scholars such as Abu 't-Tayyib [Qadi Tahir at-Tabari], Shaikh Abu Hamid [al-Isfaraini], Shaikh Abu Ishaq ash-Shirazi, and al-Juwaini ['Abdullah ibn Yusuf and his son], Imam al-Haramain 'Abd al-Malik ibn 'Abdullah al-Juwaini and Imam Muhammad al-Ghazali and many many others, who were also educated in Iran. Even Imam Abu Hanifa and his disciples in Mawara an-nahr and Khurasan are the scholars of Iran and are the subject of the good news in the Hadith. A hadith declares, 'There will come a mujaddid in every hundred years.' As he declared, a mujaddid came in each century and strengthened the religion. In the first century of the Hegira, 'Umar ibn 'Abd al-Aziz removed the cruelty of the rulers and established the principles of justice. In the second century, al-Imam ash-Shafi'i explained the knowledge of iman and separated the knowledge of fiqh. In the third century, Abu 'l-Hasan al-Ashari formulated the Ahl-as-Sunnat knowledge and rebutted the people of bidat. In the fourth century, Hakim and al-Baihaki and the like established the fundamentals of the knowledge of the Hadith, and Abu Hamid and the like spread the knowledge of fiqh. In the fifth century, Imam al-Ghazali opened a new way and said fiqh, tasawwuf and kalam were not different from one another. In the sixth century, Imam Fakhr ad-din ar-Razi spread the knowledge of kalam; and Imam an-Nawawi spread the knowledge of fiqh. Thus, a mujaddid, coming in each century up to our time, strengthened the religion. We should not dismiss the matter by just saying that the above hadith and the like are the miracles predicting future happenings. We should also realize the importance and the value of the predicted happenings." [Shah Wali-Allah ad-Dahlawi, Izalat al-Khafa 'an khilafati'l-Khulafa'. v II. p. 377, Karachi, 1372.]<br /><br />Shah Wali-Allah ad-Dahlawi (Rahmatullahi Ta'ala Alayh) wrote in another book:<br /><br /> "One of the wajibs of Islam is to learn the Divine Rules (al-Ahkam al-Ilahi), which can be learned from the Qur'an, the Hadith, the athars of as-Sahaba and of the Tabiin and from the teachings deduced from the Qur'an and the Hadith. Fiqh is the branch of knowledge that deals with the Divine Rules, and fuqaha' are the scholars of fiqh. Fuqaha' had different madhhabs, and the scholars who came later differed from one another in choosing and following these madhhabs. Many of them said that one of the famous madhhabs should be chosen and be followed in one's every affair. For those who cannot understand the Qur'an, the Hadith and the books of scholars, such form of following (taqlid) is very rewarding on condition that they should have resolved to follow the Qur'an and the Hadith in this taqlid. If one fairly presumes that his madhhab's ijtihad concerning one of his affairs is in disagreement with an explicit ayat or hadith, he should follow another mujtahid's ijtihad which agrees with the Qur'an and Hadith more. He should not be prohibited to follow another madhhab for that affair. A scholar of later generations who learned the Sunnat and the athars well, studied the sayings of one of the fuqaha' of Islam well, who could deduce rules by comparing the hadiths that seemed disagreeing to a hadith all the transmitters of which were known by him and which had been used as a support (sanad) by a faqih, thus served the madhhab of his imam, and who could deduce new rules according to the methods of the madhhab of his imam, was called the mujtahidu fi 'l-madhhab. This way of following is very rewarding, too. Most Muslims follow the madhhab which has spread in their country or which they learn from their fathers or masters. This way of following is suitable for those who can read the books of only one madhhab and cannot study the sanads of the madhhab. Islamic teachings are composed of three parts, namely, zahir, nawadir and takhrij teachings, the last one being the teachings deduced by scholars. All three of them exist in the sciences of fiqh, tasawwuf and 'aqa'id. One who is able to distinguish the three kinds of Islamic teachings from one another in all of these three sciences and to deduce rules for each kind of these teachings is called an alim of Islam or mujtahid. Only such an alim can understand the Qur'an and Sunnat. In the books Tahzib by al-Baghawi, Hidaya by Imam al-Haramain, Sharh al-wajiz by ar-Rafii, Ghaya by 'Izzad-din ibn 'Abd-as Salam, Sharh al-muhadhdhab by an-Nawawi, Adab al-futya by Abu 'Amr ibn Salah and in Kitab al-bahr by Badr ad-din az-Zarkashi, knowledge is divided into two, one of which must be learned by everybody. Learning the other is a fard kifaya, and, therefore, an alim who has become a mujtahid learns it; if there is such an alim in a town, others need not learn it and, if there is no such alim, all Muslims are sinful. If such an alim can deduce rules from the Qur'an, Hadith, ijma' and qiyas without depending upon a madhhab, he is called a mustaqil (independent) mujtahid. There has not been such a mujtahid for a long time.<br /><br /> "There are four kinds of non-mustaqil mujtahids. A mujtahid of the first kind does not follow the imam of his madhhab in searching for documents and deducing rules. Because he is on the way of an imam, he is said to belong to an imam's madhhab and is called a mujtahid muntasib. He is a mujtahid mutlaq, and there must always be such a mujtahid. The Ashab at-tarjih, of the second kind, depend on the methods and documents of the imam of the madhhab, and each is called a mujtahid muqayyad. A mujtahid of the third kind knows the documents of his madhhab. The one belonging to the fourth kind can understand the teachings of his madhhab and conveys them to others.<br /><br /> "The ordinary Muslims who are not able to perform ijtihad and do not study knowledge are permitted to follow a madhhab. For the one who has reached the degree of performing ijtihad, however, following a madhhab is disapproved." [Shah Wali-Allah ad-Dahlawi, Al-intibah, part III. The author of It'haf, an annotation to Al-intibah, wrote: "The one who said that a Muslim should give up following a madhhab and do his actions direct according to ayats and hadiths was not Shah Wali-Allah but ash-Shawkani," and added that ash-Shawkani's words were better and superior, thus displayed that he was against the madhhabs.]<br /><br />Shah Wali-Allah's above writings clearly show the fact that Mawdudi is a heretic who has not realized the greatness of the Ahl as-Sunnat scholars, all of whom were praised in the Hadith and who followed the same path and spread and strengthened Rasulullah's (sall-Allahu 'alaihi wa sallam) path.<br /><br />Mawdudi writes altogether nonsense on the eighty-third page; see what he writes out of delirium:<br /><br /> "Because of the difference of opinions with regard to fiqh, the Hanafi and the Shafi'i madhhabs have judged each other resentfully to defend its own opinion and have become excessively dangerous to each other. Every madhhab overflows with details, and facts get lost in muchness of interpretation."<br /><br />These delirious words are excessively slanderous against the madhhab leaders. In no fiqh book is there a single word written with resent or jealousy against any of the four madhhabs. On the contrary, each madhhab considers it permissible to follow other madhhabs when in difficulty. [For details, see Abd al-Ghani an-Nabulusi's Khulasat at-tahqiq and our book The Sunni Path, p. 32.] Such a corrupt, absurd and obvious lie as this can be written only by a heretic attacking Islam behind the curtain. poor Mawdudi has tried to dive into kalam and fiqh, which are the important subjects of Islam, but, being inexperienced, he has been drowned.<br /><br />On the ninetieth page, he praises Shah Wali-Allah and says that he selects the following lines from his book Al-tafhimat:<br /><br /> "In the contemporary age, reality, which is compatible with the spirit of Divine Knowledge, combines the Hanafi and the Shafi'i madhhabs. The Qur'an commentaries should be reviewed and the parts that are against the Hadith should be sifted out, and what is without essence and value should be discarded."<br /><br />A Muslim who knows his religion and madhhab becomes infuriated at these words. It is unbelievable that such a great scholar as Shah Wali-Allah would have such heretical ideas. In order to show the fact to our brothers-in-Islam and to disgrace Mawdudi, we will give some quotations from the same book:<br /><br />"The origins of Islam are the Qur'an and the Hadith. There is no other source. Ijtihad is permissible in deciding about worldly affairs. If such an affair was decided about before, the decision cannot be changed. There is not qiyas or ijma' in the knowledge of Islam." [Shah Wali-Allah ad-Dahlawi, at-tafhimat al-ilahiyya, v. II. p. 142, Pakistan, 1387 (1967).] The anti-madhhabite people say, "The gate of ijtihad cannot be closed. Ijtihad can be done anytime," thus they want to change the religious knowledge. They refer to Shah Wali-Allah as a support for these words. Whereas, Shah Wali-Allah clearly writes above that he never admits ijtihad and qiyas in the religious knowledge and also shows that the words and references of such non-madhhabite people as Mawdudi and Sayyid Qutb are unsound.<br /><br />"Read the hadith books of al-Bukhari, Muslim, Abu Dawud and at-Tirmidhi and the Hanafi and Shafi'i fiqh books! Hold fast to the books 'Awarif al-ma'arif and Ar-risalat an-Naqshibandiyya! These great people wrote about the dhikr and yad dasht so clearly that there is no need to learn them from a murshid. It is a very great blessing to attain the grades of the great men of tasawwuf..[ [Shah Wali-Allah ad-Dahlawi, at-tafhimat al-ilahiyya, v. II. p. 290, Pakistan, 1387 (1967).]. I dreamt of Rasulullah ('alaihi 's-salam). I asked him which madhhab and Tariqa were better and which he liked most. 'All the madhhabs and Tariqas are equal. None is superior to another,' he said." [Shah Wali-Allah ad-Dahlawi, at-tafhimat al-ilahiyya, v. II. p. 301, Pakistan, 1387 (1967).]<br /><br />"Muslims have parted into madhhabs. The scholars reported the religion that had come from Rasulullah ('alaihi 's-salam). They agreed on most of the teachings, and there remained some insignificant disagreements on a minor part. But the majority of scholars held on to the right path and disapproved those who separated from them. From fear, the separatists either hid themselves or behaved double-facedly, which showed that they were the people of bidat. We should hold fast to the teachings on which the right madhhabs agreed, and we should not deny the ones on which they disagreed. He who says that it is fard to follow the madhhab of a certain person who was not a prophet becomes an unbeliever; Islam had existed before that person was created, and fiqh scholars had preached it. Muslims have always followed one of the right madhhabs, for they have believed that the imam of the madhhab reported the religion coming from Rasulullah ('alaihi 's-salam) correctly. It occurs to my heart that it would be good to compare the present teachings of the two most widespread madhhabs, the Hanafi and Shafi'i, with hadith books. When the teachings without foundation, [By these words, Shah Wali-Allah meant the teachings made up in the books written by ignorant men of religion. Such teachings do not exist in the basic books of the Hanafi and Shafi'i madhhabs or in hadith books. When such teachings are cleared off, it will be seen that there is very little difference between madhhabs, for there is no difference pertaining to the teachings that are expressed clearly in the Hadith between the two madhhabs, even among the four madhhabs; and there are not many differences pertaining to the teachings that are not expressed clearly. These different teachings are either rukhsa (easiness, facility) or azima (difficulty). For more detail, see The Sunni Path, published by Hakikat Kitabevi in Istanbul.] are excluded, the two madhhabs will seem as if they are united. Of the remaining teachings, the ones in common with both madhhabs would be taken. Those which are not common would be classified as rukhsa or 'azima. In case of darura (necessity or emergency), the ones that are rukhsa would be followed." [Shah Wali-Allah, At-tafhimat, v. I, pp. 277-9.] Here he gives definite answers to the la-madhhabi and shows that their statement, "Our opponents are polytheists," is unbelief. This passage, only the last sentence of which is played as a trump card by Mawdudi, does not ever support his point of view, but it rescues the madhhabs, from the slanders with which the ignorant people and heretics smeared the madhhabs. As a matter of fact, Shah Wali-Allah explained it more clearly: "What Allahu ta'ala likes is to search firstly through the Qur'an and Hadith. If a person can comprehend and draw conclusions from them, he has attained to a great blessing. If he cannot comprehend them, he should follow the madhhab of an imam who, he believes, understood them correctly and suitably with the Sunnat and communicated clearly what he understood. Arabic knowledge and the lessons at the madrasa should be studied with the view of understanding them, not for other purposes!" [." [Shah Wali-Allah, At-tafhimat, v. I, pp. 283.] As it is seen, Shah Wali-Allah, too, prohibited the scholars who were mujtahids from following another mujtahid and wrote that we ignorant people should follow one of the right madhhabs.<br /><br />In the book Endless Bliss, Shah Wali-Allah's invaluable writings praising the four madhhabs in his works Al-insaf and 'Iqd al-jayyid [These two arabic books are reproduced photostatically in one volume by Hakikat Kitabevi, Istanbul, 1395 (1975).] are quoted lengthily. Even the Turkish book Nimat ul-Islam clearly states that the madhhabs cannot be united and it is superstitious to be a mulfiq. In the fatwa book Fatawa al-Haramain and Persian Saif al-abrar, which were written in India, and in Hadrat 'Abd al-Wahhab ash-Sharani's preface to his Al-Mizan al-kubra, [These three books are reproduced in Istanbul.] 'madhhab' is explained clearly, and it is proved with documents that the madhhabs cannot be united. To pioneer something about which has been unanimously said "cannot be done" for a thousand years means to turn Islam upside down. Are those who defend it Muslims or are they are enemies of Islam? It is left to the readers to decide about it.<br /><br />Shah Wali-Allah explained and praised tasawwuf and the Tariqas throughout his Persian work Hama'at (Pakistan, 1944), from which the following lines are extracted:<br /><br /> "If the salik is not so learned as to study the hadith books or the knowledge coming from as-Sahaba and the Tabiin, he should follow one of the four madhhabs. All the Tariqas are the same in respect of belief, of doing the commands and abstaining from the prohibitions. They have been different in doing the dhikr and supererogatory worship. If worldly thoughts come to one's mind while performing the dhikr, one should sit near an exalted person whose tawajjuh is strong and pay his tawajjuh to him. Or one should pay his tawajjuh to the souls of the mashayikh al-kiram, and, therefore, visit their graves and beg them to attract him towards themselves. If the dhikr causes vexation to the nafs, this has various reasons. One of them is the lack of following the rules of adab towards the mashayikh of the Tariqa he follows. If the salik cannot understand the reason, the shaikh will understand it with his tawajjuh and insight and will let him know of it. This faqir [Wali-Allah ad-Dahlawi himself] paid my tawajjuh to the world of souls and understood that each Tariqa had a different relationship to it. Also i'tikaf in shrines will help one make progress. Speaking ill of the Salaf as-Salihin is one of the reasons which block the way. It has often been seen that angels scatter blessings onto the gatherings of dhikr and that those who perform the dhikr are surrounded by light. If one's soul is in relation with the pure souls of prophets or of awliya' or with angels, facts not taught to others will be taught to him. If one understands that someone is a wali and loves him, his soul gets attached to the wali's soul. Or, he loves his murshid or his pious ancestor and gets attached to his soul. He gets faid from him. Visiting the graves of awliya', reading the Qur'an and giving alms and sending its thawab to their souls, and revering their works and children will help one get attached to their souls. One will dream of them. Appearing in their own figures, they will help and rescue one at dangerous places. One who gets benefit from the souls is called an Uwaysi. Because his attraction is very strong, Hadrat El-Sheikh 'Abd al-Qadir al-Gilani has the ability to be beneficial as alive awliya have. This faqir paid my tawajjuh to the souls of the mashayikh and attained many blessings. Five hundred years after the death of the mashayikh, there is not any natural power left in their bodies and their effects on those who visit their graves become more. Benefit by tawajjuh to the soul can be done in two ways: by thinking that the two souls are attached to each other, which is like seeing somebody in the mirror; or by visiting his grave and thinking of him, which is like opening one's eyes and seeing somebody facing him."<br /><br />Wali-Allah ad-Dahlawi (rahmat-Allahi 'alaih) further wrote: "One is permitted to gather the rukhsas of the four madhhabs only when it is not prohibited by the explicit nasses of the Qur'an and Hadith, by the ijma' of the Salaf as-Salihin or by an explicit qiyas." [Izalat al-khafa, p. 522, Pakistan, 1386 (1966), original Persian and translated Urdu versions together.] As it is seen, Shah Wali-Allah, let alone saying that the madhhabs should be united, he makes conditions even for taking their rukhsas.<br /><br />Mawdudi goes on attacking the Ahl as-Sunnat scholars and again claims to quote from Shah Wali-Allah's book Musaffa, on the 91st page of his book The Revivalist Movement in Islam: "Ijtihad is necessary in every age. It is necessary to put new rules event if it may not agree with a certain madhhab. Because it is a must to have divine responsibilities according to the peculiarities of every century. The books of the madhhabs that have been written up to now are inefficient and full of differences. It is the only way out to remove these differences through the principles of Islam."<br /><br />He attributes these exaggerations, which he likes very much and, his mouth watering, praises excessively, to Shah Wali-Allah. He makes that great scholar a false witness for himself. These slanders reveal his real purpose and raise his mask. Hadrat Wali-Allah, however, wrote in the preface of his famous work Izalat al-khafa:<br /><br /> "Most of the rules declared in the Qur'an are concise. They cannot be solved or understood without the explanation by the Salaf as-Salihin. Most of those hadiths reported by one person cannot be documents unless they were reported by many of the Salaf as-Salihin and unless the mujtahids derived rules from them. If those great people had not worked so hard, the hadiths that seemed to disagree with one another would not have been brought together. Likewise, unless all the branches of religious knowledge, such as 'ilm al-qira'a, 'ilm at-tafsir, 'ilm al-'aqa'id and 'ilm as-suluk, have come from those great people, they cannot be documents. In all these branches of knowledge, as-Sahaba were the source for the Salaf as-Salihin and shed light on their way. The pillar to which the Salaf as-Salihin held on is the cuffs of the Khulafa' ar-rashidin. The person who breaks this origin, this pillar, will be demolishing the whole religious knowledge."<br /><br />Shah Wali-Allah further wrote: "For being a mujtahid, it is necessary to know the majority of the detailed documentation from the Qur'an, Hadith, ijma' and from qiyas of the knowledge of fiqh. He must know the document of every rule and form a firm opinion about the documents. Being a mujtahid in this time requires being specialized in the following five branches of knowledge: 'ilm-i kitab qira'atan wa tafsiran; 'ilm al-hadith, that is, to know each hadith together with its documents and to recognize the daif hadith and the sahih hadith immediately; the third one is 'ilm al-aqawil as-Salaf, that is, to know what the Salaf as-Salihin said about each matter so that one will not go out of ijma', so that one will not swerve to the third way if there were two different decisions on a matter; the fourth one is 'ilm al-'arabiyya, i.e., Arabic with branches of lughat, nahw, [mantiq, bayan, ma'ani, balagha,] etc; the fifth one is 'ilm at-turuq al-istinbat wa wujuh at-tatbiq bain al-mukhtalifain. Such a profoundly learned scholar is called a mujtahid. Such a scholar ponders very hard on every small matter and observes each rule similar to it together with its documents. It should be known certainly that interpreting the Qur'an also requires being deeply specialized in these five branches. In addition, it is necessary to know the hadiths telling the reason for the descent of the ayats. He should know what the Salaf as-Salihin said about interpreting the Qur'an. His memory and comprehension should be very strong. He should understand the siyaq, sibaq and tawjih of ayats and the like." [Izalat al-khafa, p.21.] Those people who attempt to do ijtihad and to write Qur'an commentaries, such as Mawdudi, Sayyid Qutb and Hamidullah, should read these lines and realize the greatness and exaltedness of Islamic scholars. However, this realization is a great virtue. Hence arises the fact that those who do not realize this or do not want this to be realized either by themselves or by others are trying to demolish Islam from the inside under the mask of Muslim scholars. May Allahu ta'ala protect Muslims against believing such insidious enemies of Islam!Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-60039715806994050452009-10-24T23:01:00.003+05:302009-10-24T23:15:41.837+05:30The Question of Rafayadain<span style="color: rgb(0, 0, 0);" class="style46">"When the Hadeeth is Saheeh, it is My Madhab(way)"</span><span style="color: rgb(0, 0, 0);"> </span><span style="color: rgb(0, 0, 0);" class="style81">- <span class="style44">Imam Abu Hanifa(RA)</span> <h2 class="style30"> Introduction:</h2> <span class="style9"><span class="style47">Raising of Hands in Salaah where we raise both hands and say Takbeer "AllahuAkbar" then tie our hands and begin salah and do not raise our hands again in the salah after the first takbeer.<br /> InshaAllah In this article, we shall give forty-two (42) Sahih evidences for the issue of not raising the hands in the Hanafi Madhhab</span>. </span> <p> </p><hr width="100%"><br /> <h2 class="style31"> NARRATIONAL EVIDENCE:</h2> <span class="style44">Although the Hanafi Madhhab has also rational evidence for its view regarding Rafa’ Yadain, this booklet discusses only the Naqli (narrational) evidence on which is based the Hanafi practice of abstention from Rafa’ Yadain. The primary basis of all acts of Ibaadat is narrational evidence, not rational proofs. Rational proof is simply adduced as additional substantiation to strengthen the Case.</span><br /></span> <p style="color: rgb(0, 0, 0);" class="style9"><span class="style81"><span class="style47">Here an incident that took place between Imam Abu Hanifa(ra) and Imam Auzai(ra) is worth mentioning regarding the Hadeeth of Ibn Umar(RA) and Ibn Masud(RA)</span>:</span></p> <p style="color: rgb(0, 0, 0);" class="style9"><span class="style81"><span class="style47">Sufyan ibn Uyayna(ra) says </span>:</span></p> <p style="color: rgb(0, 0, 0);" class="style9"><span class="style81"><span class="style47">Imam Abu Hanifa(ra) and Imam Auzai(ra) (may Allah be pleased with them) once met in one of the bazaars of the blessed city of Makkah. Imam Auzai(ra) said to Abu Hanifah(ra), why do you not observe the raising of the hands(raf'al-yadain) while proceeding towards ruku and while raising from ruku, Abu Hanifah(ra) replied, We do not observe this becouse its veracity is not established from Allah's Messenger(Sallallaahu Álayhi Wasallam). Imam Awzai thereupon narrated the following hadith: Zuhri narrates from salim and he in turn from Ibn Umar(RA) that Allah's Messenger(Sallallaahu Álayhi Wasallam) used to observe the raising of the hands while commencing the salat, while proceeding toward ruku and while raising from it. to this Imam Abu Hanifah(ra) replied, Hammad narrates from Ibrahim al Nakhay and he in turn from Alqama and Aswad and they narrate from Ibn Masud(RA) that the Allah's Messenger(Sallallaahu Álayhi Wasallam) would not raise his hands in salah except at the begning of the salah while observing the opening takbir(tahrima)</span>.</span></p> <p style="color: rgb(0, 0, 0);" class="style9"><span class="style81"><span class="style47">Upon this Imam Auzai commented, there are only three links of narrators between me and Allah's Messenger(Sallallaahu Álayhi Wasallam) in the hadith i have narrated, where as there are four links in the hadith you have narrated(hence the shorter link of narrator render my hadith more authentic) thereupon Imam Abu Hanifa(ra) comparing the two narrators said, Hammad is more superior jurist(faqih) than zuhri, Ibrahim al Nakhay is also superior to salim and Alqama also has certain virtues. As for the final link in my chain of narrators - Abdullah Ibn Masud(RA) there is no need to mention his virtues. Imam Auzai(ra) was thereupon complled to remain silent</span>.</span></p> <p style="color: rgb(0, 0, 0);" class="style9"><span class="style81"><span class="style28"><span class="style47">Abu Bakr Ibn al-Arabi(ra) writes in his commentary of Sunan al-Tirmidhi, "If there are any contradictions in the view of Ibn Masud(RA) and Ibn Umar(RA), then the view of Ibn Masud(RA) will be awarded preference</span>"</span>.</span></p> <span style="color: rgb(0, 0, 0);" class="style81"> <p> </p> </span> <h2 style="color: rgb(0, 0, 0);" class="style31"> <span class="style39 style7">The Ahadeeth of Sayyidina Rasulullah<span class="style41">(Sallallaahu Álayhi Wasallam)</span> as Proof for Not Raising the Hands except only Once in the first Takbeer</span></h2> <br /><span style="color: rgb(0, 0, 0);"> </span><center style="color: rgb(0, 0, 0);"><table border="0" cellspacing="7" cols="1" width="100%"> <tbody><tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 1</span></b></center> </td> </tr> <tr> <td><span class="style44">Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said:</span><br /><span class="style22"><span class="style47">Abdullah Bin Mas’ood (radhiyallahu anhu) said</span>:</span> <span class="style44"> <strong>‘Should I not perform with you the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam)?”</strong></span><br /><span class="style22"><span class="style47">Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.</span>’</span><br /><span class="style48">(Abu Dawood)</span></td> </tr> <tr style="font-weight: bold;"> <td bg style="color:#009900;"> <center><span style="font-size:+1;">Proof 2</span></center> </td> </tr> <tr> <td><span class="style44">Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:</span> <span class="style22"><span class="style47">‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’</span>.</span> <span class="style48">(Abu Dawood)</span></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 3</span></b></center> </td> </tr> <tr> <td><span class="style44">Hannaad - Wakee’ - Sufyaan - Aasim bin Kulaib -Abdur Rahmaan bin Al Aswad - Alqamah who said: ‘Abdullah Bin Mas’ood (radhiyallahu anhu) said: <p class="style9"><span class="style47"><strong>“Should I not perform with you the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam)?’ </strong></span> <span class="style9"><strong><span class="style47">He (Ibn Mas’ood) then performed Salaat and he did not raise his hands except in the beginning once</span>.’</strong></span> <strong></strong></p> <p class="style48">Tirmithi added also that in this regard there is also the narration of Baraa’ Bin Aazib (radhiyallahu anhu): Tirmithi said: </p><p><span class="style48">“The Hadith of Ibn Mas’ood is Hasan</span>.<br /><span class="style48">*This is also the view of many of the Ulama among the Sahaabah of Rasulullah (Sallallaahu Álayhi Wasallam) and the Taabieen. This is also the view of Sufyaan and the Ahl-e-Kufa (i.e. the Ulama of Kufa).”</span></p><p><span class="style48">* i.e. The view of Ibn Mas’ood (radhiallahu anhu)</span>.<br /> </p></span></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 4</span></b></center> </td> </tr> <tr> <td><span class="style44">Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood):</span> <span class="style22"><span class="style47">“Verily he said:‘Should I not perform with you the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam)?’ He then performed Salaat and he did not raise his hands except once</span>.</span>” <span class="style48">(Nasaai)</span></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 5</span></b></center> </td> </tr> <tr> <td><span class="style44">Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said</span>: <span class="style44">“Ibn Mas’ood (radhiyallahu anhu) said:</span><br /><span class="style22"><span class="style47">‘ Should I not perform for you the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam)?</span>’</span> <br /><span class="style46">He then performed Salaat and he did not raise his hands except once</span>.” <span class="style48">(Ahmad in his Musnad)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 6</span></b></center> </td> </tr> <tr> <td><span class="style44">Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:</span> <p class="style9"><strong><span class="style47">“Should I not apprise you of the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam)?” Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it</span>.” </strong></p> <p><span class="style48">(Nasaai)</span><br /> </p></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 7</span></b></center> </td> </tr> <tr> <td><span class="style44">Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas’ood (radhiyallahu anhu) said</span>: <p><span class="style22"><span class="style47">"Should I not show you the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam)?" "He then (performed Salaat) and did not raise his hands except once</span>.</span>" </p> <p><span class="style48">(Abu Bakr Bin Abi Shaibah in his Musannaf)</span><br /> </p></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 8</span></b></center> </td> </tr> <tr> <td><span class="style44">Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas’ood - radhiyallahu anhu) said:</span> <p><span class="style22"><span class="style47">“I performed Salaat with Nabi (Sallallaahu Álayhi Wasallam), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.</span>”</span><br /><span class="style48">(Daara Qutni)</span></p><p><span class="style48">Ibn Adi has also narrated the above Hadith with his sanad</span>.<br /> </p></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 9</span></b></center> </td> </tr> <tr> <td><span class="style44">Ibn Abi Dawood - Nu’aim Bin Hamma.ad - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah</span> - <span class="style22"><span class="style47">Abdullah (Ibn Mas’ood - radhiyallahu anhu) narrated that Nabi (Sallallaahu Álayhi Wasallam) would raise his hands in the first Takbeer. Then he would not do so again</span>.</span> <span class="style49">(Tahaawi - Sharhi Ma-aanil Aathaar)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 10</span></b></center> </td> </tr> <tr> <td><span class="style44">Muhammad Bin Nu’maan - Yahya Bin Yahya - Wakee’ - </span> <span class="style22"><span class="style47">Sufyaan narrated the same text (as above in No. 9) with the same isnaad</span>.</span> <span class="style48">(Tahaawi - Sharhi Ma-aanil Aathaar)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 11</span></b></center> </td> </tr> <tr> <td><span class="style44">Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said: </span> <p><span class="style9"><span class="style47">“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sallallaahu Álayhi Wasallam) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.</span>’</span><br /><span class="style22"><span class="style47">Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi wa Sallim) fifty times not doing this.</span>”</span> </p> <span class="style48">(Tahaawi - Sharhi Ma-aanil Aathaar)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 12</span></b></center> </td> </tr> <tr> <td><span class="style44">Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said:</span> <p><span class="style46">“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sallallaahu Álayhi Wasallam) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”</span> </p> <span class="style48">(Tahaawi - Ma-aanil Aathaar) </span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 13</span></b></center> </td> </tr> <tr> <td><span class="style44">The companions of Abu Hanifah said:</span> <p><span class="style22"><span class="style47">“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sallallaahu Álayhi Wasallam) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it</span>.</span> </p> <span class="style49">(The As-haab of the Masaaneed of Immam Abu Hanifah)</span><p class="style49 style50">Many other Muhadditheen have similarly narrated in their treatises, compilations and books. </p><p class="style48">Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood (radhiyallahu anhu) are jayyid (excellent) in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim. </p><p class="style48">Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in his Talkhees on the Takhreej of Zaila-ee on Hidaayah.” </p><p class="style48">In a Saheeh Sanad of this Hadith in the Masnad of Abu Bakr Bin Abi Shaibah are five narrators besides Abdullah Ibn Mas’ood (radhiyallahu anhu), viz. Wakee’, Sufyaan, Aasim Bin Kulaib, Abdur Rahmaan Bin al-Aswad and Alqamah. The following are the comments of the authorities of Hadith on the status of these five narrators: </p><p> <b><span class="style48">1)Wakee</span>’</b> <br /><span class="style48">Hafiz Ibn Hair says in Tahzeebut Tahzeeb: “Wakee’ Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known as Abu Sufyaan. He narrated from his father and from Ismaaeel Bin Khaalid, Aiman Bin: Waa-il, Ibn Hattn and from numerous others. His sons, Sufyaan, Malee’ and Uyainah narrated from him. His Shaikh was Sufyaan Thauri, the two sons of Abi Shaibah, Abu Haithamah and Humaidi.</span><br />Abdullah Bin Ahmad Bin Hanbal narrating from his father said: ‘I have not seen a greater man of knowledge and a man with a greater memory than Wakee’.’” </p><p><span class="style48">Ahmad Bin Sahl Bin Bahr narrating from Imaam Ahmad said:<br /><span class="style48">“Wakee’ was the Imaam of the Muslimeen in his time.” </span></span></p><p><span class="style48">Ibn Ma’een said: “I have not seen a better person than Wakee’.” </span></p><p><span class="style48">According to Mulla Ali Qaari, Wakee’ was among the highest ranking narrators of Bukhaari. He was of the Tab-e-Taabieen era. Imaam Abroad said that he preferred Wakee’ to Yahya Bin Saeed. He classified Wakee’ as a great and uprighteous Muhaddith. All the narrators of the Sihaah Sittah narrate from Wakee’. </span></p><p><span class="style48">2) <b><span class="style48">Sufyaan Bin Saeed Bin Masrooq Thauri Kufi</span></b><br /><span class="style48">According to Mulla Ali Qaari in his Tazkirah, Sufyaan was the Imaam of the Muslimeen and a Proof of Allah. His excellences are innumerable. In his time he was an expert in Fiqh, Ijtihaad in Fiqh, Hadith and other branches of knowledge. His piety and authority are accepted by all the authorities of Islam. He too was among the Tab-e-Taabieen. </span></span></p><p><span class="style48">Abu Aasim said: ‘Sufyaan is the Ameerul Mu’mineen in Hadith.’ Numerous illustrious Ulama and Muhadditheen pay glowing tribute to the sterling qualities of Sufyaan. </span></p><p><span class="style48">All the narrators of the Sihaah Sittah narrate from Sufyaan. </span></p><p><span class="style48">3) <span class="style48">Aasim Bin Kulaib <br /><span class="style48">Mulla Ali Qaari states with regard to Aasim:<br />“He is Sadooq (extremely truthful), Thiqah (an authoritative and authentic narrator).” </span></span></span></p><p><span class="style48">Yahya Bin Ma-een and Nasaai testified to his authenticity and authority in Hadith. Ibnul Qattaan al-Maghribi and Ibn Ham are renowned in Hadith circles. They are extremely severe in assessing narrators. Both have testified to the authenticity of Aasim BinKulaib. Muslim, Abu Dawood, Nasaai, Ibn Majah and Tirmithi narrated his ahaadith. </span></p><p><span class="style48">4) <b><span class="style48">Abdur Rahmaan Bin al-Aswad</span></b><br /><span class="style48">Mullah Ali El-Qaari says in his <i>Tazkirah</i> that Abdur Rahmaan is among the noblest Taa-bieen. His daily practice was 700 raka’ts Nafil Salaat. He would perform Ishaa and Fajr Salaat with one wudhu. He was an embodiment of Ibaadat.<br /><span class="style48">In <i>Tahzeebut Tahzeeb</i>, Hafiz says: </span></span></span></p><p><span class="style48">“Abdur Rahmaan Bin al-Aswad heard Ahaadith from his paternal uncle, Alqamah Bin Qais. Aasim Bin Kulaib and others narrate from Abdur Rahmaan al-Aswad. Ibn Ma’een, Nasaai, Ajal, Ibn Kharraash and Ibn Hibbaan declared him a Thiqah (reliable and authentic narrator). The authors of Sihah Sittah narrated from him. </span></p><p><span class="style48">5) <b><span class="style48">Alqamah Bin Qais</span></b> <br /><span class="style48">According to Mulla Ali Qaari in Tazkirah, Alqamah was a senior Taabiee. He narrated Ahaadith from Abdullah Ibn Mas’ood and other Sahaabah (radhiyallahu anhum). There is consensus of the Ulama on his greatness. Ibraaheem Nakha’i said:<br /><span class="style48">“Alqamah resembled Abdullah Ibn Mas’ood (radhiyallahu anhu).” </span></span></span></p><p><span class="style48">Besides Ibn Majah all the other Muhadditheen narrate his ahaadith. He is of the second generation Muhadditheen.<br />The integrity and authority of these five illustrious narrators are unimpeachable. Thus, the sanad of the Hadith in Musnad ofAbu Bakr Bin Abi Shaibah is Saheeh on the basis of the conditions of Bukhaari and Muslim. Similarly, the Sanad of Abu Dawood is Saheeh on the basis of the conditions of Bukhaari and Muslim. In the Sanad of Abu Dawood appears an extra narrator, viz. Uthmaan Bin Abi Shaibah from whom all the compilers of Sihah Sittala narrate, besides Tirmithi. </span></p><p><span class="style48">The Sanad of the Hadith of Tirmithi is Saheeh on the basis of Muslim’s conditions. </span></p><p><span class="style48">The sanad of Nasaai too is Saheeh in terms of the conditions of Bukhaari and Muslim because in this Sanad only Mahmud Bin Ghailaan has been added to Ibn Abi Shaibah. Besides Abu Dawood the other compilers of the Sihah Sittah narrated ahaadith from him (Mahmud Bin Ghailaan). </span></p><p><span class="style48">Similarly the sanad ofImaam Abu Hanifah regarding the Hadith of Ibn Mas’ood (radhiyallahu anhu) is Saheeh because all the narrators besides Hammaad Bin Abi Sulaimaan are reliable (thiqah) in terms of the conditions of Bukhaari and Muslim. Besides Bukhaari, Muslim and other Muhadditheen narrate from Hammaad Bin Abi Sulaimaan. Thus, his sanad is Saheeh in terms of Muslim. </span></p><p><span class="style48">The Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) also conin’ms that Rasulullah (Sallallaahu Álayhi Wasallam) raised his hands only once at the time of Takbeer Tahreemah. His Hadith is narrated by Abdur Razzaaq, Ahmad, Abu Dawood, Ibn Abi Shaibah, Tahaawi, Daara Qutni and others.<br /> </span></p></td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 14</span></b></center> </td> </tr> <tr> <td><span class="style44">Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:</span> <p><span class="style46">“When Rasulullah (Sallallaahu Álayhi Wasallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.”</span> </p> <span class="style48">(Abdur Razzaq’ s Jaami’)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 15</span></b></center> </td> </tr> <tr> <td><span class="style44">Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:</span> <p><span class="style22"><span class="style47">“When Rasulullah (Sallallaahu Álayhi Wasallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.</span>”</span> </p> <span class="style48">(Musnad Ahmad ibn Hanbal)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 16</span></b></center> </td> </tr> <tr> <td><span class="style44">Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:</span> <p><span class="style46">“Verily, Rasulullah (Sallallaahu Álayhi Wasallam) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).”</span> </p> <span class="style48">(Abu Dawood)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 17</span></b></center> </td> </tr> <tr> <td><span class="style44">Abu Dawood - Husain Bin Abdur Rahmaan - Wakee’ - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:</span> <p><span class="style46">“I: saw Rasulullah (Sallallaahu Álayhi Wasallam) raise his hands when he commenced the Salaat. Then he would not raise his hands until he completed (the Salaat).”</span> </p> <span class="style48">(Abu Dawood)</span><br /> </td> </tr> <tr> <td bg style="color:#009900;"> <center><b><span style="font-size:+1;">Proof 18</span></b></center> </td> </tr> <tr> <td><span class="style51">Abu Bakr Bin Abi Shaibah - Wakee’ - Ibn Abi Lailaa - Hakam and Isaa - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:</span> <p><span class="style46">“Verily, when Rasulullah (Sallallaahu Álayhi Wasallam) commenced the Salaat, he would raise his hands, then he would not raise them (again) until he had completed (the Salaat).”</span> </p> <span class="style48">(Abu Bakr Bin Abi Shaibah)</span><br /> </td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 19</span></b></td> </tr> <tr> <td><span class="style44">Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:</span> <p><span class="style46">“When Nabi (Sallallaahu Álayhi Wasallam) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa’ Yadain).”</span> </p> <span class="style48">(Sharh Sunanul Aathaar)</span><br /> </td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 20</span></b></td> </tr> <tr> <td><span class="style44">Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father</span><br />- <span class="style46">Baraa’ (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sallallaahu Álayhi Wasallam) Similar to the above Hadith (i.e. No. 19)</span> <span class="style48">(Sharh Sunanul Aathaar)</span><br /> </td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 21</span></b></td> </tr> <tr> <td><span class="style51">Tahaawi - Muhammad Bin Nu’maan - Yahya Bin Yahya-narrates from both:</span> <ol type="a"><li> <span class="style51">Wakee’ - Ibn Abi Lailaa - his brother</span></li><li> <span class="style51">Hakam - Ibn Abi Lailaa</span></li></ol> <span class="style22"><span class="style47">(both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sallallaahu Álayhi Wasallam) a similar Hadith</span>.</span> <span class="style48">(Sharhu Sunanul Aathaar)</span><br /> </td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 22</span></b></td> </tr> <tr> <td><span class="style44">Daara Qutni - Ahmad Bin Ali Bin Alalaa’ - Abul Ash’ath - Muhammad Bin Bakr - Shu’ba - Yazeed Bin Abi Ziyaad said:</span> <p class="style44">“I heard Ibn Lailaa say: ‘I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka’b Bin Ujrah. He (Baraa) said: </p><p>‘<span class="style46">I saw Rasulullah (Sallallaahu Álayhi Wasallam) raising his hands when he commenced Salaat in the first Takbeer.’”</span></p> (Daara Qutni)<br /> </td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 23</span></b></td> </tr> <tr> <td><span class="style44">Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - </span><br /><span class="style22"><span class="style47">Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sallallaahu Álayhi Wasallam) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa’ Yadain) until he had completed his Salaat.</span>”</span> <span class="style48">(Daara Qutni)</span><p><span class="style44">In other words, after Salaat Sayyidina RasuluUah (Sallallaahu Álayhi Wasallam) would lift his hands when making dua.</span><br /> </p></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 24</span></b></td> </tr> <tr> <td><span class="style44">Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit -</span> <span class="style46">Baraa Bin Aazib (radhiyallahu anhu) narrated similarly.</span> <span class="style48">(Daara Qutni)</span><br /> </td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 25</span></b></td> </tr> <tr> <td><br /><span class="style44">Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - <span class="style46">Baraa Bin Aazib (radhiyallahu anhu) said: “I saw Rasulullah (Sallallaahu Álayhi Wasallam) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.”</span> <span class="style41">(Daara Qutni)</span></span><p><span class="style41">Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu).<br /><span class="style41">Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them. </span></span></p><p><span class="style41">Among the Saheeh asaaneed of this Hadith is the sanad of Abdur Razzaaq. In his sanad are three narrators, viz. Ibn Uyainah, Yazid and Abdur ‘Rahmaan. </span></p><p><span class="style41">With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his <i>Tazkirah</i>, Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa. </span></p><p><span class="style41">Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sittar narrate from him. </span></p><p><span class="style41">Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta’leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith. </span></p><p><span class="style41">Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to the Muhadditheen, he is <b>flawless</b>. The compilers of the Sihah Sitta narrate his Ahaadith. </span></p><p><span class="style41">Thus, the sanad of Baraa’s Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. ....<br /><span class="style41">Another Hadith on this issue, is the narration of Jaabir Bin Samurah (mdhiyallahu anhu) which is narrated in Saheeh Muslim.<br /> </span></span></p></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 26</span></b></td> </tr> <tr> <td><span class="style22 style47">Jaabir (radhiyallahu unhu) said:</span><br /> <span class="style46">“Rasulullah (Sallallaahu Álayhi Wasallam) came out (from his house) towards us and said: ‘Why do I see you raising your hands as if(your hands) are the tails of mischievous horses. Be tranquil in Salaat.’”</span> <p class="style48">According to Imaam Bukhaari, this Hadith does not support the Hanafi claim because Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah (radhiyallahu anhu) said: </p><p class="style48">“We use to perform Salaat behind Nabi (Sallallaahu Álayhi Wasallam). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sallallaahu Álayhi Wasallam) said: </p><p class="style48">“What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.” </p><p class="style48">The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No. 26) refers to Rafa’ Yadain which is the issue now under discussion.<br />The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat. </p><p class="style48">Imaam Jamaalud-Deen Zaila’i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti – are one and the same, stating that it is not said to a person raising his hands upon making salaam: “Be tranquil in Salaat”. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku’ or Sujood or when he stands up for the second, third or fourth rak’at. The application of these words to the latter sense is manifestly clear. </p><p class="style48">Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasion whilst the second was narrated by another raawi on a separate occasion. </p><p class="style48">Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same. In Hadith No. 26 the raawi says: Rasulullah (Sallallaahu Álayhi Wasallam) came out towards us and said ...” This indicates that Rasulullah (Sallallaahu Álayhi Wasallam) said these words when he entered the Musjid whilst the Sahaabah were engaged in Salaat. </p><p class="style48">In contrast, the second Hadith (Narrated by Abdullah Bin al-Qibti) states: <br />“When we used to perform Salaat behind Nabi (Sallallaahu Álayhi Wasallam)...” </p><p class="style48">The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sallallaahu Álayhi Wasallam) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sallallaahu Álayhi Wasallam) observed them raising their hands. </p><p class="style48">The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaafthat these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.<br /> </p></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 27</span></b></td> </tr> <tr> <td><span class="style44">Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows:</span> <p><span class="style44">Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam -</span><br /> <span class="style46">Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sallallaahu Álayhi Wasallam) said:</span><br /><span class="style22"><span class="style47">“Do not raise the hands except in seven places</span>.</span></p> <ol><li class="style44"><strong> When commencing Salaat.</strong></li><li class="style44"><strong> When entering Musjidul Haraam and seeing the Baitullah.</strong></li><li class="style44"><strong> When standing on Marwah.</strong></li><li> <span class="style44"><strong>When making Wuqoof with the people in Arafaat</strong></span>.</li><li class="style44"><strong> At Muzdalifah.</strong></li><li class="style44"><strong> At Maqaamain.</strong></li><li class="style44"><strong> When pelting the Jamrah.”</strong></li></ol> <span class="style48">(Tibraani)</span><br /> ~<br /><span class="style48">lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee’ narrated this Hadith also, the sanad being as follows:</span><p><span class="style48">Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).<br /> </span></p></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 28</span></b></td> </tr> <tr> <td><span class="style44">Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu).</span> <p><span class="style44">Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya’qoob Muhammad Bin Ishaaq - Hasan Bin Rahee’ - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith: </span></p><p><span class="style22 style47">“When Rasulullah (Sallallaahu Álayhi Wasallam) would open the Salaat, he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat).’