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All About Madhabs - Sheikh Haythem Al-haddad

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:sl:

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetislamictube(contact admin if its a beneficial link)/watch/b2aeb0a83b570188d5a1/All-about-Madhabs---Sh.-Haythem-al-Haddad"]you can't post links until you reach 50 posts_you are not allowed to post links yetislamictube(contact admin if its a beneficial link)/watch/b2aeb0a83...ythem-al-Haddad[/url]

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:sl:

 

That's a very interesting dars, mashaAllah.

However, Sheikh's assertion that Hanafis do not say ameen is not correct.

 

Rather, according to the Hanafi Madhhab, the preferred Sunnah is to say it, but to do so silently (much like saying Allaahu Akbar while commencing different postures). This is derived from some ahadeeth of the Prophet, peace be upon him, and the practice of some Sahabah (radi'allaahu 'anhum). The ahadeeth regarding saying ameen loudly is reconciled to mean for 'teaching purposes'.

 

Nevertheless, one may refer to (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetwhitethreadpress(contact admin if its a beneficial link)/publications/fiqh_imam.htm"]Fiqh al-Imam[/url] for more details, with references, inshaAllah.

And Allaah knows best.

:sl:

Edited by k-meleon

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:sl: dear brother,

 

Do you own this book? And is it available on PDF?

:sl:

 

Yes Brother, I have a hard copy of the book, though not sure if it's available in PDF format.

 

:no:

Edited by k-meleon

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:sl:

 

Oh that's great! I've been having some trouble lately finding the sources for the Hanafi view on a few things, for example; witr being wajib, and bleeding invalidating wudu. Are the sources from where these rulings come from provided in the book? If so if you could just provide the specific ahadith with maybe some explanation from the book I would really appreciate it. If you could scan the pages that would be even better! (But I'm sure you have better things to do hehehe).

 

May Allah reward you brother

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:sl:

 

The topic you asked about arn't talked about in the book Fiqh al-Imam (you can view a table of content of the book by clicking here: (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetwhitethreadpress(contact admin if its a beneficial link)/publications/pdfs/fiqh_contents.pdf"]pdf file[/url]) . However, you can find references about these issues from the perspective of the Hanafi madhhab by searching at sites like (you are not allowed to post links yet)"you can't post links until you reach 50 posts_askimam(contact admin if its a beneficial link)"]Askimam(contact admin if its a beneficial link)[/url], :sl:.

Here is what I could find on the two issues:

 

Witr being wajib: (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetaskimam(contact admin if its a beneficial link)/fatwa/fatwa.php?askid=1e6b516843eb2aee01be01ff4c4f9c7c"]Link[/url]

 

Bleeding vs. Wudu: (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetsunniforum(contact admin if its a beneficial link)/forum/showthread.php?t=2768"]Link[/url]

Edited by k-meleon

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:sl:

 

I have already looked on askimam, sunnipath and other websites and haven't been able to find anything. According to IslamQA there is no evidence:

 

Does bleeding break one’s wudoo’?

 

Question:

I would like to know whether bleeding invalidates one’s prayer

 

Answer:

 

Praise be to Allaah.

 

We know of no evidence (daleel) to indicate that bleeding from any part of the body other than the vagina invalidates one’s wudoo’. The basic principle is that it does not break wudoo’. Acts of worship should be based on sound reports, so no one is permitted to say that any act of worship is prescribed by Islam unless he has evidence. Some scholars suggested that wudoo’ is broken if the amount of blood lost from any place other than the vagina is considered to be excessive. If a person in this condition does wudoo’ in order to be on the safe side, then this is good, because the Prophet (peace and blessings of Allaah be upon him) said: “Leave that which makes you doubt for that which does not make you doubt.†(Reported by al-Nisaa’i, 8/328; al-Tirmidhi, 7/221 Tuhfat al-Ahwadhi; al-Haakim, 2/13, 4/99). See also Question #2570. And Allaah knows best.

 

Anyway, not to worry, thanks all the same bro.

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:sl:

 

Br. Salman (the second link in the previous post) mentions one hadeeth:

Every flowing blood (that comes out of the body) makes wajib the wudhu (Ibn Adi, Daraqtuni; Quduri).

 

Allaahu A'lam.

I will try asking at Askimam(contact admin if its a beneficial link) for detailed answer and let you know if I am replied to, inshaAllaah.

:sl:

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:sl:

 

I can find a few hadith regarding this... ofcourse I can't derive rulings myself but they are interesting nevertheless...

 

Narrated 'Aisha: Fatima bint Abi Hubaish came to the Prophet and said, "O Allah's Apostle I get persistent bleeding from the uterus and do not become clean. Shall I give up my prayers?" Allah's Apostle replied, "No, because it is from a blood vessel and not the menses. So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers." Hisham (the sub narrator) narrated that his father had also said, (the Prophet told her): "Perform ablution for every prayer till the time of the next period comes." [sahih Bukhari]

 

Yahya related to me from Malik from Zayd ibn Aslam that Umar ibn al-Khattab said, "If you fall asleep Iying down you must do wudu ( before you pray) . " Yahya related to me from Malik from Zayd ibn Aslam that the ayat "You who believe! When you rise for prayer wash your faces, and your arms to the elbows, and wipe over your heads and your feet up to the ankles," refers to rising from bed, meaning sleep. Yahya said that Malik said, "The situation with us is that one does not have to do wudu for a nose-bleed, or for blood, or for pus issuing from the body. One only has to do wudu for impurities which issue from the genitals or the anus, or for sleep." Yahya related to me from Malik from Nafithat Ibn Umar used to sleep sitting and then would pray without doing wudu. [Malik's Muwatta]

 

Yahya related to me from Malik from Nafi that Abdullah ibn Abbas used to have nose-bleeds and would leave to wash off the blood. He would then return and complete his prayer. [Malik's Muwatta]

 

Yahya related to me that Abd ar-Rahman ibn Harmala al-Aslami said, "I saw Said ibn al-Musayyab with his nose bleeding and blood poured out of it so that his fingers were all red from the blood coming out of his nose, and he prayed without doing wudu. [Malik's Muwatta]

 

I don't know what you make of these ahadith... I mean, surely there is some ahadith which this ruling is based on. I always thought that it's only bleeding from the private area which breaks wudu.

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I've been having some trouble lately finding the sources for the Hanafi view on a few things, for example; witr being wajib, and bleeding invalidating wudu.

 

:sl:

 

This post is regarding the inquiry of brother 'Abdullah.

An 'Alim at Muftisays(contact admin if its a beneficial link) answers a similar question to yours, about why bleeding from cuts invalidate wudu in the Hanafi madhhab. Here is the link to the answer, which you may benefit from, inshaAllaah.

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetmuftisays(contact admin if its a beneficial link)/qa.php?viewpage=viewQA&question=749"]you can't post links until you reach 50 posts_you are not allowed to post links yetmuftisays(contact admin if its a beneficial link)/qa.php?viewpage=v...mp;question=749[/url]

 

:no:

:sl:

Edited by k-meleon

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Assalamu alaykum

 

Brother Abdullah.

 

1. Don't try place yourselves above Imam Abu Haneefa RA, because you don't posses that capacity.

 

2. It is the immediate followers of Imam Abu Haneefa RA in his life who had the best knowledge of Hadeeth were in the best position to ask for evidence.

 

3. With hatred of Imam abu Haneefa created in your mind by present day scholars (I am better than thou), even if the companions of Rasulullah SAS give the evidence to you, your stand will not change. You will try to argue with a few ahadeeth which scholars have taught you.

 

So Lakum denakum waliadeen. Stick to whatever is taught to you and don't try to tajassus on others. You are not doing tajassus on us but the very teachers of Imam Bukhari and other hadeeth experts who were students of Imam Abu Haneefa.

 

And Allah SWt knows best.

Edited by ahamed_sharif

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:sl:

 

1. How dare you say such a thing, you fool. Where have I tried placing myself above Imam Abu Haneefa? I follow the opinion which states that bleeding doesn't invalidate ones wudu, this opinion is supported by Imam Shafi'i and Imam Malik - are you better than them? If this was such a clear matter like you suggesting then why was there and still is a difference of opinion? Even Imam Ahmad didn't have the exact same opinion as Imam Abu Haneefa regarding this.

 

2. If you think that Imam Abu Haneefa didn't make mistakes, then you clearly have something wrong with you. If you think that every opinion given by Imam Abu Haneefa was the strongest opinion, then you clearly have something wrong with you.

 

3. Hatred of Imam Abu Haneefa? May Allah have mercy on you, you don't know what you are talking about.

 

There are MANY examples of where companions prayed WHILST BLEEDING. THEY PRAYED WHILE THEY WERE BLEEDING, are YOU better than THEM?! Umar (May Allah be pleased with him!) prayed whilst he was bleeding from stab wounds! Are you better than him?!

 

You would take the opinion of Imam Abu Haneefa even if there was a stronger opinion, because there is something wrong with you. You think that Imam Abu Haneefa was infallible, yet him (and all the Imams) could have one opinion, and change it. It frustrates me so much that you would say that I hate Imam Abu Haneefa just because I don't follow his ruling regarding this issue. The Shafi'i school of thought follows the opinion that TOUCHING a woman breaks wudu, if a Shafi'i finds out that this is a weak opinion (the stronger opinion is that it does not) is it ok for a Shafi'i to follow an opinion which is weak? Ofcourse it is not! My teacher is a Hanafi, do I have to accept everything he tells me over the stronger opinions?!