</span><br /><span class="style48">(Baihaqi)</span></p><p class="style49 style52 style50">Commenting on this narration, Imaam Baihaqi said: </p><p class="style49 style52 style50">“Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable by the Haharisi, especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.” </p><p class="style49 style52 style50">>Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic. </p><p class="style49 style52 style50">>In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments: </p><p class="style49 style52 style50">>“I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic).<br />Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it. It is Mursal Jayyid (excellent). If you desire to view my findings take a look at ‘Nailul Farqadain’.”<br /> </p></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 29</span></b></td> </tr> <tr> <td><span class="style44">Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said:</span> <p><span class="style46">“I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.”</span></p> <span class="style48">(Musannaf Ibn Abi Shaibah)<p><span class="style48">Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad. </span></p><p><span class="style48">The author of Bazlul Majhood states that the above Hadith is Saheeh (authentic). Although this Hadith is based only on the Raawi, Hasan Bin Ayyaash, he (Hasan Bin Ayyaash) is thiqah (reliable) and hujjat (a proof). This was said by Yahya Bin Ma’een. Ibn Turkemaani furthermore stated that the sanad (chain of narrators) of this Hadith is Saheeh conforming to the conditions laid down by Imaam Muslim.<br /> </span></p></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 30</span></b></td> </tr> <tr> <td><span class="style44">Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said:</span> <p><span class="style46">“Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.’</span></p> <span class="style48">(Muatta Imaam Muhammad)<br /> </span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 31</span></b></td> </tr> <tr> <td><span class="style44">Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father”(Kulaib Jarmi) who said: <p><span class="style46">“Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.”</span></p> <span class="style48">(Ibn Abi Shaibah)<p><span class="style48">This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.<br /> </span></p></span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 32</span></b></td> </tr> <tr> <td><span class="style44">Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - <span class="style46">from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above).</span> <span class="style48">(Ibn Abi Shaibah) <p><span class="style48">Tahaawi and Baihaqi have likewise narrated this Hadith with their respective chains of transmission. </span></p><p><span class="style48">Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa’ Yadain if it was the permanent practice of Rasulullah (Sallallaahu Álayhi Wasallam). Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa’ Yadain was abrogated. </span></p><p><span class="style48">Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari: </span></p><p><span class="style48">“The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.” </span></p><p><span class="style48">Hafiz said in ad-Diraayah:<br /><span class="style48">“Its narrators are thiqah(reliable):” </span></span></p><p><span class="style48">Zaila’i said:<br /><span class="style48">“It is an authentic narration.<br /> </span></span></p></span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 33</span></b></td> </tr> <tr> <td><span class="style44">Imaam Muhammad - Thanri - Husain - Ibraaheem , <span class="style46">Ibn Mas’ood (radhiyallahu anhu) - he (i.e. Ibn Mas’ood) would raise his hands when opening Salaat.</span> <span class="style48">(Muatta Imaam Muhammad) <br /> </span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 34</span></b></td> </tr> <tr> <td><span class="style44">Ibn Abi Shaibah - Wakee’ - Masrood _ Abi Mas’ood - <span class="style46">Ibraaheem narrated that Abdulla,h Ibn Mas’ood (radhiyallahu anhu) would raise his hands in the beginning when commencing Salaat. Thereafter he would not raise his hands.</span> <span class="style48">(Ibn Abi Shaibah) <p><span class="style48">Tahaawi also narrated this Hadith with his sanad. The isnaad of this Hadith is Mursal Jayyid. (Jayyid - a classification of Hadith stronger than even a Hasan Hadith.) The reason for this Hadith being classified as Mursal is that Ibraaheem never met lbn Mas’ood (radhiyallahu anhu). However, this does not detract from the authenticity and strength of this narration since lbraaheem was in the habit of omitting the narrators between him (Ibraaheem) and Ibn Mas’ood (radhiyallahu anhu) when a great number of raawis had narrated the Hadith to him from Ibn Mas’ood (radhiyallahu anhu). </span></p><p><span class="style48">Imaam Tahaawi narrated the following dialogue between Ibraaheem (Nakha’i) and A’mash:<br /><span class="style48">“A’mash: When you relate a Hadith to me please do name the chain of narrators. </span></span></p><p><span class="style48">Ibraaheem: When I say: ‘Abdullah said,’ it is only when a large number has narrated the Hadith to me from Abdullah, and if I say: ‘So and so person narrated to me from Abdullah, it is when only that particular person has narrated to me.” </span></p><p><span class="style48">The authenticity of the above Hadith (No. 34) is therefore not tainted in the least by the omission of the narrators between Ibraaheem and Ibn Mas’ood (radhiyallahu anhu). The great Muhaddith Daara Qutni after relating a tradition from Ibraaheem - Abdullah (Bin Mas’ood), acclaims: </span></p><p><span class="style48">“The fact is that despite this narration having an irsaal (omission of a narrator) in it, Ibraaheem Nakha’i is the most enlightened of all people with regard to Abdullah (Bin Mas’ood), his views and his verdicts. He (Ibraaheem) acquired that from his maternal uncles Alqamah, al-Aswad and Abdur Rahmaan, and from other senior students of Abdullah.”<br /> </span></p></span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 35</span></b></td> </tr> <tr> <td><span class="style44">Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said: <p><span class="style46">“I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).”</span></p> <span class="style48">(Muatta Imaam Muhammad)<br /> </span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 36</span></b></td> </tr> <tr> <td><span class="style44">Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said: <p><span class="style46">“I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).”</span></p> <span class="style48">(Musannaf Ibn Abi Shaibah)<br /> </span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 37</span></b></td> </tr> <tr> <td><span class="style44">Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash Husain - Mujaahid who said: <span class="style46">“I performed Salaat behind Ibn Umar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.”</span> <span class="style48">(Sharh Ma-aanil Aathaar) <p><span class="style48">Commenting on this Hadith, Imaam Tahaawi said:<br /><span class="style9"><span class="style48">“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sallallaahu Álayhi Wasallam) making rafa’ (raising the hands) then he abandoned it after Nabi (Sallallaahu Álayhi Wasallam). It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sallallaahu Álayhi Wasallam)doing. Thus the proof for this has been established.”</span></span></span></p> <p><span class="style48">Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma’rifah narrated it. The sanad of Tahaawi for this Hadith is Saheeh. </span></p><p><span class="style48">Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the time of ruku’ and when rising from ruku’: Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.<br /> </span></p></span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 38</span></b></td> </tr> <tr> <td><span class="style44">Abu Bakr Bin Ayyaash narrates that Mujaahid said: <span class="style46">“I performed Salaat behind Ibn Umar (radhiyallahu anhu) for a number of years (in one narration, ten years). He did not raise his hands except in Takbeer Ulaa (the first Takbeer).”</span> <p><span class="style48">This sanad is Saheeh. When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated. </span></p><p><span class="style48">Al-Qastalaani in Sharh Bukhaari claims that Abu Bakr Bin Ayyaash, narrator in the sanad (of No. 38 above) is dhaeef (weak). However, this clai~ itself is weak and incorrect because Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith. </span></p><p><span class="style48">Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim. </span></p><p><span class="style48">Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hanbal said: “He (Ayyaash) is truthful”. Yahya Bin Ma-een said: “He is Thiqah.”<br /> </span></p></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 39</span></b></td> </tr> <tr> <td><span class="style44">It is narrated from Abu Hurairah (radhiyallahu anhu) that he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): “Allaahu Akbar. He would say as well: <span class="style46">“I am more of a resemblance to the Salaat of Rasulullah (Sallallaahu Álayhi Wasallam) than you.”</span> <p><span class="style48">(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)<br /> </span></p></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 40</span></b></td> </tr> <tr> <td><span class="style44">Ahmad bin Yoonus - Abu Bakr Bin Ayyaash: <span class="style46">“I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.”</span> <span class="style48">(Tahaawi)<br /> </span></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 41</span></b></td> </tr> <tr> <td><span class="style44">Yet another Hadith in substantiation of the Hanafi practice of only raising the hands at the beginning of Salaat is one narrated by Baihaqi in al-Khilaafiyyaat and Zaila’i in Nasbur Raayah from Ibn Umar (radhiyallahu anhu): <span class="style46">“Verily, Nabi (Sallallaahu Álayhi Wasallam) used to raise his hands when commencing Salaat. Then he would not do so again.”</span> <p><span class="style48">Haakim said that this Hadith is Baatil (false)and Mawdhoo’ (fabricated). However this claim of Haakirn is itself Baatil. The Ahnaaf state that Haakim’s claim is utterly baseless. Haakim could not find anyone on the sanad of the Hadith whom he could disparage. </span></p><p><span class="style48">Shaikh Aahid as-Sindi averred that its narrators are authentic and reliable. This he stated in al-Mawaahibul Lateefah. </span></p><p><span class="style48">It should be borne in mind that Hadhrat Ibn Mas’ood (radhiyallahu anhu) was a very senior Sahaabi who was constantly in the company of Rasulullah (Sallallaahu Álayhi Wasallam), so much so, that the impression of him being a member of the Ahl-e-Bait (Rasulullah’s family) was created. He followed Rasulullah (Sallallaahu Álayhi Wasallam) in all five Salaat on a daily basis. Hence, his explicit negation of Rafa’ Yadain categorically confirms that Rasulullah (Sallallaahu Álayhi Wasallam) had discontinued the earlier practice of raising the hands. </span></p><p><span class="style48">An argument advanced to refute the Hanafi argument is that the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) has been proclaimed to be dhaeef since one of the narrators in one of the Chains is Muhammad Bin Abi Lailaa who has been described as dhaeef by Abu Dawood. This argument holds no substance because the Hanafi case is not based solely on the Hadith of Baraa Bin Aazib (radhiyallahu anhu) with the sanad in which Muhammad Bin Abi Lailaa appears. There are a number of Saheeh asaaneed (Chains of narration) in which Muhammad Bin Abi Lailaa does not feature at all. Thus, the many other Saheeh asaaneed serve to corroborate the sanad in which Muhammad Bin Abi Lailaa features. The cumulative effect of the Saheeh asaaneed of the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) elevates the sanad in which appears Muhammad Bin Abi Lailaa, hence that Hadith too is acceptable. </span></p><p><span class="style48">Furthermore, some of these ahaadith are authentic in terms of the conditions of either both Bukhaari and Muslim or in terms of the conditions of one of them, especially the sanad of Abdur Razzaaq. The authenticity of Abdur Razzaaq’s sanad is based on the conditions of both El-Bukhaari and Muslim. </span></p><p><span class="style48">The argument that Yazeed Bin Ziyaad in this sanad is weak, is not valid because in Sharhul Bukhaari, Aini states:<br /><span class="style48">“Undoubtedly, this Yazeed has been authenticated (declared as Thiqah) by AI-Ajli, Ya’qoob Bin Sufyaan, Ahmad Bin Saalih, Sabaahi and Ibn Hibbaan.” </span></span></p><p><span class="style48">Also Muslim and Ibn Khuzaimah record his narration in their Saheeh. Moreover, Yazeed is not the solitary narrator of this Hadith. Isaa Abdur Rahmaan too narrated it from lbn Abi Lailaa. Similarly, Hakam has narrated it also from Ibn Abi Lailaa as recorded by Abu Dawood and others. In his Tahzeeb, Hafiz says that Muslim has also narrated the Hadith of Yazeed. </span></p><p><span class="style48">Since this narrator, viz. Yazeed, is among the narrators of Saheehain (Bukhaari and Muslim), no credence can be accorded to anyone who seeks to impugn him.</span></p></span></td> </tr> <tr> <td align="center" bg style="color:#009900;"><b><span style="font-size:+1;">Proof 42</span></b></td> </tr> <tr> <td><span class="style44">Shah Anwar Kashmiri states in Nailul Farqadain: <span class="style46">“At this juncture one should not forget that the view of those who do not make Raf Yadain is ‘Admi’ (i.e. they prove the non-existence or a certain act.). Taking this into account, their view is also supported by all those Ahaadith which describe the Salaat of Rasullullah(Sallallaahu Álayhi Wasallam) but make no mention of Raf’ Yadain, neither affirming it nor denying it. This is so because, had there been Raf’ Yadain, these Ahaadith would not have been silent on the issue.”</span> <p><span class="style44">In view of what Hadhrat Shah Kashmiri Sahib has stated, the Ahaadith that support the Hanafi view are indeed numerous. It would require a few volumes to attempt to record them. In this brief booklet only those Ahaadith have been recorded that explicitly negate Raf’ Yadain.<br /> </span></p></span></td> </tr> </tbody> </table></center> <h2 style="color: rgb(0, 0, 0);" class="style9 style29 style47"> Conclusion:</h2> <span style="color: rgb(0, 0, 0);" class="style9"><span class="style47">The Hadith narrations presented in this treatise in substantiation of the Hanafi viewpoint are all Saheeh (authentic) according to the Muhadditheen, including Shaikhaan (i.e. Imaam Bukhaari and Imaam Muslim)</span>.</span> <p style="color: rgb(0, 0, 0);" class="style11 style28">All unbiased Muslims who are in pursuit of the truth will understand after having studied this short treatise, that the Hanafi practice of refraining from Rafa’ Yadain is not based on only rational/logical arguments, but is the product of authentic narrational evidence (Saheeh Ahaadith). In view of the validity of the arguments and grounds of the Hanafi Mathhab, there is no controversy among the followers of the four Madhhabs on this issue. Each one follows the teachings of his Mathhab without attempting to denigrate the followers of the other Mathaahib. </p> <p style="color: rgb(0, 0, 0);"><span class="style9"><br />We make dua to Allah(awj) to guide us to the right path(ameen).</span><br /> </p><hr style="color: rgb(0, 0, 0);" width="100%"> <h2 style="color: rgb(0, 0, 0);" class="style9"> Important Note:</h2> <span style="color: rgb(0, 0, 0);" class="style22">The purpose of this treatise is not to refute the practice of Rafa' Yadain, practiced by the Shafi' and Hanbali Madhhab. Ahlus-Sunnah wal-Jama'at comprises only four Madhaahib:</span> <ol style="color: rgb(0, 0, 0);"><li class="style9"> Hanafi</li><li class="style9"> Maaliki</li><li class="style9"> Shaafi'i</li><li class="style9"> Hanbali</li></ol> <span style="color: rgb(0, 0, 0);" class="style9">Each of the Madhaahib are correct and those who adhere to any single one of them are on the correct path.<p> </p> <p>Finally we end with the saying of salaf "And Allah Knows Best"</p></span>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-50059452191990990002009-10-24T22:50:00.002+05:302009-10-24T22:55:06.311+05:30Verdict on Taqleed (Adherence)<div style="text-align: center;"><span style="font-family:Arial;"><span style="color: rgb(0, 0, 0);"><br />The necessity of Taqleed from the Shari’ point of view)</span></span> <center><b><span style="font-family:Arial;"><span style="color: rgb(0, 0, 0);">By a student of Darul 'Uloom, U.K.</span></span></b></center></div><br /><span style="font-size:100%;"><br /></span><span style="color: rgb(0, 0, 0); font-weight: bold;font-size:100%;" >Introduction</span> <p><span style="color: rgb(0, 0, 0);"><b>Question</b>: Some people say that Taqleed (Adherence to a madhhab of an Imaam) is haraam in the Shari’ah. They insist that a true Muslim should only follow the Qur’aan and Sunnah, and they say that it is equivalent to <i>shirk</i> (polytheism) to follow an Imaam in matters of Shar’iah. They also claim that the Hanafi, Shaaf’i, Maliki and Hanbali schools were formed some two hundred years after the Holy Prophet <i>sallallahu alaihe wasallam</i>, therefore they are <i>bid’ah</i> (an innovation not approved in the Holy Qur’an and Sunnah). They also stress that a Muslim should seek guidance directly form the Qur’an and Sunnah, and that no intervention of an Imaam is needed to practice upon the Shari’ah. Please explain to what extent this view is correct?</span> </p><p><span style="color: rgb(0, 0, 0);"> The answer to the above mentioned question follows and among the first things to be determined is what is Taqleed.</span> </p><p><a name="dot"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Definition of Taqleed</span></span> </p><p><span style="color: rgb(0, 0, 0);">Literal: <b>Taqleed</b> is a verbal noun of the root <i>‘Qa' 'la' 'da’</i> in the second form. The verb <i>Qalada</i> means to place, to gird or to adorn with a necklace. When used in conjunction with human beings, it refers to the wearing of a necklace, pendant or any other such similar ornament.</span> </p><p><span style="color: rgb(0, 0, 0);">Technical: The acceptance of a statement of another without demanding proof or evidence on the belief that the statement is being made in accordance with fact and proof, is called Taqleed, or, for the purist, <i>Taqleed-ush-shakhsi</i>.</span> </p><p><a name="taqc"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Taqleed – A Qur’aanic Command</span></span> </p><p><span style="color: rgb(0, 0, 0);">The basis for Taqleed is a command from Allah Ta'ala in the Holy Qur'an:</span> </p><center><span style="color: rgb(0, 0, 0);">"<b>And, ask the People of Knowledge if you do not know</b>."</span></center> <p><span style="color: rgb(0, 0, 0);"> Thus the general principle of Taqleed is enshrined in the Qur’aan Majeed. Denial of this principle is, therefore, an act of kufr which expels the denier from the fold of Islam.</span> </p><p><a name="dpot"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Daleel (proof) of Taqleed</span></span> </p><p><span style="color: rgb(0, 0, 0);"> Aswad bin Yazid narrates, "Mu'aath came to us in Yemen as a teacher and commander. We questioned him regarding a man who had died leaving (as his heirs) a brother and sister. He decreed half the estate for the daughter and half for the sister. This was while the Rasulullah <i>sallallahu alaihe wasallam</i> was alive." [<i>Kitaabul Faraa-idh</i>: Bukhari and Muslim Shareef]</span> </p><p><span style="color: rgb(0, 0, 0);"> It will be realised from this Hadith Shareef that Taqleed was in vogue during the time of the Prophet <i>sallallahu alaihe wasallam</i>. The questioner (in the Hadith) did not demand proof or basis for the decree. He accepted the ruling, relying on the integrity, piety and up-righteousness of Hazrat Mu,aath <i>radiyallahu anhu</i>. This is <u>precisely</u> Taqleed.</span> </p><p><span style="color: rgb(0, 0, 0);"> Secondly, Rasulullah <i>sallallahu alaihe wasallam</i> did not criticise or reject the people of his age, who followed Hazrat Mu-aath <i>radiyallahu anhu</i>, nor has any rejection or difference on the issue been narrated by anyone else. The permissibility and validity of Taqleed are therefore evident, especially so because of it’s prevalence in the glorious time of Rasulullah <i>sallallahu alaihe wasallam</i>.</span> </p><p><span style="color: rgb(0, 0, 0);"> This Hadith further furnishes proof for the concept of <i>Taqleed-us-Shakhsi</i>. Rasulullah <i>sallallahu alaihe wasallam</i> had appointed Hazrat Mu-aath <i>radiyallahu anhu</i> to provide religious instruction to the people of Yemen. It is, hence, evident and certain that Rasulullah <i>sallallahu alaihe wasallam</i> granted the people of Yemen the right and permission to refer to Hazrat Mu-aath <i>radiyallahu anhu</i> in all affairs of Deen.</span> </p><p><span style="color: rgb(0, 0, 0);"> Huthail bin Shurgbeel said, ‘Abu Musa was questioned, then Ibn Mas’ud was questioned. Ibn Mas’ud was informed of Abu Musa’s statement. Ibn Mas’ud differed with it. Thereafter Abu Musa was informed (of his difference). He then said: "Do not ask me as long as this Aalim of Deen is among you."</span> </p><p><span style="color: rgb(0, 0, 0);"> It will be understood that Abu Musa <i>radiyallahu anhu</i> in directing the people towards Ibn Mas’ud <i>radiyallahu anhu</i> by his command, "Do not ask me as long as this Aalim of Deen is among you," was mandatory regarding all matters of Deen. This, in fact, is <i>Taqleed-us-Shaksi</i> which means to refer every religious question to a particular Aalim because of some determining factor, and to act according to his verdict.</span> </p><p><span style="color: rgb(0, 0, 0);"> These Ahaadith indicate that ‘<i>Taqleed-us-Shakhsi</i>’ is not a new concept which can refuted. Its existence is from the very epoch of Khairul Qurun (the three eras adjacent to the age of Rasulullah <i>sallallahu alaihe wasallam</i> is an established fact).</span> </p><p><a name="tig"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Taqleed in General</span></span> </p><p><span style="color: rgb(0, 0, 0);"> The faculty of Taqleed is inherently existent in us. If we had refrained from the Taqleed of our parents and teachers then today we would have been deprived of even the basic and preliminary needs of humanity. By nature man is endowed with the ability to imitate and follow others. If this was not the case, we would not have been able to learn our home language. If we had refused to accept unquestioningly (without demanding proof) every command, beck and call of our teachers, then we would have been ignorant of even the alphabet of a language, let alone the study and writing of our books. Our whole life – every facet of it, eating, drinking, donning garments, walking, earning, etc., is connected with this very concept of Taqleed.</span> </p><p><span style="color: rgb(0, 0, 0);"> If the fundamentals and technical terminology of every branch of knowledge was not acquired on the basis of Taqleed, i.e. without questioning the authority of the masters, then the proficiency in such knowledge could not have been attained.</span> </p><p><a name="tnot"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">The Necessity of Taqleed</span></span> </p><p><span style="color: rgb(0, 0, 0);">There are two types of wujoob (compulsory nature of something) in jurisprudence: 1) <i>wujoob biz zaat </i>2) <i>wujoob bil ghair</i>.</span> </p><ol><li> <span style="color: rgb(0, 0, 0);"><i>Wujoob biz zaat</i> means compulsory in itself, for example the commission or omission brings about the compulsion, as the commission of salaah and the commission of polytheism etc. </span><br /><br /></li><li> <span style="color: rgb(0, 0, 0);"><i>Wujoob bil ghair</i> – these are such acts which are not normally compulsory in themselves, but they constitute the basis for actions commanded in the Qur’aan and hadith and normally it is not possible to execute the commanded practises without also executing their basis. Therefore, <i>wujoob bil ghair</i> means compulsory by virtue of an external factor. It is from here we derived the universal rule, ‘ the basis of a wajib is also wajib’ and this is the exact rule which governs the compulsory nature of Taqleed ush Shakhsi.</span></li></ol> <p><a name="eodt"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Evils of Discarding Taqleed</span></span> </p><p><span style="color: rgb(0, 0, 0);"> It is established by observation and experience that in this age most people are governed by selfishness, baneful motives, lust, insincerity, mischief, strife, anarchy, opposition to the consensus of the Ahdul-Haq, and subjection of the Deen to desire. This is manifest and self-evident. The Ahadith on fitan (strife) have forewarned us of the rise of these baneful traits in man. The Ulama are well aware of this. It is for this reason (baneful traits) that in the absence of <i>Taqleed-us-Shakhsi</i>, great harm, mischief, disruption and corruption will reign in the Deen. One of the destructive evils which will raise its head in the absence of <i>Taqleed-us-Shakhsi</i> is self- appointed Mujtahids. Some persons will consider themselves to be Mujtahids and embark on the process of Qiyas (Shar’i analogical reasoning) and they will consider themselves to be of equal or greater rank than the illustrious Mujtahideen of the early ages of Islam. The previous Mujtahideen have reliably stated that some laws are <i>Mu’all’al</i> (based on certain causes). Citing this some modernists have claimed that the command of wudhu for salaah is mu’all’al, it being the consequence of the early Arabs being camel-herds and goatherds. Since their occupation of tending animals exposed them constantly to impurities, the command of wudhu was formulated. On this basis they claim that since people of the present time live in environments and occupations of greater hygienic conditions, wudhu is no longer necessary for salaah. They conclude thus, the permissibility of salaah without wudhu.</span> </p><p><span style="color: rgb(0, 0, 0);"> Similarly, it is claimed (by such self-styled mujtahids) that the wujub of witnesses in the Nikah ceremony is mu’all’al, the need of witnesses being occasioned by the occurrence of a dispute which may arrive in the future. The presence of witnesses will facilitate the resolving of disputes between the contending marriage parties. On this basis they conclude that where there exists no danger of dispute, the Nikah will be valid without witnesses.</span> </p><p><span style="color: rgb(0, 0, 0);"> Another evil resulting from the discarding of Taqleed us Shukhsi is to practice in accordance if the esoteric (zahir) façade of certain Ahaadith whereas such a practice is certainly not lawful. Since the discarder of <i>Taqleed-us-Shakhsi</i> sees himself unchecked and unfettered he follows the dictates of his nafs. An example of this type of Hadith is as follows:</span> </p><p><span style="color: rgb(0, 0, 0);"> "Rasulullah <i>sallallahu alaihe wasallam</i> performed Zuhr and Asr together and Maghrib and Isha together without (the expediency) of fear and journey. [Muslim Shareef]</span> </p><p><span style="color: rgb(0, 0, 0);"> At face value the Hadith indicates the permissibility of performing Zuhr and Asr as well as Maghrib and Isha even if there exists no valid reason for this practice.</span> </p><p><span style="color: rgb(0, 0, 0);"> But, without any doubt, the unification of salaah without reason is not held permissible by any authority. The correct meaning of the hadith is arrived at by ta’weel (interpretation) via the faculty of Ijtihaad. Practice in accordance with the mere façade of the words used in such cases will result in an opposition to Ijma (consensus of the Ummat), and such conflict is Haraam.</span> </p><p><span style="color: rgb(0, 0, 0);"> The summary of what has been said is; <i>Taqleed-us-Shakhsi</i> is the basis for a wajib aspect (viz., acting in accordance with the commands of the Shariah) and the basis of a Wajib is also Wajib, hence <i>Taqleed-us-Shakhsi</i> is likewise Wajib.</span> </p><p><span style="color: rgb(0, 0, 0);"> One who has discarded Taqleed, even if he does not resort to Ijtihaad himself, nor follows the meaning conveyed superficially by the words, will, in difficult Masa’il accept the verdict of any authority. He will at times follow one Imaam and at other, another. In this way he will sometimes practice in opposition to Ijma, and on occasions, even if the result is not in conflict with Ijma he will resort to the verdict which appeals to his whims and fancies and by means of which worldly motives are available. Thus, he will submit the Deen to the dictates of the nafs. We seek Allah’s protection from such deviation.</span> </p><p><a name="trttfm"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Taqleed Restricted To The Four Madhaa’hib</span></span> </p><p><span style="color: rgb(0, 0, 0);"> There are numerous Mujtahideen. It may therefore be argued that Taqleed of any Mujtahid should suffice. What is the reason for restricting Taqleed to the four Madhaa’hib?</span> </p><p><span style="color: rgb(0, 0, 0);"> It was realised from the exposition of the wujub of Taqleed that adoption of different verdicts leads to anarchy. It is therefore imperative to make Taqleed of a Madhab which has been so formulated and arranged in regard to principles (Usul) and details (Furu) that answers to all questions could be obtained either in specific form or in deducted form based on principles, thereby obviating the need to refer to an external source. This all-embracing quality by an act of Allah Ta’aala is found existing in only the four Madhaa'hib. It is therefore imperative to adopt one of the four Madhaa'hib’. This has been the accepted practice coming down the ages from the early times in an unbroken chain of transmission, from generation to generation.</span> </p><p><span style="color: rgb(0, 0, 0);"> The emphasis on this aspect of Taqleed is so profound that certain Ulama have restricted the <i>Ahle-Sunnah wal jama</i> within the confines of the four Madhaa'hib.</span> </p><p><a name="abq"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">A Baseless Question</span></span> </p><p><span style="color: rgb(0, 0, 0);"> The anti-Taqleed lobby attempts to hoodwink unwary Muslims by asking the question:</span> </p><blockquote><span style="color: rgb(51, 51, 255);">"Did the Madh’habs exist during the time of Rasulullah <i>sallallahu alaihe wasallam</i> and the Sahaabah?"</span></blockquote> <span style="color: rgb(0, 0, 0);">In response it could be asked: Did Bukhari Shareef exist in the time of Rasulullah <i>sallallahu alaihe wasallam</i>. Did the Qur’aan (in the form we have it) exist during the time of Rasulullah <i>sallallahu alaihe wasallam</i>)? If they respond by saying "Yes", then we to shall retort that the Madh’habs did exists in the time of Rasulullah <i>sallallahu alaihe wasallam</i>.</span> <p><span style="color: rgb(0, 0, 0);"> In fact, this very question posed by deviants', exhibits either their gross ignorance or their deliberate to hoodwink the unwary. If the madhab did not exist during the time of Rasulullah <i>sallallahu alaihe wasallam</i> and the Sahaabah, the logical conclusion is that the entire Shar'iah which the illustrious Imaam have expounded is not the Shar'iah taught Rasulullah <i>sallallahu alaihe wasallam</i> and the Sahaabah. But, this is absurd and preposterous.</span> </p><p><span style="color: rgb(0, 0, 0);"> The madhab of all the teaching of the Madhabs are in fact the teachings of the Qur’aan and the Sunnah. Nothing in the Madhabs conflicts with the Qur’aan and Hadith. The different ways methods of Ibaadat, etc., which the Madhabs are applying, are the ways and methods of the Sahaabah which they had acquired from Rasulullah <i>sallallahu alaihe wasallam</i>. The differences were inherited from the Sahaabah and such differences are by Divine Decree, hence Rasulullah <i>sallallahu alaihe wasallam</i> said:</span> </p><blockquote><b><i><span style="color: rgb(0, 0, 0);">"The differences of my Ummat is a Rahmat."</span></i></b></blockquote> <span style="color: rgb(0, 0, 0);"> Whether anyone understands this fact that, ‘<i>Rahmat</i>’ (Mercy) is emanating out of the authoritative differences of the Fuqahah of the Ummat is of no substance. The fact that Rasulullah <i>sallallahu alaihe wasallam</i> proclaimed such differences to be the effects of Allah’s mercy is sufficient. Thus, there is nothing detestable in the differences prevailing among the Madhabs. These valid and authentic differences do not bring about disunity, as is stupidly asserted by the modernist deviants'. The ignorance of people and their desires are the causes of disunity.</span> <p><span style="color: rgb(0, 0, 0);"> While the terms, Hanafi, Shaaf'i, etc. did not exist in the time of Rasulullah <i>sallallahu alaihe wasallam</i> and the Sahaabah, the teachings of these Madhabs, all had existed. While Bukhari Shareef did not exist, the Ahaadith contained in the book did exist. It is, therefore, stupid to pose the question of the Madhabs during the time of Rasulullah <i>sallallahu alaihe wasallam</i>. There is unity in this diversity. Deen is the product of <i>wahi</i>, not the result of man’s desires. Since the hawa (desire) cannot find free-play within the chains of Taqleed the aim of the deviates is to refute the concept of Taqleed. But, breaking the chains of Taqleed is to enchain oneself with the shackles of the nafs.</span> </p><p><a name="wiint"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Why Is It Necessary To Make Taqleed Of Only One Imaam?</span> (<i>Taqleed-us-Shakhsi</i>).</span> </p><p><span style="color: rgb(0, 0, 0);"> The question arises, Why is it necessary to follow one Imaam only? What is wrong if one mas’ala is taken from one Imaam and another from another Imaam, as was done in the time of the Sahaabah <i>radiyallahu anhum</i> and Tabe’ien. In those times the whole Madhab was not confined to one person. The answer is that in those times good was prevalent. Generally the lowly desires did not have any matters in the matters of Deen. Whoever used to refer to any of his elders regarding any mas’ala, used to do so sincerely and he also used to act upon the verdict given to him whether it be to his benefit and desires or not. Later sincerity to that degree and piety did not remain amongst the people. Such urge was present in people to ask one Aalim a mas’ala, if it did not suit them, then they referred that mas’ala to another Aalim until they found a verdict that suited their desires. Gradually, for every mas’ala they had the urge to look for a suitable reply. It is obvious that such people are not seeking the truth. Sometimes the consequences is very serious, e.g. a person in the state of wudhu touches his wife. A person following the Shaaf'i madhab tells him that "Your wudhu is broken, therefore remake your wudhu". He replies "No, I am a muqalid of Imaam Abu Hanifa <i>Rahmatullahi alaihe</i>; according to him this does not cause the wudhu to break. I can read salaah with the wudhu. Then the person vomits a mouthful, a person following the Hanafi madhab advises him to make wudhu as his wudhu has broken, according to Imaam Abu Hanifa <i>Rahmatullahi alaihe</i>; this person replies that I am making Taqleed of Imaam Sha’fi <i>Rahmatullahi alaihe</i>, (in this mas’ala) and according to Imaam Shaaf'i <i>Rahmatullahi alaihe</i> vomiting does not cause the wudhu to break. A person can read salaah with such a wudhu. If this person reads his salaah with this wudhu then his salaah will not be valid according to Imaam Sha’fi <i>Rahmatullahi alaihe</i> and not according to Imaam Abu Hanifa <i>Rahmatullahi alaihe</i>. This is called talfeeq and there is ijma and consensus of opinion that talfeeq is ba’til and impermissible. In reality by doing this a person does not make taqleed of Imaam Shaaf'i <i>Rahmatullahi alaihe</i> or Imaam Abu Hanifa <i>Rahmatullahi alaihe</i>, but he is following his desires, and the Shariah has prohibited us from following our desires. Its result is going astray from the path of Allah Taa’la.</span> </p><p><span style="color: rgb(0, 0, 0);">Allah Taa’la says in Surah Hud, Ayaat 26:</span> </p><blockquote><b><span style="color: rgb(0, 0, 0);">‘And do not follow your desires (in future too) for it will lead you astray from the path of Allah.’</span></b></blockquote> <span style="color: rgb(0, 0, 0);">Therefore it is Necessary to make Taqleed of <u>one Imaam only</u>.</span> <p><span style="color: rgb(0, 0, 0);"> It is for this reason that the Qur’aan-e-Kareem has commended adherence towards Allah (repeatedly). Allah Ta'aala says:</span> </p><blockquote><b><span style="color: rgb(0, 0, 0);">"And follow the way of that person that person who turns towards me."</span></b></blockquote> <span style="color: rgb(0, 0, 0);"> Generally someone feels according to his strong presumption that Al-Imaam al-A'zam Abu Hanifah <i>Rahmatullahi alaihe</i> is most probably correct and <i>munib</i> (has the quality of ibaadat), that is, his Ijtihaad conforms more with the Holy Qur'aan and Hadith. That is why he has opted to make Taqleed of Imaam Abu Hanifah <i>Rahmatullahi alaihe</i>. Another person has this strong feeling that Imaam Maalik <i>Rahmatullahi alaihe</i> ijtihaad conforms with the Holy Qur’aan and Hadith, therefore, he makes Taqleed of Imaam Maalik <i>Rahmatullahi alaihe</i>. Someone has this feeling regarding Imaam Shaaf'i <i>Rahmatullahi alaihe</i> ijtihaad, that is why he makes Imaam Shaaf'i <i>Rahmatullahi alaihe</i> taqleed and someone for this very reason makes taqleed of Imaam Ahmed bin Hanbal <i>Rahmatullahi alaihe</i>.</span> <p><a name="tacminp"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Talfeeq And Changing Madhabs Is Not Permissible</span></span> </p><p><span style="color: rgb(0, 0, 0);"> It is not permissible to leave taqleed made upon one Imaam and follow another Imaam when one wishes. When this is done without permission from the Shariah it leads to talfeeq, it also causes one to follow one’s desires resulting in going far away from the truth and being led astray.</span> </p><p><a name="motc"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">Madhab Of The Convert.</span></span> </p><p><span style="color: rgb(0, 0, 0);"> What is the hukm (law) for a convert to Islam or for one who wishes to switch from his state of non-taqleed to taqleed? Which Madhab does he have to follow?</span> </p><p><span style="color: rgb(0, 0, 0);"> If such a person lives in a place where a particular Madhab is dominant, then he should follow the Madhab by virtue of its dominance. If he happens to be in a place where several madhaa’hib are in operation on a more or less equivalent basis, then he will be free to choose any Madhab acceptable to him. However, once the choice is made he will be obliged to remain steadfast on the Madhab of his choice.</span> </p><p><span style="color: rgb(0, 0, 0);"> In cases where it is difficult to act in accordance with one’s Madhab due to a dearth of Ulama of one’s Madhab; moreover for the one who is not an Aalim, it will be permissible, in fact compulsory, to adopt the Madhab which happens to be predominant in the place where one happens to be. For a person in such circumstances <i>Taqleed-us-Shakhsi</i> of his former Madhab will not be compulsory. He will be obliged to choose from the four madhaaib the madhab which is dominant in his particular circumstance. However, such cases are rare. The general rule in force is the wujub of <i>Taqleed-us-Shakhsi</i>.</span> </p><p><a name="tdoat"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">The Disease Of Admut-Taqleed</span></span> </p><p><span style="color: rgb(0, 0, 0);"> Admut-taqleed (abandonment of taqleed) is a disease spread by Shaitaan. Shaitaan’s plot is always to destroy the Deen and the best and the most effective way to achieve this evil aim is to negate the concept of taqleed. The Sunnah is inextricably interwoven into the fabric of taqleed. Once a man abandons taqleed of the Madhabs he is left with no guidance other than the deviation of his nafs. While he pretends to possess the ability to formulate the Shari'ah directly from the Qur’aan and Hadith, he can venture no further than picking and choosing from the various opinions and rulings of the illustrious Imaams. In so doing, he follows the base desires of his nafs.</span> </p><p><span style="color: rgb(0, 0, 0);"> Once the authority of the <i>Aimmah-e-Mujtahideen</i> has been shrugged off, the Muslim is cut off from his Imaani moorings. He will then drift in the ocean of deception and desire which shaitaan has prepared for him. Admut-taqleed is thus a fatal spiritual disease which can lead to the destruction of one’s Imaan.</span> </p><p><a name="ts"></a><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">The Sunnah</span></span> </p><p><span style="color: rgb(0, 0, 0);"> In the present time the <i>Ahlus Sunnah Wal Jama’ah</i> is confined to the four Madhabs. Whoever searches for the path of the Sunnah beyond the confines of the four Madhabs will deviate in to Baa’til. Since every teaching of the four Madhabs is the Qur’aan and the Sunnah, deviation therefrom is to deviate from the Sunnah. Those who deviate from the Sunnah are destined for Jahannum according to the explicit pronouncement of Rasulullah <i>sallallahu alaihe wasallam</i> who said:</span> </p><blockquote><span style="color: rgb(0, 0, 0);"><b><i>"Bani Israael split into seventy-two sects. My Ummat will split into seventy-three sects. All of which, save one, will be in the fire"</i></b></span></blockquote> <span style="color: rgb(0, 0, 0);">When he was asked regarding the sects which will be saved from the fire Rasulullah <i>sallallahu alaihe wasallam</i> said:</span> <blockquote><b><i><span style="color: rgb(0, 0, 0);">"That path on which I and my Sahaabah are."</span></i></b></blockquote> <span style="color: rgb(0, 0, 0);"> Salvation (Najaat) in the hereafter (Aakhirah) therefore depends on donning the mantle of Taqleed. We should strive to ensure our safety from the ingeniously subtle designs of Shaitaan to drag us with him into eternal punishment.</span>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-27186540922365271772009-10-24T21:36:00.001+05:302009-10-24T21:42:10.265+05:30Aspects of the Salaat with evidences used by the Hanafi Madhhab<h3 style="text-align: center;"><br /></h3><h3 style="text-align: center;"><span><span style="font-family:Times New Roman,Times;">[Sifatus Salaah: The Method of Salaah in the Light of Authentic Ahadith]<br />Sheikh Muhammad Ilyas Faisal<br />Madina al-Munawwara</span></span></h3><h2><br /></h2><h2><span style="font-family:Times New Roman,Times;">INTRODUCTON</span></h2> <span style="font-family:Times New Roman,Times;">Very often the following question is posed to many people: "Do you follow the <i>Deen</i> of Imaam Abu Hanifa (R.A.) or the <i>Deen</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>)?" "Obviously the <i>Deen</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>)," comes the instant reply. The second question is then posed: "Why then do you call yourself a <i>Hanafi</i>?" The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of <i>taqleed</i> i.e. following one of the four illustrious Imaams viz. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.). </span> <p><span style="font-family:Times New Roman,Times;">By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a <i>Hanafi</i>, you are following the <i>Deen</i> of Imaam Abu Hanifa (R.A.), <b>NOT</b> the <i>Deen</i> of Muhammad (<i>sallallahu alaihi wasallam</i>). This is an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.) and the other Imaams did not invent any <i>Deen</i> of their own. They strictly followed the one and only <i>Deen</i> — the <i>Deen</i> of Islam brought by Rasulullah (<i>sallallahu alaihi wasallam</i>). Their followers are hence also following the same <i>Deen</i> — the <i>Deen</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>). <a name="1.1"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Why Follow an Imam?</span></h3> <span style="font-family:Times New Roman,Times;">The question that arises here is that why then should one follow any of the four Imaams? This can be answered by posing a counter-question: "Do you know all the various laws of <i>Deen</i>? Are you capable of extracting and deriving the laws pertaining to <i>wudhu, salaah, zakaah,</i> etc. directly from the Qur'an and Hadith? Do you know which <i>Hadith</i> has abrogated another? Do you have the ability to reconcile between the various <i>Ahadith</i> which apparently contradict each other? Do you know which verses of the Qur'an are general in their application and which verses are qualified by other texts? etc., etc." If one does not have the knowledge of these aspects, then one <i>definitely</i> does not have the ability to derive the laws directly from the Qur'an and <i>Hadith</i>. In that case the following <i>aayah</i> applies directly to oneself: <b><i>"Ask those of knowledge if you do not know</i></b>." (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the laws directly from the Qur'an and <i>Hadith</i>, we have opted to follow one of those great people who had attained that distinguished mastery in this field, among whom is Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) is a <i>Taabi'i</i> (one who has seen a <i>Sahabi</i>). He attained the knowledge of <i>Hadith</i> from approximately 4000 <i>ustaads</i>. His piety was such that for 40 years he performed <i>fajr salaah</i> with the <i>wudhu</i> of <i>Isha salaah</i> (i.e. he did not sleep the entire night) [<i>Tareekhul Baghdad</i>]. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur'an and <i>Hadith</i>. </span> <p><span style="font-family:Times New Roman,Times;">Another reason for adopting one of the Imaams as a guide is the following <i>aayah</i> of the Qur'an: Allah Ta'ala says: <b><i>"And follow the path of those who turn to me"</i></b> (31:15). In order to "turn" to Allah Ta'ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imaams were in an extremely high category. Imaam Abu Hanifa (R.A.) was regarded by various <i>Ulama</i> of his time as being the most knowledgeable of the people of that era (footnotes of Tahzeebut Tahzeeb vol. 1 pg. 451). <b>Makki bin Ibrahim</b>, who was one of the renown <b><i>ustaads</i> of Imaam Bukhari (R.A.)</b>, was a student of Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) compiled a book of <i>Hadith</i> entitled <i>"Kitaabul Aathaar"</i> from among 40,000 <i>Ahadith</i>. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul (<i>sallallahu alaihi wasallam</i>). <a name="1.2"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Difference of Opinion</span></h3> <span style="font-family:Times New Roman,Times;">At this point somebody may ask: "If all the Imaams deduced the laws directly from the Qur'an and <i>Hadith</i>, how is it possible for them to differ on various aspects?" In order to understand the reality of these differences, we will have to go back in history right upto the time of the Sahaaba (<i>radhiallahu anhum</i>). </span> <p><span style="font-family:Times New Roman,Times;">Once Rasulullah (<i>sallallahu alaihi wasallam</i>) had just returned from a battle when he ordered the Sahaaba (<i>radhiallahu anhum</i>) to immediately proceed to the place of Banu Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba (R.A.), Rasulullah (<i>sallallahu alaihi wasallam</i>) said to them: "None of you should perform your <i>salaah al-Asr</i> except in Banu Quraizah." While the Sahaaba (R.A.) were still en-route, the time of <i>Asr</i> arrived. Some Sahaaba (<i>radhiallahu anhum</i>) felt that they should perform their <i>Asr</i> immediately. They regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually being a command to proceed very swiftly to their destination. It did not imply that the <i>Asr salaah</i> could not be performed en-route. They thus performed their salaah there. Another group of Sahaaba (<i>radhiallahu anhum.</i>) viewed the instruction literally. They therefore continued and only performed their Asr salaah after having reached Banu Quraizah. Later when Rasulullah (<i>sallallahu alaihi wasallam</i>) was informed about this, he did not rebuke either group. [<i>Sahih Bukhaari</i>] </span> </p><p><span style="font-family:Times New Roman,Times;">Thus we find that the difference arose from a point of interpretation. However, this difference of interpretation is only entertained when it comes from a person who has in-depth knowledge of <i>Deen</i> and has attained a mastery in the Qur'an and <i>Hadith</i> and the other related aspects. At times a difference of opinion occurs due to the different narrations that are found with regards to a particular aspect. One Imaam gives preference to one narration on the basis of various criteria while the other Imaam, in the light of his knowledge, prefers the other narration. This is basically the manner in which these differences occur. However, just as Rasulullah (<i>sallallahu alaihi wasallam</i>) did not rebuke either of the two groups in the incident mentioned above, similarly since the Imaams have attained the status of a <i>mujtahid</i> (one who is capable of deriving the laws directly from the Qur'an and <i>Hadith</i>), they will not be blame worthy even if they have erred. Rasulullah (<i>sallallahu alaihi wasallam</i>) is reported to have said: "When a <i>haakim</i> (ruler) passes judgement, and after having exerted his utmost effort he arrives at the correct solution, he gets a double reward. And if he errs after having exerted his utmost ability, he gets one reward." (<i>Bukhari</i> vol. 2 pg. 1092). Ibn al-Munzir (R.A.) while commenting on this Hadith writes that a ruler will only get this reward if he has thorough knowledge and in the light of his knowledge he passed judgement. (see footnotes of <i>Sahih Bukhari</i>; ibid). The four Imaams had the ability and necessary knowledge to practice <i>ijtihaad.</i> Thus they fall under the ambit of this <i>Hadith</i>. <a name="1.3"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Following One Imaam Only</span></h3> <span style="font-family:Times New Roman,Times;">Another point that often comes up is the following: Why is it necessary to follow one Imaam only? Why can one not follow a certain Imaam in one aspect and another Imaam in another aspect? The simple answer to this is: On what basis will one pick and choose, especially since one does not have the knowledge required to derive the laws. Thus one will not be in a position to evaluate the deductions of each Imaam. Hence it will obviously be on the basis of what suits one. This is nothing but following one's desires — regarding which Allah Ta'ala has issued severe warnings in the Qur'an. Following one's desires sometimes even leads a person to <i>kufr</i>. Thus great jurists of latter times, among them Shah Waliullah (R.A.), have reaffirmed that it is <i>wajib</i> for the masses to follow one Imaam only. <a name="1.4"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Authenticity of Hadith</span></h3> <span style="font-family:Times New Roman,Times;">Here one more point needs clarification with regards to the authenticity of <i>Ahadith</i>. The general masses are made to believe that a <i>Hadith</i> is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the <i>Hadith</i> is based on its chain of narrators, irrespective of whether it appears in any one of the <i>Sihah Sitta</i> (the famous six authentic compilations of <i>Hadith</i>) or in any other compilation besides these. Imaam Muslim has written in his <i>muqqadama</i> (introduction to Sahih Muslim) that he has not recorded every authentic <i>Hadith</i> in his <i>Sahih.</i> Actually, according to Imaam Bukhari and imaam Muslim, there are more authentic <i>Ahadith</i> which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books. The <i>Hanafi madhhab</i> is derived directly from the Qur'an and <i>Hadith</i>, like all the other <i>madhhabs</i>. However, to truly appreciate the conformity of the <i>Hanafi madhhab</i> with the <i>Hadith,</i> one will have to undertake a thorough study of the following books of <i>Hadith</i>: (1) <i>Sharah Ma'anil Aathaar</i> (2) <i>Aljawharan Naqi</i> (3) <i>Nasbur Raayah</i> (4) <i>I'la as-Sunan</i> (5) <i>Bazlul Majhood</i> (6) <i>Fathul Mulhim</i> (7) <i>Awjazul Masaalik</i> (8) <i>Aathaarus Sunan</i>, etc <a name="1.5"></a></span> <h3> <span style="font-family:Times New Roman,Times;">The Purpose of This Book</span></h3> <span style="font-family:Times New Roman,Times;">It has already been explained above that the differences between the Imaams are based on the different narrations or the difference of interpretation. However, all the Imaams have their proofs from the Qur'an and Sunnah. Thus it is the duty of every person, while strictly following his Imaam, to respect and honour the other Imaams and their followers. Nevertheless, in this belated age there are many people who have cast aside the following of any of the four Imaams completely. Instead, while claiming to follow the Qur'an and <i>Hadith</i> directly, they in reality have begun to follow the interpretations of (make taqleed of!) some modern day <i>ghair muqallid</i> (one who has abandoned <i>taqleed</i>). However, coupled with this they often will be found denigrating the followers of an Imaam and classifing them as people following the Deen of Imaam Abu Hanifa and others — not the Deen of Rasulullah (<i>sallallahu alaihi wasallam</i>). They make themselves out as being the only ones who follow <i>Hadith</i> while all others are regarded as being contradictory to the <i>Hadith</i>. Many people have become entrapped in this propaganda. Thus this book sets out to explain proofs of specifically those aspects regarding which the <i>Hanafis</i> are generally made a target of abuse. The purpose is to simply bring to the attention of the unwary person that he is following the <i>Deen</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>.) — not some other <i>Deen</i>. This book is not intended to create a climate of debate and argument. As already explained, all the Imaams have their proofs. It is hoped that by the means of this book the baseless propaganda against those who follow one of the four illustrious Imaams will be halted in its tracks. <a name="1.6"></a></span> <h3> <span style="font-family:Times New Roman,Times;">About This Book</span></h3> <span style="font-family:Times New Roman,Times;">Initially a very detailed book on this topic was written in urdu by Sheik Muhammad Ilyas Faisal of Madina Munawwarah. A concise version was later published. This is the english rendering of the concise version which was translated by Moulana Abdul Qadir Vawda of Madrasah Taaleemuddeen. Some additions and alterations have been made where it was deemed appropriate. It must also be pointed out that every narration quoted in this booklet is highly authentic and of such a category which, according to the <i>muhadditheen</i>, can be used to derive the laws of <i>Deen</i> from it. May Allah Ta'ala accept this humble effort and make it a means of assisting in our salvation on the day of <i>Qiyaamah</i>. <i>Aameen</i>. </span> <hr /><a name="WUDU"></a> <h3> <span style="font-family:Times New Roman,Times;">The Masnoon Method Of Wudhu</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Usman (<i>radhiallahu anhu</i>) once asked: "Should I not show you the manner in which Rasulullah (<i>sallallahu alaihi wasallam</i>) performed his <i>wudhu</i>?" Thereafter he performed <i>wudhu</i> in such a manner that he washed every limb thrice. [<i>Sahih Muslim</i>, ch. on <i>wudhu, Hadith</i> 23] <a name="2.1"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Masah (passing wet fingers) Over The Nape.</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abdullah Ibn Umar (<i>radhiallahu anhu</i>) narrates that Rasulullah (<i>sallallahu alaihi wasallam</i>) said: "Whoever performs <i>wudhu</i> and makes <i>masah</i> over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book <i>Talkheesul Habeer</i> (vol. 1: p.92) that this narration is <i>Sahih</i>. Allamah Shawkani (R.A.) has also affirmed this in <i>Naylul Awtaar</i> (vol. 1, p.204). <a name="2.2"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Performing Masah Over Ordinary Socks</span></h3> <span style="font-family:Times New Roman,Times;">(i.e. cotton, woolllen, polyester, etc.) It is not permissible to make <i>masah</i> over ordinary socks (cotton, woollen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of <i>Tirmidhi</i>, <i>Tuhfatul Ahwazee</i>, the famous <i>Ahle Hadith</i> scholar Allamah Mubarakpuri, has written that this practice of making <i>masah</i> on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the <i>ghair muqallid</i> sect (those who do not prescribe to <i>taqleed</i>) have refuted this practice and declared it as impermissible. (see <i>fatawa Nazeeriah;</i> 1:423) </span> <hr /> <p><a name="TIMES"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Prescribed Times For The Five Daily Salaah</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abu Huraira (<i>radhiallahu anhu</i>) narrates: "When the length of your shadow (from the sun) is equal to your height then perform the <i>zuhr salaah</i>. When the length of your shadow becomes twice your height, perform the <i>asr salaah</i>. Perform the <i>maghrib salaah</i> when the sun has set. Perform the <i>esha salaah</i> before one-third (1/3) of the night passes. And perform the <i>fajr salaah</i> while it is still dark." [Muwatta Imaam Maalik vol.1, pg.8, Hadith 9] <a name="3.1"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Masnoon Time For Zuhr Salaah</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) has said: "When the heat becomes very intense (after mid-day), then delay the <i>zuhr salaah</i> until it cools down, for verily the intensity of the heat is from the effects of <i>Jahannam</i>". [<i>Sahih Muslim</i>, <i>Hadith</i> 615] <a name="3.2"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Masnoon Time For Asar</span></h3> <span style="font-family:Times New Roman,Times;">It was the noble habit of Rasulullah (<i>sallallahu alaihi wasallam</i>) that he used to delay the performance of <i>asar</i> so long as the sun remained white and clear. [<i>Abu Daud; Waqtul Asr</i>] <a name="3.3"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Masnoon Time For Fajar</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) is reported to have said: "Perform the <i>fajar salaah</i> when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of earning greater reward. [Tirmidhi, <i>Hadith</i> 154] </span> <p><span style="font-family:Times New Roman,Times;">Imam Tirmidhi explains that the majority of the Sahaaba (<i>radhiallahu anhum</i>) used to perform <i>fajar salaah</i> at this time (i.e. when the sky had brightened up). <a name="3.4"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Masnoon Method Of Iqaamah</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Bilal (<i>radhiallahu anhu</i>), Rasulullah's (<i>sallallahu alaihi wasallam</i>) <i>muazzin</i>, used to call out the words of <i>azaan</i> and <i>iqaamah</i> twice. (This <i>Hadith</i> is classified as <i>Sahih</i> — Musannaf Abdur Razzaak; see Aathaarus Sunan v.1, pg. 53) </span> <p><span style="font-family:Times New Roman,Times;">The <i>muazzins</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>), Abu Mahzoora (<i>radhiallahu anhu</i>) and Thaubaan (<i>radhiallahu anhu</i>) also used to call out the <i>azaan</i> and <i>iqaamah</i> in the above mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above narrations in <i>Naylul Autaar,</i> (vol.2. pg.24.) </span> </p><hr /> <p><a name="4.1"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Covering of the Head During Salaah</span></h3> <span style="font-family:Times New Roman,Times;">Ibn Umar (R.A.) narrates that Rasulullah (<i>sallallahu alaihi wasallam</i>) wore a white hat. (<i>Tabarani</i> — Allama Suyuti has classified this Hadith as highly authentic: see <i>Sirajul Muneer</i>; v.4, pg.112). It is written in <i>Fataawa Thunaaiyya</i> vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291) that Rasulullah (<i>sallallahu alaihi wasallam</i>) always used to keep his <i>mubarak</i> head covered during <i>salaah</i>. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform <i>salaah</i> bare-headed is contrary to the <i>sunnah</i>. (vol. 1, pg.523.) <a name="4.2"></a></span> <h3> <span style="font-family:Times New Roman,Times;">To Raise the Hands upto the Earlobes</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Qataada (<i>radhiallahu anhu</i>) relates that he saw Rasulullah (<i>sallallahu alaihi wasallam</i>) performing his <i>salaah</i>. He relates that Rasulullah (<i>sallallahu alaihi wasallam</i>) used to lift his hands until they were in line with his earlobes. [<i>Sahih Muslim</i>, ch. on <i>Istihbaabur Raf’</i>, Hadith 391] <a name="4.3"></a></span> <h3> <span style="font-family:Times New Roman,Times;">To Tie the Hands Beneath the Navel</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Ali (<i>radhiallahu anhu</i>) relates that the <i>sunnah</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>) is to place one hand over the other <b>below the navel</b>. [<i>Abu Daud,</i> ch. on <i>Wad’ul Yumna</i>, Hadith 756] </span> <p><span style="font-family:Times New Roman,Times;">The above-mentioned method of tying the hands is also related by Hazrat Anas (<i>radhiallahu anhu</i>). </span> </p><hr /> <p><a name="4.4"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Reciting Bismillah Softly</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Anas (<i>radhiallahu anhu</i>) states, "I have performed congregational <i>salaah</i> behind Rasulullah (<i>sallallahu alaihi wasallam</i>), Abu Bakr, Umar and Uthmaan (<i>radhiallahu anhum</i>) and I did not hear any one of them recite <i>Bismillahir rahmaan nir raheem</i>" [<i>Sahih Muslim</i>, Hadith 399] </span> <p><span style="font-family:Times New Roman,Times;">Imaam Tirmidhi (R.A.) states that the majority of the Sahaba (<i>radhiallahu anhum</i>) also used to recite <i>Bismillah</i> softly. <a name="4.5"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">The <i>Muqtadi</i> (follower) Should Listen and Remain Silent</span></h3> <span style="font-family:Times New Roman,Times;">Allah Ta’aala says: "<b><i>When the Qur’an is being recited then listen attentively and remain silent so that Rahmah will be showered upon you</i></b>". </span> <p><span style="font-family:Times New Roman,Times;">Hazrat Abdullah Ibn Mas'ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (<i>radhiallahu anhum</i>) state that this verse of the Quran was revealed with regards to the Khutba (of <i>Juma’ah</i>) and with regards to Salaah. [<i>Tafsir Ibn Kathir,</i> vol. 1 pg. 281] </span> </p><p><span style="font-family:Times New Roman,Times;">The dictates of this verse of the Holy Qur’an is that when the <i>Imaam</i> recites the Qur’an aloud, the followers should listen attentively, and when he recites softly, the followers should remain silent. </span> </p><p><span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) is reported to have said: "When you begin your congregational prayers, straighten your rows. Thereafter when the Imaam says the <i>takbeer</i> (i.e. when he says <i>Allahu Akbar</i> aloud) you must also say the <i>takbeer</i>. However, when he begins the recital of the Qur’an, you must remain silent. And when he recites <i>walad daul leen</i> then you should say <i>Aameen</i>". By performing your <i>salaah</i> in this manner Allah Ta’ala will love you." [<i>Muslim;</i> ch. on <i>tashahhud</i>] </span> </p><p><span style="font-family:Times New Roman,Times;">(A similar <i>Hadith</i> has been narrated by Abu Hurairah (<i>radhiallahu anhu</i>)-Imaam Muslim has attested to its authenticity; <i>ibid</i>). <a name="4.6"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">The muqtadi Must Not Recite Surah Fatiha</span></h3> <span style="font-family:Times New Roman,Times;">It is reported from Hazrat Ataa Ibn Yasaar (<i>radhiallahu anhu</i>) that he questioned Hazrat Zaid Ibn Thaabit (<i>radhiallahu anhu</i>) concerning reciting Qira’at with the <i>Imaam</i>. Hazrat Zaid (<i>radhiallahu anhu</i>) answered: "There is no recitation of the Glorious Qur’an in any <i>salaah</i> behind the <i>Imaam</i>". [<i>Sahih Muslim</i>, chapter on <i>Sujood-ut-Tilaawah</i>, Hadith 577] <a name="4.7"></a></span> <h3> <span style="font-family:Times New Roman,Times;">The Qiraat of the Imaam SUFFICES for the Muqtadi</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abdullah Ibn Umar (<i>radhiallahu anhu</i>) used to repeatedly say: "Whoever performs <i>salaah</i> behind the Imaam, the Imaam’s qiraat suffices for him". (<i>Sunan Baihaqi;</i> chapter on not reciting <i>qiraat</i> behind the Imaam — Imaam Baihaqi (R.A.) has stated that this <i>Hadith</i> is <i>Sahih</i>.) <a name="4.8"></a></span> <h3> <span style="font-family:Times New Roman,Times;">The Person Performing salaah Individually Must Recite Surah Fatiha, Not the Muqtadi</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abdullah Ibn Umar (<i>radhiallahu anhu</i>) was asked: "Must the <i>muqtadi</i> recite behind the <i>Imam</i>?" He replied that the <i>qiraat</i> of the <i>Imaam</i> is sufficient for the <i>muqtadi</i>. But if he performs <i>salaah</i> individually, then he must recite <i>qiraat</i>. It was the practice of Hazrat Abdullah Ibn Umar (<i>radhiallahu anhu</i>) also that he would not recite <i>surah fatiha</i> behind the <i>Imam</i>. (In <i>Aathaarus Sunan</i> (Vol. 1 pg.89) this <i>Hadith</i> has been classified as <i>sahih</i>). </span> <p><span style="font-family:Times New Roman,Times;">Hazrat Jaabir (<i>radhiallahu anhu</i>) narrates that the one who does not recite <i>sura fatiha</i> even in one <i>rakaat</i>, his <i>salaah</i> is not valid. However, if he is behind an <i>Imam</i> he must not recite <i>surah fatiha</i>. (This <i>Hadith</i> has been classified as <i>hasan</i> — <i>Tirmizi - ch. on not reciting behind the Imaam</i>). It is on the basis of this <i>Hadith</i> that Imaam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was the teacher of the <i>ustaad</i> of Imaam Bukhari (R.A.)] that the narration "Whoever does not recite <i>surah fatiha</i> his <i>salaah</i> is not complete" refers to one who performs his <i>salaah</i> alone. It does not include the <i>muqtadi</i> (<i>Jami’ Tirmidhi</i>, ibid). In the above <i>Hadith</i> it is very clearly mentioned that the <i>muqtadi</i> must not recite <i>sura fatiha</i>. <a name="4.9"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">"Aameen" Must be said softly</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) is reported to have said: "Do not hasten before the <i>Imaam</i>! When he says the <i>takbeer</i>, then you should do the same. When he recites <i>Walad da ul leen</i>, then you should say <i>Aameen</i>. When he makes <i>ruku’</i> then you should make <i>ruku’</i>. And when he says <i>sami’-Allahu liman hamidah</i> then you should say <i>Allahumma Rabbana wa lakal hamd</i>". [<i>Sahih Muslim</i>, Hadith 415] </span> <p><span style="font-family:Times New Roman,Times;">With regards to the saying of <i>Aameen</i> this narration is very clear and explicit. Like in the case where the <i>Imaam</i> says <i>Allahu Akbar</i> and <i>sami’-Allahu liman hamidah</i> aloud, but all the followers say "<i>Allahu Akbar</i>"and "<i>Rabbana lakal hamd</i>" softly. In the same manner when the <i>Imaam</i> recites "w<i>alad daul leen</i>" aloud, the followers should say <i>Aameen</i> softly. It is also reported from Abu Ma’mar that Umar (<i>radhiallahu anhu</i>) used to say: "The Imaam will recite four things softly-<i>Ta’awwuz, Bismillah, Aameen and Rabbana Lakalhamd"</i> (<i>Aini</i> Vol. 1 pg. 620) </span> </p><hr /> <p><a name="4.10"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Raising the Hands (upto the shoulders) During Salaah</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Jaabir Ibn Samurah (<i>radhiallahu anhu</i>) relates that once Rasulullah (<i>sallallahu alaihi wasallam</i>) came out of his house towards us and said: "Why is it that I see you all raising your hands as though they are the tails of stubborn horses. Be tranquil in <i>salaah</i>". [<i>Sahih Muslim</i>, Hadith 430] </span> <p><span style="font-family:Times New Roman,Times;">This <i>hadith</i> alone makes it clear that those narrations which mention the raising of the hands (during the <i>salaah</i>) were narrated prior to the prohibition of this practice. <a name="4.11"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Proof from the PRACTICE of Rasulullah (<i>sallallahu alaihi wasallam</i>)</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abdullah Ibn Mas'ud (<i>radhiallahu anhu</i>) said: "Shall I not show you the manner in which Rasulullah (<i>sallallahu alaihi wasallam</i>) performed his <i>salaah</i>?" Thereafter he performed the <i>salaah</i> but he did not raise his hands except at the beginning (of his <i>salaah</i>). [<i>Tirmidhi</i>, Hadith no.257] This <i>Hadith</i> is classified <i>Hasan</i>. Ibn Hazm (R.A.) has declared it as <i>sahih</i>. Ahmed Shakir (R.A.) has also declared it as <i>sahih</i>. <a name="4.12"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Proof from the Practice of the Sahaabah (<i>radhiallahu anhum</i>)</span></h3> <span style="font-family:Times New Roman,Times;">It is related that Hazrat Ali (<i>radhiallahu anhu</i>) used to raise his hands at the time of the first Takbeer (during his <i>salaah</i>). Thereafter he did not raise them. [<i>Sunanal Bayhaqi</i>] </span> <p><span style="font-family:Times New Roman,Times;">(The commentator of Bukhari Shareef, Allaama Ibn Hajar, Allaama Zayla'i and Allaama ‘Aini (R.A.) have said that this narration and its chain of narrators is <i>Sahih</i>) </span> </p><p><span style="font-family:Times New Roman,Times;">One should take note of the fact that the practice of Hazrat Umar, the remaining <i>Khulafa-e-Raashideen,</i> Hazrat Abdullah Ibn Mas’ud and many more Sahaabah (<i>radhiallahu anhu</i>) was the same, that they only raised their hands at the time of the first <i>takbeer</i>. Imaam Tirmidhi (R.A.) also states that this was the practice of a great number of the Sahaabah (<i>radhiallahu anhum</i>). </span> </p><p> </p><hr /> <p><a name="4.13"></a> </p><h3> <span style="font-family:Times New Roman,Times;"><i>Jalsatul Istiraaha</i> - Sitting briefly After The 2nd <i>Sajdah</i> Of The First Or Third <i>Rakaat</i></span></h3> <span style="font-family:Times New Roman,Times;">In a narration from the ibn Sahl (<i>radhiallahu anhu</i>) it is mentioned that Rasulullah (<i>sallallahu alaihi wasallam</i>) said the <i>takbeer</i> and simultaneously went into <i>sajdah</i>. Then he said the <i>takbeer</i> and simultaneously stood up erect without sitting. [<i>Abu Daud</i>, Hadith no. 966] </span> <p><span style="font-family:Times New Roman,Times;">Imaam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (<i>radhiallahu anhu</i>). Allaama Zayla'i (R.A.) has recorded in <i>Nasabur Raayah</i> that the same procedure was the practice of Hazrat Umar, Ali, Abdullah Ibn Zubeir and Abdullah Ibn Abbaas (<i>radhiallahu anhu</i>). (vol. 1, pg. 289) </span> </p><p><span style="font-family:Times New Roman,Times;">Likewise Allaamah Turkumaani has recorded in <i>Jauharun Naqi</i> regarding several Sahaaba (<i>radhiallahu anhum</i>) that it was their practice that after the first and third <i>rakaat</i> they would stand up straight from <i>sajdah</i> without sitting. (vol. 1, pg. 125) <a name="4.14"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Tashahhud</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) is reported to have said: "When you sit during <i>salaah</i> (for <i>Qa’dah Akheerah</i>, the last <i>Qa’dah</i>) read the following:- </span> <p><span style="font-family:Times New Roman,Times;">"All oral, physical and monetary worship is due to Allah alone. Salutations to you ‘O <i>Nabi</i>, and the mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (<i>sallallahu alaihi wasallam</i>) is his servant and messenger.) </span> </p><p><span style="font-family:Times New Roman,Times;">Thereafter he would choose from the supplications whatever he wished."</span><br /><span style="font-family:Times New Roman,Times;">[<i>Sahih Muslim</i>, Hadith no. 402; <i>Sahih Bukhari</i>, chapter on <i>Tashahhud</i>]. <a name="4.15"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Rasing the Index Finger During Tashahhud</span></h3> <span style="font-family:Times New Roman,Times;">It is narrated that when Rasulullah (<i>sallallahu alaihi wasallam</i>) used to sit down to supplicate, (to recite <i>tashahhud</i>) he used to place his right hand on his right thigh and his left hand on his left thigh. He would indicate at the time of reciting the <i>shahadah</i> by raising his index finger. He would also join the ends of his thumb and middle finger (thereby forming a circle). [<i>Sahih Muslim</i>, chapter on the description of sitting-Hadith no.579] <a name="4.16"></a></span> <h3> <i><span style="font-family:Times New Roman,Times;">Durood Sharif</span></i></h3> <span style="font-family:Times New Roman,Times;">The Sahaabah-e-Kiraam (<i>radhiallahu anhum</i>) inquired from Rasulullah (<i>sallallahu alaihi wasallam</i>) as to which <i>durood</i> should they recite (during <i>salaah</i>). Rasulullah (<i>sallallahu alaihi wasallam</i>) replied: "Recite the following <i>durood</i>- </span> <p><span style="font-family:Times New Roman,Times;">(trans: O Allah shower your mercy upon Muhammad (<i>sallallahu alaihi wasallam</i>) and the family of Muhammad (<i>sallallahu alaihi wasallam</i>) as you have showered your mercy upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah shower your blessings upon Muhammad (<i>sallallahu alaihi wasallam</i>) and the family of Muhammad (<i>sallallahu alaihi wasallam</i>) as you have showered your blessings upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. </span> </p><hr /> <p><a name="5.1"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Raising Both the Hands and Making Dua</span></h3> <span style="font-family:Times New Roman,Times;">It is narrated that Abdullah Ibn Zubair (<i>radhiallahu anhu</i>) saw a man raising his hands and making <i>dua</i> before completing his <i>salah</i>. When the person had completed his <i>salaah</i>, Hazrat Abdullah Ibn Zubair (<i>radhiallahu anhu</i>) went up to him and said: "Verily, Rasulullah (<i>sallallahu alaihi wasallam</i>) used to only raise his hands and make <i>dua</i> after completing his <i>salaah</i>" (the narrators of this <i>Hadith</i> are all trustworthy — <i>Majmauz Zawaaid</i>, vol. 1, pg. 169). </span> <p><span style="font-family:Times New Roman,Times;">It is also mentioned in the <i>Fataawa</i> of <i>Ahle Hadith</i> (vol. 1, pg.190) as well as in <i>Fataawa Nazeeriyyaa</i> (vol. 1, pg. 566) that in the light of the <i>Sharia</i>, the <i>dua</i> after <i>salaah</i> is an authentically established practice and it is <i>mustahab</i> to do so. </span> </p><hr /> <p><a name="5.2"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Sunnats BEFORE Salaat al-Zuhr</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) has said: "Whoever performs four <i>rakaats</i> before the <i>fardh</i> of <i>zuhr</i> and four <i>rakaats</i> after it, Allah Ta’aala will make him <i>haraam</i> upon the fire of <i>Jahannam</i>". [<i>Tirmidhi</i>, Hadith no. 428] <a name="5.3"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Sunnats BEFORE Salaat al-Asr</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) has said: "May Allah show mercy upon that person who performs four rakaats before the <i>fardh</i> of <i>asr</i>". [<i>Tirmidhi</i>, chapter on the narrations regarding the four <i>rakaats</i>, Hadith no. 430] <a name="5.4"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Sunnats of Salaat al-Maghrib</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abu Ma’mar (<i>radhiallahu anhu</i>) has said that the Sahaabah (<i>radhiallahu anhum</i>) used to consider 4 <i>rakaats</i> after the <i>Fardh</i> of <i>maghrib</i> to be <i>mustahab</i>. [<i>Qiyaamul-Layl of Marwazi</i> pg.58] <a name="5.5"></a></span> <h3> <span style="font-family:Times New Roman,Times;">4 Rakaats Before Salaat al-Isha</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Sa’eed Ibn Jubair (<i>radhiallahu anhu</i>) narrates that the Sahaabah (<i>radhiallahu anhum</i>) used to regard the performing of four rakaats before the <i>fardh</i> of <i>isha</i> as <i>mustahab</i>. [ibid. pg.58] </span> <hr /> <p><a name="5.6"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Three Rakaats of Witr</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat A’yesha (<i>radhiallahu anha</i>) is reported to have said (with regards to the <i>tahajjud salaah</i> of Rasulullah (<i>sallallahu alaihi wasallam</i>): "He (<i>sallallahu alaihi wasallam</i>) never used to perform more than eleven <i>rakaats</i>, whether in Ramadhan or out of Ramadhaan. Rasulullah (<i>sallallahu alaihi wasallam</i>) would perform long <i>rakaats</i> in two units of four <i>rakaats</i> each with such excellence and devotion which cannot be described. Thereafter he would perform three <i>rakaats</i> of <i>witr salaah</i>". [<i>Sahih Muslim</i>, chapter on <i>salaatul layl</i>, Hadith 738] <a name="5.7"></a></span> <h3> <span style="font-family:Times New Roman,Times;">Reciting Qunoot Before Ruku’</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Aasim (<i>radhiallahu anhu</i>) narrates: "I inquired from Hazrat Anas Ibn Malik (<i>radhiallahu anhu</i>) concerning the <i>qunoot</i> of <i>witr</i>. He affirmed its occurrence in the <i>witr salaah</i>. Then I asked whether it should be recited before the <i>ruku</i> or after it. He replied: "It should be recited before the <i>ruku</i>". I then informed him of a certain person who had heard him (Hazrat Anas (<i>radhiallahu anhu</i>) saying that it should be recited after <i>ruku</i>. Hazrat Anas (<i>radhiallahu anhu</i>) most vehemently denied this". Furthermore he said: "Rasulullah (<i>sallallahu alaihi wasallam</i>) recited the <i>qunoot</i> after the <i>ruku</i> for only one month.(referring to the <i>qunootun naazilah</i>)" [<i>Sahih Bukhari</i>, chapter on <i>qunoot</i> before <i>ruku</i>]. </span> <p><span style="font-family:Times New Roman,Times;">In <i>Musannaf Ibn Abi Shaybah</i> it is mentioned that for this very reason the Sahaaba-e-Kiraam (<i>radhiallahu anhum</i>) used to recite the <i>qunoot</i> before <i>ruku</i>. </span> </p><p><span style="font-family:Times New Roman,Times;">Allaama Ibn Hajar (R.A.) writes in his commentary on <i>Bukhari, Fath al-Bari</i> that after analysing all these narrations we learn that it was the normal practice to recite the <i>qunoot</i> before <i>ruku</i>. </span><br /><span style="font-family:Times New Roman,Times;">However on certain occasions (such as the befalling of a calamity, etc.) the <i>qunoot</i> would be recited after <i>ruku</i>. (vol. 1, pg. 291) <a name="5.8"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Salaam Should Be Made at the End of the Witr salaah</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat A’yesha (<i>radhiallahu anhu</i>) narrates that Rasulullah (<i>sallallahu alaihi wasallam</i>) used to perform three <i>rakaats witr</i> without making <i>salaam</i> in between (i.e. after two <i>rakaats</i>.) [<i>Zadul Ma’aad</i>, pg.110] </span> <p><span style="font-family:Times New Roman,Times;">Allama Ibn Hajar (R.A.) writes in <i>Fathul Baari</i>, the commentary on <i>Sahih Bukhari</i>, that Hazrat Ubay Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (<i>radhiallahu anhum</i>) used to make <i>salaam</i> at the end of three <i>rakaats witr</i>, not in between. (vol. 1, pg. 291) </span> </p><hr /> <p><a name="5.9"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Two Rakaats Sunnah of Fajr</span></h3> <span style="font-family:Times New Roman,Times;">It is narrated that once Hazrat Abdullah Ibn Mas'ud (<i>radhiallahu anhu</i>) reached the masjid whilst the <i>Imaam</i> was leading the <i>salaah</i> of <i>fajr</i> with the congregation. Hence, since he had not as yet performed the two <i>rakaats sunnah</i> of <i>fajr</i>, he stood behind one of the pillars of the masjid and performed it (while the <i>jama’ah</i> was in progress). Thereafter he joined the <i>jamaat</i>. [<i>Majmauz-Zawaaid</i>, vol. 1, pg. 75] </span> <p><span style="font-family:Times New Roman,Times;">This was also the practice of Abdullah Ibn Abbas, Abu Dardaa and Uthmaan (<i>radhiallahu anhum</i>). <a name="5.10"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">Qadha of the Two Rakaats Sunnah of Salaat al-Fajr</span></h3> <span style="font-family:Times New Roman,Times;">Rasulullah (<i>sallallahu alaihi wasallam</i>) is reported to have said: "Whoever did not perform the <i>sunnah</i> of <i>fajr</i> should perform it after the sun rises". [<i>Tirmidhi</i>, Hadith no. 423] </span> <p><span style="font-family:Times New Roman,Times;">In the Muwwatta of Imaam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (<i>radhiallahu anhu</i>). </span> </p><hr /> <p><a name="5.11"></a> </p><h3> <span style="font-family:Times New Roman,Times;"><i>Salaat al-Tarawih</i> During The Lifetime Of Rasulullah (<i>sallallahu alaihi wasallam</i>)</span></h3> <span style="font-family:Times New Roman,Times;">It is narrated that one night during Ramadhaan Rasulullah (<i>sallallahu alaihi wasallam</i>) performed <i>salaat al-tarawih</i> in the masjid. A group of Sahaabah joined him during his <i>salaah.</i> The following night the same happened as the previous night except that the number of followers had increased considerably. Hence on the third (or fourth) night Rasulullah (<i>sallallahu alaihi wasallam</i>) did not come out to the masjid to perform <i>salaat al-tarawih</i> with the people. The following morning he said to them: "Indeed I had seen your eagerness (to perform the <i>tarawih</i> behind me), but for the fear that this <i>salaah</i> will be made <i>fardh</i> (compulsory) upon you during Ramadhaan, I did not come out to join you in the <i>tarawih</i>". [<i>Muslim</i>, Hadith no.761] <a name="5.12"></a></span> <h3> <span style="font-family:Times New Roman,Times;"><i>Salaat al-Tarawih</i> During the Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)</span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Yazeed Ibn Ruman (<i>radhiallahu anhu</i>) narrates that during the <i>khilaafah</i> of Hazrat Umar (<i>radhiallahu anhu</i>) the Sahaabah used to perform twenty <i>rakaats tarawih</i> and three <i>rakaats witr salaah</i> (with jamaat). [<i>Muwwatta Imaam Maalik,</i> chapter concerning standing in <i>salaah</i> during <i>Ramadhaan</i>] </span> <p><span style="font-family:Times New Roman,Times;">During the <i>khilafah</i> of Abu Bakr (<i>radhiallahu anhu</i>) tarawih with <i>jamaat</i> was not in vogue. The practice of performing twenty rakaats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the <i>khilaafat</i> of Hazrat Umar (<i>radhiallahu anhu</i>). All the Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both Hazrat Uthmaan and Hazrat Ali (<i>radhiallahu anhu</i>) upto this day the Muslim <i>Ummah</i> (at large) has followed this practice. </span> </p><p><span style="font-family:Times New Roman,Times;">Twenty <i>rakaats tarawih</i> is also performed in both the Masjids of Makkah and Madinah upto the present time. However, it is tragic that in recent times a group of people have conflicted with the consensus of the Sahaabah (<i>radhiallahu anhum</i>) and the rest of the Ummah with regards to the number of rakaats in Tarawih <i>salaah</i>. </span> </p><hr /> <p><a name="5.13"></a> </p><h3> <span style="font-family:Times New Roman,Times;">The Takbeers Of <i>Salaat al-Eid</i></span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abu Musa Ash’ari (<i>radhiallahu anhu</i>) was asked regarding the number of <i>takbeers</i> that Rasulullah (<i>sallallahu alaihi wasallam</i>) used to say in both the <i>Eid salaahs</i>. He replied: "He (<i>sallallahu alaihi wasallam</i>) used to say four <i>takbeers</i> (in every <i>rakaat</i>), in the same way as he used to say the <i>takbeers</i> in the <i>salaat al-Janaaza</i>". Hazrat Hudhaifa (<i>radhiallahu anhu</i>) also confirmed this practice of Rasulullah (<i>sallallahu alaihi wasallam</i>). [Abu Dawud, Hadith no. 1153] </span> <p><span style="font-family:Times New Roman,Times;">Imaam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud and other Sahaabah-e-Kiraam (<i>radhiallahu anhum</i>). </span> </p><hr /> <p><a name="5.14"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Distance Of <i>Shar’i Safar</i> (Travel in the Shariah)</span></h3> <span style="font-family:Times New Roman,Times;">It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (<i>radhiallahu anhu</i>) would perform <i>Qasr salaah</i> and that they would also make <i>iftaar</i> (i.e. they would not fast) whenever they travelled the distance of four <i>burud</i>. Four <i>burud</i> is sixteen <i>farsakh</i> i.e. 48 miles. [<i>Bukhari</i>, chapter regarding the distance upon which one will perform <i>Qasr salaah</i>]. </span> <p><span style="font-family:Times New Roman,Times;">It is mentioned in <i>Fataawa Thunaiyya</i> that the majority of the <i>Muhadditheen</i> say that 48 miles is the correct distance of <i>Shar’i</i> travel (<i>safar</i>). Nine miles is incorrect. (vol.1, pg.482) <a name="5.15"></a></span> </p><h3> <span style="font-family:Times New Roman,Times;">The Duration Of Time Pertaining To <i>Qasr</i></span></h3> <span style="font-family:Times New Roman,Times;">Hazrat Abdullah Ibn Umar (<i>radhiallahu anhu</i>) stated that whoever intends to stopover at any place along his journey for fifteen days (or more), he should perform his <i>salaah</i> fully (i.e. he should not perform <i>Qasr salaah.</i>) [<i>Tirmidhi</i>, Hadith no. 548] </span> <hr /> <p><a name="5.16"></a> </p><h3> <span style="font-family:Times New Roman,Times;">Manner of standing in the <i>saff</i> (rows of the jamaah)</span></h3> <span style="font-family:Times New Roman,Times;">It is established from several <i>ahadith</i> that the <i>saff</i> (row) should be absolutely straight and no gaps should be left between the <i>musallis</i> (worshippers). However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion? </span> <p><span style="font-family:Times New Roman,Times;">Those who stand in this way base their practice upon a <i>hadith</i> narrated by Nu’maan bin Basheer <i>(radhiallahu anhu</i>). He says: "Once Rasulullah (<i>sallallahu alaihi wasallam</i>) faced us and said: "Straighten your rows". He repeated this thrice. He then said: "By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (<i>radhiallahu anhu</i>) says: "I then saw the people joining together their shoulders and ankles". [<i>Abu Dawood</i>, <i>Sahih ibn Khuzaima</i>] </span> </p><p><span style="font-family:Times New Roman,Times;">The concluding statement of Hazrat Nu’maan (<i>radhiallahu anhu</i>) is also reported in <i>Sahih Bukhari</i>. </span> </p><p><span style="font-family:Times New Roman,Times;">However, upon analysing this <i>hadith</i>, several points come to light: <b>Firstly</b>, Rasulullah (<i>sallallahu alaihi wasallam</i>) never commanded the joining of the ankles. No <i>hadith</i> has yet been found wherein Rasulullah (<i>sallallahu alaihi wasallam</i>) himself instructed the <i>Sahaaba</i> (<i>radhiallahu anhu</i>) to join their ankles. The Sahaaba (<i>radhiallahu anhu</i>) had themselves adopted this manner in order to fulfil the command of straightening the <i>saff</i>. <b>Secondly</b>, this <i>hadith</i> clearly mentions that Nu’maan bin Basheer (<i>radhiallahu anhu</i>) saw the Sahaaba (<i>radhiallahu anhu</i>) doing this <b>PRIOR</b> to the commencement of the <i>salaah</i>. There is no mention of this position being maintained even after the <i>salaah</i> had commenced. Therefore we find that great <i>muhadditheen</i> such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (<i>radhiallahu anhu</i>) to ensure that the <i>saff</i> is straight. </span> </p><p><span style="font-family:Times New Roman,Times;">In fact, a hadith of Hazrat Anas (<i>radhiallahu anhu</i>) makes it absolutely clear that this practice was merely a measure adopted <b>BEFORE</b> the <i>salaah</i> to ensure the straightening of the <i>saff</i>. He says: "If I had to do that (join the ankles) with anyone of them (the <i>taabi’een</i>) today, they would run like wild mules". [<i>Fath al-Bari,</i> vol.2, pg.176] </span> </p><p><span style="font-family:Times New Roman,Times;">This simply means that the <i>taabi’een</i> severely disliked that anybody should join their ankles with them. Several points are understood from this: <b>Firstly</b>, Hazrat Anas <i>(radhiallahu anhu</i>) had stopped doing this completely. Had this been a <i>sunnah</i> and not just a manner of ensuring that the <i>saff</i> was straight, it is impossible that Hazrat Anas (<i>radhiallahu anhu</i>) would have left it out merely upon somebody disliking it. </span> </p><p><span style="font-family:Times New Roman,Times;">Secondly, the <i>taabi’een</i> would never have disliked it if they had observed many of the Sahaaba (<i>radhiallahu anhum</i>) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaaba (<i>radhiallahu anhum</i>) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaaba (<i>radhiallahu anhum</i>) had only occasionally adopted this practice to ensure the straightening of the <i>saff</i>. It was not a <i>sunnah</i> in itself, otherwise they would never have left it out. </span> </p><p><span style="font-family:Times New Roman,Times;">It has already been made clear that Rasulullah (<i>sallallahu alaihi wasallam</i>) never himself instructed the joining of the ankles, nor is there any mention of the Sahaaba (<i>radhiallahu anhum</i>) having maintained this position even <b>IN</b> <i>salaah</i>. However, if for a moment we do accept that this position must be adopted during the course of the <i>salaah</i> as well, the question is: In which posture of <i>salaah</i> must this position be maintained? Must it be maintained during <i>qiyaam, ruku, sajdah</i> and <i>qa’dah</i> or in only some of these postures? If one says that the ankles should be joined only in the <i>qiyaam</i> posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in <i>ruku</i> and <i>sajdah</i>, the same could be said for <i>qiyaam,</i> since to stand with one’s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people. In short, this practice is not established as a <i>sunnah</i> of <i>salaah</i>. It was merely adopted initially by the Sahaaba (<i>radiallahu anhum</i>) <b>BEFORE</b> the commencement of salaah to ensure that the rows are straight. </span> </p><p><span style="font-family:Times New Roman,Times;">And Allah Ta’ala Knows Best </span> </p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-15033956312118966312009-10-24T15:15:00.002+05:302009-10-24T15:25:41.257+05:30Difference in the salat of men and women. (An answer to Skeikh Al-Albaani)<div style="text-align: left; font-style: italic;" class="qtitle"><span style="font-size:85%;">Isn't the way the women pay different from man? Came across the ruling that speaks otherwise, please explain!<br /><br />The way in which <span class="hilite">women</span> <span class="hilite">pray</span> is the same as the way in which men <span class="hilite">pray</span></span> </div> <span style="font-size:85%;"><span style="font-size:85%;"><span style="font-style: italic;" class="question">Would u please tell me the proper way for <span class="hilite">women</span> to sit, when we <span class="hilite">pray</span>, also can you please differenciate the sitting position, from men. </span></span><br /><span style="font-style: italic;" class="question"> </span><br /><span style="font-style: italic;" class="question"> </span><span style="font-style: italic;"> Praise be to Allaah. </span></span><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> The way in which <span class="hilite">women</span> <span class="hilite">pray</span> is the same as the way in which men <span class="hilite">pray</span> in every part of the <span class="hilite">pray</span>er, prostration, sitting, and so on. This is based on the following evidence: </span></p><div style="font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> 1 – The Prophet (peace and blessings of Allaah be upon him) said: “<span class="hilite">Pray</span> as you have seen me <span class="hilite">pray</span>ing.” Narrated by al-Bukhaari. This is addressed to both men and woman. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Shaykh al-Albaani (may Allaah have mercy on him) said: </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Everything that we have said above about the way in which the Prophet (peace and blessings of Allaah be upon him) <span class="hilite">pray</span>ed applies equally to men and <span class="hilite">women</span>. There is nothing narrated in the Sunnah which implies that <span class="hilite">women</span> are exempted from any of that. Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “<span class="hilite">Pray</span> as you have seen me <span class="hilite">pray</span>ing,” include <span class="hilite">women</span> too. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Sifat Salaat al-Nabi, p. 189 </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> 2 – The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “<span class="hilite">Women</span> are the twin halves of men.” Narrated by Abu Dawood, 204; al-Tirmidhi, 105, from the hadeeth of ‘Aa’ishah. Also narrated by al-Daarimi, 764, from the hadeeth of Anas. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Al-‘Ajlooni said: Ibn Qattaan said: The isnaad from ‘Aa’ishah is da’eef (weak), but the isnaad from Anas is saheeh (sound). </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Kashf al-Khafa’, 1/248 </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoBodyText"><span style="font-size:85%;">Al-Khattaabi said: What we understand from this is: If something is said in the masculine, it is addressed to <span class="hilite">women</span> too, except in cases where there is evidence to indicate that it applies only to <span class="hilite">women</span>. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Some of the scholars said that a woman should not sit as a man sits (in <span class="hilite">pray</span>er), and they quoted two da’eef (weak) hadeeths as evidence for that. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Al-Bayhaqi said: </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Two da’eef hadeeth were narrated concerning that, the like of which cannot be taken as evidence. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> The first is the hadeeth of ‘Ata’ ibn al-‘Ajlaan from Abu Nadrah al-‘Abdi from Abu Sa’eed al-Khudri, the companion of the Messenger of Allaah (peace and blessings of Allaah be upon him) from the Messenger of Allaah (peace and blessings of Allaah be upon him), that he used to command the men to spread out their arms in their prostration and he used to tell the <span class="hilite">women</span> to keep their arms close to their sides in their prostration. He used to tell the men to spread their left foot along the ground (and sit on it) and place the right foot upright during the tashahhud and he used to tell the <span class="hilite">women</span> to sit, kneeling, on their heels.” Then al-Bayyhaqi said: This is a munkar hadeeth. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the <span class="hilite">pray</span>er she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoBodyText"><span style="font-size:85%;">This hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Ibn Hajar said: </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Ibn Mu’een said: He is nothing. On one occasion he said: He is da’eef. Al-Bukhaari said: He is da’eef. Al-Nasaa’i said: He is da’eef. Lisaan al-Mizaan, 2/334. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoBodyText"><span style="font-size:85%;">Ibn ‘Adiyy said: It is clear that Abu Mutee’ is da’eef in his ahaadeeth and everything that he narrated, and for most of his narrations there are no corroborating reports. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Al-Kaamil fi Du’afa’ al-Rijaal, 2/214 </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoBodyText"><span style="font-size:85%;">A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two <span class="hilite">women</span> who were <span class="hilite">pray</span>ing. He said: “When you prostrate, press some of your flesh to the ground, for <span class="hilite">women</span> are not like men in that.” </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223). </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoBodyText"><span style="font-size:85%;">This hadeeth is mursal, which is a category of da’eef (weak). </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way <span class="hilite">women</span> and men sit (in <span class="hilite">pray</span>er), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and <span class="hilite">women</span><span class="hilite">pray</span> is the same. </span> </p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in <span class="hilite">pray</span>er as a man sits and she was a scholarly woman. </span></p><div style="text-align: left; font-style: italic;"> </div><p style="text-align: left; font-style: italic;" class="MsoNormal"><span style="font-size:85%;"> Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one. </span></p><div style="text-align: left; font-style: italic;"><span style="font-size:85%;"> And Allaah knows best.<br /><br /></span><p style="text-align: center;"><span style="font-size:100%;"><strong><span style="">In the name of Allah, Most Gracious, Most Merciful </span></strong><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;"><span style="font-size:100%;"><strong><span style="">Assalaamu `alaykum waRahmatullahi Wabarakatuh </span></strong><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Your query consists of two questions, namely:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. Is there a difference in the salat of men and women?<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">2. Respond to the article that states “The way in which women pray is the same as the way in which men pray”<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Hereunder, we wish to present answers to the above questions.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><u><span style="">Is there a difference in the salat of men and women</span></u></b><b><span style="">?</span></b><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un. The Ulama and Fuqaha of all four mazhahib, namely Hanafi, Maaliki, Shafi’ee and Hambali, have maintained the difference that exists between the salat of men and women. In the recent past, there has being a group amongst the muslims who call themselves “Ahlul Hadith”, claim that the laws of salat are common to both men and women. Hence, they conclude that women should perform salat exactly as men do. They claim that the Hadith in which Rasulullah (sallallaahu alayhi wa sallam) states: “Perform salat as you see me perform salat” (Sahih Bukhari #631) is general and applies equally to both men and women. However, it should be realized that our own interpretation and logical inference of this Hadith cannot compare with the other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, leaving aside the many verdicts and practices of Sahaba and those after them that are found in the collections of Hadith. The Muhadithun have dedicated separate chapters in their books outlining the salat of women such as Imam Ibn Abi Shayba, Imam Abdur Razaq and others. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">In brief, this article will highlight the differences that exist in the salat of men and women which are substantiated from the Ahadith and the verdicts and practices of the Sahaba and those after them. Also, answers will be given to the objections raised by the “Ahlul Hadith” sect on this issue. We have not intended to gather all the Ahadith and verdicts of the Ulama on this topic. However, be assured that the relevant Ahadith and verdicts of the Ulama pertaining to this issue are mentioned with there references. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few:<span style=""> </span><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. Men can lead women in salat but women cannot do so.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">لن يفلح قوم ولوا أمرهم امرأة</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><span style=""> </span>Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” (Sahih Bukhari, vol 2, pg 1052, Qadeemi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">ولا تؤمن امرأة رجلا</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” (Baihaqi Al-Kubra, vol 3, pg 90, Idaratut Talifaat Ashrafiyya)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">2. Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">التسبيح للرجال والتصفيق للنساء</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Abu Huraira (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Tasbeeh is for men and clapping is for women” (Sahih Bukhari, vol 1, pg 160, Al-Mizaan) <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">3. Jummu’ah salat is fardh upon men but not on women.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">الجمعة حق واجب على كل مسلم في جماعة إلا أربعة : عبد مملوك أو امرأة أو صبي أو مريض</span></b><span dir="ltr"></span><span style="" lang="AR-SA"><span dir="ltr"></span> </span><b><span style="font-size: 22pt; font-family: "Traditional Arabic";"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Tariq bin Shihab (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Jummu’ah in congregation is an obligatory duty upon every muslim except four: a slave, a woman, a child and one who is sick” (Mustadrak Al-Hakim-declared Sahih by Hakim and agreed by Dhahabi, vol 1, pg 425, #1062, Ilmiyya)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">4. The reward of congregational salat for men is twenty seven times more than that of an individual salat. Contrary to this, the more rewarding salat of a woman is that which is most concealed and performed within the confines of her home and of her innermost living quarters.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p> </o:p>صلاة المرأة في مخدعها أفضل من صلاتها في بيتها و صلاتها في بيتها أفضل من صلاتها في حجرتها</span></b><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">ما صلت امرأة من صلاة أحب إلى الله من أشد مكان في بيتها ظلمة</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home” (Majma’ Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">لا تقبل صلاة حائض إلا بخمار</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917, Ilmiyya)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">6. Women are not allowed to call out the Azaan whereas men are encouraged to do so.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">ليس على النساء أذان ولا إقامة</span></b><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” </span><span style="">(Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do.</span><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">رأيت أم الدرداء ترفع يديها في الصلاة حذو منكبيها<o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها<o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Waail bin Hujar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “O Waail bin Hujar! When you perform salat, make your hands in line of the ears; and woman should make their hands in line of their breasts” (Majma’ Al-Zawaaid, vol 9, pg 374, Maktaba Al-Qudsi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">8. Woman cannot stand in the Saff (row) of men. They have to stand at the behind the men.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه و سلم وأمي أم سليم خلفنا<o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871, Dar Al-Fikr)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال<span style=""> </span>إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل </span></b><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Yazid bin Abi Habib (radiyallaahu anhu) reports tha</span><span style="">t Rasulullah (sallallaahu alayhi wa sallam) once passed by two women who were performing salaat. He said: “When you make sajdah, attach your body to the ground, for indeed, women are not like men in this matter”.(Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">(The narrators in the above Hadith are reliable and not rejected-I’laau Al-Sunan, vol 3, pg 26, Idara Al-Quran)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">10. </span><span style="">Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat.</span><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span style="font-size: 14pt;"><o:p> </o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها</span></b><b><span style="font-size: 14pt;"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p class="MsoNormal" style="margin-left: 0.25in; text-align: center;"><span style="font-size:100%;"><span style="">Abdullah Bin Umar (radiyallaahu anhu) reports that the Prophet (sallallaahu alayhi wa sallam) said: “When a women sits in salaat, she should place the thighs of one leg upon the thighs of the other and when she makes sajda, she should attach her belly to her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at her saying: ‘O my angels, I make you witness that I have indeed forgiven her”. (Al-Baihaqi, vol 2, pg 223, Idara Al-Taleefaat)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">(The above Hadith is reliable due to the fact that it is supported by many other Ahadith- I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)<o:p></o:p></span></span></p><div style="text-align: center;"> <span style="font-size:100%;"><br /></span> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><u><span style="">Verdicts and practices of Sahaba and Tabi’un with regards to a women’s salat:<o:p></o:p></span></u></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن علي ، قال : إذا سجدت المرأة فلتحتفز ، ولتضم فخذيها<o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Ali (radiyallaahu anhu) said: "When a woman makes sajdah (prostrates), she should practise ihtifaaz and keep her thighs close together” (Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">("Ihtifaaz": where a woman draws herself close together and leans onto one side by resting on their left buttocks and completely contracting themselves). <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">2.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن ابن عباس ؛ أنه سئل عن صلاة المرأة ؟ فقال : تجتمع وتحتفز</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Ibn Abbas (radiyallaahu anhu) was asked about the salaah of a woman; he replied: "She must draw herself close together and do Ihtifaz” (Musannaf Ibni Abi Shayba, vol 2, pg 505, #2794, Al-Majlis al-Ilmi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">3.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن خالد بن اللجلاج ، قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ، ولا يجلسن جلوس الرجال على أوراكهن</span></b><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Khalid bin lajlaaj reports: “</span><span style="">Women were commanded to do tarabbu' when they sat in salah and that they should not sit like men on their buttocks” (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2799, Al-Majlis al-Ilmi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">(“</span><span style="">Tarabbu'”: to sit cross legged).<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">4. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن نافع ؛ أن صفية كانت تصلي وهي متربعة</span></b><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Nafi’ reports that Safiyya (radiyallaahu anha) used to perform salat while in the tarabbu’ position. </span><span style="">(Musannaf Ibni Abi Shayba, vol 2, pg 506, #2800, Al-Majlis al-Ilmi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">5.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن نافع ، قال : كن نساء ابن عمر يتربعن في الصلاة.</span></b><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Nafi’ reports: “The womenfolk of Ibn Umar would do tarabbu’ while in salat” (Musannaf Ibni Abi Shayba, vol 2, pg 507, #2805, Al-Majlis al-Ilmi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">6.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم</span></b><span dir="ltr"></span><b><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="ltr"></span> </span></b><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">قال : كن يتربعن ثم أمرن أن يحتفزن</span></b><span style="font-size: 6pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Abdullah ibn Umar was asked: how women performed their salah during the era of Rasulullah (sallallaahu alayhi wa sallam)? He replied: “Initially they performed tarabbu'. Then they were ordered to do Ihtifaz” (Sharh Musnad Abi Hanifa, pg 191, Ilmiyya)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">(The chains of narrators in the above Hadith are authentic-I’laau Al-Sunan, vol 3, pg 27, Idara Al-Quran) <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span style="">Note:</span></b><span style=""> This Hadith clearly indicates that the practice of “Tarabbu’” was abrogated and women not allowed to sit in the “Tarabbu’” posture anymore.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">7.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span dir="rtl"></span><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><span dir="rtl"></span>(قال الشيخ) رحمه الله وجماع ما يفارق المرأة فيه الرجل من احكام الصلوة راجع إلى الستر وهو انها مامورة بكل ماكان استر لها</span></b><b><span style="font-size: 14pt;"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">8.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">المراة تخالف الرجل في افعال الصلاة</span></b><b><span style="font-size: 14pt; font-family: "Traditional Arabic";"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Shaykh Abdul Hayy Lucknawi states: “A woman differs from a man in the actions of salat” (Al-Si’aayah, vol 2, pg 205, <st1:place st="on"><st1:placename st="on">Suhail</st1:placename> <st1:placetype st="on">Academy</st1:placetype></st1:place>)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><o:p> </o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><u><span style="">Answers to the proofs and objections of the “Ahlul Hadith”:<o:p></o:p></span></u></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Majority of the proofs presented in this article are taken from the book authored by Shaykh Albani titled “</span><span style="">Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the late Shaykh Bin Baaz and Shaykh Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women. Hereunder, is our response to the article:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Article states:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">“Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “<span class="hilite"><span style="">Pray</span></span> as you have seen me <span class="hilite"><span style="">pray</span></span>ing,” include <span class="hilite"><span style="">women</span></span> too”<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Response</span><span style="font-size: 14pt;">:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">The article states:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">“The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “<span class="hilite"><span style="">Women</span></span> are the twin halves of men.”<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Response:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed)<span style=""> </span><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">The article states:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the <span class="hilite"><span style="">pray</span></span>er she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222.</span></u><u><span style=""><o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p class="MsoBodyText" style="text-indent: 0in; direction: ltr; unicode-bidi: embed; text-align: center;"><span style="font-size:100%;"><u><span style="font-size: 16pt; font-family: "Times New Roman";" lang="EN-ZA">t</span></u><u><span style="font-size: 14pt; font-family: "Times New Roman";" lang="EN-ZA">his hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Response:</span><span style="font-size: 11pt;"><br /></span><span style="">According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">The article states:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p class="MsoBodyText" style="text-indent: 0in; direction: ltr; unicode-bidi: embed; text-align: center;"><span style="font-size:100%;"><u><span style="font-size: 14pt; font-family: "Times New Roman";" lang="EN-ZA">A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two <span class="hilite"><span style="">women</span></span> who were <span class="hilite"><span style="">pray</span></span>ing. He said: “When you prostrate, press some of your flesh to the ground, for <span class="hilite"><span style="">women</span></span> are not like men in that.”<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223).<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;"><span style=""> </span>This hadeeth is mursal, which is a category of da’eef (weak).<o:p></o:p></span></u><b style=""><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA"><span style=""> </span></span></b><span style=""><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Response:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted.<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26, Idara Al-Quran)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="font-size: 11pt;">The article states:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way <span class="hilite"><span style="">women</span></span> and men sit (in <span class="hilite"><span style="">pray</span></span>er), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and <span class="hilite"><span style="">women</span></span> <span class="hilite"><span style="">pray</span></span> is the same.<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Response:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”</span><span style="font-size: 14pt;">.</span><span style="">This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">“O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style=""><span style=""> </span>Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc?<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">The article states:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way <span class="hilite"><span style="">women</span></span> and men sit (in <span class="hilite"><span style="">pray</span></span>er), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and <span class="hilite"><span style="">women</span></span> <span class="hilite"><span style="">pray</span></span> is the same.<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in <span class="hilite"><span style="">pray</span></span>er as a man sits and she was a scholarly woman.<o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><u><span style="font-size: 14pt;">Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one.</span></u><u><span style=""><o:p></o:p></span></u></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Response:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">1. In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as<span style=""> </span>proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows: <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">قال رأيت أم الدرداء تصلي متربعة</span></b><span style="font-size: 8pt;"><o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">3. The author of the article claims that Imam Ibn Abi Shayba recorded from the Salaf that the way in which men and women performed salat was the same. This is absolutely false and incorrect accusations labelled against this great Imam. He has never mentioned this in his “Musannaf”. Not a single Salaf has mentioned that a woman will perform salat as a man performs salat. <o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman <b>will do as a man does</b> in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators).<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل</span></b><b><span style="font-size: 14pt; font-family: "Traditional Arabic";" lang="EN-US"><o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">“A woman <b>will sit as a man sits</b> in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi)<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><span style="">Hereunder, are the interpolated words of Shaykh Albani:<o:p></o:p></span></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال :<o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">( تفعل المرأة في الصلاة كما يفعل الرجل )<o:p></o:p></span></b></span></p><div style="text-align: center;"> </div><p style="text-align: center;" class="MsoNormal"><span style="font-size:100%;"><b><span dir="rtl" style="font-size: 14pt; font-family: "Traditional Arabic";" lang="AR-SA">أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه</span></b><b><span style="font-size: 14pt; font-family: "Traditional Arabic";"><o:p></o:p></span></b></span></p><div style="text-align: center;"> <span style="font-size:100%;">In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth.<br /></span></div></div>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-7450498636072548502009-10-24T15:06:00.003+05:302009-10-24T15:53:48.623+05:30The Issue of Three Talaaqs in One Sitting<span style="font-size:85%;"><span style="font-style: italic;">Question</span></span><p style="font-style: italic;" class="MsoNormal"><span style="font-size:85%;">I am really impress by the way you give the answers by references and satisfied the peoples. I heard from alot of peoples that saying 3 talaq in one go revokes the nikah. But after listening to the following speach of Zakir Naik and his references I am really confused whether three saying three talaqs in one go break the nikah or not. </span></p><span style="font-style: italic;">http://www.youtube.com/watch?v=WEEOSmobuvM</span><br /><span style="font-style: italic;font-size:85%;" ><br />Kindly satisfied me with full references and also give the answer of Zakir Naik references.</span> <p> </p> <p class="MsoNormal" dir="rtl" style="text-align: center;" align="center"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> بسم الله الرحمن الرحيم</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The issue of three talaqs given in one sitting has been researched and presented by many Ulama. In spite of that, there seems to be a laxity on this issue. Some people still insist on three talaqs being one and try to substantiate their view from other angles. </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Moulana Ismail Moosa and Moulana Ishaaq Moosa, of Benoni (both students of the first year iftaa course), have conducted a detailed research on this issue and have covered every possible angle and dimension of three talaqs in one sitting. This treatise will be especially beneficial-for Ulama and Muftis as it is well substantiated with quotes and references.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> May Allah Ta’ala grant Moulana Ismail Moosa and Moulana Ishaaq Moosa barkat in their Uloom. Ameen.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> -(Mufti) Ebrahim Desai </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> INTRODUCTION</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> We are witnessing an era where rash-issuing of divorce has become the order of the day. There was once an era in this Ummah when eye-brows were raised at the issuance of divorce. However, today it takes place as the norm without anyone taking any notice. </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> We do admit that there are times when perhaps there is no compatibility between the spouses. However, in these instances, Shariah has first exhorted the couple to exhaust every possible avenue of reconciliation before contemplating to terminate the marriage through divorce. Should these reconciliatory initiatives fail, and separation is the only solution for the enhancement of the couple’s life in this world and the hereafter, then, as a last resort, they may consider divorce which is resented in anyway. Rasulullah </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلى الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> said,</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> 2180 - حدثنا كثير بن عبيد حدثنا محمد بن خالد عن معرف بن واصل عن محارب بن دثار عن ابن عمر عن النبى -صلى الله عليه وسلم- قال « أبغض الحلال إلى الله تعالى الطلاق ». </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> (</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">سنن أبى داود - (ج 2 / ص 220</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار الكتاب العربي ـ بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">)</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “From among the lawful acts to Allah, the most detested is Talaq”. </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> (Sunan Abi Dawood 2/220 Dar al-kitab al-Arabi) </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> It is also important to point out the need to consult reliable Scholars with regards to matters of Deen. There is an upsurge of fly-by-night Scholars who have ascended the lofty post of issuing Fatwa and rulings without undergoing rigorous and thorough training under a qualified tutor. The repercussions of consulting such scholars are devastating. The general-layman should not feel at liberty to suffice by merely hearing a few speeches or reading the literature of any person they find in the media. It is vital that one consults with reliable, Allah fearing Ulama and take their advices. The devil plays with the heart of the son of Adam and can easily lead him astray. A well known Tabi’e, Muhammad bin Sireen (May Allah Ta’ala have mercy on him) has said,</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> مقدمة صحيح مسلم - (ج 1 / ص </span></b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">11</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار الجيل بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 26</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> - حدثنا حسن بن الربيع حدثنا حماد بن زيد عن أيوب وهشام عن محمد وحدثنا فضيل عن هشام قال وحدثنا مخلد بن حسين عن هشام عن محمد بن سيرين قال إن هذا العلم دين فانظروا عمن تأخذون دينكم.</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Verily this knowledge (the knowledge of Islam) is (your) religion; so look from who you are taking your religion.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Introduction of Saheeh Muslim 1/11)</span></p> <p dir="ltr" style="text-align: justify;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> When one studies the issue of three divorces, issued in one sitting, in the light of Quran and hadith, he/she will find ample proof that the divorces are valid and the marriage terminates. This is referred to as <i>‘Talaaq-e-mughalladhah</i>’. This form of divorce demands immediate separation between the spouses. Reconciliation can only take place after <i>halalah. Halalah</i> is the process where the wife passes her <i>iddah</i> (waiting period) after the three divorces and marries another man and consummate the marriage. If the second husband divorces her or passes away, she should observe the <i>iddah</i> of this second marriage. Thereafter, she would be at liberty to return to her first husband.</span></p> <p dir="ltr" style="text-align: justify;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> There is no need to discuss the issue of three divorces given in different sittings as there is no disagreement in this issue. All the Ulama are of the opinion that this constitutes three divorces.</span></p> <p dir="ltr" style="text-align: justify;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The research is lengthy and is essentially based on the following:</span></p> <ol style="margin-top: 0cm; margin-bottom: 0cm;" start="1" type="1"><li class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Proofs from Quraan</span></li><li class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Proofs from Ahadith</span></li><li class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Rulings of the noble companions (Sahabah)</span></li><li class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Rulings of the Tabi’een</span></li><li class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Rulings of the Madhahib (Shaafi, Hanafi, Maliki, Hambali)</span></li><li class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Answers to the apparent proofs which could be used to denote that three divorces equals to one. </span></li></ol> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></i></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> PROOFS ON THE OCCURRENCE OF THREE DIVORCES</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> QURAAN</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The following two verses of the noble Quran indicate that the nikah is dissolved after the issuance of three divorces. Allah, the Most High, mentions, </span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt;"><b> <span style="font-size: 14pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْريح بِإِحْسَانٍ وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللَّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ (229) فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّىَ تَنكِحَ زَوْجًا غَيْرَهُ</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فَإِن طَلَّقَهَا فَلاَ جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّهِ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The divorce is twice. Thereafter, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal-money given by the husband to his wife at the time of marriage) which you have given them, except if both parties fear that they would be unable to maintain the limits ordained by Allah. If you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it for her divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the zalimun (wrong-doers, etc.). And if he has divorced her (the third time), then she is not lawful unto him until she has married another husband. Then, if the other husband divorces her, there will be no sin on both of them if they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> From the above verse it is understood that if a person gives his wife one or two divorces, he will still be at liberty to revoke these divorces. However, when he issues the third divorce, he can only take her back after <i>halalah</i>. The great <span class="diccolor"> exegete</span>, Allamah Jalad ad-deen as-Suyuti (may Allah Ta’ala have mercy on him) has said,</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تفسير الجلالين - (ج 1 / ص</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 46 </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار الحديث - القاهرة</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> التطليق الذي يراجع بعده{ مرتان } اي اثنان</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: left; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="left"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US"> “The divorce after which it is permitted to revoke is two (divorce)”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US"> (Tafseer al-Jalalayn 1/46 Dar al-Hadith)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> There is no stipulation in the verse whether these divorces are in one, two or three sittings (together or separately); hence, it encompasses all. (Fatawa Mahmoodiyyah 12/378, Jamiah Farooqiyyah) </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Imam Shafi (</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">may Allah Ta’ala </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> have mercy on him) agrees that this verse could be used to prove that three divorces are effective if given at once:</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> السنن الكبرى للبيهقي وفي ذيله الجوهر النقي - (ج 7 / ص 333)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 14- باب ما جاء فى إمضاء الطلاق الثلاث وإن كن مجموعات قال الله جل ثناؤه (الطلاق مرتان فإمساك بمعروف أو تسريح بإحسان) وقال (فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره) {ش} قال الشافعى رحمه الله تعالى : فالقرآن والله أعلم يدل على أن من طلق زوجة له دخل بها أو لم يدخل بها ثلاثا لم تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Baraahin al-kitaab wa al-Sunnah of Salaamah al-Quzaa’i 27-33) </span> </p> <p class="MsoListParagraphCxSpLast" dir="rtl" style="text-indent: -18pt;"> <b> <span style="font-size: 14pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاء فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ وَاتَّقُوا اللَّهَ رَبَّكُمْ لا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلا يَخْرُجْنَ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَتِلْكَ حُدُودُ اللَّهِ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ لا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “O Prophet! When you divorce women, divorce them for the prescribed period, and thereafter reckon the period; and fear Allah, your Lord. Turn them not out of their houses, nor should they themselves leave, unless they commit manifest indecency. These are the limits set by Allah; and whosoever transgresses the limits of Allah, he, indeed, wrongs his own soul. Thou knowest not; it may be that thereafter Allah will bring something new to pass.</span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> So when they have reached their prescribed time, retain them with kindness or dismiss them with kindness, and call to witness two just ones from among you, and give upright testimony for Allah. With that is admonished he who believes in Allah and the latter day. And whoever fears and keeps his duty to Allah, He ordains a way out for him.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The renowned Scholar, Ibn Rajab (may Allah Ta’ala have mercy on him) states that Ibn Abbas (may Allah Ta’ala be pleased with him) explained this verse to mean that whoever divorces his wife as Allah Ta'ala has ordained (by issuing one revocable divorce), then Allah Ta'ala has made a way out for him. He can either take back his wife in her waiting period or perform a new nikah with her after the waiting period has passed. On the contrary, if he did not fear Allah Ta'ala and gave a divorce contrary to the command of Allah, then there will be no way out for him (Al-Sayr al-haath 33 Dar al-Basha’ir al-Islamiyyah). Similarly, the renowned commentator of Saheeh Muslim, Imam Nawai (may Allah Ta’ala have mercy on him) has said,</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 0cm;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح النووي على مسلم - (ج 10 / ص 70</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> واحتج الجمهور بقوله تعالى ومن يتعد حدود الله فقد ظلم نفسه لا تدرى لعل الله يحدث بعد ذلك أمرا قالوا معناه أن المطلق قد يحدث له ندم فلا يمكنه تداركه لوقوع البينونة فلو كانت الثلاث لا تقع لم يقع طلاقه هذا</span><span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> الا رجعيا فلا يندم</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> AHADITH</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> A careful study of the Ahadith of Rasulullah </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> conclusively prove that three divorces pronounced in one sitting must be declared as three irrevocable divorces. Consider the following,</span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن عائشة: أن رجلا طلق امرأته ثلاثا فتزوجت فطلق فسئل النبي صلى الله عليه و سلم أتحل للأول ؟ قال ( لا حتى يذوق عسيلتها كما ذاق الأول )</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Aisha (may Allah Ta’ala be pleased with her) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> reports that (during the time of Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> a person divorced his wife thrice. She remarried and the second husband too divorced her. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> was asked if it is permissible for her to return to her first husband. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> replied: No! ...</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">Until they have physical-relations.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This hadith is narrated in the following works:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh al-Bukhari (5/2014 Dar Ibn Katheer, al-Yamamah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan an-Nasai (6/459 Dar al-Ma’rifah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Sughra li al-Bayhaqi (6/326 Maktaba al-Rushd)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra li al-Bayhaqi (7/329, 374 Majlis dairah al-ma’arif al-nidhamiyyah, Hyderabad) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Abi Awanah (3/94 Dar al-Ma’rifah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Ahmad bin Hambal-(6/193 Mu’assah Qurtubah, Cairo)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Kitab al-Fawaaid li Abi Bakr al-Shafi (Al-Ghailaaniyaat) (1/458 Dar Ibn al-Jawzi)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Ishaaq bin Rahooyah (2/375 Maktabah al-Imaan, al-Madinah al-munawwarah) </span></p> <p class="MsoListParagraphCxSpFirst" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حدثنا يحيى أخبره عبد الرزاق أخبرنا ابن جريج قال أخبرني ابن شهاب عن الملاعنة وعن السنة فيها عن حديث سهل بن سعد أخي بني ساعدة أن رجلا من الأنصار جاء إلى رسول الله صلى الله عليه و سلم فقال فقال يا رسول الله أرأيت رجلا وجد مع امرأته رجلا أيقتله أم كيف يفعل ؟ فأنزل الله في شأنه ما ذكر في القرآن من أمر المتلاعنين فقال النبي صلى الله عليه و سلم ( قد قضى الله فيك وفي امرأتك ) . قال فتلاعنا في المسجد وانا شاهد فلما فرغا قال كذبت عليها يا رسول الله إن أمسكتها فطلقها ثلاثا قبل أن يأمره رسول الله صلى الله عليه و سلم حين فرغا من التلاعن ففارقها عند النبي صلى الله عليه و سلم فكان ذلك تفريقا بين كل متلاعنين</span></b></p> <p class="MsoListParagraphCxSpMiddle" dir="rtl" style="text-indent: 0cm; margin-right: 16.6pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و في سنن أبى داود - (ج 2 / ص 242) و سنن الدارقطني - (ج 3 / ص 275) و المعجم الكبير - (ج 6 / ص 117) مسند أبي عوانة - (ج 3 / ص 200) فطلقها ثلاث تطليقات عند رسول الله -صلى الله عليه وسلم- فأنفذه رسول الله -صلى الله عليه وسلم- وكان ما صنع عند النبى -صلى الله عليه وسلم- سنة.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: -0.1pt;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “A man from the Ansar came to Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and enquired, </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> “O Nabi of Allah, if a man finds a person (interfering) with his wife, should he kill him or what should he do?” Allah Ta'ala immediately revealed the verses of the noble Quran regarding such a situation. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> said, “Allah has decreed regarding you and your wife.” Thus, they carried out ‘mula'ana’ in the Masjid and I (the narrator) witnessed it.</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> When they finished, the husband said, “O Nabi of Allah, I lied against her if I keep her.” Hence, he divorced her thrice before Nabi </span> </i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> could order him. As a result, he separated himself from her in the presence of Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">.</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">” </span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: -0.1pt;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> In the narrations of Abu Dawood, Sunan al-Dar Qutni, al-Mujam al-kabeer, Musnad Abi Awanah etc it is mentioned that: “Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> executed these three divorces.” </span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This hadith is narrated in the following works:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh al-Bukhari (5/2033 Dar Ibn Katheer, Al-Yamamah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh Muslim (4/206 Dar al-Jeel, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra li al-Bayhaqi (7/400 Majlis dairah al-ma’arif al-nidhamiyyah, Hyderabad) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Abi Dawood (2/242 Wizarah al-awqaf al-Misriyyah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Ad Daar Qutni (3/275 Dar al-Ma’arifah, Beirut) </span> </p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Mujam al-Kabeer (6/112, 117 Maktabah al-uloom wa al-hikam)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Abi Awaanah (3/200 Dar al-Ma’arifah, Beirut) </span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musannaf Abdur Razzaq (7/115 Al-Maktabah al-Islami)</span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن عائشة رضي الله تعالى عنها: أن رفاعة القرظي طلق امرأته فبت طلاقها فتزوجها بعده عبد الرحمن بن الزبير فجاءت النبي صلى الله عليه و سلم فقالت يا رسول الله إنها كانت عند رفاعة فطلقها آخر ثلاث تطليقات فتزوجها بعده عبد الرحمن بن الزبير وإنه والله ما معه يا رسول الله إلا مثل هذه الهدبة لهدبة أخذتها من جلبابها قال وأبو بكر جالس عند النبي صلى الله عليه و سلم وابن سعيد بن العاص جالس بباب الحجرة ليؤذن له فطفق خالد ينادي أبا بكر يا أبا بكر ألا تزجر هذه عما تجهر به عند رسول الله صلى الله عليه و سلم وما يزيد رسول الله صلى الله عليه و سلم على التبسم ثم قال ( لعلك تريدين أن ترجعي إلى رفاعة لا حتى تذوقي عسيلته ويذوق عسيلتك ) </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> “Aisha </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala be pleased with her) narrates that </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Rifa'a <span lang="EN-US">(may Allah Ta’ala be pleased with him) divorced his wife a categorical-divorce.</span></span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Abdur Rahman bin al-Zubayr </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala be pleased with him)</span><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> married her after him. She came to Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and submitted, “O Prophet of Allah, I was married to Rifa'a and he divorced me the last of three divorces. Consequently, I married Abdur Rahman ibn al-Zubayr,</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> but he is not but like a fringe (i.e. he is impotent).” She took hold of her fringe. Abu Bakr </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala be pleased with him) </span><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> was present by Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> whilst Ibn Sa'eed </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala be pleased with him) </span><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> was at the door waiting to seek permission to enter. Khalid began to call out to Abu Bakr, “O Abu Bakr, will you not scold her for what she is mentioning before Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">!” Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> only smiled and thereafter remarked, “Perhaps you what to return to Rifa'a? No! You should first consummate this second marriage</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This hadith is narrated in the following books:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh al-Bukhari (5/2014, 2183, 2258 Dar Ibn Katheer, Al-Yamamah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh Muslim (4/154 Dar al-Jeel) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan al-Nasai (6/401, 457, 459 Dar al-Ma’rifah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan al-Tirmidhi (3/426 Dar ihyaa al-turath al-Arabi)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Ibn Majah (1/621 Dar al-fikr Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan al-Darmy (2/215 Dar al-kitab al-Arabi, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra li al-Bayhaqi (7/ 374 Majlis daairah al-ma’arif al-nidhamiyyah, Hyderabad) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Mujam al-Awsat (8/281, Dar al-haramayn, Cairo) </span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 9)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Abi Awanah (3/92, 155, 156 Dar al-Ma’rifah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Check al-Talkhees al-Habeer (3/370) for more details on the takhreej of the above hadith. </span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن أبى بكر بن أبى الجهم قال سمعت فاطمة بنت قيس تقول أرسل إلي زوجي أبو عمرو بن حفص بن المغيرة عياش بن أبى ربيعة بطلاقى وأرسل معه بخمسة آصع تمر وخمسة آصع شعير فقلت أما لى نفقة إلا هذا ولا أعتد فى منزلكم قال لا. قالت فشددت على ثيابى وأتيت رسول الله -صلى الله عليه وسلم- فقال « كم طلقك ». قلت ثلاثا. قال « صدق ليس لك نفقة.».</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Abu Bakr bin Abi al-Jahm says, I heard Fatima bint Qays (may Allah Ta’ala be pleased with her) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> relate, “My husband, Abu Amr bin Hafs bin al-Mugierah, sent me my divorce with 500 aasu (a measure) of dates and 500 aasu of barley. I asked, “Is there no expenditure for me besides this and neither can I observe my waiting period in your home?” He replied in the negative. I covered myself and dashed to the presence of Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> who enquired, “How many divorces did he issue?” I replied, “Three!” Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> said, “Your husband is correct, there is no expenditure for you.” </span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The above hadith is narrated in:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh Muslim(4/199 Dar al-Jeel)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Al-Nasai (6/461 Dar al-Ma’rifah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Abi Dawood (2/254 Wizarah al-awqaf al-Misriyyah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra li al-Bayhaqi (7/ 473 Majlis daairah al-ma’arif al-nidhamiyyah, Hyderabad) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Mujam al-kabeer (24/376, Maktabah al-uloom wa al-hikam) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh Ibn Hibbaan (10/66, Mu’assassah ar risalah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Abi Awanah (3/153, Dar al-Ma’rifah)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Ahmad (6/411, Muassassah Qurtubah, Cairao) </span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن ابن عمر : قال</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> سئل النبي صلى الله عليه وسلم عن الرجل يطلق امرأته ثلاثا فيتزوجها الرجل فيغلق الباب ويرخي الستر ثم يطلقها قبل أن يدخل بها قال لا تحل للأول حتى يجامعها الآخر</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 17.9pt;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال أبو عبد الرحمن هذا أولى بالصواب</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Ibn Umar (may Allah Ta’ala be pleased with him) relates that Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> was asked regarding a person who divorces his wife thrice after which another man marries her. After going in seclusion, he divorces her before this second husband can actually have intercourse; does she become permissible for the first husband to marry her? Nabi </span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> replied, “No, until they have physical-relations.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The above hadith has been transmitted in the following three works:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Sunan al-Nasai (6/460 Dar al-Ma’rifah, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Musnad Ahmad (2/25 Muassassah al-Qurtubah, Cairo)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Musannaf Ibn Abi Shaybah (4/274 Dar al-Salafiyyah)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> al-Sunan al-Kubra li al-Bayhaqi (7/ 375 Majlis daairah al-ma’arif al-nidhamiyyah, Hyderabad) </span></p> <p class="MsoListParagraphCxSpFirst" dir="rtl" style="text-align: justify; text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن سويد بن غفلة قال : كانت الخثعمية تحت الحسن بن على رضى الله عنهما فلما أن قتل على رضى الله عنه بويع الحسن بن على دخل عليها الحسن بن على فقالت له : لتهنك الخلافة. فقال الحسن : أظهرت الشماتة بقتل على أنت طالق ثلاثا فتلففت فى ثوبها وقالت : والله ما أردت هذا فمكثت حتى انقضت عدتها وتحولت فبعث إليها الحسن بن على ببقية من صداقها وبمتعة عشرين ألف درهم فلما جاءها الرسول ورأت المال قالت: متاع قليل من حبيب مفارق. فأخبر الرسول الحسن بن على رضى الله عنه فبكى وقال : لولا أنى سمعت أبى يحدث عن جدى النبى -صلى الله عليه وسلم- أنه قال :« من طلق امرأته ثلاثا لم تحل له حتى تنكح زوجا غيره ». لراجعتها.</span></b></p> <p class="MsoListParagraphCxSpLast" dir="rtl" style="text-align: justify; text-indent: 0cm; margin-right: 17.9pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> انظر اعلاء السنن - (ج 11 / ص 171) لحكم هذا الحديث و صححه ابن رجب كما في سير الحاث إلي علم الطلاق الثلاث - (ج 1 / ص 32 دار البشائر الإسلامية)</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Suwayd ibn Ghafla (may Allah Ta’ala have mercy on him) relates that Khat'amiyya (may Allah Ta’ala be pleased with her) was married to Hasan (may Allah Ta’ala be pleased with him). When Ali (may Allah Ta’ala be pleased with him) was martyred and people took pledge to Hasan bin Ali she said to him: “Congratulations on the Caliphate, O Amir al-Mu'mineen!” Hasan (may Allah Ta’ala be pleased with him) replied “Are you rejoicing the martyrdom of Ali? You are divorced thrice”. She folded her clothes and waited until her waiting period (iddah) was completed. Thereafter Hasan (may Allah Ta’ala be pleased with him) sent to her the outstanding dowry plus an additional twenty thousand dirhams. When the messenger reached her and she saw the wealth she exclaimed: “Oh! … (This is) little goods from a separated beloved! When the messenger informed Hasan (may Allah Ta’ala be pleased with him) of this, he began to sob and exclaimed, “Had I not heard my father narrate from my grandfather, Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">, that He said, “Whoever divorces his wife thrice, she will not be permissible for him until she marries another husband, (had I not heard this) I would have taken her back.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This narration is in the following books:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra (7/257 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Al- Dar Qutni (4/30,31 Dar al-Ma’rifa, Beirut) </span> </p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Mujam al-kabeer (3/91 Maktabah al-uloom wa al-hikam)</span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن أنس بن مالك : أن رسول الله صلى الله عليه و سلم سئل عن رجل طلق امرأته ثلاثا فتزوجت زوجا فمات عنها قبل أن يدخل بها هل يتزوجها الأول ؟ قال : لا حتى يذوق عسيلتها </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -9pt; margin-right: 12.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال حسين سليم أسد : إسناده حسن</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Anas bin Malik (may Allah Ta’ala be pleased with him) relates that the Prophet </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> was asked regarding a person who divorces his wife thrice. Thereafter, she marries another person but he passes away before having physical-relations, does she become permissible for the first husband? Rasulullah </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> replied, “No, until they have physical-relations.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This hadith is in the following two kitabs:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Abi Ya’la (7/207 Dar al-ma’moon li al-turath, Damascus)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Ahadith al-Mukhtarah (3/178 Maktabah al-nahdha al-hadeetha, Makkah)</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> علي قال : سمع النبي صلى الله عليه و سلم رجلا طلق البتة فغضب وقال تتخذون آيات الله هزوا أو دين الله هزوا ولعبا من طلق البتة ألزمناه ثلاثا لا تحل له حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Ali (may Allah Ta’ala be pleased with him) narrates that Nabi </span> </i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> heard someone divorcing his wife decisively. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> became enraged and said, “You taking the signs of Allah or (he said) the deen of Allah as a joke and as a play! Whoever divorces decisively we will make it binding on him and she will not be permissible for him until she marries someone else.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The above narration is in Sunan al-Dar Qutni (4/20 Dar al-Ma’rifah, Beirut). </span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 9)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن داود بن عبادة بن الصامت قال طلق جدي امرأة له ألف تطليقة فانطلق أبي إلى رسول الله صلى الله عليه و سلم فذكر ذلك له فقال النبي صلى الله عليه و سلم أما اتقى الله جدك أما ثلاث فله وأما تسع مائة وسبعة وتسعون فعدوان وظلم إن شاء الله تعالى عذبه وإن شاء غفر له</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Dawood bin Ubadah bin Samit (may Allah Ta’ala have mercy on him)</span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> narrates</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> that his grandfather (Samit) divorced his wife a thousand times. His (Dawood's) father (Ubada</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> <i><span lang="EN-US">(may Allah Ta’ala be pleased with him)</span></i></span><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">) hastened to inform Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> of this</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> replied, “Did your grandfather not fear Allah Ta'ala. Three divorces are his and nine hundred and ninety seven are enmity and oppression. If Allah wills He will punish him and if He will's He will forgive him.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This narration is in Musannaf Abdur Razzaq (6/393 Al-Maktab al-Islami, Beirut)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> VERDICTS OF THE COMPANIONS</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: left; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> For brevity, we have provided only one quote from each companion and merely sufficed with references</span><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> for the rest. </span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> UMAR (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> المستدرك على الصحيحين للحاكم مع تعليقات الذهبي في التلخيص - </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> (ج 2 / ص 217)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 2806</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> - حدثنا أبو العباس محمد بن يعقوب ثنا محمد بن إسحاق الصغاني ثنا سعيد بن أبي مريم ثنا أبو غسان محمد بن مطرف المدني عن عمر بن نافع عن أبيه أنه قال : جاء رجل إلى عمر رضي الله عنهما فسأله عن رجل طلق امرأته ثلاثا فتزوجها أخ له من غير مؤامرة منه ليحلها لأخيه هو تحل للأول قال : لا الإنكاح رغبة كنا نعد هذا سفاحا على عهد رسول الله صلى الله عليه و سلم </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> هذا حديث صحيح على شرط الشيخين و لم يخرجاه </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> تعليق الذهبي قي التلخيص : على شرط البخاري ومسلم</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> A person came to Umar (may Allah Ta’ala be pleased with him) and asked him regarding an individual who divorces his wife thrice after which his brother marries this women on his own free will in order to make her permissible for the first husband; does she become permissible for her first husband? Umar (may Allah Ta’ala be pleased with him) replied, “No! We used to consider this as adultery in the era of Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Mustadrak lil Hakim (2/217 Dar al-kutub al-ilmiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Also check Sharh Ma’ani al-Athar (3/57, 58 Dar al-kutub al-Ilmiyyah), al-Sunan al-Kubra of Imam al-Bayhaqi (7/334 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad)] </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Uthmaan (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-right: -1.4pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد - (ج 5 / ص 229 مؤسسة الرسالة)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm; margin-right: -1.4pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وروى وكيع أيضا عن جعفر بن برقان عن معاوية بن أبي يحيى قال جاء رجل إلى عثمان بن عفان فقال طلقت امرأتي ألفا فقال بانت منك بثلاث</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Muawiya ibn Abi Yahya (may Allah Ta’ala have mercy on him) narrates that a person came to Uthman (may Allah Ta’ala be pleased with him) and said, “I have divorced my wife a thousand.” Uthman (may Allah Ta’ala be pleased with him) replied, “She is separated by three.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Zad al-Ma’ad 5/229, Muassassah al-Risalah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ALI (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 22)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm; margin-right: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18152- حدثنا حاتم بن إسماعيل ، عن جعفر ، عن أبيه ، عن علي قال : إذا طلق البكر واحدة فقد</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> بتها ، وإذا طلقها ثلاثا لم تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: -0.1pt;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Jafar (may Allah Ta’ala have mercy on him) narrates from his father who narrates that Ali (may Allah Ta’ala be pleased with him) has said, “When a virgin is divorced with one divorce, she becomes separated, and if she is divorced thrice she is not permissible for her first husband until she marries someone besides him.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Musannaf Ibn Abi Shaybah (4/13, 22 Dar al-Salafiyyah<i>)</i></span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Check al-Sunan al-Kubra (7/334 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad), al-Sunan al-Sughra li al-Bayhaqi (6/332 Maktabah al-Rushd) for more quotes of Ali (May Allah Ta’ala be pleased with him)]</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> ABDULLAH BIN ABBAS ((May Allah Ta’ala be pleased with them))</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: left; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="left"> </p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> موطأ مالك - (ص 199 أشرفي بك دبو)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> باب ما جاء في البتة</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حدثني يحيى عن مالك أنه بلغه أن رجلا قال لعبد الله بن عباس إني طلقت امرأتي مائة تطليقة فماذا ترى علي فقال له ابن عباس طلقت منك لثلاث وسبع وتسعون اتخذت بها آيات الله هزوا</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> A person said to Ibn Abbas (may Allah Ta’ala be pleased with him), “Verily I have issued a hundred divorces to my wife, what is the ruling?” Ibn Abbas (may Allah Ta’ala be pleased with him) said to him, “With three divorces she is divorced and with the remaining ninety seven, you have made a mock of the signs of Allah.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Muwattah Imam Malik (1/199 Ashraf book depot)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 0cm;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف عبد الرزاق - (ج 6 / ص 266</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> المكتب الإسلامي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 10779 - عبد الرزاق عن الثوري ومعمر عن الأعمش عن مالك بن الحويرث عن ابن عباس قال سأله رجل فقال إن عمي طلق امرأته ثلاثا قال إن عمك عصى الله فأندمه وأطاع الشيطان فلم يجعل له مخرجا قال كيف ترى في رجل يحلها له قال من يخادع الله يخدعه</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> A person said to Ibn Abbas (may Allah Ta’ala be pleased with him), “Verily my uncle issued three divorces to his wife.” Ibn Abbas (may Allah Ta’ala be pleased with him) replied, “Verily your uncle disobeyed Allah and obeyed the devil; hence, Allah caused him to regret and has not made a way out for him.” The person asked, “What do you think of a person who will pass the verdict that the wife is permissible for him.” Ibn Abbas (may Allah Ta’ala be pleased with him) replied, “Whoever (intends to) deceive Allah, Allah will deceive him.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Musannaf Abdur Razzaq (6/266 Al-Maktabah al-Islami)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Check the following for more quotes of Ibn Abbas (May Allah Ta’ala be pleased with him): Musannaf Abdur Razzaq (6/396 al-Maktabah al-Islami), Musannaf Ibn Abi Shaybah (5/11 Dar al-Salafiyyah), Sunan Abi Dawood (2/226 Wizarah al-awqaf al-Misriyyah), Sharh Ma’ani al-Athar (3/57, 58 Dar al-kutub al-Ilmiyyah), al-Sunan al-Kubra (7/331 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad), Sunan al- Dar Qutni (4/12, 59 Dar al-Ma’rifa, Beirut)]</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> ABDULLAH BIN MASOOD (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 21)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm; margin-right: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18151- حدثنا ابن فضيل ، عن مطرف ، عن الحكم ، عن ابن عباس ، وابن مسعود ، قالا : في رجل طلق امرأته ثلاثا قبل أن يدخل بها ، لا تحل له حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: -0.1pt;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Hakm (may Allah Ta’ala have mercy on him) says that Ibn Abbas (may Allah Ta’ala be pleased with him) and Ibn Masood (may Allah Ta’ala be pleased with him) said with regards to a person who divorces his wife thrice before having intercourse, “She is not permissible for the first husband until she marries another husband.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Musannaf Ibn Abi Shaybah (5/21 Dar al-Salafiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Also check Sharh Ma’ani al-Athar (2/35, 59 Al-Maktabah al-Haqqaniyyah)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> and </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Al-Sunanal-Sughra li al-Bayhaqi (6/332 Maktaba al-Rushd)]</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> ABDULLAH BIN UMAR (May Allah Ta’ala be pleased with them)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف عبد الرزاق - (ج 6 / ص 348)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عبد الرزاق عن بن جريج عن موسى بن عقبة عن نافع أن ابن عمر قال لو أن رجلا طلق امرأته ثلاثا ثم نكحها رجل بعده ثم طلقها قبل أن يجامعها ثم ينكحها زوجها الأول فيفعل ذلك وعمر حي إذن لرجمها</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Ibn Umar (May Allah Ta’ala be pleased with him) has said, “ If a person divorces his wife thrice and thereafter another person marries this woman but divorces her before having intercourse, if the first husband returns to her; then if Umar was alive he would stone the first husband (for doing such an impermissible and vile act.)”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Musannaf Abdur Razzaq 6/ 348 al-Maktabah al-Islami)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Also refer to Musannaf Abdur Razzaq (6/331, 348 Al-Maktabah al-Islami), Musannaf Ibn Abi Shaybah (5/11 Dar al-Salafiyyah), Saheeh al-Bukhari (5/2015 Dar Ibn Katheer, al-Yamamah, Beirut), Saheeh Muslim 4/180 Dar al-Jeel, Sharh Ma’ani al-Athar (3/58 Dar al-kutub al-Ilmiyyah), Sunan al- Dar Qutni (4/32 Dar al-Ma’rifa, Beirut), Al-Sunan al-Sughra li al-Bayhaqi (6/326 Maktaba al-Rushd), al-Sunan al-Kubra (7/335, 336 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad), </span></p> <p class="MsoNormal" dir="rtl"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> IMRAAN BIN HUSAIN (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 10)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18087- حدثنا سهل بن يوسف ، عن حميد ، عن واقع بن سحبان قال : سئل عمران بن حصين عن رجل طلق امرأته ثلاثا في مجلس ؟ قال : أثم بربه ، وحرمت عليه امرأته.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Imran ibn Husain (may Allah Ta’ala be pleased with him) was questioned about a person who divorces his wife thrice in one sitting. He replied, “He has disobeyed his lord and his wife is haram on him.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Musannaf Ibn Abi Shaybah (5/10 Dar al-Salafiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Also refer to Al-Kuna wa al-asmaa (1/175 Dar Ibn Hazm), Al-Sunan al-Kubra (7/332 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad), Musannaf Ibn Abi Shaybah (5/11 Dar al-Salafiyyah)]</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></i></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ABU HURAYRAH (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; direction: ltr; unicode-bidi: embed;"> <b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الموطأ - رواية يحيى الليثي - (ج 2 / ص 570)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 1180 - حدثني يحيى عن مالك عن بن شهاب عن محمد بن عبد الرحمن بن ثوبان عن محمد بن إياس بن البكير انه قال :طلق رجل امرأته ثلاثا قبل ان يدخل بها ثم بدا له ان ينكحها فجاء يستفتي فذهبت معه اسأل له فسأل عبد الله بن عباس وأبا هريرة عن ذلك فقالا لا نرى ان تنكحها حتى تنكح زوجا غيرك قال فإنما طلاقي إياها واحدة قال ابن عباس انك أرسلت من يدك ما كان لك من فض</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Muhammed ibn Iyas </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> relates that a person divorced his wife thrice before consummating the marriage. Thereafter, he decided to remarry her. He went to seek a legal ruling and I accompanied him and also inquired on his behalf. He asked Ibn Abbas and Abu Hurayrah </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala be pleased with them) regarding this. They both ruled, “You cannot marry her until she marries someone else besides you.” This person argued, “But I only divorced her once.” Ibn Abbas (may Allah Ta’ala be pleased with him) replied, “You let go of the extra you had.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Muwatta Imam Malik (2/570 Dar ihya al-turath al-Arabi)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [For more verdicts of Abu Hurayrah refer to the following: Musnad al-Shafi (1/271 Dar al-kutub al-Ilmiyyah)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">, </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Musannaf Abdur Razzaq (6/333 Al-Maktabah al-Islami), Musannaf Ibn Abi Shaybah (5/22 Dar al-Salafiyyah), Sunan Abi Dawood (2/227 Wizarah al-awqaf al-Misriyyah), Sharh Ma’ani al-Athar (3/57 Dar al-kutub al-Ilmiyyah), Al-Sunan al-Sughra li al-Bayhaqi (6/331 Maktaba al-Rushd), Al-Sunan al-Kubra (7/335 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad), Jami Bayan al-Ilm wa fadhlihi (2/316 Mu’assaaash ar risalah]</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 9)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ABDULLAH BIN AMR (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الموطأ - رواية يحيى الليثي - (ج 2 / ص 570)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 1181 - وحدثني عن مالك عن يحيى بن سعيد عن بكير بن عبد الله بن الأشج عن النعمان بن أبي عياش الأنصاري عن عطاء بن يسار انه قال :جاء رجل يسأل عبد الله بن عمرو بن العاص عن رجل طلق امرأته ثلاثا قبل ان يمسها قال عطاء فقلت إنما طلاق البكر واحدة فقال لي عبد الله بن عمرو بن العاص إنما أنت قاص الواحدة تبينها والثلاثة تحرمها حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> A person came to Ibn Amr (may Allah Ta’ala be pleased with him) and enquired about a person who issued three divorces to his wife without even touching her. Ataa (may Allah Ta’ala have mercy on him) says, “I said, “Verily the divorce of a virgin is one.” Ibn Amr (may Allah Ta’ala be pleased with him) said to me, “You are (only) talking about one which will separate them whereas the three (which has been issued) will make her impermissible for her first husband until she marries another person.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Muwatta Imam Malik (2/570 Dar ihya al-turath al-Arabi)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> [Also check Musnad Al-Shafi (1/102 Dar al-kutub al-Ilmiyyah)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">, </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Musannaf Abdur Razzaq (6/334 Al-Maktabah al-Islami), Musannaf Ibn Abi Shaybah (5/22 Dar al-Salafiyyah), Sharh Ma’ani al-Athar (3/57 Dar al-kutub al-Ilmiyyah), Al-Sunan al-Kubra (7/335 Majlis da’irah al-ma’arif al-nidhamiyyah, Hyderabad)]</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 10)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ABU SAEED (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 22)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18155- حدثنا عبد الوهاب الثقفي ، عن خالد ، عن الحكم ، عن أبي سعيد ؛ في الذي يطلق امرأته ثلاثا قبل أن يدخل بها ، فقال : لا تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Hakm (may Allah Ta’ala have mercy on him) relates from Abu Saeed (may Allah Ta’ala be pleased with him) regarding a person who divorces his wife thrice before consummating the marriage that he said, “She is not permissible for him until she marries another husband.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Musannaf Ibn Abi Shaybah (5/22 Dar al-Salafiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 11)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> UMM SALAMA (May Allah Ta’ala be pleased with her)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 22)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18156- حدثنا عبد الله بن نمير ، عن أشعث ، عن أبي الزبير ، عن جابر ، قال : سمعت أم سلمة سئلت عن رجل طلق امرأته ثلاثا قبل أن يدخل بها ؟ فقالت : لا تحل له حتى يطأها</span><span style="font-size: 14pt; font-family: Traditional Arabic;"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> غيره.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Umm Salamah (May Allah Ta’ala be pleased with her) was asked about a person who divorced his wife thrice before having sexual-intercourse with her. She replied, “She will not be permissible for the first husband until the second husband does not have intercourse with her.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Musannaf Ibn Abi Shaybah (5/22 Dar al-Salafiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></i></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 12)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANAS (May Allah Ta’ala be pleased with him)</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 4 / ص 275)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 17217- حدثنا غندر , عن شعبة , عن يحيى بن يزيد الهنائي , عن أنس قال : لا تحل للأول حتى يجامعها الآخر ويدخل بها</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Anas (may Allah Ta’ala be pleased with him) says, “A woman divorced thrice will not permissible for her first husband until she has relations with her second husband.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Musannaf Ibn Abi Shaybah (4/575 Dar al-Salafiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> These are the narrations of just a few Sahabah (may Allah Ta’ala be pleased with them all)<i> </i>who passed the verdict that if a person divorces his wife thrice, three divorces will take place. It is illogical to think that such illustrious and high ranking Sahabah will pass a verdict in contrast to what they learned from Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">. Hence, it is sufficient to prove that three divorces will cause the wife to be impermissible for the husband until she marries another man with whom she consummates the marriage.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The view of scholars from the Tabi’een</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Those that advocate the view that three divorces in one uttering are one, acknowledge that majority of the Tabi’een were of the view that three divorces issued at one interval is equal to three. This has clearly been stated by Ibn al-Qayyim(may Allah Ta’ala have mercy on him) in Zad al-Ma’ad (5/234, Muassasah ar risalah). He has also mentioned in his book, Ighaata al-lahfan:</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> إغاثة اللهفان - (ج 1 / ص 322</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار المعرفة - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وأما التابعون فأكثر من أن يذكروا والإجماع يثبت بدون هذا ولهذا حكاه غير واحد منهم أبو بكر بن العربي وأبو بكر الرازي وهو ظاهر كلام الإمام أحمد فإنه</span><span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> قال في رواية الأثرم</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “As for the Tabi’een (who held the view that the three divorces will be effective), they are more than can possibility be enumerated. Ijma is established with lesser than this. It is for this reason that many said there is ijma….amongst them are (great Scholars like) Abu Bakr bin al-Arabi and Abu Bakr al-Razi (may Allah Ta’ala have mercy on both of them) and it is the apparent meaning of the statement of Imam Ahmad which Athram (may Allah Ta’ala have mercy on him) has narrated” </span> </i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Ighaatha al-lahfaan 1/322, Dar al-Ma’rifah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Similarly, Allamah Shawkani(may Allah Ta’ala have mercy on him) mentions:</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> نيل الأوطار - (ج 7 / ص 11)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فذهب جمهور التابعين وكثير من الصحابة وأئمة المذاهب الأربعة وطائفة من أهل البيت منهم أمير المؤمنين علي رضي الله عنه والناصر والإمام يحيى حكى ذلك عنهم في البحر وحكاه أيضا عن بعض الامامية إلى أن الطلاق يتبع الطلاق</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Nevertheless, hereunder we have cited the narrations of the following Jurists from the Tabi’een who clearly passed the verdict that three divorces issued in one interval are effective:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Ibrahim al-Nakhai (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Sha’bi (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Muhammad Sireen (May Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Makhool (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Saeed bin al-Musayyab (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Saeed bin Jubayr (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 7)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Humayd bin Abdur Rahman (may Allah Ta’ala have mercy on him) </span> </p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 8)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Abdullah bin Shaddaad (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 9)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Mus’ab bin Sa’d (may Allah Ta’ala have mercy on him) </span></p> <p class="MsoNormal" dir="rtl"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 23)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18161- حدثنا جرير ، عن مغيرة ، عن إبراهيم ؛ في الرجل يتزوج المرأة فيطلقها ثلاثا قبل أن يدخل بها ، قال : إن قال طالق ثلاثا ، كلمة واحدة ، لم تحل له حتى تنكح زوجا غيره ، وإذا طلقها ثلاثا طلاقا متصلا فهو كذلك.</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18162- حدثنا محمد بن فضيل ، عن حصين ، عن إبراهيم ، قال : إذا طلقها ثلاثا قبل أن يدخل بها ، لم تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18163- حدثنا عبدة بن سليمان ، عن عاصم ، عن الشعبي ؛ في الرجل يطلق امرأته ثلاثا قبل أن يدخل بها ، قال : لا تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18164- حدثنا الثقفي ، عن خالد ، عن محمد ، قال : لا تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18165- حدثنا حاتم بن وردان ، عن برد ، عن مكحول ؛ فيمن طلق امرأته قبل أن يدخل بها ، إنها لا تحل له حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="rtl"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف ابن أبي شيبة - (ج 5 / ص 24)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 18167- حدثنا عبد الأعلى ، عن سعيد ، عن قتادة ، عن سعيد بن المسيب ، وسعيد بن جبير ، وحميد بن عبد الرحمن ، قالوا : لا تحل له حتى تنكح زوجا غيره.</span></b></p> <p class="MsoNormal" dir="rtl"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف عبد الرزاق - (ج 6 / ص 305)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 10937 - عبد الرزاق عن الثوري عن عمرو بن مسلم أو غيره عن الوليد بن عقال قال سألت عبد الله بن شداد ومصعب بن سعد وأبا مالك عن رجل طلق امرأته ثلاثا وهي حبلى فقالوا لا تحل له حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="rtl"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مصنف عبد الرزاق - (ج 6 / ص 332)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 11066 - عبد الرزاق عن معمر عن قتادة عن بن المسيب قال إذا طلق الرجل البكر ثلاثا فلا تحل له حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> IJMA (The CONSENSUS of this </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> U</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">mmah)</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Many Scholars mentioned that there is consensus that three divorces take place when issued in one sitting. Great Scholars and commentators of Hadith, the likes of Ibn al-Arabi, Abu Bakr al-Razi, Ibn Abdul Barr, Ibn Hajar al-Asqalani and in fact Imam Ahmad (may Allah Ta’ala have mercy on them all) himself and many others all clearly said that there is <i>Ijma </i>(consensus) that if a person issues three divorces in one sitting, all three will be effective. Consider the following, </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الجامع لأحكام القرآن - (ج 3 / ص 129</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار عالم الكتب، الرياض، المملكة العربية السعودية</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال علماؤنا : واتفق أئمة الفتوى على لزوم إيقاع الطلاق الثلاث في كلمة واحدة ، وهو قول جمهور السلف</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Our Scholars mention, “Those in the forefront of issuing religious verdicts all agree that three divorces are binding if said in one statement. This is the view of majority of our predecessors.” </span> </i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Jami li ahkam al-Quraan 3/129, Dar Alam al-kutub)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> سنن الترمذي - (ج 3 / ص 426 </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> والعمل على هذا عند عامة أهل العلم من أصحاب النبي صلى الله عليه و سلم وغيرهم أن الرجل إذا طلق امرأته ثلاثا فتزوجت زوجا غيره فطلقها قبل أن يدخل بها أنها لا تحل للزوج الأول إذا لم يكن جامع الزوج الآخر</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “The practice is on this according to all the knowledgeable ones from the companions of Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and others that if a person divorces his wife thrice and marries another husband who divorces her before consummating the marriage; she will not be permissible for her first husband if she did not have intercourse in the second marriage.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Sunan al-Tirmidhi 3/426, Dar ihya al-Turath al-Arabi)</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح النووي على مسلم - (ج 10 / ص 70</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فقال الشافعي ومالك وأبو حنيفة وأحمد وجماهير العلماء من السلف والخلف يقع الثلاث</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Imam Shafi, Malik, Abu Hanifa, Ahmad </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala have mercy on them) <i>and majority of the Scholars of the earlier and later periods say that three divorces take place.”</i>(Sharh al-Nawawi ala Muslim (al-Minhaaj) 10/70, Dar ihya al-Turath al-Arabi)</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد في هدي خير العباد - (ج 5 / ص 247</span><span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> مؤسسة الرسالة، بيروت - مكتبة المنار الإسلامية، الكويت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وأما المسألة الثانية، وهي وقوع الثلاث بكلمة واحدة، فاختلف الناس فيها على أربعة مذاهب.</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> أحدها : أنها تقع، وهذا قول الأئمة الأربعة، وجمهور التابعين، وكثير من الصحابة.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “As for the second issue, the issue of three divorces taking place in one statement, people have differed in four groups. The first says that it takes place. <u>This is the view of the four Imams, majority of the tabi’een and a great number of Sahabah</u>.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Zad al-Ma’ad 5/234, Muassasah ar risalah) </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فتح القدير - (ج 3 / ص 450-453 مكتبة زكريا)</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حاشية ابن عابدين (ج</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 3 /ص 232 بابي حلبي)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ذهب جمهور الصحابة والتابعين ومن بعدهم من أئمة المسلمين إلى أنه يقع ثلاثا.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Majority of the Sahabah and Tabi’een and leading Scholars after them agree that three take place.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Fath al-Qadeer 3/450-453, Maktabah Zakariyyah, Hashiyah Ibn Abideen 3/232, Halabi) </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح الزرقاني - (ج 3 / ص 217</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار الكتب العلمية</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> والجمهور على وقوع الثلاث بل حكى ابن عبد البر الإجماع قائلا إن خلافه شاذ لا يلتفت إليه</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> “The vast majority are of the opinion that all three takes place, in fact, Ibn Abdil Barr mentioned ijma on this issue claiming that the contrary opinion is ‘shaadh’ and no regard should be given to it...” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> (Sharh al-Zarqani 3/217, Dar al-kutub al-ilmiyyah)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> سير الحاث إلي علم الطلاق الثلاث - (ج 1 / ص 31 دار البشائر الإسلامية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 0cm;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فصل: اعلم أنه لم يثبت عن أحد من الصحابة و لا من التابعين و لا من أئمة السلف المعتد بقولهم في الفتاوى في الحلال و الحرام شيء صريح في أن الطلاق الثلاث بعد الدخول يحسب واحدة إذا سيق بلفظ واحد </span></b> </p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Chapter: Know that it has <b><u>not</u></b> been established from even one Sahabi, Tabi’e or reliable Scholar explicitly that after intercourse three divorces are equal to one if pronounced in one statement.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Sayr al-hath 1/31, Dar al-Basha’ir al-Islamiyyah) </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> إغاثة اللهفان - (ج 1 / ص 322</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار المعرفة - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وأما التابعون فأكثر من أن يذكروا والإجماع يثبت بدون هذا ولهذا حكاه غير واحد منهم أبو بكر بن العربي وأبو بكر الرازي وهو ظاهر كلام الإمام أحمد فإنه</span><span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> قال في رواية الأثرم</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “As for the Tabi’een (who held the view that the three divorces will be effective), they are more than can possibly be enumerated. Ijma is established with less than this. It is for this reason that many claimed that there is ijma….amongst them are Abu Bakr bin al-Arabi and Abu Bakr al-Razi (may Allah Ta’ala have mercy on both of them) and it is the apparent meaning of the statement of Imam Ahmad which Athram (may Allah Ta’ala have mercy on him) has narrated” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Ighaata al-lahfaan 1/322, Dar al-Ma’rifah)<i> </i></span></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> HANAFi MADHAB</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الموطأ - رواية محمد بن الحسن - (ج 2 / ص 516 </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار القلم - دمشق</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال محمد : وبهذا نأخذ . وهو قول أبي حنيفة والعامة من فقهائنا </span> </b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Imam Muhammad says, “This (three divorces taking place) is our view. It is the ruling of Abu Hanifa and all our Jurists. (May Allah Ta’ala have mercy on them)”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Muwattah Imam Muhammad 2/516, Dar al-Qalm)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> المبسوط للسرخسي - (ج 6 / ص 47 دار الفكر)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> والثاني: أنه إذا طلقها ثلاثا جملة يقع ثلاثا عندنا والزيدية من الشيعة يقولون تقع واحدة والأمامية يقولون لا يقع شيء</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “The second mas'ala in which we differ with the Shia's is regarding a person who gives three divorces at once. According to us, three will take place. The Zaydi's from amongst the Shia's hold the view that one divorce will take place whilst the Imamia's opine that no divorce will take place.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Mabsoot 6/47)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الهداية- (ج 2 / ص 355 مكتبة شركة علمية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و طلاق البدعة أن يطلقها ثلاثا بكلمة واحدة أو ثلاثا في طهر واحد فإذا فعل ذلك وقع الطلاق وكان عاصيا</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فتح القدير - (ج 3 / ص 450 مكتبة زكريا)</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ( قوله وطلاق البدعة ) ما خالف قسمي السنة ، وذلك بإن يطلقها ثلاثا بكلمة واحدة أو مفرقة في طهر واحد أو ثنتين كذلك أو واحدة في الحيض أو في طهر قد جامعها فيه أو جامعها في الحيض الذي يليه هو ، فإذا فعل ذلك وقع الطلاق وكان عاصيا ، وفي كل من وقوعه وعدده</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Bid'i talaq is to divorce thrice, be it in one word or three, in such a period when she is not experiencing menses. If anyone issues such a divorce then the talaq will take place but such a person will be sinning.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Al-Hedaya 2/355, Explained and supported by Fath al-Qadeer 3/450)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> بدائع الصنائع - (ج 3 / ص 153 إحياء التراث)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فصل وأما حكم طلاق البدعة فهو أنه واقع عند عامة العلماء وقال بعض الناس أنه لا يقع وهو مذهب الشيعة أيضا</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “According to vast majority of the scholars the ruling regarding bid'i talaq is that it will take place. Some say talaq will not take place. This is also the view of the Shia's.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Bada’i al-Sana’i 3/153, Ihya al- Turath</span><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></i></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> البحر الرائق - (ج 3 / ص 239</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> دار الكتب العربية الكبرى)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ( و ثلاثا في طهر أو بكلمة بدعي ) أي تطليقها ثلاثا متفرقة في طهر واحد أو ثلاثا بكلمة واحدة بدعي أي منسوب إلى البدعة والمراد بها هنا المحرمة لأنهم صرحوا بعصيانه... ولا حاجة إلى الاشتغال بالأدلة على رد قول من أنكر وقوع الثلاث حملة ( ( ( جملة ) ) ) لأنه مخالف للإجماع كما حكاه في المعراج ولذا قالوا لو حكم حاكم بأن الثلاث بفم ( ( ( بفم ) ) ) واحد واحدة لم ينفذ حكمه لأنه لا يسوغ فيه الاجتهاد لأنه خلاف لا اختلاف</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Issuing three divorces in one period or by one word is considered as bid'i talaq. Meaning, three separate divorces separately in one clean period or three divorces with one word is bidi (it is attributed to bidah). The meaning of bid'i is that it is impermissible to pass such divorce as the fuqaha have clearly stated that a person who passes such a divorce will be sinning…. There is no need to refute those who deny three as being three as this goes against the consensus of the ummah as is mentioned in al-Mi'raj. Thus, Scholars mention that if a judge passes verdict that three divorces are one his judgment will not be valid, because this is not an issue where one can use his intellect (because of nass), hence, (there is no scope for any) difference.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Bahr al-Raiq 3/239 Dar al-kutub al-Arabi al-kubra</span><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></i></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تبيين الحقائق - (ج 2 / ص 25</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> دار الكتب العلمية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال ( وثلاثا في طهر أو بكلمة بدعي ) أي تطليقها ثلاثا في طهر واحد أو بكلمة واحدة طلاق بدعي وكذلك الثنتان في طهر واحد أو بكلمة واحدة</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Bid'i talaq is to divorce thrice in one such period when she is not experiencing menses or passing three talaqs by one word or issuing two divorces in one such period when she is not experiencing menses.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Tabyeen al-haqaaiq 2/25 Dar al-kutub al-Ilmiyyah)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> الفتاوى الهندية - (ج 1 / ص 356 رشيدية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> رجل قال لإمرأته: أنت طالق ، أنت طالق ، أنت طالق ، فقال: عنيت بالأولى الطلاق ، و بالثانية والثالثة إفهامها ، صدق ديانةً وفي القضاء طلقت ثلاثا كذا في فتاوى قاضي خان</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US"> “If a person says to his wife, “You are divorced, you are divorced, you are divorced!” and claims that he intended with the first statement divorce and with the second and third merely informing her, this will be between him and Allah. In this world judgment will be passed that she is divorced thrice.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US"> (Fatawa Alamgiry 1/ 355-356, Rashidiyyah)</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حاشية ابن عابدين - (ج 3 / ص 232</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار الفكر للطباعة والنشر</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قوله ( والبدعي ) منسوب إلى البدعة والمراد بها هنا المحرمة لتصريحهم بعصيانه بحر قوله ( ثلاثة متفرقة ) كذا بكلمة واحدة بالأولى وعن الإمامية لا يقع بلفظ الثلاث ولا في حالة الحيض لأنه بدعة محرمة</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “(Issuing three divorces separately or by one word is a) bid'i talaq. What is meant by bid'i is that it is impermissible to issue such divorce as the fuqaha have clearly stated that a person who issues such a divorce will be sinning This is irrespective whether the divorces are together or separately. The Imamia's hold the view that by passing three divorces no divorce will take place. Similarly, if one divorces his wife whilst she is in her menses no divorce will take place. This is because divorcing thrice and divorcing her during her menses is haram.”</span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Hashiyah Ibn Abideen 3/232 Dar al-fikr)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: right; direction: ltr; unicode-bidi: embed;" align="right"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حاشية الطهطاوي على الدر - (ج 2/ ص</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 166)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> والبدعي ثلاثة متفرقة و بالأولى إذا كانت مجتمعة و ذهب جماعة منهم الظاهرية و الشيعة إلى إن الطلاق الثلث جملة لا يقع إلا واحدة.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Issuing three divorces separately is an innovative (method of divorce). If all three are given at once then all the more it should be considered as innovative. Amongst others, the Zahiri's and Shia's opine that passing three talaqs at once equal only to one talaq.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Hashiyah Tahtawi ala al-Durr 2/166)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> MALIKI MADHAB</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حاشية الدسوقي - (ج 2 / ص 570</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> دار الفكر)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ونقل ابن عبد البر وغيره الإجماع على لزوم الثلاث في حق من أوقعها وحكى في الارتشاف عن بعض المبتدعة أنه إنما يلزمه واحدة ونقل أبو الحسن عن ابن العربي أنه قال ما ذبحت بيدي ديكا قط ولو وجدت من يرد المطلقة ثلاثا لذبحته بيدي وهذا منه مبالغة في الزجر عنه اه </span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وقد اشتهر هذا القول عن ابن تيمية قال بعض أئمة الشافعية ابن تيمية ضال مضل لأنه خرق الإجماع وسلك مسلك الابتداع وبعض الفسقة </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Ibn Abul Barr (may Allah Ta’ala have mercy on him)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> and others have narrated that there is consensus upon the fact that three divorces becomes compulsory upon the person who issued three. It is narrated in the book ‘Irtishaf’ from some innovators that only one divorce takes place. Abul Hasan narrates that Ibn al-Arabi </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala have mercy on them)</span><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> said: “I have never ever slaughtered a chicken but if I find anyone who does not accept three divorces I will slaughter him with my own hands.” This is a severe warning.</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> This view (that three equals to one) has become famous from <a name="OLE_LINK1">Ibn Taym</a>iyyah</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> <i><span lang="EN-US">(may Allah Ta’ala have mercy on him). Some Shafi' scholars mention that Ibn Taymiyyah (may Allah Ta’ala have</span></i><span lang="EN-US"> mercy on him)<i> is deviated himself and is prone to deviate others as he is going against consensus and has threaded the part of the innovators and sinners.” </i>(Hashiyah Al-Dasooqi 2/570 Dar al-fikr)</span></span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> المدونة - (ج 3 / ص 715 مكتبة نزار مصطفى باز)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قلت: فإن هو طلقها ثلاثا أو عند كل طهر واحدة حتى طلق ثلاث تطليقات أيلزمه ذلك في قول مالك؟ قال: نعم</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “I asked, “If any person divorces his wife thrice in one sitting or in three clean periods (after every menses) then according to Imam Malik does three divorces take place? He replied in the affirmative.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Al-Mudawwanah 3/715 Maktabah Nazar Mustafah Baz)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 0cm;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مواهب الجليل لشرح مختصر الخليل - (ج 5 / ص 301</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار عالم الكتب</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تنبيه: قال أبو الحسن في شرح كلام المدونة المتقدم صورته أن يقول لها أنت طالق أنت طالق أنت طالق في مجلس واحد فإن كان على غير هذه الصفة كما إذ قال لها أنت طالق ثلاثا في كلمة واحدة فقال عبد الحميد الصائغ ثلاث تطليقات في كلمة أشد منه في ثلاث مجالس وفي ثلاث مجالس أشد منه في ثلاثة أطهار وكلما طلق من ذلك يلزمه انتهى.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed; margin-left: 7.2pt;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Note: What Abul Hasan explained previously regarding the statement of al-Mudawwanah is in the scenario where a person says to his wife in one sitting, </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US"> “You are divorced, you are divorced, you are divorced!”If it is done differently, example he says to his wife, “You are divorced thrice!”i.e. in one statement then Abdul Hameed al-Saig has said that this (issuing three divorces in one statement) is worst than issuing it in three sittings, and issuing it in three sittings is worst than issuing it in three clean periods. However, all the divorces will be binding on him.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US">(Mawaahib al-Jaleel (5/301, Alam al-kutub)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> بداية المجتهد - (ج 3 / ص 138 دار السلام)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> (المسألة الأولى) جمهور فقهاء الأمصار على أن الطلاق بلفظ الثلاث حكمه حكم الطلقة الثالثة وقال أهل الظاهر وجماعة: حكمه حكم الواحدة</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “The vast majority of scholars opine that the ruling of passing three divorces at once is same as the ruling of passing three separate divorces. The Zahiri's and a small group opine that only one divorce takes place.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Bidayah al-Mujtahid 3/138 Dar as Salaam)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> SHAFI MADHAB</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> نهاية المحتاج - (ج 7 / ص 8</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> دار الكتب العلمية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> أما وقوعهن معلقة كانت أو منجزة فهو ما اقتصر عليه الأئمة ولا اعتبار بما قاله طائفة من الشيعة والظاهرية من وقوع واحدة فقط وإن اختاره<span style="color: red;"> </span>من المتأخرين من لا يعبأ به واقتدى به من أضله الله</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Regarding (the ruling of passing three divorces), whether it is suspended or for immediate effect, the ruling is as our great Imams have mentioned (that three takes place). There is no consideration for what a group of the Shia's and Zahiri's mention that only one divorce takes place. Even though, from the latter day Scholars, such a person chose this view whose opinion holds no weight. Only those followed him who Allah has led astray.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Nihayah al-Muhtaj 7/8 Dar al-kutub al-ilmiyyah)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مغني المحتاج - (ج 3 / ص 396دار الفكر)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تنبيه أفهم كلام المصنف وقوع الثلاث عند جمعهن وعليه اقتصر الائمة وحكي عن الحجاج بن أرطأة وطائفة من الشيعة والظاهرية أنه لا يقع منها إلا واحدة واختاره من المتأخرين من لا يعبأ به فأفتى به واقتدى به من أضله الله تعالى</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “The statement of the author makes one understand that by joining three divorces, three divorces will take place. This is the view of the Imams. It is narrated from Hajjaj ibn Arta’ah, a group from the Shia's and Zahiri's that only one divorce takes place. , From the latter day Scholars, such a person chose this view and passed verdict according to it whose opinion holds no weight. Only those followed him who Allah has led astray.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Mughni al-Muhtaj 3/396 Dar al-fikr)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> روضة الطالبين - (ج 7 / ص 73دار الفكر)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فرع قال البغوي ولو قال أنت بائن باثنتين أو ثلاث ونوى الطلاق وقع ثم إن نوى طلقتين أو ثلاثا فذاك</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Imam Baghawi (may Allah Ta’ala have mercy on him)</span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> mentions that if a person says to his wife, “You are separated by two or you are separated by three”, and he intends divorce then divorce will take place according to the number he intended.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">(Rawdha al-talibeen 7/73 Dar al-fikr)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> المجموع شرح المهذب - (ج 18 / ص 227 مكتبة المطيعي)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فإن جمع الثلاث أو أكثر بكلمة واحدة وقع الثلاث... وقال مالك وأبو حنيفة: جمع الثلاث في وقت واحد محرم، الا أنه يقع كالطلاق في الحيض، وبه قال عمر وعلى وابن عباس وابن مسعود</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If anybody joins three or more divorces in one word then three will take place….</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Imam Malik and Imam Abu Hanifa (may Allah Ta’ala have mercy on them) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> mentions that it is not permissible for any person to join three divorces at once however three will take place. This is similar to giving talaq whilst the woman is in her menses (i.e. it is not permissible but takes place). This is also the view of Sayidina Umar, Ali, Ibn Abbas and Ibn Mas'ood </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah be pleased with them)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> (Al-Majmoo 18/227 Maktabah al-Mutee’i)<i> </i></span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></i></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الإشفاق على أحكام الطلاق - (ج 1 / ص 44 سعيد كمبني)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و مذهب الشافعية في المسالة اشهر من نار على علم </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “The opinion of Shafies (on this issue) is more known (that three divorces take place) than a fire on a high mountain.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Ishfaq 1/44, Saeed Company)<i> </i></span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> HAMBALI MADHAB</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> كشاف القناع - (ج 5 / ص 240دار الفكر)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ( وإن طلقها ) أي طلق رجل زوجته ( ثلاثا بكلمة ) حرمت نصا ووقعت ويروى ذلك عن عمر وعلي وابن مسعود وابن عباس وابن عمر</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If a husband divorces his wife thrice in one wording then she becomes impermissible for him. This is established from textual evidence of the Quran and Sunnah.</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> This is also transmitted from Sayidina Umar, Ali, Ibn Mas'ood, Ibn Abbas and ibn Umar </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah be pleased with them)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">(Kashaf 5/240 Dar al-fikr)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> المغني - (ج 10 / ص 334</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> دار عالم الكتب)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-AE">فصل: وإن طلق ثلاثا بكلمة واحدة وقع الثلاث وحرمت عليه حتى تنكح زوجا غيره</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If a husband divorces his wife thrice in one wording then three divorces takes place and she will be impermissible for him until she first remarries.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Mughni 10/334 Dar Alam al-Kutub)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 0cm;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الإنصاف - (ج 8 / ص 334</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي بيروت ــ لبنان</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وإن طلقها ثلاثا مجموعة قبل رجعة واحدة طلقت ثلاثا وإن لم ينوها على الصحيح من المذهب نص عليه مرارا وعليه الأصحاب بل الأئمة الأربعة رحمهم الله وأصحابهم في الجملة.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If he divorces her three divorces together before issuing one revocable divorce, she will be divorced thrice, even though he did not intend it. This is the correct view of the madhab. He has mentioned this repeatedly. This is the view of the Scholars (of the madhab) and in fact the view of the four Imams and all their followers.” </span> </i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Insaf 8/334 Dar ihya al-Turath al-Arabi)<i> </i></span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> سير الحاث إلي علم الطلاق الثلاث - (ج 1 / ص 21 دار البشائر الإسلامية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الفصل الأول في أن الطلاق الثلاث يقع ثلاثا هذا هو الصحيح من المذهب و لا تحل له حتى تنكح زوجا غيره كما سيأتي و هذا القول مجزوم به في أكثر كتب أصحاب الإمام أحمد كالخرقي و لا يعدل عنه </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “The first chapter is with regards to three divorces; three divorces would take place, this is the correct view in the madhab. The wife will not be permissible until she marries another husband as will soon be mentioned. This view is clearly mentioned in most books of the Hambali madhab. Hence, we will not turn away from this view.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Sayr al-haath 1/21 Dar al-Basha’ir al-Islamiyyah)</span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">الكافي في فقه ابن حنبل - (ج 3 / ص 122 دار إحياء كتب العربية) </span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: -0.1pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> إذا قال لزوجته : أنت طالق ثلاثا فهي ثلاث وإن نوى واحدة</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If a husband says to his wife “You are divorced thrice” then three divorces take place even though he intended only one.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Al-Kafi 3/122 Dar ihya kutub al-Arabiyyah)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> VIEWS OF PRESENT DAY SAUDI SCHOLARS</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: left; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Mufti Rasheed Ahmad Ludhwani (may Allah Ta’ala have mercy on him) has included in volume five of Ahsan al-fatawa (223-372) the detailed verdict of the standing Committee of Scholars of Saudi who agree that three divorces are equal to three. Amongst others, the verdict was signed by the following Scholars:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Ibrahim bin Muhammad aal al-Shaykh(may Allah Ta’ala have mercy on him)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Abdur Razzaq Afeefy(may Allah Ta’ala have mercy on him)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Abdullah bin Sulayman bin Manee(may Allah Ta’ala have mercy on him)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: left; text-indent: -18pt; direction: ltr; unicode-bidi: embed;" align="left"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Abdullah bin Abdur Rahman bin Ghadyan(may Allah Ta’ala have mercy on him)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> </p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> APPARENT PROOFS OF THOSE WHO OPINE THAT THREE DIVORCES IS EQUAL TO ONE </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Due to the misunderstanding or incorrect application of certain texts, some people were led to believe that three divorces are equal to one. Below we have cited their ‘proofs’ that three divorces constitute one and thereafter we have responded to each one of them.</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد - (ج 5 / ص 227 مؤسسة الرسالة)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> [حجج من جعلها واحدة ]</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وأما من جعلها واحدة فاحتج بالنص والقياس </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> As for those who regard three divorces as one, they use as proof both, texts (from Hadith) as well as Qiyas (analogy).</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (In order to facilitate for easier reading, we have mentioned the answer immediately after each of their proofs) </span></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;" align="center"> <span lang="en-us"><u><span style="font-size:85%;"><b> <span style="font-family: 'Century Gothic',sans-serif;">A</span></b></span></u></span><b><u><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">rguments FROM HADITH generally given by those who say that three divorces are considered as one</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: left; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="left"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> FIRST PROOF</span></u></b></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 17.9pt;"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ابن طاوس عن أبيه عن ابن عباس قال كان الطلاق على عهد رسول الله -صلى الله عليه وسلم- وأبى بكر وسنتين من خلافة عمر طلاق الثلاث واحدة فقال عمر بن الخطاب إن الناس قد استعجلوا فى أمر قد كانت لهم فيه أناة فلو أمضيناه عليهم. فأمضاه عليهم.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Abdullah bin Abbas</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> <i>(may Allah Ta’ala be pleased with him) reported that the pronouncement of three divorces during the lifetime of Allah's Messenger </i></span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and that of Abu Bakr and two years of the Caliphate of Umar was treated as one. Thereafter, Umar bin Khattab (may Allah Ta’ala be pleased with him) observed, “Verily the people have begun to hasten in a matter wherein they were required to observe respite. So if we had imposed this upon them (it would be appropriate). Thus, he imposed it upon them.” </span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -0.1pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This narration is narrated in the following works,</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Saheeh Muslim (4/183 Dar al-Jeel)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Al-Mustadrak li al-Hakim (2/214 Dar al-kutub al-Ilmiyyah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan al-Dar Qutni (4/46 Dar al-Ma’rifah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan al-Kubra li al-Bayhaqi (7/336 Maktabah Dar al-Baz)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 17.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Al-Mujam al-Kabeer (11/23 Maktabah al-uloom wa al-hikam)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: -0.1pt;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANSWERs TO THE FIRST PROOF</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> There are numerous answers to this narration. Hereunder, we have selected just a few:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>There is idhtirab in this narration.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: 35.45pt;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> A Mudtarib narration is that narration which has been narrated through many different ways in such a way that we cannot give preference to any one nor can we combine all the variations. In other words, th<span style="color: black;">ere is disagreement in its chains of narrators or text so that it cannot be compromised or made to agree.</span> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: -2.9pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح المنظومة البيقونية للشيخ عبد الله سراج الدي رحمه الله تعالى ص 160 </span></b></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Many have suggested that this narration is <i>"mansookh"</i> (abrogated). The underlying reason for this is that Abdullah Ibn Abbas (may Allah Ta’ala be pleased with him) narrated this hadith and he himself used to issue the verdict that three talaqs given at once are valid and effective as we have established above. It cannot possibly be perceived that a person like Ibn Abbas (may Allah Ta’ala be pleased with him) will know something from Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and thereafter issue a verdict in contrast to it. In fact, Ibn Abbas (may Allah Ta’ala be pleased with him) was a person who used to strongly object on Umar (may Allah Ta’ala be pleased with him) on matters which he differed. Examples of this is muta of haj, selling one dirham in exchange of two dirhams, selling Umm walad slaves etc; on all these issues Ibn Abbas (may Allah Ta’ala be pleased with him) differed with Umar. If he was of the view that in the time of Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> three divorces were regarded as one, there is no reason why he did not differ here. In fact, he has passed numerous verdicts in </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> favour</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> of the decision of Umar (may Allah Ta’ala be pleased with him). Since Ibn Abbas (may Allah Ta’ala be pleased with him) himself rules that three divorces in one session equals to three, it is obvious that the previous opinion was his first opinion and this is his last opinion, otherwise he would not have paused for a while before making his decision. This clearly indicates that he withdrew his first opinion and held that three pronouncements amount to three and not one. In fact, this was not the case only with Ibn Abbas (may Allah Ta’ala be pleased with him); Umar (may Allah Ta’ala be pleased with him) enforced this ruling in the presence of all the Sahabah and none of them objected to it. </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Not a single Sahabi</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> gave a different view or opposed Umar (may Allah be pleased with them). On the contrary, all of them subsequently ruled the same unanimously. This consensus informs us quite evidently that either this narration was abrogated or “mu’awwal” (reinterpreted) in the knowledge of the Sahaba. (One important point to remember is that Umar (may Allah Ta’ala be pleased with him) himself did not abrogate the law of Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">, this has been refuted in many commentaries of hadith. Rather, the consensus of Sahabah is an <b><i><u>indication</u></i></b> that this was abrogated in the time of Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">. Consider all the <i>marfoo</i> narration which we cited above. Thus, this clearly indicates that Umar (may Allah Ta’ala be pleased with him) did not introduce anything new in Shariah; rather, he merely <b> <i><u>reinforced a rule which has been corroborated by many authentic ahadith</u></i></b> (as have been cited earlier). Ibn Hajar (may Allah Ta’ala have mercy on him) equates this masala with that of mutah (temporary marriage) as Jabir (may Allah Ta’ala be pleased with him) mentions that it was practiced in the era of Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">, Abu Bakr (may Allah Ta’ala be pleased with him) and portion of the era of Umar (may Allah Ta’ala be pleased with him) after which Umar (may Allah Ta’ala be pleased with him) prohibited it. So just as mutah is prohibited so too three divorces take place because of the ijma in the era of Umar (may Allah Ta’ala be pleased with him). (Fath al-Bari 9/365, Dar al-Ma’rifah, Beirut)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> مسند أحمد بن حنبل - (ج 3 / ص 325)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 35.45pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 14519 - حدثنا عبد الله حدثني أبي ثنا عبد الصمد ثنا حماد عن عاصم عن أبي نضرة عن جابر قال : متعتان كانتا على عهد النبي صلى الله عليه و سلم فنهانا عنهما عمر رضي الله تعالى عنه فانتهينا </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تعليق شعيب الأرنؤوط : إسناده صحيح على شرط مسلم</span></b></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>There is a missing link in the chain of this narration</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm; margin-left: 21.3pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الإشفاق علي أحكام الطلاق - (ج 1 / ص 55 سعيد)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و فيه أيضا أن لفظ طاوس (إن أبا الصهباء قال) لفظ انقطاع ؛ و في صحيح مسلم بعض أحاديث منقطعة</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 35.9pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Numerous Scholars from the <i>mutaqidimeen</i> (previous scholars) used to weaken this narration based on the following reasons:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 89.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>It is shadh (isolate, a narrator contradicts the narration of someone who is more authentic). This is because of one of two reasons; firstly, Ta’us (may Allah Ta’ala have mercy on him) is the only narrator of this hadith with no one to support him. This is in contrast to what all other narrators reported. Imam Ahmad (may Allah Ta’ala have mercy on him) has said, “All the students of Ibn Abbas (may Allah Ta’ala be pleased with him) narrate it completely opposite to how Ta’us (may Allah Ta’ala have mercy on him) narrated it.” Ibn Rajab (may Allah Ta’ala have mercy on him) said, “I spent much time with this narration but could not find any basis for it.” The second reason is what Imam Bayhaqi (may Allah Ta’ala have mercy on him) has cited from Ibn al-Mundhir (may Allah Ta’ala have mercy on him) after quoting many verdicts where Ibn Abbas (may Allah Ta’ala be pleased with him) considered three as three, he says, “It cannot possibly be perceived that a person like Ibn Abbas (May Allah Ta’ala be pleased with him) will know something from Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and thereafter issue a verdict in contrast to it.” </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 89.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>The narrator Ta’us (may Allah Ta’ala have mercy on him) has been accused of narrating munkar ahadith. Ayub (may Allah Ta’ala have mercy on him) used to be amazed at the amount of mistakes Ta’us (may Allah Ta’ala have mercy on him) used to make. (As Sayr al-haath 28-29 Dar al-Basha’ir al-Islamiyyah) In fact, this is one of the primary reasons why Imam Bukhari (may Allah Ta’ala have mercy on him) did not narrate this hadith, as mentioned by Imam Bayhaqi (may Allah Ta’ala have mercy on him). (al-Sunan al-Kubra 7/336, Maktabah Dar al-Baz) </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 89.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Allamah Al-Kawthari mentions that if Abu Sahba is the <i>mawla </i>(freed slave) of Ibn Abbas (May Allah Ta’ala be pleased with them), then he is weak. And if it is anyone else, then he is <i> majhool </i>(unknown). (Al-Ishfaaq ala Ahkam at talaaq 1/55)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 89.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>To further proof the weakness of this hadith, Imam Ta’us himself told the people,</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 36pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الإشفاق علي أحكام الطلاق - (ج 1 / ص 39 سعيد)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 72pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال الحسين بن على الكرابسي في أدب القضاء: أخبرنا على بن عبد الله (و هو ابن المديني) عن عبد الرزاق عن معمر عن ابن طاوس عن طاوس أنه قال: من حدثك عن طاووس أنه كان يروى طلاق الثلاث واحدة كذبه </span></b></p> <p class="MsoNormal" dir="rtl" style="margin-left: 72pt;"><b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 72pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تكملة فتح الملهم معزيا إلى أدب القضاء للحسين بن علي الكرابسي و فتاوى محمودية</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> - (ج 12 / ص 384) </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 72pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> أخبرنا علي بن عبد الله عن عبد الرزاق عن معمر عن ابن طاووس عن طاووس أنه قال: من حدثك عن طاووس أنه كان يروى طلاق الثلاث واحدة كذبه</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: 36pt;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> "Whoever tells you that Ta’us narrated three divorce to be one then do not believe him"</span></i></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 89.9pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Beside Ta'us everybody else narrates that Ibn Abbas (may Allah Ta’ala be pleased with him) was of the opinion that three is three. It is also not possible that Ibn Abbas (may Allah Ta’ala be pleased with him) learned something from Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> and thereafter passed a verdict to the contrary. Therefore, it is better to take what the majority narrated from Ibn Abbas </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah be pleased with him).</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed; margin-left: 36pt; margin-right: 0cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>This ruling was regarding a specific scenario in which a person repeats the word divorce intending to emphasis. If anyone had to lie regarding his intention, he would be exposed through revelation. Also, this was a time of honesty, truthfulness and reliability. As time went on, and the people moved further from the blessings of prophet hood, a general decay came about. It became common already from the era of Umar (may Allah Ta’ala be pleased with him) that people were illegally using this as an excuse to take their wives back. Umar (may Allah Ta’ala be pleased with him) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> passed the verdict that this will no longer be accepted. This ruling was sanctioned by each and every Companion. In short, the ruling was changed because of circumstances. An example of this is the verse in the noble Quran where Allah Ta’ala mentions</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> eight categories of the people who are worthy of zakah. During the era of Umar (may Allah Ta’ala be pleased with him), all the Sahaba reached consensus that the <i>“mu allifat al-quloob” (</i>zakah given to attract disbelievers towards Islam) be excluded from these eight categories. In the earlier period of Islam, Muslims were in the minority and weak, thus, the disbelievers were attracted towards Islam by awarding them with zakah. Now, in the period of Umar (may Allah Ta’ala be pleased with him), the number, might and power of Muslims increased rapidly, hence there was no more any reason to give zakah to the kuffar. In this instance, the law changed due to the change of circumstances. Similarly is the issue of three divorces. </span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Many people were unaware that three talaqs equaling to one has been abrogated. Umar (may Allah Ta’ala be pleased with him) made a concerted effort to make apparent the abrogation. This caused unanimity amongst the Companions. (I’laa al-Sunan11/170 Dar al-kutub al-Ilmiyyah) </span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 7.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>This is referring to a person who does not consummate the marriage and divorces his wife with three separate words. If the husband told his wife with whom he did not have intercourse yet, that “I give you talaq, I give you talaq, I give you talaq”, indeed, in this case, only the first divorce will be counted and the remaining two divorces are ineffective. Ibn Mansoor has narrated this from Ishaq bin Rahooyah and it is also further supported by the following narration of Sunan Abi Dawood,</span></p> <p class="MsoNormal" dir="rtl" style="text-align: right; text-indent: 0cm;" align="left"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> سنن أبى داود - (ج 2 / ص</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> 228</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار الكتاب العربي ـ بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">)</span></b></p> <p class="MsoListParagraph" dir="rtl" style="margin: 0cm -2.9pt 0.0001pt 21.3pt; text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> 2201 - حدثنا محمد بن عبد الملك بن مروان حدثنا أبو النعمان حدثنا حماد بن زيد عن أيوب عن غير واحد عن طاوس أن رجلا يقال له أبو الصهباء كان كثير السؤال لابن عباس قال أما علمت أن الرجل كان إذا طلق امرأته ثلاثا <u>قبل أن يدخل بها</u> جعلوها واحدة على عهد رسول الله -صلى الله عليه وسلم- وأبى بكر وصدرا من إمارة عمر قال ابن عباس بلى كان الرجل إذا طلق امرأته ثلاثا قبل أن يدخل بها جعلوها واحدة على عهد رسول الله -صلى الله عليه وسلم- وأبى بكر وصدرا من إمارة عمر فلما رأى الناس قد تتابعوا فيها قال أجيزوهن عليهم.</span></b></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 8.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>There is no proof or even indication in this narration to show that Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلى الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> approved and acknowledged that three is equal-to one.</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 9.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Ibn Rajab al-Hambali (may Allah Ta’ala have mercy on him) has discussed this beautifully. He says, “Know that the verdicts of Umar (may Allah Ta’ala be pleased with him) are all in one of two categories; either there is a verdict known from Nabi </span><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> or not. If there is no verdict known, then this is also of two types; either Umar (may Allah Ta’ala be pleased with him) gathered the Companions to discuss this issue and they all came to a decisive conclusion. In this case, there will be no doubt that the verdict is correct. This issue (three divorces) is an example of such a case. There are many other examples (like the verdict that a person who has intercourse whilst in ihram should continue with his haj and hady and qadha will be binding on him). The second type is regarding issues where other Companions differed with Umar (may Allah Ta’ala be pleased with him). In these issues, it will still be permissible to have difference of opinion. If a verdict has been transmitted from Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> in contrast to the verdict of Umar (may Allah Ta’ala be pleased with him), then there will be one of four scenarios:</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 54pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Umar (may Allah Ta’ala be pleased with him) retracted his verdict and practiced on what has been transmitted from Nabi </span> <b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">. In this case, there will be no consideration for the first verdict which he used to pass.</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 53.9pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 54pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>There are two verdicts related from Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">. In this case, the verdict that Umar (may Allah Ta’ala be pleased with him) passes will (be an indication of) abrogation for the contradicting verdict.</span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 54pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> permitted an action to be carried out in different ways. Umar (may Allah Ta’ala be pleased with him) will choose that which is best and most suitable and impose it on the people. It will not be permitted for anyone to practice in contrast to what he has chosen.</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 54pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> issued the verdict for a certain reason. This verdict terminates with the termination of that reason. Alternatively, there is something found which prevents one from practicing on the verdict of Nabi </span> <b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: 35.45pt;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Ibn Rajab (may Allah Ta’ala have mercy on him) continues, “The issue of three divorces is either from second or forth category.” He further states that it is not known of any person who clearly opposed the verdict of Umar (may Allah Ta’ala be pleased with him); whether by judgment of court (qadha) or as a religious ruling (ifta). An extremely small group has (recently) opposed this view; however their contemporaries have refuted them. (As Sayr al-haath 35, 36, Dar al-Bashair al-Islamiyyah) </span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 10.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>When comparing the above narration with the narration of Ayesha (may Allah Ta’ala be pleased with her) and Rifa’ah (may Allah Ta’ala be pleased with him) (the third and forth ahadith which we have narrated), it becomes apparent that there has to be one of two conditions referred two in this narration; either the divorces were separate or together. If they were separate, then this has nothing to do with the issue at hand (i.e. the woman will be separated with the first divorce). And if we assume that the divorces were given together, then according to the principles of those who opine that three divorces are one, the narration which is in both Bukhari and Muslim gets preference over that narration which is only in Muslim. (Ahsan al-fatawa 9/366 , Saeed)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 11.<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>A possible meaning and interpretation is that people generally used to issue only one or at most two divorces during the era of Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and Abu Bakr (may Allah Ta’ala be pleased with him). However, in the era of Umar (may Allah Ta’ala be pleased with him) they became hasty and began issuing three divorces for trivial issues.</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح معاني الآثار - الطحاوي - (ج 2 / ص 34) </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وفي حديث بن عباس رضي الله عنهما ما لو اكتفينا به كان حجة قاطعة وذلك أنه قال فلما كان زمان عمر رضي الله عنه قال أيها الناس قد كانت لكم في الطلاق أناة وإنه من تعجل أناة الله في الطلاق الزمناه إياه حدثنا بذلك بن أبي عمران قال ثنا إسحاق بن أبي إسرائيل قال أخبرنا عبد الرزاق ح وحدثنا عبد الحميد بن عبد العزيز قال ثنا أحمد بن منصور الرمادي قال ثنا عبد الرزاق عن معمر عن طاوس عن أبيه عن بن عباس : مثل الحديث الذي ذكرناه في أول هذا الباب غير أنهما لم يذكرا أبا الصهباء ولا سؤاله بن عباس رضي الله عنه ما وإنما ذكر مثل جواب بن عباس رضي الله عنه)ما الذي في ذلك الحديث وذكرا بعد ذلك من كلام عمر رضي الله عنه ما قد ذكرناه قبل هذا الحديث <u>فخاطب عمر رضي الله عنه بذلك الناس جميعا وفيهم أصحاب رسول الله صلى الله عليه و سلم ورضي عنهم الذين قد علموا ما تقدم من ذلك في ذلك في زمن رسول الله صلى الله عليه و سلم فلم ينكره عليه منهم منكر ولم يدفعه دافع فكان ذلك أكبر الحجة في نسخ ما تقدم من ذلك لأنه لما كان فعل أصحاب رسول الله صلى الله عليه و سلم جميعا فعلا يجب به الحجة كان كذلك أيضا إجماعهم على القول إجماعا يجب به الحجة وكما كان إجماعهم على النقل بريئا من الوهم والزلل كان كذلك إجماعهم على الرأي بريئا من الوهم والزلل</u></span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> السنن الكبرى للبيهقي وفي ذيله الجوهر النقي - (ج 7 / ص 336)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وهذا الحديث أحد ما اختلف فيه البخارى ومسلم فأخرجه مسلم وتركه البخارى وأظنه إنما تركه لمخالفته سائر الروايات عن ابن عباس. ثم ساق الروايات عنه بوقوع الثلاث، ثم قال: فهذه رواية سعيد بن جبير، وعطاء بن أبي رباح، ومجاهد وعكرمة، وعمرو بن دينار، ومالك بن الحارث، ومحمد بن إياس بن البكير، قال: ورويناه عن معاوية بن أبي عياش الأنصاري، كلهم عن ابن عباس، أنه أجاز الثلاث وأمضاهن.</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فتح الباري - ابن حجر - (ج 9 / ص 363)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ولفظ المتن أما علمت ان الرجل كان إذا طلق امرأته ثلاثا<u> قبل أن يدخل بها جعلوها واحدة الحديث فتمسك بهذا السياق من اعل الحديث </u>وقال إنما قال بن عباس ذلك في غير المدخول بها وهذا أحد الأجوبة عن هذا الحديث <u> وهي متعددة</u> وهو جواب إسحاق بن راهويه وجماعة وبه جزم زكريا الساجي من الشافعية و</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b><u> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وجبوه بأن غير المدخول بها تبين إذا قال لها زوجها أنت طالق فإذا قال ثلاثا لغا العدد لوقوعه بعد البينونة</span></u><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وتعقبه القرطبي بأن قوله أنت طالق ثلاثا كلام متصل غير منفصل فكيف يصح جعله كلمتين وتعطى كل كلمة حكما وقال النووي أنت طالق معناه أنت ذات الطلاق وهذا اللفظ يصح تفسيره بالواحدة وبالثلاث وغير ذلك <u>الجواب الثاني</u> دعوى شذوذ رواية طاوس وهي طريقة البيهقي فإنه ساق الروايات عن بن عباس بلزوم الثلاث ثم نقل عن بن المنذر أنه لا يظن بابن عباس أنه يحفظ عن النبي صلى الله عليه و سلم شيئا ويفتي بخلافه فيتعين المصير إلى الترجيح والأخذ بقول الأكثر أولي من الأخذ بقول الواحد إذا خالفهم <u> وقال بن العربي هذا حديث مختلف في صحته فكيف يقدم على الإجماع </u>قال ويعارضه حديث محمود بن لبيد يعني الذي تقدم أن النسائي أخرجه فإن فيه التصريح بأن الرجل طلق ثلاثا مجموعة ولم يرده النبي صلى الله عليه و سلم بل امضاه كذا قال وليس في سياق الخبر تعرض لامضاء ذلك ولا لرده الجواب <u> الثالث دعوى النسخ</u> فنقل البيهقي عن الشافعي أنه قال يشبه أن يكون بن عباس علم شيئا نسخ ذلك قال البيهقي ويقويه ما أخرجه أبو داود من طريق يزيد النحوي عن عكرمة عن بن عباس قال كان الرجل إذا طلق امرأته فهو أحق برجعتها وأن طلقها ثلاثا فنسخ ذلك وقد أنكر المازري ادعاء النسخ فقال زعم بعضهم أن هذاالحكم منسوخ وهو غلط فإن عمر لا ينسخ ولو نسخ وحاشاه لبادر الصحابة إلى إنكاره وأن أراد القائل أنه نسخ في زمن النبي صلى الله عليه و سلم فلا يمتنع لكن يخرج عن ظاهر الحديث لأنه لو كان كذلك لم يجز للراوي أن يخبر ببقاء الحكم في خلافة أبي بكر وبعض خلافة عمر فإن قيل فقد يجمع الصحابة ويقبل منهم ذلك قلنا<u> إنما يقبل ذلك لأنه يستدل بإجماعهم على ناسخ</u> وأما إنهم ينسخون من تلقاء أنفسهم فمعاذ الله لأنه إجماع على الخطأ وهم معصومون عن ذلك فإن قيل فلعل النسخ إنما ظهر في زمن عمر قلنا هذا أيضا غلط لأنه يكون قد حصل الإجماع على الخطأ في زمن أبي بكر وليس انقراض العصر شرطا في صحة الإجماع على الراجح قلت نقل النووي هذا الفصل في شرح مسلم وأقره وهو متعقب في مواضع أحدها أن الذي ادعى نسخ الحكم لم يقل أن عمر هو الذي نسخ حتى يلزم منه ما ذكر وإنما قال ما تقدم يشبه أن يكون علم شيئا من ذلك نسخ أي اطلع على ناسخ للحكم الذي رواه مرفوعا ولذلك أفتي بخلافه وقد سلم المازري في اثناء كلامه أن اجماعهم يدل على ناسخ وهذا هو مراد من ادعى النسخ الثاني إنكاره الخروج عن الظاهر عجيب فإن الذي يحاول الجمع بالتأويل يرتكب خلاف الظاهر حتما الثالث أن تغليطه من قال المراد ظهور النسخ عجيب أيضا لأن المراد بظهوره انتشاره وكلام ابن عباس أنه كان يفعل في زمن أبي بكر محمول على أن الذي كان يفعله من لم يبلغه النسخ فلا يلزم ما ذكر من اجماعهم على الخطأ وما أشار إليه من مسألة انقراض العصر لا يجئ هنا لأن عصر الصحابة لم ينقرض في زمن أبي بكر بل ولا عمر فإن المراد بالعصر الطبقة من المجتهدين وهم في زمن أبي بكر وعمر بل وبعدهما طبقة واحدة الجواب الرابع دعوى الاضطراب قال القرطبي في المفهم وقع فيه مع الاختلاف على ابن عباس الاضطراب في لفظه وظاهر سياقه يقتضي النقل عن جميعهم أن معظمهم كانوا يرون ذلك والعادة في مثل هذا أن يفشو الحكم وينتشر فكيف ينفرد به واحد عن واحد قال فهذا الوجه يقتضي التوقف عن العمل بظاهره أن لم يقتض القطع ببطلانه <u>الجواب الخامس </u> دعوى أنه ورد في صورة خاصة فقال ابن سريج وغيره يشبه أن يكون ورد في تكرير اللفظ كأن يقول أنت طالق أنت طالق أنت طالق وكانوا أولا على سلامة صدورهم يقبل منهم إنهم أرادوا التأكيد فلما كثر الناس في زمن عمر وكثر فيهم الخداع ونحوه مما يمنع قبول من ادعى التأكيد حمل عمر اللفظ على ظاهر التكرار فأمضاه عليهم وهذا الجواب ارتضاه القرطبي وقواه بقول عمر أن الناس استعجلوا في أمر كانت لهم فيه اناة<u> وكذا قال النووي أن هذا أصح الأجوبة الجواب السادس </u>تأويل قوله واحدة وهو أن معنى قوله كأن الثلاث واحدة أن الناس في زمن النبي صلى الله عليه و سلم كانوا يطلقون واحدة فلما كان زمن عمر كانوا يطلقون ثلاثا ومحصله أن المعنى أن الطلاق الموقع في عهد عمر ثلاثا كان يوقع قبل ذلك واحدة لأنهم كانوا لا يستعملون الثلاث أصلا أو كانوا يستعملونها نادرا وأما في عصر عمر فكثر استعمالهم لها ومعنى قوله فأمضاه عليهم وأجازه وغير ذلك أنه صنع فيه من الحكم بإيقاع الطلاق ما كان يصنع قبله ورجح هذا التأويل ابن العربي ونسبه إلى أبي زرعة الرازي وكذا أورده البيهقي بإسناده الصحيح إلى أبي زرعة أنه قال معنى هذا الحديث عندي أن ما تطلقون أنتم ثلاثا كانوا يطلقون واحدة قال النووي وعلى هذا فيكون الخبر وقع عن اختلاف عادة الناس خاصة لا عن تغير الحكم في الواحدة فالله أعلم <u>الجواب السابع</u> دعوى وقفة فقال بعضهم ليس في هذا السياق أن ذلك كان يبلغ النبي صلى الله عليه و سلم فيقره والحجة إنما هي في تقريره وتعقب بأن قول الصحابي كنا نفعل كذا في عهد رسول الله صلى الله عليه و سلم في حكم الرفع على الراجح حملا على أنه اطلع على ذلك فاقره لتوفر دواعيهم على السؤال عن جليل الأحكام وحقيرها <u>الجواب الثامن</u> حمل قوله ثلاثا على أن المراد بها لفظ البتة كما تقدم في حديث ركانة سواء وهو من رواية ابن عباس أيضا <u>وهو قوي</u> ويؤيده إدخال البخاري في هذا الباب الآثار التي فيها البتة والأحاديث التي فيها التصريح بالثلاث كأنه يشير إلى عدم الفرق بينهما وأن البتة إذا أطلقت حمل على الثلاث إلا أن أراد المطلق واحدة فيقبل فكأن بعض رواته حمل لفظ البتة على الثلاث لاشتهار التسوية بينهما فرواها بلفظ الثلاث وإنما المراد لفظ البتة وكانوا في العصر الأول يقبلون ممن قال أردت بالبتة الواحدة فلما كان عهد عمر أمضي الثلاث في ظاهر الحكم</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فتح الباري - ابن حجر - (ج 9 / ص 365</span><span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار المعرفة - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b><u> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وفي الجملة فالذي وقع في هذه المسألة نظير ما وقع في مسألة المتعة سواء</span></u><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> أعني قول جابر أنها كانت تفعل في عهد النبي صلى الله عليه و سلم وأبي بكر وصدر من خلافة عمر قال ثم نهانا عمر عنها فانتهينا <u>فالراجح في الموضعين تحريم المتعة وإيقاع الثلاث للإجماع الذي انعقد في عهد عمر على ذلك</u> ولا يحفظ أن أحدا في عهد عمر خالفه في واحدة منهما وقد دل إجماعهم على وجود ناسخ وأن كان خفي عن بعضهم قبل ذلك حتى ظهر لجميعهم في عهد عمر <u>فالمخالف بعد هذا الإجماع منابذ له والجمهور على عدم اعتبار من أحدث الاختلاف بعد الاتفاق والله أعلم</u></span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> شرح النووي على مسلم - (ج 10 / ص 71</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> وأما حديث بن عباس فاختلف العلماء في جوابه وتأويله <u>فالأصح أن معناه أنه كان في أول الأمر اذا قال لها أنت طالق أنت طالق أنت طالق ولم ينو تأكيدا ولا استئنافا يحكم بوقوع </u>طلقة لقلة ارادتهم الاستئناف بذلك فحمل على الغالب الذي هو ارادة التأكيد فلما كان في زمن عمر وكثر استعمال الناس بهذه الصيغة وغلب منهم ارادة الاستئناف بها حملت عند الاطلاق على الثلاث عملا بالغالب السابق إلى الفهم منها في ذلك العصر وقيل المراد أن المعتاد في الزمن الأول كان طلقة واحدة وصار الناس في زمن عمر يوقعون الثلاث دفعة فنفذه عمر <u>فعلى هذا يكون اخبارا عن اختلاف عادة الناس لا عن تغير حكم في مسألة</u> واحدة قال المازري وقد زعم من لا خبرة له بالحقائق أن ذلك كان ثم نسخ قال وهذا غلط فاحش لأن عمر</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> لا ينسخ ولو نسخ وحاشاه لبادرت الصحابة إلى انكاره</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> المنتقى - شرح الموطأ - (ج 3 / ص 238)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b><u> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> ومعنى الحديث أنهم كانوا يوقعون طلقة واحدة بدل إيقاع الناس ثلاث تطليقات</span></u><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> ويدل على صحة هذا التأويل أن عمر بن الخطاب قال : إن الناس قد استعجلوا في أمر كانت لهم فيه أناة فأنكر عليهم أن أحدثوا في الطلاق استعجال أمر كانت لهم فيه أناة فلو كان حالهم ذلك من أول الإسلام في زمن النبي صلى الله عليه وسلم ما قاله ، ما عاب عليهم أنهم استعجلوا في أمر كانت لهم فيه أناة ويدل على صحة هذا التأويل ما روي عن ابن عباس من غير طريق أنه أفتى بلزوم الطلاق الثلاث لمن أوقعها مجتمعة</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد في هدي خير العباد - (ج 5 / ص 255)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 1cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قالوا: وأصح ما معكم حديث أبي الصهباء عن ابن العباس، وقد قال البيهقي: هذا الحديث أحد ما اختلف فيه البخاري ومسلم، <u>فأخرجه مسلم وتركه البخاري، وأظنه تركه لمخالفته سائر الروايات عن ابن عباس،</u> ثم ساق الروايات عنه بوقوع الثلاث، ثم قال: فهذه رواية سعيد بن جبير، وعطاء بن أبي رباح، ومجاهد وعكرمة، وعمرو بن دينار، ومالك بن الحارث، ومحمد بن إياس بن البكير، قال: ورويناه عن معاوية بن أبي عياش الأنصاري، كلهم عن ابن عباس، أنه أجاز الثلاث وأمضاهن</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> البذل المجهود - (ج 8 / ص 197 دار البشائر الإسلامية)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-align: justify; text-indent: 0cm; margin-left: 1cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و أيضا وقع في حديث مسلم أن أبا الصهباء قال لابن عباس هات من هناتك و فسر النووي هذا اللفظ أي من الأمور المستغربة و لما كان هذا الأمر غريبا غير شائع في الإسلام فلا يكون محتجا به و الله تعالى أعلم </span></b> </p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> SECOND PROOF</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -14.15pt; margin-right: -1.4pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 2) عن ابن طاووس عن أبيه أن أبا الصهباء قال لابن عباس ألم تعلم أن الثلاث كانت تجعل واحدة على عهد رسول الله وأبي بكر وصدرا من إمارة عمر ؟ قال نعم رواه مسلم في " صحيحه .</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-right: -1.4pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وفي لفظ ألم تعلم أن الثلاث كانت على عهد رسول الله صلى الله عليه وسلم وأبي بكر وصدرا من خلافة عمر ترد إلى واحدة ؟ قال نعم </span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Abu Sahba (may Allah Ta’ala have mercy on him) asked Ibn Abbas (may Allah Ta’ala be pleased with him) “Do you not know that three talaqs were considered to be one during the era of Rasulullah </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">, Abu Bakr (may Allah Ta’ala be pleased with him) and the beginning of Umar (may Allah be pleased with him)’s reign?’ Ibn Abbas (may Allah Ta’ala be pleased with him) replied in the affirmative.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This narration is narrated in the following works:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Abi Dawood (2/228 Dar al-kitab al-Arabi)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra li al-Bayhaqi (7/338 Maktabah Dar al-Baz)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANSWER TO THE SECOND PROOF</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Many Scholars of hadith have stated that this narration and the above narration are both the same. Hence, every answer that has been cited above should also be fitted here. Added to all the above, there is also idtiraab (see definition above) in the <i>sanad </i>(chain of transmission) of this narration. At times, it is reported that Ta’us (may Allah Ta’ala have mercy on him) narrated it from directly Ibn Abbas (may Allah Ta’ala be pleased with him), at times it is said he heard it from Abi al-Sahba who narrated it from Ibn Abbas (may Allah Ta’ala be pleased with him), at times it is said Abi al-Jawza from Ibn Abbas (may Allah Ta’ala be pleased with him). (Ahsan al-fatawa 5/367, H. M Saeed) </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> THIRD PROOF</span></u></b></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -14.2pt; margin-right: 14.05pt;" align="justify"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن ابن عباس قال طلق عبد يزيد - أبو ركانة وإخوته - أم ركانة ونكح امرأة من مزينة فجاءت النبي صلى الله عليه وسلم فقالت ما يغني عني إلا كما تغني هذه الشعرة لشعرة أخذتها من رأسها ففرق بيني وبينه فأخذت النبي صلى الله عليه وسلم حمية فدعا بركانة وإخوته ثم قال لجلسائه " ألا ترون أن فلانا يشبه منه كذا وكذا من عبد يزيد وفلانا منه كذا وكذا ؟ قالوا : نعم قال النبي صلى الله عليه وسلم لعبد يزيد " طلقها " ففعل ثم قال " راجع امرأتك أم ركانة وإخوته " فقال إنى طلقتها ثلاثا يا رسول الله قال قد علمت راجعها وتلا : { يا أيها النبي إذا طلقتم النساء فطلقوهن لعدتهن } </span> </b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Ibn Abbas (may Allah Ta’ala be pleased with him) narrates that </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Abd Yazid <span lang="EN-US">(may Allah Ta’ala be pleased with him) divorced his wife and married someone else from the tribe of Muzayna. This woman who he married came to Nabi </span></span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER">صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> and took hold of a strand of hair and said, “He does not benefit me except how this one strand of hair benefits me, so please separate the two of us.” Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> became upset and called for Rukana </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> and his brother's </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah be pleased with them). Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> said to those around Him, “</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; color: black;" lang="EN-US">Don't you see that so and so bears a certain resemblance to Abd Yazid, while so and so bears a certain resemblance to Abd Yazid (as well)?”</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> They replied in the affirmative. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> then asked </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Abd Yazid</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> to divorce this woman. After divorcing her Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> told </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Abd Yazid <span lang="EN-US">(may Allah Ta’ala be pleased with him) that if he wished, he could take his previous wife back. </span>Abd Yazid <span lang="EN-US">(may Allah Ta’ala be pleased with him) responded, “O Nabi of Allah </span></span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">, I have divorced her thrice”. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="ER"> </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> said, “I am aware of that. Take her back!” Thereafter Nabi </span></i> <b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> recited the verse: "O Messenger of Allah, when you divorce women then divorce them for their prescribed periods.”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> The above narration is in the following works:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Abi Dawood (2/228 Dar al-kitab al-Arabi)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Mustadrak li al-Hakim (2/533 Dar al-kutub al-Ilmiyyah)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>al-Sunan al-Kubra li al-Bayhaqi (7/339 Maktabah Dar al-Baz)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANSWERs TO THE THIRD PROOF</span></u></b></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>This narration is weak because of there being a few</span><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> majhool (unknown) narrators. In numerous works it is narrated the person who narrated it to Ibn Jurayj is unknown. Allamah Al-Khattabi (may Allah Ta’ala have mercy on him) has stated, “<i>There is a defect in this narration, because Ibn Jurayj narrated it from an unknown person who narrates it from the offspring of Abi Rafi and he did not name him. A proof cannot be established from someone unknown.”</i> (Ma’alim al-Sunan3/126) In some books like Musannaf Abdur Razzaq, Al-Mustadrak li al-Hakim etc, the unknown narrator has been specified as Muhammad bin Ubaydullah bin Abi Rafi. However, he is extremely weak, as Allamah Ad Dhahabi (may Allah Ta’ala have mercy on him) has stated, </span> </p> <p class="MsoListParagraphCxSpFirst" dir="rtl" style="margin: 0cm -2.9pt 0.0001pt 35.45pt; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> المستدرك على الصحيحين للحاكم مع تعليقات الذهبي في التلخيص - (ج 2 / ص 533 دار الكتب العلمية)</span></b></p> <p class="MsoListParagraphCxSpMiddle" dir="rtl" style="margin: 0cm -2.9pt 0.0001pt 35.45pt; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> تعليق الذهبي قي التلخيص : محمد بن عبيدالله بن أبي رافع واه</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> و الخبر خطأ و عبد يزيد لم يدرك الإسلام </span></b></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Likewise, Allamah Ibn Rajab al-Hambali (may Allah Ta’ala have mercy on him) has said, <i>“There is consensus on his weakness.”</i> (As Sayr al-hath 31 Dar al-Bashair al-Islamiyyah) Allamah Al-Mundhiri (may Allah Ta’ala have mercy on him) has said, </span><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> “Imam Ahmad </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala have mercy on him)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> considered all the chains of this hadith as weak.”</span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;"> </span></b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This has also been reported from Khatabi </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> (Zad al-Ma’ad 5/237). </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Furthermore, Ibn Jurayj himself was not a Muslim, as mentioned above in the statement of Imam Dhahabi (may Allah Ta’ala have mercy on him). Hence, this hadith does not hold any weight.</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Imam Bukhari (may Allah Ta’ala have mercy on him)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> comments that there is idtirab (See definition above) in this hadith. </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> In some narrations it is quoted as “I divorced my wife three times.” In others it is mentioned that he issued one divorce whereas in others it is mentioned that he said, “I have divorced my wife absolutely” (al-Batata)”.</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Imam Nawawi (May Allah Ta’ala have mercy on him) stated, </span> </p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 40.7pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 21.3pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح النووي على مسلم - (ج 10 / ص 71</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 35.45pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ولعل صاحب هذه الرواية الضعيفة اعتقد أن لفظ البتة يقتضي الثلاث فرواه بالمعنى الذي فهمه وغلط في ذلك</span></b></p> <p class="MsoNormal" dir="ltr" style="margin: 0cm 21.3pt 0.0001pt 35.45pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> “Possibly the one narrating this weak hadith thought that the word ‘al-Batta’ means three; hence he narrated the meaning according to what he understood and made a mistake.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> (Sharh al-Nawawi ala Muslim 10/71, Dar Ihya al-Turath al-Arabi)</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> One of the greatest proofs that only one divorced was issued is that it is clearly stated in the narration of Musnad al-Shafi (1/268, Dar al-kutub al-ilmiyyah), Sunan Abi Dawood (2/231 Dar al-kitab al-Arabi), Sunan Al- Dar Qutni (4/33, Dar al-Ma’rifah), etc that,</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></p> <p class="MsoListParagraphCxSpLast" dir="rtl" style="margin: 0cm 2.05pt 0.0001pt 35.45pt; text-indent: 0cm;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فطلقها الثانية فى زمان عمر والثالثة فى زمان عثمان. قال أبو داود أوله لفظ إبراهيم وآخره لفظ ابن السرح</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: -5.65pt; direction: ltr; unicode-bidi: embed; margin-left: 1cm;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> “He gave her the second divorce in the time of Umar and the third in the era of Uthmaan.</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (May Allah Ta’ala be pleased with them)</span><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed; margin-left: 1cm;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> This clearly shows that only one divorce was issued in the time of Nabi </span><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;">.</span></p> <p dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Imam Abu Dawood </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala have mercy on him)</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> mentioned that it is better to give preference to those narrations wherein it is mentioned that only one divorce was issued on the basis that members of the very household of Rukanah</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah Ta’ala be pleased with him) </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> are the narrators of those narrations. People are generally more aware of the affairs that take place in their own homes</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">. In this case, the grandson says that his grandfather issued the divorce ‘al-batta’ to his grandmother, and thereafter she clearly says that one divorce was intended, while the outsiders say that he gave three divorces. Surely, the narration of a family member is more accurate in family matters than anybody else!</span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> Even if we assume the narration of three divorces as correct, there is no mention whether these three divorces were in one sitting or more. (Ahsan al-fatawa 5/273, H.M Saeed) </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فتح الباري - ابن حجر - (ج 9 / ص 364)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> دعوى الاضطراب قال القرطبي في المفهم وقع فيه مع الاختلاف على ابن عباس الاضطراب في لفظه وظاهر سياقه يقتضي النقل عن جميعهم أن معظمهم كانوا يرون ذلك والعادة في مثل هذا أن يفشو الحكم وينتشر فكيف ينفرد به واحد عن واحد قال فهذا الوجه يقتضي التوقف عن العمل بظاهره إن لم يقتض القطع ببطلانه</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> سنن الترمذي - (ج 3 / ص 480)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> 1177 - حدثنا هناد حدثنا قبيصة عن جرير بن حازم عن الزبير بن سعيد عن عبد الله بن يزيد بن ركانة عن أبيه عن جده قال : أتيت النبي صلى الله عليه و سلم فقلت يا رسول الله ! إني طلقت امرأتي البتة فقال ما أردت بها ؟ قلت واحدة قال والله ؟ قلت والله قال فهو ما أردت </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> </p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال أبو عيسى هذا حديث لا نعرفه إلا من هذا الوجه <u>وسألت محمدا عن هذا الحديث فقال فيه اضطراب </u>ويروى عن عكرمة عن ابن عباس أن ركانة طلق امرأته ثلاثا وقال اختلف أهل العلم من أصحاب النبي صلى الله عليه و سلم وغيرهم في طلاق البتة فروي عن عمر بن الخطاب أنه جعل البتة واحدة وروي عن علي أنه جعلها ثلاثا وقال بعض أهل العلم فيه نية الرجل إن نوى واحدة فواحدة وإن نوى ثلاثا فثلاث وإن نوى ثنتين لم تكن إلا واحدة وهو قول الثوري وأهل الكوفة وقال مالك بن أنس ( في البتة ) إن كان قد دخل بها فهي ثلاث تطليقات وقال الشافعي إن نوى واحدة فواحدة يملك الرجعة وإن نوى ثنتين فثنتان وإن نوى ثلاثا فثلاث </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال الألباني: ضعيف</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح النووي على مسلم - (ج 10 / ص 71</span><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وأما الرواية التي رواها المخالفون أن ركانه طلق ثلاثا فجعلها واحدة <u> فرواية ضعيفة عن قوم مجهولين</u> وإنما الصحيح منها ما قدمناه أنه طلقها البتة ولفظ البتة محتمل للواحدة وللثلاث ولعل صاحب هذه الرواية الضعيفة اعتقد أن لفظ البتة يقتضي الثلاث فرواه بالمعنى الذي فهمه وغلط في ذلك</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد - (ج 5 / ص 233)</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وفي " جامع الترمذي " : عن عبد الله بن علي بن يزيد بن ركانة عن أبيه عن جده أنه طلق امرأته البتة فأتى رسول الله صلى الله عليه وسلم فقال " أردت بها ؟ قال واحدة قال " آلله " قال آلله قال " هو على ما أردت قال الترمذي لا نعرفه إلا من هذا الوجه وسألت محمدا - يعني البخاري - عن هذا الحديث ؟ فقال فيه اضطراب </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد - (ج 5 / ص 229)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> ووجه الاستدلال بالحديث أنه صلى الله عليه وسلم أحلفه أنه أراد بالبتة واحدة فدل على أنه لو أراد بها أكثر لوقع ما أراده ولو لم يفترق الحال لم يحلفه .</span></b></p> <p class="MsoNormal" dir="rtl" style="margin-left: 14.2pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> [ ص 234 ] قالوا : وهذا أصح من حديث ابن جريج عن بعض بني أبي رافع عن عكرمة عن ابن عباس أنه طلقها ثلاثا . <u>قال أبو داود : لأنهم ولد الرجل وأهله أعلم به أن ركانة إنما طلقها البتة</u> .</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قالوا : وابن جريج إنما رواه عن بعض بني أبي رافع . فإن كان عبيد الله فهو ثقة معروف وإن كان غيره من إخوته<u> فمجهول العدالة لا تقوم به حجة .</u></span></b></p> <p class="MsoNormal" dir="rtl" style="margin-left: 14.2pt;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> زاد المعاد - (ج 5 / ص 237)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قالوا : وأما طريق الإمام أحمد ففيها ابن إسحاق والكلام فيه معروف وقد حكى الخطابي أن الإمام أحمد كان يضعف طرق هذا الحديث كلها</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-left: 14.2pt;"> <b> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> سنن أبى داود - (ج 2 / ص 231)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: -0.1pt; margin-left: 14.2pt;"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> قال أبو داود وهذا أصح من حديث ابن جريج أن ركانة طلق امرأته ثلاثا لأنهم أهل بيته وهم أعلم به وحديث ابن جريج رواه عن بعض بنى أبى رافع عن عكرمة عن ابن عباس.</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> FOURTH PROOF</span></u></b></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt; margin-right: 14.05pt;" align="justify"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 4)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن عكرمة مولى ابن عباس عن عبد الله بن عباس قال طلق ركانة بن عبد يزيد أخو بني المطلب امرأته ثلاثا في مجلس واحد فحزن عليها حزنا شديدا قال فسأله رسول الله صلى الله عليه وسلم " كيف طلقتها " : فقال طلقتها ثلاثا فقال " في مجلس واحد ؟ " قال نعم قال " فإنما تلك واحدة فارجعها إن شئت ؟ قال فراجعها فكان ابن عباس يرى أنما الطلاق عند كل طهر .</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Ibn Abbas (may Allah Ta’ala be pleased with him) relates that Rukana (may Allah Ta’ala be pleased with him) divorced his wife three divorces in one sitting. Later on he became extremely disheartened for what he had done. Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> asked him, “How did you divorce your wife?” He replied, “I divorced her thrice.” Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> asked, “In one sitting?” He replied in the affirmative. Nabi </span> </i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="ER"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> responded, “That is one; hence take her back if you wish.” Thus, he took her back. Ibn Abbas</span></i><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b><i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (may Allah be pleased with him) held the view that talaq should be at every clean period (after menses).</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This narration appears in the following kitabs:</span></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Sunan Abi Dawood (2/228 Dar al-Kitab al-Arabi, Beirut)</span></p> <p class="MsoListParagraphCxSpMiddle" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Al-Sunan al-Kubra li al-Bayhaqi (7/339 Maktabah Dar al-Baz)</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 3)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Musnad Ahmad (1/265 Mu’assasah al-Qurtuba) </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANSWER TO THE FOURTH PROOF</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Many Scholars of hadith have authenticated this narration. In reality, this is a proof for us, who regard three divorces as three, as Abu Bakr al-Jassaas (may Allah Ta’ala have mercy on him) has said,</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">أحكام القرآن للجصاص - (ج 2 / ص 85</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار إحياء التراث العربي - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فلو لم تقع الثلاث إذا أرادها لما استحلفه بالله ما أراد إلا واحدة</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If he had not had the scope of making the intention of three, Nabi </span></i><b> <span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> صلي الله عليه و سلم</span></b><i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> would not make him take an oath that he only intended one.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Ahkaam al-Quraan 2/85, Dar ihya al-Turath al-Arabi)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Similarly, Ibn Qudamah (may Allah Ta’ala have mercy on him) mentions,</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الكافي في فقه ابن حنبل - (ج 3 / ص 106)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فلو لم تقع الثلاث لم يكن للاستحلاف معنى</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “If three would not take place, there would not be any reason for him to take an oath.” </span></i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> (Al-Kaafi 3/106 </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Allamah Sindhi (May Allah Ta’ala have mercy on him) mentions,</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حاشية السيوطي والسندي على سنن النسائي - (ج 5 / ص 92)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> فهذا يدل على أنه لو أراد الثلاث لوقعت وإلا لم يكن لتحليفه معنى</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “This denotes that had he intended three, three would have taken place, otherwise, there would not be any reason for him to take an oath.”</span></i><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US">(Hashiyah al-Suyuti wa al-Sindi ala Sunan al-Nasai 5/92)</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> FIFTH PROOF</span></u></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"> <span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt;"><b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> 5)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> عن عمر قال ما ندمت علي شيء ندامتي علي ثلاث:...أن لا أكون حرمت الطلاق</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <i> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> “Umar (May Allah Ta’ala be pleased with him) said, “I only regret three things…(one of the three is) that I should not prohibit three divorces (from equaling one).”</span></i></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> This narration appears in Musnad Abi Awanah.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANSWERs TO THE FIFTH PROOF</span></u></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> As for the narration that Umar (may Allah Ta’ala be pleased with him) regretted the verdict he passed, </span> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;"> there are two</span><span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> answers to this.</span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>The first is that Yazid ibn Abi Malik did not meet with Umar (may Allah be pleased with him). Furthermore, Abu Mushir and Ibn Hajar (may Allah Ta’ala have mercy on them) accused him of tadlees (This is where a narrator <span style="color: black;">conceals the name of his teacher, or of his teachers teacher)</span>. Hafidh Dhahabi (may Allah Ta’ala have mercy on him) mentions that he makes tadlees with people he never met.</span></p> <p class="MsoListParagraph" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>Regarding another narrator, Khalid ibn Yazid, great Scholars like Yahya ibn Ma'een, Ahmad, Nasai and Dar qutni, Ibn Jarood, Uqayli, Abu Dawood etc (may Allah Ta’ala have mercy on them all) all graded him as he is weak. Yahya ibn Ma'een (may Allah Ta’ala have mercy on him) remarked that his book deserves to be buried. He did not suffice by merely lying against his father but went on until he lied against the Sahaba (may Allah be pleased with them). Hafidh Ibn Hajar (may Allah Ta’ala have mercy on him)</span><b><span dir="rtl" style="font-size: 14pt; font-family: Traditional Arabic;" lang="EN-US"> </span></b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> narrating from Ibn Hibban (may Allah Ta’ala have mercy on him) says that he narrates manakeer. Abu Dawood (may Allah Ta’ala have mercy on him) says that he is matrook al-hadeeth (accused of lying in day to day conversations). (Ahsan al-fatawaa 5/329, H. M. Saeed)</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الطلاق الثلاث (ج 1/ص 108)</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; font-weight: 700;" lang="EN-US"> QIYAAS</span></u></p> <p class="MsoNormal" dir="ltr" style="text-align: center; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="center"> <u> <span style="text-decoration: none; font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> </span></u></p> <p class="MsoNormal" dir="ltr" style="text-align: left; text-indent: 0cm; direction: ltr; unicode-bidi: embed;" align="left"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> SIXTH PROOF</span></u></b></p> <p class="MsoListParagraph" dir="rtl" style="text-indent: -18pt;" align="justify"> <b> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 6)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span></span> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح معاني الآثار - الطحاوي - (ج 2 / ص 33) المكتبة الحقانية</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm; margin-right: 35.3pt;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> واحتجوا في ذلك بهذا الحديث وقالوا لما كان الله عز و جل إنما أمر عباده أن يطلقوا لوقت على صفة فطلقوا على غير ما أمرهم به لم يقع طلاقهم وقالوا ألا ترون أن رجلا لو أمر رجلا أن يطلق امرأته في وقت على صفة فطلقها في غيره أو أمره أن يطلقها على شريطة فطلقها على غير تلك الشريطة أن ذلك لا يقع إذ كان قد خالف ما أمر به قالوا فكذلك الطلاق الذي أمر به العباد فإذا أوقعوه كما أمروا به وقع وإذا أوقعوه على خلاف ذلك لم يقع</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> Allah Ta’ala ordered His servants to issue divorce in a certain way. By issuing divorce in any other way, a person will be contravening this commandment. Hence, the divorce will not take place at all. This is similar to the scenario that if person A orders person B to divorce his (A’s) wife in a certain way, but person B divorces person A’s wife in any other way, the talaq will not take place. Similarly is the case when a person divorces in any other way besides what Allah Ta’ala has commanded.</span></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <b><u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> ANSWERs TO THE SIXTH PROOF</span></u></b></p> <p class="MsoListParagraphCxSpFirst" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 1)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>The first response is that if we have clear proof from Quran and hadith, it is not permissible to resort to analogy.</span></p> <p class="MsoListParagraphCxSpLast" dir="ltr" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: justify; text-indent: -18pt; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> 2)<span style="font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; font-family: Times New Roman;"> </span>There are many things which are prohibited in the shariah, yet if a person perpetrates those actions they will still take place. Example of this is zihar (a person comparing his wife with any of those women with whom it is prohibited for him to marry) and giving divorce whilst the wife is in her menses. Furthermore, this differs with the scenario where a person appoints another person because the one who is appointed is actually carrying out actions on behalf of the one who appointed him. Thus, the appointed one stands in place of the one who appointed him (all actions will be attributed to the one who appointed). Therefore, if the appointed one carries out the action as commanded, it will be binding, and if not, it will not be binding. This is in contrast to normal divorces where people are acting on behalf of themselves. Hence, they cannot assume the position of someone else. They will be accounted for their own actions even if they perpetrate something which they have been prohibited from. </span> </p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> شرح معاني الآثار - الطحاوي - (ج 2 / ص 33) </span></b></p> <p class="MsoNormal" dir="rtl" style="margin: 0cm -0.1pt 0.0001pt 1cm; text-indent: 0cm;" align="justify"> <b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> وخالفهم في ذلك أكثر أهل العلم فقالوا الذي أمر به العباد من إيقاع الطلاق فهو كما ذكرتم إذا كانت المرأة طاهرا من غير جماع أو كانت حاملا وأمروا بتفريق الثلاث إذا أرادوا إيقاعهن ولا يوقعونهن معا فإذا خالفوا ذلك فطلقوا في الوقت الذي لا ينبغي لهم أن يطلقوا فيه وأوقعوا من الطلاق أكثر مما أمروا بإيقاعه لزمهم ما أوقعوا من ذلك وهم آثمون في تعديهم ما أمرهم الله عز و جل <u>وليس ذلك كالوكالات لأن الوكلاء إنما يفعلون ذلك للموكلين فيحلون في أفعالهم تلك محلهم فإن فعلوا ذلك كما أمروا لزم وإن فعلوا ذلك على غير ما أمروا به لم يلزم والعباد في طلاقهم إنما يفعلونه لأنفسهم لا لغيرهم لا لربهم عز و جل ولا يحلون في فعلهم ذلك محل غيرهم فيراد منهم في ذلك إصابة ما أمرهم به الذين يحلون في فعلهم ذلك محله</u> فلما كان ذلك كذلك لزمهم ما فعلوا وإن كان ذلك مما قد نهوا عنه لأنا قد رأينا أشياء مما قد نهى الله تعالى العباد عن فعلها أوجب عليهم إذا فعلوها أحكاما <u>من ذلك أنه نهاهم عن الظهار ووصفه بأنه منكر من القول وزور ولم يمنع ما كان كذلك أن تحرم به المرأة على زوجها حتى يفعل ما أمره الله تعالى به من الكفارة رأينا الظهار قولا منكرا وزورا وقد لزمت به حرمة كان كذلك الطلاق المنهي عنه هو منكر من القول وزورا والحرمة به واجبة </u>وقد رأينا رسول الله صلى الله عليه و سلم لما سأله عمر بن الخطاب رضي الله عنه عن طلاق عبد الله امرأته وهي حائض أمره بمراجعتها وتواترت عنه بذلك الآثار وقد ذكرتها في الباب الأول ولا يجوز أن يؤمر بالمراجعة من لم يقع طلاقه فلما كان النبي صلى الله عليه و سلم قد ألزمه الطلاق في الحيض وهو وقت لا يحل إيقاع الطلاق فيه كان كذلك من طلق امرأته ثلاثا فأوقع كلا في وقت الطلاق لزمه من ذلك نفسه وإن كان قد فعله على خلاف ما أمر به فهذا هو النظر في هذا الباب</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> One common answer for all the above proofs is that they are all <i> khabr wahid</i> which contradicts <i>ijma </i>(consensus)<i>.</i> When there is a contradiction between <i>ijma</i> (consensus) and <i>khabr wahid </i>(a narration whose narrators are not as many as tawatur and it is distinguished in many ways depending on different aspects)<i>,</i> the former is given preference. (Ahsan al-fataawaa 5/324, H. M. Saeed)</span></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> إغاثة اللهفان - (ج 1 / ص 319</span></b><span dir="ltr" style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="AR-SA"> </span><b> <span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> دار المعرفة - بيروت</span><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">)</span></b></p> <p class="MsoNormal" dir="rtl" style="text-indent: 0cm;"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> الإجماع قد انعقد على لزوم الثلاث وهو أكبر من خبر الواحد كما قال الشافعي رحمه الله : الاجماع أكبر من الخبر المنفرد وذلك أن الخبر يجوز الخطأ والوهم على راويه بخلاف الاجماع فإنه معصوم</span></b></p> <p class="MsoNormal" dir="ltr" style="text-align: center; direction: ltr; unicode-bidi: embed;" align="center"> <u> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif; font-weight: 700;" lang="EN-US"> CONCLUSION</span></u></p> <p class="MsoNormal" dir="ltr" style="text-align: justify; text-indent: 0cm; direction: ltr; unicode-bidi: embed;"> <span style="font-size: 10pt; font-family: 'Century Gothic',sans-serif;" lang="EN-US"> In conclusion, the evidences cited to support our view and the view of majority of the ummah that three talaqs in one sitting is considered as three is overwhelming and convincing. Furthermore, the arguments presented by those who opine that three is considered to be one have also been thoroughly rebutted. We therefore encourage the reader to study this treatise with an open heart and mind and consider the arguments presented without prejudice and emotion. Should anyone have any further objections, we urge them to feel free to forward them to us for consideration. However, it is important that the objections are sound academic arguments and well substantiated. </span></p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-77940857465181747342009-10-24T13:49:00.000+05:302009-10-24T13:52:01.160+05:30<p style="text-align: center;" class="MsoNormal" align="center"><b><u><span style="font-size: 18pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">KISSING THE HANDS AND FEET OF THE PIOUS<o:p></o:p></span></u></b></p> <span style="text-decoration: underline;"><br /><br /></span> <p style="text-align: center;" class="MsoNormal" align="center"><b><u><span style="font-size: 14pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">PREFACE<o:p></o:p></span></u></b></p> <p style="text-align: justify;" class="MsoNormal"><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">Moulana Ismail Moosa (Sallamahu) has conducted a detailed research on <i>taqbeel </i>(kissing the hands and feet of the pious) and the different dimensions of the issue as his treatise in the Iftaa course. Alhamdulillah, the treatise is well researched and will be a useful read for all and especially for the Ulama. Besides the points of reference in the many Ahadith quoted herein, the incidents of Rasulullah </span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA">صلى الله عليه و سلم</span><span dir="ltr"></span><span dir="ltr"></span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"><span dir="ltr"></span><span dir="ltr"></span> and Sahabah have a special appeal and moves the heart. May Allah accept the effort of Moulana Ismail Moosa and grant him barakah in his uloom. Ameen.<o:p></o:p></span></p> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">(Mufti) Ebrahim Desai<br /><br /></span><p dir="ltr" style="text-align: center;" class="MsoNormal" align="center"><b> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif; color: black;" lang="EN-US"> In the name of Allah, Most Gracious, Most Merciful</span></b></p> <span style="text-decoration: underline;"><span style="font-weight: bold;"><br /><br /></span></span> <p dir="ltr" style="text-align: center;" class="MsoNormal" align="center"><b><u> <span style="font-size: 18pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> KISSING THE HANDS AND FEET OF THE PIOUS</span></u></b></p> <span style="text-decoration: underline;"><span style="font-weight: bold;"><br /></span></span><br /><p dir="ltr" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> </span></p> <p dir="ltr" style="text-align: center;" class="MsoNormal" align="center"><b><u> <span style="font-size: 14pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> INTRODUCTION</span></u></b></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> In Jawahir al fiqh, Hadhrat Mufti Shafi Saheb (May Allah Ta'ala have mercy on him) has summarized and translated into Urdu a treatise of Allamah Abid Sindhi (May Allah Ta'ala be pleased with him) entitled ‘Risalah fi ithbaat al-karamaat wa taqbeel yadi ahl ash-sharf’. This treatise contains narrations which prove that the Sahabah </span> <span style="font-size: 12pt; line-height: 115%; font-family: AGA Arabesque;" lang="EN-US"> t</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> used to kiss the hands and feet of their elders. Thereafter, Hadhrat Mufti Shafi Saheb (May Allah Ta'ala have mercy on him) included a section wherein he quotes the verdicts of senior Ulama from all four madhabs on this subject.</span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> Hereunder, we present a condensed version of the above-mentioned treatise. We have also added some passages from the book of Shaykh Abdullah al-Ghumari, ‘I’laam an-nabeel bi jawaz at-taqbeel’. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> </span></p> <p dir="ltr" style="text-align: center;" class="MsoNormal" align="center"><b><u> <span style="font-size: 14pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> A SUMMARY OF THE TREATISE OF ALLAMAH MUHAMMAD ABID SINDI</span></u></b></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> Kissing takes place for various reasons. Amongst others are the following:</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">Lust and passion. There is consensus amongst all Scholars that this type of kissing is permissible only for one’s spouse. It is not permissible to kiss any other person for this reason. This is irrespective whether a person kisses on the head, face or hands.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">Compassion. An example of this is the kissing of the mother to her child on the face or head.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpLast"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">Honour and respect. This is where a person kisses the hands of a scholar, elder or just ruler.</span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> Kissing for compassion and honour is both permissible and established from Ahadith. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><b><u> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> KISSING A PERSON OUT OF COMPASSION</span></u></b><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> The proof of kissing for compassion is the narration where Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> kissed his grandchild, Hadhrat Hasan (May Allah Ta'ala be pleased with him). Likewise, Abu Bakr (May Allah Ta'ala be pleased with him) kissed his daughter, Ayesha (May Allah Ta'ala be pleased with her) on her face when she was ill (Abu Dawood). Similarly, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> kissed Jafar bin Abi Talib (May Allah Ta'ala be pleased with him) on his forehead (Ibid). These narrations attest to the permissibility of kissing a person out of compassion. There is no difference amongst the Fuqaha on this issue.</span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><b><u> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> KISSING A PERSON OUT OF HONOUR AND RESPECT</span></u></b><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> It is permissible to kiss the hands and feet of only a pious scholar, a just ruler or a person who has some religious reputation. To kiss anyone else with this intention would not be permissible. The reason for this is that the Ahadith only discusses the kissing of the hands and feet of noble people. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> Below are a few narrations which prove the permissibility of kissing the hands and feet of those who have scholarly and religious stature. </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Al Hafidh Abu Bakr bin al-Muqri narrates in his ‘Juz taqbeel al yad’ that Jabir (May Allah Ta'ala be pleased with him) said, “Umar (May Allah Ta'ala be pleased with him) kissed the hands of the Prophet </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">Dhaabih (May Allah Ta'ala be pleased with him) came to Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA">صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> with one delegation. He mentions, “When we arrived in Madinah, we hurriedly dismounted our conveyances and kissed the blessed hands of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">. </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">Abdullah bin Umar (May Allah Ta'ala be pleased with him) narrates this incident with the wording:</span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> 5225 - حدثنا أحمد بن يونس حدثنا زهير حدثنا يزيد بن أبى زياد أن عبد الرحمن بن أبى ليلى حدثه أن عبد الله بن عمر حدثه وذكر قصة قال فدنونا - يعنى - من النبى -صلى الله عليه وسلم- فقبلنا يده.</span></b></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 4)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Likewise, in Sunan Abi Dawood there is a narration from Ayesha (May Allah Ta'ala be pleased with him) that when Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> entered her home, she stood up to welcome him and kissed his blessed hand.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 5)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Ibn al Muqri narrates that Usamah bin Shareek (May Allah Ta'ala be pleased with him) said, “We stood up for Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and kissed his hand.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 6)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Tabrani narrates from Kab bin Malik (May Allah Ta'ala be pleased with him) that when Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> came to him, he held of the hand of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and kissed it.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 7)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Ahmad, Imam Bukhari, Abu Dawood, Tirmidhi, Ibn Maja, Ibn Abi Hatim and Ibn al A’raabi all narrate that Ibn Umar (May Allah Ta'ala be pleased with him) said, I was on an expedition. Some people began to flee and I was amongst them. We said, “What will we do now, we fled the battlefield and earned the anger of Allah Ta’ala. Then we thought of returning to Madinah and presenting ourselves to Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> thinking to ourselves that if our repentance is accepted, then well and good, otherwise we will return. We came to him before the morning prayers. When he came out, he enquired as to who we were. We replied that we are the ones who fled the battlefield. He replied, “Nay, you are the ones who have returned from the battlefield. I am your ‘fiah’ (supporting group) and a ‘fiah’ to all Muslims.” We came to him and kissed his hand. </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 8)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Mujam al-awsat, Imam Tabrani (May Allah Ta'ala have mercy on him) narrates with a good chain that Salamah bin Akwa (May Allah Ta'ala be pleased with him) said, “I pledged allegiance at the hands of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and also kissed his hands. Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> did not prohibit me.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 9)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Hakim narrated and authenticated in Al Mustadrak a narration on the authority of Buraidah (May Allah Ta'ala be pleased with him) that a person came to Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and kissed his blessed hands and feet.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 10)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Tirmidhi, Nasai and Ibn Majah it is narrated from Safwan (May Allah Ta'ala be pleased with him) that a group of Jews kissed both the blessed hands and feet of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. Imam Tirmidhi (May Allah Ta'ala have mercy on him) has classified this narration as good.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 11)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Ibn al-Muqri and Al-Bayhaqi narrated that Abu Lubabah (May Allah Ta'ala be pleased with him) kissed Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> when his repentance was revealed.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 12)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Abu ash-Shaykh and Ibn Mardooyah narrated that Kab bin Malik has said, “When my repentance was revealed, I came to Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and kissed his hands.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpLast"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 13)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Ibn al-A’raabi narrates that Zaahir al-Ashja’iee was a Bedouin. Whenever he came to Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, he always brought a gift. Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> once saw him in a market selling his merchandise whereas he had not as yet come to Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> came from behind and placed his hands around him. Zaahir turned around and when he perceived that it was Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, he began to kiss his palms.</span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> There are numerous other narrations which show that the Sahabah </span> <span style="font-size: 12pt; line-height: 115%; font-family: AGA Arabesque;" lang="EN-US"> t</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. Shaykh Abdullah al-Ghumari (May Allah Ta'ala have mercy on him) has quoted many of these narrations in his book ‘I’laam an Nabeel’. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> It is established from these narrations that a person can kiss the hands and in fact even the feet of a scholar, just ruler or person holding some religious accolades. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> In contrast to this is the (following) narration of Anas (May Allah Ta'ala be pleased with him) from where it appears that there is a prohibition for kissing. This would refer to kissing such people who are not scholars, just rulers or do not possess any religious virtue. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoListParagraph"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> “Imam Tirmidhi narrates with a good chain from Anas bin Malik (May Allah Ta'ala be pleased with him) that a person enquired from Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, “If anyone of us meets a brother or friend, should he bow before him?” Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> replied in the negative. He further asked, “Should he embrace him and kiss him?” Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> replied in the negative. The person then asked, “Should he shake his hands?” Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> replied in the affirmative.” </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> This narration refers to those people who are not Ulama, just rulers or people of religious stature. Such a person should not be embraced or kissed. It will be sufficient to merely shake his hands. This could be ascertained by the very nature of the question. The questioner did not enquire about meeting scholars or pious people; he asked about meeting his brothers and friends. In response to this, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> prohibited him. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> Furthermore, even though Imam Tirmidhi authenticated this narration, other luminaries such as Imam Ahmad and Imam Bayhaqi have deemed this narration to be weak as narrated by Allamah Iraqi. The reason for this is that in the chain of transmition there is a narrator named Handhala. Imam Ahmad, Ibn Ma’een and Imam Nasai (May Allah Ta'ala be pleased with them all) have said that he is weak in hadith. Imam Ahmad has specifically criticized his narrations from Anas (May Allah Ta'ala be pleased with him).</span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> Till here such narrations have been cited where the Sahabah </span> <span style="font-size: 12pt; line-height: 115%; font-family: AGA Arabesque;" lang="EN-US"> t</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed the blessed hands of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. Hereunder are narrations where Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> himself kissed some of his companions,</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>It is narrated in Saheeh al-Bukhari and Saheeh Muslim that Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed Hasan bin Ali (May Allah Ta'ala be pleased with both of them) in the company of Aqra’ bin Habis. Aqra’ bin Habis said, “Verily I have ten children, and I never kissed any of them.” Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> looked at him and said, “He who does not show mercy will not be shown mercy.” </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Tirmidhi narrates that Ayesha (May Allah Ta'ala be pleased with her) said, Zaid bin Haaritha came to Madinah while Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> was at my place. He came and knocked at the door. Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> hastened towards him, hugged him and kissed him.” </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Sunan Abi Dawood, Tirmidhi, Nasai and Mustadrak Hakim it is narrated that Ayesha (May Allah Ta'ala be pleased with her) said, “I have not seen any person who resembled the Prophet </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> more in his speech than Fatimah (May Allah Ta'ala be pleased with her). Whenever she would come in the presence of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, he would stand up, welcome her, kiss her hands and seat her in the same place where he was sitting. And when Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> would go to her, she would also stand up and kiss his hand.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 4)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Ibn al-A’raabi (May Allah Ta'ala have mercy on him) narrates from Ikrimah (May Allah Ta'ala have mercy on him) that when Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> would return from an expedition, he would kiss Fatimah (May Allah Ta'ala have mercy on her). </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 5)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>It has been established in one narration that when Abu Bakr (May Allah Ta'ala be pleased with him) came, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="AR-SA"> </span> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> embraced him and kissed him on his face. When Ali (May Allah Ta'ala be pleased with him) said this, he emulated Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and also kissed Abu Bakr (May Allah Ta'ala be pleased with him). On this, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> said to Ali, “O Abul Hasan, Abu Bakr’s status to me is like my status in front of my mother.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 6)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Abu Ya’la narrates that Ayesha (May Allah Ta'ala be pleased with her) said, “I saw Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> hugging Ali and kissing him.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 7)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Musannaf Ibn Abi Shaybah and Sunan Abi Dawood it is narrated that Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> met Jafar bin Abi Talib </span> <span style="font-size: 12pt; line-height: 115%; font-family: AGA Arabesque;" lang="EN-US"> t</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and kissed him between his eyes.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 8)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Hakim and Imam Tabrani narrated that when Jafar bin Abi Talib </span> <span style="font-size: 12pt; line-height: 115%; font-family: AGA Arabesque;" lang="EN-US"> t</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> returned from Abyssinia, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed him between his eyes and said, “I don’t know if I am more happy with the return of Jafar or with the conquest of Khaybar.” </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 9)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Ahmad narrates from Abdullah bin al-Harith that he said, “Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> described Abdullah bin Abbaas and his two brothers, Ubaidullah and Katheer and he said, “Whoever races to me, he’ll get such a prize.” They all raced to him and jumped on his back and chest. He hugged them and kissed them.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpLast"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 10)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>ImamAhmad,Abu Dawood, Tirmidhi, Ibn Majah and Ibn al-Araabi narrate from Ayesha (May Allah Ta'ala be pleased with her) that she said, “I saw Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kiss Uthmaan bin Madhoon while tears were rolling down his cheeks.” </span> </p> <p dir="ltr" style="margin-left: 18pt; text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> It is clear from these narrations that kissing is not a specialty (khaasiyyah) of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. This is corroborated by the following narrations which show that the companions of the Prophet </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed one another and no one objected.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Tabrani it is narrated from Yahya bin Harith Adh Dhimari that he said, <i>“I met Wathilah bin Asqa’ and asked, “You pledge allegiance on the hands of Nabi </i> </span><i> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> with this hand?” He replied in the affirmative. I submitted, “Please stretch out your hand so that I can kiss it.” He fulfilled my request and I kissed his hand.” </span></i></p> <p dir="ltr" style="text-align: justify;" class="MsoListParagraphCxSpLast"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> Allamah Haythami (May Allah Ta'ala have mercy on him) narrates the above narration and comments, “All the narrators are strong.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Allamah Muhib At Tabari (May Allah Ta'ala have mercy on him) narrates in his kitab<i> ‘Ar Riyadh an nadhra’ </i>under the chapter of the virtues of Abu Bakr (May Allah Ta'ala be pleased with him) on the authority of Abu Raja Attaridi that he says, “I entered Madinah Munawwarah and saw that all the people had gathered. I also saw one person kissing the head of another person and saying to him, “May I be sacrificed for you; had it not been for you, I would have been destroyed.” I made enquiries with regards to these people; the one kissing and the one being kissed. The people replied that the one kissing was Umar (May Allah Ta'ala be pleased with him) and the one being kissed was Abu Bakr (May Allah Ta'ala be pleased with him). This incident took place at the time when Abu Bakr (May Allah Ta'ala be pleased with him) was insisting and firm on fighting those who refused to pay zakaat. Umar (May Allah Ta'ala be pleased with him) and other companions held a contrary view. However, jihad took place in conformity with the decision of Abu Bakr (May Allah Ta'ala be pleased with him). This incident took place when Umar (May Allah Ta'ala be pleased with him) saw the fruits and wisdom of the decision of Abu Bakr (May Allah Ta'ala be pleased with him).</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In his book <i>‘Al Isaabah’, </i>Hafidh Ibn Hajar Asqalani (May Allah Ta'ala have mercy on him) narrates under the section of the biography of Abdullah bin Abbaas (May Allah Ta'ala be pleased with him) on the authority of Sha’bi (May Allah Ta'ala have mercy on him) that once Zaid bin Thaabit was riding his horse. As an act of honour Ibn Abbaas (May Allah Ta'ala be pleased with him) came in front and took the reins of the horse. Zaid (May Allah Ta'ala be pleased with him) prohibited him from doing so saying that you are the cousin of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, how can I let you do such an act. However, Ibn Abbaas (May Allah Ta'ala be pleased with him) replied, <i>“This is how we have been commanded to revere and honour our scholars.”</i> Zaid bin Thaabit (May Allah Ta'ala be pleased with him) kissed the hands of Ibn Abbaas (May Allah Ta'ala be pleased with him) and said, <i>“This is how we have been commanded to respect the noble household of the Prophet </i></span><i> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">.”</span></i><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></p> <p dir="ltr" style="text-align: justify;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> This incident is narrated by Hakim in his Mustadrak who has authenticated this narration by saying that it fulfills the conditions of Imam Muslim. Allamah Dhahabi (May Allah Ta'ala be pleased with him) has not objected to this verdict of Imam Hakim. Shams al-A’immah Sarakhsi (May Allah Ta'ala be pleased with him) has also narrated this incident in <i>‘Mabsoot’ </i>(73/16) </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 4)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Bayhaqi it is narrated from Dhiraar bin Umar who narrates from Abu Rafi that Umar (May Allah Ta'ala be pleased with him) dispatched an army to Rome in which the Sahabi Abdullah bin Hudhafa </span> <span style="font-size: 12pt; line-height: 115%; font-family: AGA Arabesque;" lang="EN-US"> t</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> was also sent. The Roman army enjoyed great strength and power. They imprisoned the Muslims. The king of Rome told Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) that if he converts to Christianity, the king will make him a partner of his kingdom. Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) blatantly refused. On this the king ordered that Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) be hung on a cross and shot with arrows from every side. This order was executed; however, even on the cross, Hadhrat Abdullah (May Allah Ta'ala be pleased with him) appeared to be totally content without any sign of fear. Seeing this, the king ordered that he be taken off the cross and ordered that water be heated in a cauldron. Thereafter, he commanded that one prisoner should be burnt. The flesh of the prisoner began to melt away from his body and his bones became visible. After showing Hadhrat Abdullah (May Allah Ta'ala be pleased with him) this scene, the king ordered that he be thrown into this boiling water. When Hadhrat Abdullah was brought to the cauldron, he began to sob bitterly. The king ordered that he be brought back and asked him the reason for crying. He replied, “I am sad and I regret that I only have one life. When I am thrown in this water, my life will be over. If only I had a hundred lives and I could use every life to burn in this boiling water.” The king was awestruck and taken aback by Hadhrat Abdullah’s steadfastness. The king said, <i>“If you do one thing, I will free you; just kiss my head.”</i> Hadhrat Abdulah replied, “I will do so only if you free all the Muslim prisoners.” The king accepted this and Hadhrat Abdullah kissed his head. (He did this because it did not entail kufr or shirk and neither was there any sin, and this would lead to the Muslim prisoners being freed). On this the king ordered that he and all the Muslim prisoners be freed.</span></p> <p dir="ltr" style="text-align: justify;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> When all these Muslims returned to Umar (May Allah Ta'ala be pleased with him), he stood up and kissed them on their foreheads.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 5)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Tabaqaat Ibn Sad (6/224) it is mentioned under the biography of Asim bin Abi Najood (May Allah Ta'ala have mercy on him) about Abu Waail (May Allah Ta'ala have mercy on him) that sometimes he used to come to the village and at times he would be away. When he used to return and meet Hadhrat Asim (May Allah Ta'ala have mercy on him), he used to kiss his hands.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 6)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Mustadrak Hakim it is narrated under the chapter of the virtues of Abu Sufyaan (May Allah Ta'ala be pleased with him) that in the battle of Hunain, Abu Sufyaan was with Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. Hadhrat Abbaas (May Allah Ta'ala be pleased with him) submitted, <i>“O Prophet of Allah, this is your cousin Abu Sufyaan, please be happy with him.”</i> (The reason for this is that prior to the conquest of Makkah, Hadhrat Abu Sufyaan fought every battle against Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, hence Abbaas (May Allah Ta'ala be pleased with him) thought that Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> might still be angry with him). Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> accepted the intercession of Abbaas (May Allah Ta'ala be pleased with him) and said, “I am pleased with him. May Allah forgive all the enmity he showed against us.” Thereafter, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="AR-SA"> </span> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> turned to Abbaas (May Allah Ta'ala be pleased with him) and said, “Verily he is our brother.” Abbaas (May Allah Ta'ala be pleased with him) says, “I kissed his blessed foot while he was seated on his camel.” </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 7)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Ibn al A’raabi narrates that Jabir (May Allah Ta'ala be pleased with him) said, “When my father was killed on the day of Uhud, I came to him and found him covered. I began to uncover his face and kiss him. Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> saw me and did not prohibit me.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 8)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Sufyaan (May Allah Ta'ala have mercy on him) narrates in his Jami that Tamim bin Salamah said, “When Umar (May Allah Ta'ala be pleased with him) came to Syria, Abu Ubaidah bin al-Jarrah (May Allah Ta'ala be pleased with him) came to welcome him. He shook and kissed the hands of Umar (May Allah Ta'ala be pleased with him).” Based on this, Tamim was of the opinion that kissing the hands is Sunnah.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 9)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Bukhari (May Allah Ta'ala have mercy on him) narrates in Al-Adab al-mufrad that Suhaib (May Allah Ta'ala be pleased with him) has said, I saw Ali (May Allah Ta'ala be pleased with him) kiss the hands and feet of Abbaas (May Allah Ta'ala be pleased with him).”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 10)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Likewise, Imam Ahmad and Imam Bukhari (May Allah Ta'ala have mercy on him) narrates that Thaabit said to Anas (May Allah Ta'ala be pleased with him), “Have you touched Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> with your hands.” Anas (May Allah Ta'ala be pleased with him) replied in the affirmative. On this, Thaabit kissed his hands.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt; margin-left: 36pt;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 11)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Abu Dawood (May Allah Ta'ala be pleased with him) narrates that Ayaas bin Dughful said, “I saw Abu Nadhirah (May Allah Ta'ala have mercy on him) kiss the cheeks of Hasan bin Ali (May Allah Ta'ala be pleased with him).”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraph"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 12)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In his book, ‘<i>Amal al yaum wal laylah’, </i>Ibn us-Sunni narrates from Abu Bakr binMuhammad bin Umar (May Allah Ta'ala have mercy on him) that he said, “One day I came to the company of Abu Bakr bin Mujahid. Hadhrat Shibli (May Allah Ta'ala be pleased with him) came to this gathering. Abu Bakr immediately stood up, embraced Hadrat Shibli and kissed him on his forehead. I said, “O my leader, you are acting like this to Shibli?” Abu Bakr replied, “I did the same as I saw Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> doing the same to him in one dream: that he went to a gathering of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> and Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed him on his forehead. I asked Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="AR-SA"> </span> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> why he was treating Shibli like this? Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> said, “The reason for this is that after Salaah, he recites the verse, </span> </p> <p style="text-align: center; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"> <b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ (128)</span><span style="font-size: 14pt; line-height: 115%; font-family: 'Times New Roman',serif;" dir="ltr" lang="EN-US"> </span></b> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" dir="ltr" lang="EN-US"> </span></p> <p dir="ltr" style="text-align: center; margin-left: 36pt;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> After this he sends salutations on me. (Due to this I have kissed him).”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpFirst"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 13)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Hafidh Abu Musa Madini (May Allah Ta'ala have mercy on him) narrates from Hadrat Sufyaan (May Allah Ta'ala have mercy on him) that he mentioned in one gathering that it is Sunnah to kiss the hands of a scholar and a just leader. Abdullah bin Mubarak was present in that gathering. He immediately stood up and kissed Sufyaan (May Allah Ta'ala have mercy on him) on his head and said, “Where will I get such a beautiful opportunity to practice on this Sunnah again.”</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 14)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Muslim kissed the forehead of Imam Bukhari and intended to also kiss his feet. This incident is famous in the books of Hadith and narrators. </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraphCxSpMiddle"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 15)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>Imam Nawawi narrates in Al-Adhkaar that Sahl bin Abdullah At-Tustari (May Allah Ta'ala have mercy on him) used to come to Imam Abu Dawood any say, “Take out your tongue with which you narrate from Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> so that I can kiss it.” He then used to kiss it.</span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> The above is further strengthened by the incident that took place at the demise of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">. When Abu Bakr (May Allah Ta'ala be pleased with him) reached the Janazah of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US">, he kissed Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> on his forehead. In the same way, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> kissed Uthmaan bin Madhoon (May Allah Ta'ala be pleased with him) after his demise. </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></p> <p dir="ltr" style="text-align: center;" class="MsoNormal" align="center"><b><u> <span style="font-size: 14pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> VERDICTS OF OUR ILLUSTRIOUS JURISTS</span></u></b></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraph"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 1)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>In Mabsoot of Shams al A’immah As Sarakhsi under the chapter of ‘Istihsaan’ (10/149) it is mentioned,</span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> روي أن النبي صلى الله عليه وسلم كان يقبل فاطمة رضي الله عنها ويقول "أجد منها ريح الجنة" وكان إذا قدم من سفر بدأ بها فعانقها وقبل رأسها وقبل أبو بكر رأس عائشة رضي الله عنهما وقال صلى الله عليه وسلم "من قبل رجل أمه فكأنما قبل عتبة الجنة</span><span style="font-size: 14pt; line-height: 115%; font-family: Arial,sans-serif;" lang="AR-SA"> </span> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> وقال محمد بن المنكدر رحمه الله بت أغمز رجل أمي وبات أخي أبو بكر يصلى وما أحب أن تكون ليلتي بليلته "</span></b></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><i> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> “It is narrated that Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> used to kiss Fatimah (May Allah Ta'ala be pleased with her) and say, “I can smell from her the fragrance of Jannah. In fact when he used to return from a journey, he used to first go to Fatimah (May Allah Ta'ala be pleased with her) and embrace her. Abu Bakr (May Allah Ta'ala be pleased with him) kissed the head of Ayesha (May Allah Ta'ala be pleased with her) and said, “Whoever kisses the head of his mother, it is as if he is kissing the threshold of Jannah. Muhammad bin al-Munkadir (May Allah Ta'ala have mercy on him) mentions, “I spent a night massaging my mother’s feet and my brother Abu Bakr spent the night in worship. In no way will I be happy to swap my night with that of my brother.” </span></i> </p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> (It should be noted that it will only be permissible to kiss any woman from one’s maharim (those women who are impermissible to marry) if one feels secure from lust. To kiss any woman with lust is prohibited and it has even greater repercussions if done to one’s maharim). (Ibid) </span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraph"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 2)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">It is mentioned in Badaa’i as sanaa’i,</span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> واختلف في القبلة والمعانقة قال أبو حنيفة رضي الله عنه ومحمد رحمه الله يكره للرجل أن يقبل فم الرجل أو يده أو شيئا منه أو يعانقه وروي عن أبي يوسف رحمه الله أنه لا بأس به ووجهه ما روي أنه لما قدم جعفر بن أبي طالب رضي الله عنه من الحبشة عانقه سيدنا رسول الله وقبل بين عينيه وأدنى درجات فعل النبي الحل وكذا روي أن أصحاب رسول الله كانوا إذا رجعوا من أسفارهم كان يقبل بعضهم بعضا ويعانق بعضهم بعضا واحتجا بما روي أنه سئل رسول الله فقيل أيقبل بعضنا بعضا فقال لا فقيل أيعانق بعضنا بعضا فقال عليه الصلاة والسلام لا فقيل أيصافح بعضنا بعضا فقال عليه الصلاة والسلام نعم وذكر الشيخ أبو منصور رحمه الله أن المعانقة إنما تكره إذا كانت شبيهة بما وضعت للشهوة في حالة التجرد فأما إذا قصد بها المبرة والإكرام فلا تكره وكذا التقبيل الموضوع لقضاء الوطر والشهوة هو المحرم فإذا زال عن تلك الحالة أبيح وعلى هذا الوجه الذي ذكره الشيخ يحمل الحديث الذي احتج به أبو يوسف رحمه الله والله أعلم بالصواب</span></b><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="AR-SA"> </span></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><i> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> “Scholars differ on the ruling of embracing; Imam Abu Hanifa and Imam Muhammad (May Allah Ta'ala have mercy on them) say that it is makrooh (reprehensible) for a male to kiss the lips, hands or any portion of another male and likewise it is reprehensible to embrace. It is narrated from Imam Abu Yusuf (May Allah Ta'ala have mercy on him) that there is no problem in doing this. His proof is that when Jafar bin Abi Talib (May Allah Ta'ala be pleased with him) came from Abyssinia, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> embraced him and kissed him between his eyes. The least status we can attach to the action of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> is that of permissibility. Similarly, it is mentioned that the companions of Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> used to kiss and embrace one another upon return from a journey. Imam Abu Hanifa and Imam Muhammad use as proof the fact that when Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA">صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> was asked, “Should we kiss one another?” Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> replied in the negative. When asked if we should embrace one another, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> gave the same response. Thereafter, Nabi </span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US"> was asked if we should shake hands with one another to which he replied in the affirmative. Abu Mansoor (May Allah Ta'ala have mercy on him) has mentioned that embracing one another is abominable if it is done at times when it resembles lust, as when one is naked. If a person merely intends showing courtesy or honour to another person, it will not be makrooh. Likewise, it will only be impermissible to kiss if a person if he is doing it out of lust and passion; if these qualities are not found, it will be permissible. The Hadith which Imam Abu Yusuf has used as proof will be based on what the Shaykh has mentioned.” </span> </i></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraph"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 3)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span> <span style="font-size: 12pt; line-height: 115%; font-family: "Times New Roman","serif";" lang="EN-US">In Fatawa Qadhi Khan it is mentioned,</span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> و يكره أن يقبل الرجل فم الرجل أو يده أو شيئا منه في قول أبي حنيفة و محمد رحمهما الله تعالى * و لا بأس بالمصافحة * و قال أبو يوسف رحمه الله تعالى لا بأس بالتقبيل و المعانقة في إزار واحد فإن كانت المعانقة من فوق قميص أو جبة أو كانت القبلة على وجه المسرة دون الشهوة جاز عند الكل *</span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: 'Times New Roman',serif;" dir="ltr" lang="EN-US"> </span></b></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><i> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> “It is detestable for one male to kiss the lips of another male, or even his hand or any portion of him according to Imam Abu Hanifa and Imam Muhammad (May Allah Ta'ala have mercy on them). And there is no problem in shaking hands. Imam Abu Yusuf (May Allah Ta'ala have mercy on him) mentions that there is no problem in kissing or embracing in one piece of cloth. If two males embrace while they have on a shirt or cloak, or a person kisses out of happiness and has no lust, it will be permissible according to all.” </span></i></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> (Mufti Shafi Saheb mentions): From this last statement of Allamah Qadhi Khan (May Allah Ta'ala have mercy on him), it becomes clear that the prohibition of kissing and embracing which is narrated from Imam Abu Hanifa and Imam Muhammad (May Allah Ta'ala have mercy on them) is confined to that case where a person has lust or it resembles a person who has lust. Otherwise, it will be permissible to embrace and kiss according to all three Scholars. The statement of Abu Mansoor (May Allah Ta'ala have mercy on him) which is in Badaa’i (the translation has passed above) also corroborates this.</span></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt;" class="MsoListParagraph"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> 4)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>It is mentioned in Durr al Mukhtaar and its marginal notes, Radd al Muhtaar,</span></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> الدر المختار - (6 / 383)</span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> ( ولا بأس بتقبيل يد ) الرجل ( العالم ) والمتورع على سبيل التبرك درر </span></b> </p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="EN-US"> </span><span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA">ونقل المصنف عن الجامع أنه لا بأس بتقبيل يد الحاكم والمتدين ( السلطان العادل ) وقيل سنة مجتبى</span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> ( وتقبيل رأسه ) أي العالم ( أجود ) كما في البزازية ( ولا رخصة فيه ) أي في تقبيل اليد ( لغيرهما ) أي لغير عالم وعادل هو المختار مجتبى </span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="EN-US"> </span><span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA">وفي المحيط إن لتعظيم إسلامه وإكرامه جاز وإن لنيل الدنيا كره </span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> ( طلب من عالم أو زاهد أن ) يدفع إليه قدمه و ( يمكنه من قدمه ليقبله أجابه وقيل لا ) يرخص فيه </span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> و في رد المحتار - (26 / 446)</span></b></p> <p style="text-align: justify; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; line-height: 115%; font-family: Traditional Arabic;" lang="AR-SA"> ( قوله أجابه ) لما أخرجه الحاكم : { أن رجلا أتى النبي صلى الله عليه وسلم فقال : يا رسول الله أرني شيئا أزداد به يقينا فقال اذهب إلى تلك الشجرة فادعها فذهب إليها فقال إن رسول الله صلى الله عليه وسلم يدعوك فجاءت حتى سلمت على النبي صلى الله عليه وسلم فقال لها : ارجعي فرجعت قال : ثم أذن له فقبل رأسه ورجليه وقال لو كنت آمرا أحدا أن يسجد لأحد لأمرت المرأة أن تسجد لزوجها } " : وقال صحيح الإسناد ا هـ من رسالة الشرنبلالي</span><span style="font-size: 14pt; line-height: 115%; font-family: 'Times New Roman',serif;" dir="ltr" lang="EN-US"> </span></b></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><i> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> “There is no harm in kissing a scholar or a religious person for blessings. The author quotes from Al Jami that there is no problem in also kissing the hands of a just ruler. It is said that this is Sunnah. To kiss the head of a scholar is better as mentioned in al-Bazaaziyyah. There is no lee-way for kissing the hands of anyone else besides them i.e. besides the hands of a scholar and just ruler, this is the preferred view. In al-Muheet al Burhani it is mentioned that if a male kisses another male out of respect for his Islaam and to honour him, it will be permissible. </span></i></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"><i> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> A person asks a scholar or an ascetic person to spread out his feet so that he can kiss them, they should comply. According to one view it is mentioned that they should not fulfill their request.” </span></i></p> <p dir="ltr" style="text-align: justify;" class="MsoNormal"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> In Radd al Muhtaar it is mentioned,</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"><i> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> “(They should comply) because of what is narrated by Imam Hakim that a person came to Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> and said, “O Prophet of Allah, show me a sign so that I can increase my conviction.” Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> (pointed towards a tree) and said, “Go call that tree for me.” The person went to the tree and said, “Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> is calling you.” The tree came and saluted Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US">. Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> ordered it to return to its former place and it returned. Thereafter, Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> gave this Sahabi permission and he kissed the blessed head and feet of Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US">. Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> said, “If I had to command any person to prostrate for another person, I would have commanded a woman to prostrate for her husband. Imam Hakim said that the chain of this narration is authentic” </span></i></p> <p dir="ltr" style="text-align: justify; text-indent: -18pt; line-height: normal; margin-bottom: 0.0001pt;" class="MsoListParagraph"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> 5)<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span>It is mentioned in Fatawa al-Hindiyyah,</span></p> <p style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> طلب من عالم أو زاهد أن يدفع إليه قدمه ليقبله لا يرخص فيه ولا يجيبه إلى ذلك عند البعض وذكر بعضهم يجيبه إلى ذلك وكذا إذا استأذنه أن يقبل رأسه أو يديه كذا في الغرائب .</span></b></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> “If a person requests a scholar or an ascetic person to spread out his leg to kiss it, it will not be permissible for him to stretch it out and therefore he should not respond according to some scholars. Some scholars however claim that he should respond to this request. The same will be if he requests to kiss the scholar’s or ascetic person’s head and hands.”</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> In Madhaahir al haq under the commentary of the hadith of ‘wafd Abdul Qais’ it is mentioned,</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; line-height: normal;" class="MsoNormal"><i> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> “It is apparent that it is learnt from this narration that it is permissible to kiss the feet even though (some) jurists prohibit it.” </span></i></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Another issue mentioned with the above masala (of kissing the hands and feet) is the issue of embracing one another. The summary of this issue, as mentioned in the books Badaa’i as sanaa’i and Fatawa Qadhi Khan, is that if it is done in a way that a person has lust, or even if there is mere doubt, then according to Imam Abu Hanifa and Imam Muhammad, it will be makrooh. If this is not the case, then there is consensus that it will be permissible.</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> As for the manner in which it is mentioned in Durr al mukhtaar, Radd al muhtaar, Alamgiri etc (as mentioned above), this is a difference of the latter day jurists. In the actual issue of kissing and embracing, there is no difference at all. The basis of this difference is that the person who people wish to kiss his hands and feet, will it be permissible for him to spread out his feet in order to give people this chance or not?</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> The apparent reason for this difference is that if, in reality, a person does not have pride and arrogance then still, this apparently looks like an act of arrogance which has the great possibility of creating pride in a person’s heart. Because of this, some jurists claimed that it is detestable. Others however, looked at the actual action itself and issued the verdict of permissibility. </span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Some people posed this question to Hadhrat Moulana Ashraf Ali Thanwi (May Allah Ta'ala have mercy on him) and he responded as follows,</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"><i> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> “To interpret something without a proof is not logical. It is also apparent that without the presence of a proof which averts something from its apparent meaning, we cannot take another meaning. Hence, in itself it is permissible to kiss the feet of (a pious) person. The Fuqahah have ruled that it is reprehensible based on an external factor.” </span></i> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> (Imdad al fatawa 5/345)</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> From the aforementioned, there are other questions which emerge. It will be appropriate to mentioned something with regards to those questions.</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Question 1</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> If it is permissible to kiss a person’s feet, will it be permissible to lower your head, bow or prostrate to him? Scholars in our country differ on this issue; some say that although while kissing the feet, it apparently seems as if a person is bowing and prostrating, then too it will be permissible. However, there are numerous scholars who say that kissing the feet will only be permissible if a person does not lower his head, bow or prostrate. These scholars cite as proof the following narration which is narrated in Mishkaat under the chapter of ‘Al Musafaha wal mu’anaqah:</span></p> <p style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> حدثنا سويد أخبرنا عبد الله أخبرنا حنظلة بن عبيد الله عن أنس بن مالك قال قال رجل : يا رسول الله الرجل منا يلقي أخاه أو صديقه أينحني له ؟ قال لا(رواه الترمذي</span><span style="font-size: 14pt; font-family: Traditional Arabic; color: black;" lang="AR-SA"> وقال هذا حديث حسن)</span></b></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: "Times New Roman","serif";" lang="EN-US">Anas bin Malik (May Allah Ta'ala be pleased with him) says that a person asked, “O Prophet of Allah, when any of us meets his brother or friend, should he bow (inhinaa) to him?” Nabi </span> <span style="font-size: 12pt; font-family: "Times New Roman","serif";" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: "Times New Roman","serif";" lang="EN-US"> replied, “No!”</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: "Times New Roman","serif";" lang="EN-US">In the commentary of Mishkaat, Mirqaat it is mentioned,</span></p> <p style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; font-family: 'Times New Roman',serif;" dir="ltr" lang="EN-US"> </span></b></p> <p style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal; direction: rtl; unicode-bidi: embed;" dir="ltr" class="MsoNormal"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA"> (أينحني له) من الإنحناء وهو إمالة الرأس والظهر تواضعا وخدمة (قال لا) أي فإنه في معنى الركوع وهو كالسجود من عبادة الله سبحانه</span></b></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"><b> <span style="font-size: 14pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> </span></b><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US">“The meaning of ‘inhinaa’ is to bend the head and back out of humility and service. Nabi </span> <span style="font-size: 12pt; font-family: Traditional Arabic;" dir="rtl" lang="AR-SA"> صلى الله عليه و سلم</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> replied in the negative because this is in the category of ruku and it is like prostrating when worshiping Allah.”</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> There are numerous other texts which clearly show that bowing for another person is reprehensible (all these are cited in the original Urdu work).</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Furthermore, the following text of Fatawa al-Hindiyyah clearly shows that it is not necessary to bow when kissing someone’s feet:</span></p> <p style="text-align: center; line-height: normal; direction: rtl; unicode-bidi: embed; margin-bottom: 0.0001pt;" dir="ltr" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" dir="ltr" lang="EN-US"> </span><b><span style="font-size: 14pt; font-family: Traditional Arabic;" lang="AR-SA">طلب من عالم أو زاهد أن يدفع إليه قدمه ليقبله </span></b></p> <p dir="ltr" style="text-align: center; line-height: normal; margin-bottom: 0.0001pt;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> “If a person requests a scholar or an ascetic person <u>to spread out</u> his leg to kiss it…”</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> From the aforementioned, which opinion is correct and better to follow?</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Answer</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> It will be reprehensible if a person purposefully intends bowing. If a person bows by the way in order to kiss the feet of another person, it will be in the same ruling of kissing his feet (i.e. it will be permissible).</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Question 2</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> What is the meaning of kissing a person’s feet, does it mean that you actually kiss a person’s feet or should it be done like when kissing hajr aswad that you place your hands on a person’s feet and kiss your hands?</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> Answer</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> The first meaning is what is intended and the second has no basis.</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: center; line-height: normal;" class="MsoNormal" align="center"><b><u> <span style="font-size: 14pt; font-family: 'Times New Roman',serif;" lang="EN-US"> SUMMARY</span></u></b></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: center; line-height: normal;" class="MsoNormal" align="center"><b><u> <span style="text-decoration: none; font-size: 14pt; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></u></b></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> The following rulings are derived from the Ahadith, sayings and actions of the Sahabah </span> <span style="font-size: 12pt; font-family: AGA Arabesque;" lang="EN-US">t</span><span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> , the Tabi’een and the statements of leading scholars which have been presented above:</span></p> <ol dir="ltr"><li dir="ltr"> <p dir="ltr" style="text-align: justify;" class="MsoListParagraphCxSpMiddle"> <span style="font-family: 'Times New Roman',serif;">There is consensus that it is not permissible to kiss or embrace any person with lust besides one’s wife and slave-girl. Even if there is a mere fear or doubt of lust, then too, it will not be permissible. </span> </p> </li><li dir="ltr"> <p dir="ltr" style="text-align: justify;" class="MsoListParagraphCxSpMiddle"> <span style="font-family: 'Times New Roman',serif;">There is also consensus that it is permissible to kiss and embrace small children out of compassion and to kiss pious people out of honour on condition that that there is no action associated with it which is in contrast to the Shariah.</span> </p> </li><li dir="ltr"> <p dir="ltr" style="text-align: justify;" class="MsoListParagraphCxSpMiddle"> <span style="font-family: 'Times New Roman',serif;">If there is any prohibited act associated with the kissing, embracing and even in the mere shaking of hands, there is consensus that it will all be reprehensible.<br /> <br /> </span> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> </span> </p> </li></ol> <p dir="ltr" style="text-align: center;" class="MsoListParagraphCxSpMiddle" align="center"> <b><u> <span style="font-size: 14pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> ACTIONS DONE IN CONTRAST TO SHARIAH AT THE TIME OF EMBRACING AND KISSING</span></u></b></p> <p dir="ltr" style="text-align: center;" class="MsoListParagraphCxSpLast" align="center"> <span style="font-size: 12pt; line-height: 115%; font-family: 'Times New Roman',serif;" lang="EN-US"> </span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> It is essential to know which things are done contrary to the Shariah at the time of kissing and embracing so that a person can ensure that he stays away from these actions. Hereunder we have presented a list of such actions: </span> </p> <ol dir="ltr"><li dir="ltr"> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> The person who apprehends that he will become arrogant and proud should not allow others to kiss his hands and feet.</span> </p> </li><li dir="ltr"> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> In those scenarios where these actions will cause harm and inconvenience to others, then leave alone kissing and embracing, it will not even be permissible to shake hands with another person. An example of this is if you meet a person who is busy or engaged in some essential work; by trying to kiss, embrace or even shake the hands of such a person, it will be a means of causing him inconvenience. Hence, a person should try to abstain from such actions in these conditions. </span> </p> </li><li dir="ltr"> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> If a person feels that by kissing a certain person, then this will inevitably create pride in his heart, then he should abstain from this practice. Especially, if the kissing of the hands and feet is done by many people in a gathering; then one harm is that this takes up a lot of time. Another harm which is even greater is that in that vicinity where this practice becomes common, an outsider might think this to be a general consent. Therefore, a person should abstain in such circumstances. </span> </p> </li><li dir="ltr"> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif;" lang="EN-US"> It is necessary that one keeps himself to the level of how Nabi صلى الله عليه و سلم, the Sahabah and Tabi’een kissed one another. In all the above mentioned incidents we find that although the Sahabah and our pious predecessors kissed one another, they did not make it a habit, nor did they do it in every gathering, nor did anyone ask others to kiss him. Thus, wherever this is practiced with the abovementioned simplicity, then it will be permissible and in fact preferable to kiss the hands and feet of pious people. And in those cases where there is no simplicity, or it becomes a habit then it will not be free from some harms. It is a famously known by the jurists that if a preferable action contains some aspects which are contrary to Shariah, then it will be compulsory to leave out that action. An example of this is the shaking of hands after compulsory prayers; some Fuqaha mention that it is makrooh because people might assume it to be a portion of the prayer. </span> </p> </li></ol> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif; font-weight: 700;" lang="EN-US"> And Allah knows best</span></p> <p dir="ltr" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;" class="MsoNormal"> <span style="font-size: 12pt; font-family: 'Times New Roman',serif; font-weight: 700;" lang="EN-US"> Wassalam u Alaikum </span></p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-32882025152428331502009-10-24T13:04:00.000+05:302009-10-24T13:10:16.455+05:30Istawaa ‘alal-‘Arsh<p style="font-weight: bold;"><span class="mttl">Istiwa’ is a Divine Act</span></p><p><span class="sprttl">On The Establishment Of His Throne</span></p><p><span class="minttl">by GF Haddad ©</span></p> <p>(Concerning: Qur’an 7:54; 13:2; 20:5; 25:59; 32:4)</p> <p>“Istiwa’ is one of the Attributes of acts (<em>min sifat al-af`al</em>) according to the majority of the explanations.” – Al-Qurtubi.1</p> <p>“The establishment of His Throne in the heaven is known, and His Throne in the earth is the hearts of the People of Pure Monotheism (<em>ahl al-tawhid</em>). He said: <span class="k">{</span> and eight will uphold the Throne of their Lord that day, above them} (69:17), and [concerning] the throne of the hearts: <span class="k">{</span> We carry them on the land and the sea} (17:70). As for the throne of the heaven: the Merciful established Himself over it (<em>`alayhi istawa</em>); and as for the throne of the hearts: the Merciful conquered it (<em>`alayhi istawla</em>). The throne of the heaven is the direction of the supplication of creatures, while the throne of the heart is the locus of the gaze of the Real – Most High -. Therefore, there is a huge difference between this throne and that!” – Al-Qushayri.2</p> <p>“We believe that <span class="k">{</span> the Merciful established Himself over the Throne <span class="k">}</span> (20:5), and we do not know the reality of the meaning of this nor what is meant by it (<em>la na`lamu haqiqata mi`na dhalika wa al-murada bihi</em>), while we do believe that <span class="k">{</span> There is nothing whatsoever like unto Him <span class="k">}</span> (42:11) and that He is exalted far above the most elevated of created things. That is the way of the Salaf or at least their vast majority, and it is the safest because one is not required to probe into such matters.” – Al-Nawawi.3</p> <p>Imam Abu al-Hasan al-Ash`ari said: “The establishment of Allah – Most High – on the Throne is an action He has created named <em>istiwa’</em> and related to the Throne, just as He has created an action named <em>ityan</em> (coming) related to a certain people; and this implies neither descent nor movement.”4 Al-Bayhaqi confirms this: “Abu al-Hasan `Ali al-Ash`ari said that Allah – Most High – effected an act in relation to the Throne, and He called that act <em>istiwa’</em>, just as He effected other acts in relation to other objects, and He called those acts ’sustenance’ (<em>rizq</em>), `favor’ (<em>ni`ma</em>), or other of His acts.”5 This is also the interpretation of Ibn Hazm (d. 456) – although a vehement enemy of Ash`aris – who explains <em>istiwa’</em> as “an act pertaining to the Throne”.6</p> <p>Abu al-Fadl al-Tamimi mentioned that two positions were reported from Imam Ahmad concerning <em>istiwa’</em>: One group narrated that he considered it “of the Attributes of act” (<em>min sifat al-fi`l</em>), another, “of the Attributes of the Essence” (<em>min sifat al-dhat</em>).”7 Ibn Battal mentions that Ahl al-Sunna hold either one of these two positions: “Those that interpreted <em>istawa</em> as `He exalted Himself’ (<em>`ala</em>) consider <em>istiwa</em> an Attribute of the Essence, while those who interpreted it otherwise consider it an Attribute of act.”8</p> <p>Al-Tamimi further related that Ahmad said:</p> <p>[<em>Istiwa'</em>]: It means height/exaltation (<em>`uluw</em>) and elevation (<em>irtifa`</em>). Allah – Most High – is ever exalted (<em>`ali</em>) and elevated (<em>rafi`</em>) without beginning, before He created the Throne. He is above everything (<em>huwa fawqa kulli shay’</em>), and He is exalted over everything (<em>huwa al-`ali `ala kulli shay’</em>). He only specified the Throne because of its particular significance which makes it different from everything else, as the Throne is the best of all things and the most elevated of them. Allah – Most High – therefore praised Himself by saying that He <span class="k">{</span> established Himself over the Throne <span class="k">}</span>, that is, He exalted Himself over it (<em>`alayhi `ala</em>). It is impermissible to say that He established Himself with a contact or a meeting with it. Exalted is Allah above that! Allah is not subject to change, substitution, nor limits, whether before or after the creation of the Throne.9</p> <p>The Maliki scholar Ibn Abi Jamra (d. 695) said something similar in his commentary on the hadith “Allah wrote a Book before He created creation, saying: Verily My mercy precedeth My wrath; and it is written with Him above the Throne”:</p> <p>It may be said from the fact that the Book is mentioned as being “above the Throne” that the divine wisdom has decreed for the Throne to carry whatever Allah wishes of the record of His judgment, power, and the absolute unseen known of Him alone, in order to signify the exclusivity of His encompassing knowledge regarding these matters. This makes the Throne one of the greatest signs of the exclusivity of His knowledge of the Unseen. This could explain the verse of istiwa’ as referring to whatever Allah wills of His power, which is the Book He has placed above His Throne.”10</p> <p>Sufyan al-Thawri (d. 161) interpreted istiwa’ in the verse <span class="k">{</span> The Merciful established Himself over the Throne <span class="k">}</span> (20:5) as “a command concerning the Throne” (amrun fi al-`arsh), as related by Imam al-Haramayn al-Juwayni and quoted by al-Yafi`i in the latter’s book Marham al-`Ilal al-Mu`dila fi Daf` al-Shubah wa al-Radd `ala al-Mu`tazila (”Book of the Resolution of Difficult Problems for the Removal of Doubts and the Refutation of the Mu`tazila”):</p> <p>The understanding of istiwa’ as the turning of Allah – Most High – to a particular command concerning the Throne is not far-fetched, and this is the ta’wil of Imam Sufyan al-Thawri, who took as corroborating evidence for it the verse: <span class="k">{</span> Then turned He (<em>thumma istawa</em>) to the heaven when it was smoke <span class="k">}</span> (41:11), meaning: “He proceeded to it” (<em>qasada ilayha</em>).11</p> <p>Al-Tabari said, in his commentary on the verse <span class="k">{</span> Then turned He (<em>thumma istawa</em>) to the heaven, and fashioned it as seven heavens <span class="k">}</span> (2:29):</p> <p>The meaning of istiwa’ in this verse is height (<em>`uluw</em>) and elevation… but if one claims that this means displacement for Allah, tell him: He is high and elevated over the heaven with the height of sovereignty and power, not the height of displacement and movement to and fro.</p> <p>The above position is exactly that of the Ash`ari school, as shown by Abu Bakr ibn al-`Arabi’s and Ibn Hajar’s numerous comments to that effect12 directed against those who attribute altitude to Allah in their interpretation of His `uluw such as Ibn Taymiyya. The latter stated: “The Creator, Glorified and Exalted is He, is above the world and His being above is literal, not in the sense of dignity or rank.”13 This doctrine was comprehensively refuted by Ibn Jahbal al-Kilabi (d. 733) in his Radd `ala Man Qala bi al-Jiha (”Refutation of Ibn Taymiyya Who Attributes A Direction to Allah – Most High -”)14 and Shaykh Yusuf al-Nabahani (1265-1350) in his Raf` al-Ishtibah fi Istihala al-Jiha `ala Allah (”The Removal of Doubt Concerning the Impossibility of Direction for Allah”).15</p> <p>Ibn al-Jawzi (d. 597) in the introduction of his Daf` Shubah al-Tashbih said of the anthropomorphists: “They are not content to say: `Attribute of act’ (<em>sifatu fi`l</em>) until they end up saying: `Attribute of the Essence’ (<em>sifatu dhat</em>).” Ibn Hazm also said: “If the establishment on the Throne is eternal without beginning, then the Throne is eternal without beginning, and this is disbelief.”16</p> <p>Al-Bayhaqi quotes one of the companions of al-Ash`ari, Abu al-Hasan `Ali ibn Muhammad ibn Mahdi al-Tabari (d. ~380) as saying in his book Ta’wil al-Ahadith al-Mushkalat al-Waridat fi al-Sifat (”Interpretation of the Problematic Narrations Pertaining to the Attributes”): “Allah is in the heaven above everything and established (<em>mustawin</em>) over His Throne in the sense that He is exalted or elevated (`alin) above it, and the sense of istiwa’ is self-elevation (i`tila’).”17 This is the most widespread interpretation (ta’wil) of the issue among the Salaf: al-Baghawi said that the meaning of the verse <span class="k">{</span> The Merciful established Himself over the Throne <span class="k">}</span> (20:5) according to Ibn `Abbas and most of the commentators of Qur’an is “He elevated Himself” (irtafa`a).18 This is the interpretation quoted by al-Bukhari in his Sahih from the senior Tabi`i Rufay` ibn Mahran Abu al-`Aliya (d. 90). Al-Bukhari also cites from Mujahid (d. 102) the interpretation “to rise above” or “exalt Himself above” (`ala). Ibn Battal declares the latter to be the true position and the saying of Ahl al-Sunna because Allah described Himself as “the Sublimely Exalted” — <span class="k">{</span> al-`Ali <span class="k">}</span> (2:255) and said: <span class="k">{</span> exalted be He (ta`ala) over all that they ascribe as partners (unto Him)! <span class="k">}</span> (23:92).19</p> <p>In complete opposition to the above Ibn Taymiyya said in his Fatawa: “The establishment of Allah over the Throne is real, and the servant’s establishment over the ship is real” (<em>lillahi ta`ala istiwa’un `ala `arshihi haqiqatan wa li al-`abdi istiwa’un `ala al-fulki haqiqatan</em>).20 “Allah is with us in reality, and He is above His Throne in reality (<em>Allahu ma`ana haqiqatan wa huwa fawqa al-`arshi haqiqatan</em>).. . . Allah is with His creation in reality and He is above His Throne in reality (<em>Allahu ma`a khalqihi haqiqatan wa huwa fawqa al-`arshi haqiqatan</em>).”21</p> <p>Another interpretation commonly used by later Ash`aris for istiwa’ is that of istila’ and qahr, respectively “establishing dominion” and “subduing.” Ibn `Abd al-Salam said:</p> <p>His establishment (<em>istiwa’</em>) over the Throne is a metaphor for establishing dominion (<em>istila’</em>) over His kingdom and disposing of it, as the poet said:</p> <p>qad istawa Bishrun `ala al-`Iraq min ghayri sayfin wa damin muhraq</p> <p>Bishr established mastery over Iraq without sword and without shedding blood.22</p> <p>It is a metaphor of similitude with kings, who dispose of the affairs of their kingdoms while sitting among the dynastic princes. The throne may also express rank, as in `Umar’s – Allah be well-pleased with him – saying:23 “My throne would have toppled if I had not found a merciful Lord.”24</p> <p>Ibn Battal and Abu Mansur al-Baghdadi attribute the interpretation as istila’ chiefly to the Mu`tazila. Ibn Hajar said:</p> <p>The Mu`tazila said its meaning is “establishing dominion through subjugation and overpowering” (<em>al-istila’ bi al-qahr wa al-ghalaba</em>), citing as a proof the saying of the poet:</p> <p>Bishr established mastery over Iraq without sword and without shedding blood.</p> <p>The anthropomorphists (<em>al-jismiyya</em>) said: “Its meaning is settledness (<em>al-istiqrar</em>).”25 Some of Ahl al-Sunna said: “Its meaning is He elevated Himself (irtafa`a)” while others of them said: “Its meaning is He rose above (`ala),” and others of them said: “Its meaning is sovereignty (<em>al-mulk</em>) and power (<em>al-qudra</em>).”26</p> <p>The latter Sunni interpretation is evidently similar to that of istila’ and qahr. However, because the Mu`tazila claimed that the divine Attributes were originated in time rather than uncreated and beginningless, their interpretation was rejected by the scholars of Ahl al-Sunna. Ibn Battal said: “The Mu`tazila position is null and void, for Allah is qahir, ghalib, and mustawli without beginning.”27 Ibn Battal is referring to the Ash`ari position whereby the Attributes of acts such as creation, although connected with created objects, are without beginning in relation to Allah.28 To those who object to istawla on the grounds that it necessarily supposed prior opposition,29 Ibn Hajar similarly remarked that that assumption is discarded by the verse: <span class="k">{</span> Allah was (<em>kana</em>) ever Knower, Wise <span class="k">}</span> (4:17), which the scholars explained to mean “He is ever Knower and Wise.”30</p> <p>Thus Dawud al-Zahiri’s objection that istila’ necessitates a wresting from an adversary31 is not absolute among Ahl al-Sunna. The Ash`ari grammarian al-Raghib al-Asfahani (d. 402) said that istawa `ala has the meaning of <em>istawla `ala</em> (”He overcame”) and cited the verse of <em>istiwa</em> (20:5) as an example of this meaning: “It means that everything is alike in relation to him in such manner that no one thing is nearer to Him than another thing, since He is not like the bodies that abide in one place exclusively of another place.”32 In this sense, both the Mu`tazili position of origination for the Attributes and the literalist requirement of conquest-after-struggle are dismissed, and istawla can be safely admitted among the interpretations of Ahl al-Sunna. As Ibn Battal alluded, “establishing dominion and sovereignty,” “subduing,” and “conquering” no more suppose prior opposition in the face of the Creator than do His Attributes of “All-Victorious” (<em>Zahir</em>) “All-Compelling” (<em>Qahhar</em>), “Prevailer” (<em>Ghalib</em>), or “Omnipotent” (<em>Qahir</em>) presuppose resistance or power on anyone’s part. This is confirmed by the verses: <span class="k">{</span> He is the Omnipotent (al-qahir) over His slaves <span class="k">}</span> (6:18, 6:61) and <span class="k">{</span> Allah prevails (<em>ghalib</em>) in His purpose <span class="k">}</span> (12:21). Al-Raghib said: “It means that everything is alike in relation to him” and he did not say: “became alike.”</p> <p>Ibn al-Jawzi mentions another reason for permitting this interpretation: “Whoever interprets <span class="k">{</span> and He is with you <span class="k">}</span> (57:4) as meaning `He is with you in knowledge,’ permits his opponent to interpret <em>istiwa’</em> as ’subduing’ (<em>al-qahr</em>).”33</p> <p>As for the linguistic precedent of the meaning <em>istawla</em> for <em>istawa</em>, it is provided by the poet al-Akhtal (d. 110) who said: “Bishr established mastery over (<em>istawa `ala</em>) iraq without sword and without shedding blood.” some “Salafis” reject this linguistic proof on the ground that al-Akhtal was a second-century Christian. This shows ignorance of agreed-upon criteria for the probative force of arabic poetry in the <em>shari`a</em>, which extends at least to the year 150 and applies regardless of creed.</p> <p>Dr. Muhammad Sa`id Ramadan al-Buti said:</p> <p>The consensus in place regarding these texts is the refraining from applying to them any meaning which establishes a sameness or likeness between Allah and His creatures, and the refraining from divesting their established lexical tenor.</p> <p>The obligatory way to proceed is either to explain these words according to their external meanings which conform with divine Transcendence above any like or partner, and this includes not explaining them as bodily appendages and other corporeal imagery. Therefore it will be said, for example: He has established Himself over the Throne as He has said, with an establishment which befits His Majesty and Oneness; and He has a Hand as He has said, which befits His Divinity and Majesty; etc.</p> <p>Or they can be explained figuratively according to the correct rules of language and in conformity with the customs of speech in their historical context. For example: the establishment is the establishment of dominion (<em>istila’</em>) and that of authority (<em>tasallut</em>); the hand of Allah is His strength in His saying: <span class="k">{</span> The hand of Allah is over their hand <span class="k">}</span> (48:10) and His generosity in His saying: <span class="k">{</span> Nay, both His hands are spread wide, and He bestows as He wills <span class="k">}</span> (5:64).34</p> <p>As for the interpretation of istiwa’ as sitting (<em>julus</em>), it is asserted in the book attributed to `Abd Allah ibn Ahmad ibn Hanbal under the title Kitab al-Sunna (p. 5, 71): “Is establishment (<em>istiwa’</em>) other than by sitting (<em>julus</em>)?” “Allah – Most High – sits on the <em>kursi</em> and there remains only four spans vacant.” Al-Khallal in his own Kitab al-Sunna (p. 215-216) states that whoever denies that “Allah sits on the <em>kursi</em> and there remains only four spans vacant” is an unbeliever. `Uthman al-Darimi went so far as to say in his Naqd al-Jahmiyya: “If He so willed, He could have settled on the back of a gnat and it would have carried Him thanks to His power and the favor of His lordship, not to mention the magnificient Throne.”35 Ibn Taymiyya and Ibn al-Qayyim endorsed these views.36 Al-Kawthari wrote in his Maqalat: “Whoever imagines that our Lord sits on the <em>kursi</em> and leaves space at His side for His Prophet to sit, he has followed the Christians who believe that `Isa (a.s.) was raised to heaven and sat next to his Father – Allah is elevated above the partnership they ascribe to Him!”37</p> <p>Al-Munawi quotes the following conclusion on the verse of the Throne upon the water:</p> <p>Al-Tunisi said that the verse <span class="k">{</span> And His Throne was upon the water <span class="k">}</span> (11:7) contains a clear proof that direction is impossible for Allah – Most High – because the Throne settled (<em>istaqarra</em>) upon the water, therefore, since natural custom was broken by the settlement of that huge mass (<em>jirm</em>) – the largest of all masses – upon the water, contrary to the habitual fact that such a mass – or, rather, much less than it! – does not usually settle upon the water: it becomes known with certitude that <em>istiwa’</em> over it is not an <em>istiwa’</em> of settledness nor fixity.38</p> <p>The above proof is similar to the proof derived from Imam Malik’s statement: “The establishment is known, the ‘how’ is inconceivable, and to ask about it is an innovation!”39 Shaykh al-Islam Taqi al-Din al-Subki pointed out that the inconceivability of the modality of <em>istiwa’</em> proved that it precluded the meaning of sitting.40</p> <p>In his Qur’anic commentary entitled Lata’if al-Isharat (”The Subtle Signs”), Imam Abu al-Qasim al-Qushayri (d. 465) – together with Imam al-Haramayn Ibn al-Juwayni and al-Khatib al-Baghdadi the main figure in the fourth generation-layer of al-Ash`ari’s students – sums up the position of Ahl al-Sunna concerning istiwa’:</p> <p><span class="k">{</span> He established Himself over the Throne <span class="k">}</span> (7:54; 13:2; 20:5; 25:59; 32:4), however, the One without beginning has no limit (<em>al-qadim laysa lahu hadd</em>). He “established Himself over the Throne,” however, it is impermissible to attribute to Him proximity with His Essence nor remoteness. He “established Himself over the Throne,” however, the Throne would be the most needful of all things to an iota of connection (<em>al-wisal</em>) [with Him] if it were only alive! But it is a lifeless solid, and when did solids ever possess volition? He “established Himself over the Throne,” however, He is the Everlasting Sovereign (<em>al-Samad</em>) without rival, the Unique without limit.41</p> <p>And Allah Almighty is Most Knowing and Most Wise. May Allah Almighty bless and greet our master Muhammad, his Family, and his Companions!<br />NOTES</p> <p>1In his Tafsir (18:281).</p> <p>2In Lata’if al-Isharat (4:118).</p> <p>3Al-Nawawi, al-Majmu` Sharh al-Muhadhdhab (1:25).</p> <p>4As cited in `Abd al-Qahir al-Baghdadi, Usul al-Din (p. 113).</p> <p>5Al-Bayhaqi, al-Asma’ wa al-Sifat (2:308).</p> <p>6In his al-Fisal fi al-Milal (2:125).</p> <p>7Ibn Abi Ya`la, Tabaqat al-Hanabila (2:296).</p> <p>8In Ibn Hajar, Fath al-Bari (1959 ed. 13:406).</p> <p>9Ibn Abi Ya`la, Tabaqat al-Hanabila (2:296-297).</p> <p>10Ibn Hajar, Fath al-Bari, Tawhid ch. 22 (1959 ed. 13:414; 1989 ed. 13:508 #7422).</p> <p>11In al-Yafi`i, Marham al-`Ilal (p. 245) and Abu al-Ma`ali Ibn al-Juwayni, al-Irshad (p. 59-60).</p> <p>12Respectively in `Arida al-Ahwadhi (2:234-237) and Fath al-Bari (3:37-38, 6:136 [Jihad], also Tawhid ch. 23 last par.).</p> <p>13In al-Ta’sis al-Radd `ala Asas al-Taqdis (= Talbis al-Jahmiyya 1:111).</p> <p>14Its text is quoted in full in Ibn al-Subki’s Tabaqat (9:35-91) and its translation is forthcoming insha Allah.</p> <p>15Reproduced in full in al-Nabahani’s Shawahid al-Haqq (p. 210-240).</p> <p>16In al-Fisal (2:124).</p> <p>17In al-Bayhaqi, al-Asma’ wa al-Sifat (al-Hashidi ed. 2:308).</p> <p>18As reported by Ibn Hajar in Fath al-Bari (1959 ed. 13:409f.), book of Tawhid, chapter 22.</p> <p>19Ibid.</p> <p>20Ibn Taymiyya, Majmu` al-Fatawa, Vol. 5 entitled al-Asma’ wa al-Sifat (5:199).</p> <p>21Op. cit. (5:103).</p> <p>22Cf. Mukhtar al-Sihah (p. 136).</p> <p>23Narrated as a dream seen after `Umar’s death. See the following under the entry `arsh: Lisan al-`Arab, Ibn al-Athir’s al-Nihaya, al-Raghib’s Mufradat Alfaz al-Qur’an, al-Basa’ir (4:24), and `Umda al-Huffaz.</p> <p>24Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 104-112).</p> <p>25The explanation of istawa as istaqarra in the verse {Then He established Himself over the Throne} (32:4) is actually reported from al-Kalbi and Muqatil by al-Baghawi – in his commentary entitled Ma`alim al-Tanzil (al-Manar ed. 3:488) – who adds that the philologist Abu `Ubayda [Ma`mar ibn al-Muthanna al-Taymi (d. ~210)] said “He mounted” (sa`ida). Pickthall followed the latter in his translation of the verse as {Then He mounted the Throne}. It is a foundational position of the “Salafis” as stated by Imam Muhammad Abu Zahra: “The `Salafis’ and Ibn Taymiyya assert that settledness takes place over the Throne…. Ibn Taymiyya strenuously asserts that Allah descends, and can be above (fawq) and below (taht) `without how’…. and that the school of the Salaf is the affirmation of everything that the Qur’an stated concerning aboveness (fawqiyya), belowness (tahtiyya), and establishment over the Throne.” Abu Zahra, al-Madhahib al-Islamiyya (p. 320-322).</p> <p>26Ibn Hajar, Fath al-Bari (1959 ed. 13:409).</p> <p>27In Fath al-Bari (1959 ed. 13:409f.).</p> <p>28See Ibn Khafif’s `Aqida ßß15-19.</p> <p>29Cf. Ibn al-A`rabi in al-Dhahabi’s Mukhtasar al-`Uluw (p. 195 #241) and Dawud al-Zahiri – both of whom are quoted by Ibn Hajar in his discussion in Fath al-Bari – and Ibn `Abd al-Barr in his discussion of the hadith of descent in al-Tamhid: “The meaning of istawla in the language is `to overcome,’ and Allah Almighty does not need to overcome anyone.”</p> <p>30In Fath al-Bari (1959 ed. 13:409f.).</p> <p>31In Fath al-Bari (1959 ed. 13:409f.).</p> <p>32In al-Zabidi, Taj al-`Arus, entry s-w-y.</p> <p>33In Daf` Shubah al-Tashbih (1998 al-Kawthari repr. p. 23).</p> <p>34Al-Buti, al-Salafiyya (p. 132-133). For “Hands” = kindness, mercy, generosity, etc. see al-Qari, Mirqat al-Mafatih (1892 ed. 2:137, 1994 ed. 3:302) and al-Nawawi, Sharh Sahih Muslim, hadith “Then He stretches out both hands, saying: `Who shall loan One Who is neither indigent nor inequitable?’” This phrase concludes the hadith of descent in one of Muslim’s narrations.</p> <p>35`Uthman al-Darimi, Naqd al-Jahmiyya (p. 75).</p> <p>36Cf. the latter’s Bada’i` al-Fawa’id (1900 ed. 4:39-40, 1994 ed. 2:328-329).</p> <p>37Al-Kawthari, Maqalat (p. 358).</p> <p>38In al-Munawi, Fayd al-Qadir, under the entry for the hadith: “Allah inscribed the destinies of all created things before creating the heavens and the earth by fifty thousand years, while His Throne stood upon the water.” Narrated from `Abd Allah ibn `Amr ibn al-`As by al-Tirmidhi (hasan sahih gharib) and Ahmad; also by Muslim with the following wording: “Allah inscribed (kataba) the destinies of all created things before creating the heavens and the earth by fifty thousand years, while His Throne stood upon the water (wa `arshuhu `ala al-ma’).”</p> <p>39The sound versions of Imam Malik’s famous response to the man who asked about istiwa’ are as follows: [1] “The `how’ of it is inconceivable; the `establishment’ part of it is not unknown; belief in it is obligatory; asking about it is an innovation; and I believe that you are a man of innovation.” Narrated from Ja`far ibn `Abd Allah by al-Dhahabi, Siyar (7:415). [2] “{The Merciful established Himself over the Throne} just as He described Himself. One cannot ask `how.’ `How’ does not apply to Him. And you are an evil man, a man of innovation. Take him out!” Narrated from Ibn Wahb by al-Bayhaqi with a sound chain in al-Asma’ wa al-Sifat (2:304-305 #866), al-Dhahabi in the Siyar (7:416), and Ibn Hajar in Fath al-Bari (1959 ed. 13:406-407; 1989 ed. 13:501). [3] “The establishment is not unknown; the “how” is inconceivable; belief in it is obligatory; asking about it is an innovation; and I do not think that you are anything but an innovator.” Narrated from Yahya ibn Yahya al-Tamimi and Malik’s shaykh Rabi`a ibn Abi `Abd al-Rahman by al-Bayhaqi with a sound chain in al-Asma’ wa al-Sifat (2:305-306 #867) and by Ibn Abi Zayd al-Qayrawani in al-Jami` fi al-Sunan (p. 123). Note that the wording that says: “The `how’ is unknown” (<em>al-kayfu majhul</em>) is also narrated from Rabi`a by al-Bayhaqi in al-Asma’ wa al-Sifat (2:306 #868) with a sound chain, but is an aberrant narration (<em>riwaya shadhdha</em>). Yet it is the preferred wording of Ibn Taymiyya in Dar’ Ta`arud al-`Aql wa al-Naql (1:278) and Majmu`a al-Fatawa (17:373) as he infers from it support for his positions.</p> <p>40In al-Sayf al-Saqil (p. 128).</p> <p>41Al-Qushayri, Lata’if (5:139).</p> <p>GF Haddad ©</p>Ahlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0tag:blogger.com,1999:blog-7624776257314146928.post-77646766139426660722009-10-23T17:53:00.001+05:302009-10-23T17:57:35.109+05:30Tawassul and Waseelah-(Evidences)Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.<o:p></o:p> <p>There are various forms of Tawassul and Waseela:<o:p></o:p></p> <p>1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done.<o:p></o:p></p> <p>2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.'<o:p></o:p></p> <p>3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. <o:p></o:p></p> <p>4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. <o:p></o:p></p> <p>The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)<o:p></o:p></p> <p>There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:<o:p></o:p></p> <p>1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)<o:p></o:p></p> <p>2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled.<o:p></o:p></p> <p>Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.'<o:p></o:p></p> <p>The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)<o:p></o:p></p> <p>Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131<o:p></o:p></p> <p>3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)<o:p></o:p></p> <p>'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)<o:p></o:p></p> <p>4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)<o:p></o:p></p> <p>In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.<o:p></o:p></p> <p>The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well.<o:p></o:p></p> <p>5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.<o:p></o:p></p> <p>6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56)<o:p></o:p></p> <p>7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82)<o:p></o:p></p> <p>The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.<o:p></o:p></p> <p>Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:<o:p></o:p></p> <p>1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad)<o:p></o:p></p> <p>2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)<o:p></o:p></p> <p>3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted.<o:p></o:p></p> <p>4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'.<o:p></o:p></p> <p>5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)<o:p></o:p></p> <p>6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - <st1:place st="on"><st1:city st="on">Cairo</st1:city></st1:place> and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)<o:p></o:p></p> <p>7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)<o:p></o:p></p> <p>8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj<o:p></o:p></p> <p>9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)<o:p></o:p></p> <p>10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)<o:p></o:p></p> <p>These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.<o:p></o:p></p> <p>More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)<o:p></o:p></p> <p>Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'.<o:p></o:p></p> <p>Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.<o:p></o:p></p> <p>and Allah Ta'ala Knows Best<o:p></o:p></p> <strong>Ml. Muhammad ibn Moulana Haroon Abasoomar</strong><b><br /><br /></b>FACULTY OF SPECIALTY IN HADITH SCIENCESAhlus Sunnahhttps://www.blogger.com/profile/07225221553370724802noreply@blogger.com0