 

Where does your loyalty lie? In Allah and His Messenger, or your madhab? This is the sort of attitude I dislike, and it is this very attitude that resulted in different madhabs praying behind their own Imam! If you want to speak to me with knowledge, and provide the DALEEL for this opinion then do so, because as yet I haven't heard anything good from you.

Edited by ÚÈ� Çááå

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Assalamu alaykum.

 

I am a perfect man not a fool.

 

Where have I tried placing myself above Imam Abu Haneefa.

 

You aren't even aware of that. And we have discussed this in my earlier discussion on other thread. Just read that thread and see how many of my posts were left unanswered.

 

Fool!!!!!! what????????? Better let us break here.

 

And Allah knows best.

Edited by ahamed_sharif

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:sl:

 

Whatever. If you think the Hanafi madhab is faultless, then go actually study the Hanafi madhab. You weren't able to give me daleel for witr being wajib, nor were you able to give me daleel for bleeding invalidating wudu. Brother k-melon was able to provide me with both.

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Assalamu alaykum

 

If you think the Hanafi madhab is faultless, then go actually study the Hanafi madhab.

 

I need not re-invent the wheel. I have explained this to you in earlier discussions.

 

Brother k-melon was able to provide me with both.

 

So what next?

 

Why are you trying to place yourselves above the muhadditeen, mufassireen, muarrikheen and scholars of period of salaf?

 

I have asked you earlier.

 

There are about a million fiqh masail by Imam Abu Haneefa.

 

Sift through whatever resources you have. Come back with results stating marking each one is in accordance with quran and sunnah or not. Then let us discuss. No piece meal business.

 

study the Hanafi madhab.

 

You are accusing me not studying the hanafi madhab. And you have placed yourselves in a position to check the hanafi madhab and you have not even started that. Just getting stuck at a few masail which were told to you by your scholars.

 

So jist of my discussion earlier and on this thread is

 

Sift through whatever resources you have. Come back with results stating marking each mas'alah is in accordance with quran and sunnah or not.

 

Waiting for results to continue the discussions. Till then all the best.

 

Allah knows best.

Edited by ahamed_sharif

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:sl:

 

Why are you trying to place yourselves above the muhadditeen, mufassireen, muarrikheen and scholars of period of salaf?

 

Just because I am looking at different opinions, and studying different opinions, this means I am trying to place myself above them? What a strange thing you have said. Imam Shafi'i, Imam Hanbali and Imam Malik could have had a different opinion than Imam Abu Haneefa, does that mean they considered themselves to be above Imam Abu Haneefa? If I am accepting the opinion of one Imam over the other, does that mean I consider myself to be better than that Imam?

 

All of the four Imams had evidence for their rulings, they weren't people who made up rulings out of thin air. Imam Abu Haneefa had evidence for why bleeding invalidates wudu, do you not think that Imam Shafi'i and Imam Malik had evidence supporting why it does not break wudu? Do you not think?

 

told to you by your scholars.

 

Who are my scholars? I AM FOLLOWING THE OPINION OF IMAM SHAFI'I AND IMAM MALIK!

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Assalamu alaykum

Who are my scholars? I AM FOLLOWING THE OPINION OF IMAM SHAFI'I AND IMAM MALIK!

 

Also, if anyone knows of a good Hanafi Fiqh book, please give me the name of it and I will read it.

 

WHY?

 

I have equal respect for muslims who follow the other three Imams, and Wallah I declared that they are really following Quran and Sunnah. I don't look into their fiqh books. It is not at all required. Why should I go and ask a shafayee brother for evidence for his fiqh matters.

 

This is what is taught to me by my scholarsnot to poke into what others are doing and take a few sample fiqh rulings and ask for evidence.

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Assalamu alaikum, You brothers are all saying the same thing more or less, but the way you are interpreting what the other is saying is causing a ruckus. I am a follower of Imam abu Haneefah Rahimahumullah, and I love and respect him, at the same time I have the same love and respect for Imam Shaafa'ee, Ahmad Ibn Hanmal and Imam Malik, and they had immense love and respect for each other, and so did their followers in the earlier times.

 

Now a days Astaghfirullah it has become a source of pride for the younger generations to criticize the Madhab that they do not follow, which is a shame. I have friends from all different Madhabs, and we laugh at how people are so ignorant.

 

The way I see it, Alhamdulillah because of the work of these auspicious Elders, SubhanAllah the Ummah is continously reviving all the Sunnahs. No other Religion can say this but the Muslims. so let's be Proud of our Deen and our Prophet and our elders and not get into these petty discussions and get diverted into things that are not important.

 

Please thake what I have written in a positive way, I respect all of you and pray that Allah Subhananu Wa Taala open up the oceans of Knowledge for you and spread Deen into every nook and corner of the World through you, ameen.

 

Assalamu alaikum.

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:sl: Br. 'Abdullah,

is there any particular topic you are looking to read into from the Hanafi madhhab, or about the whole madhhab in general?

For fiqh related questions, some well-known sites are (you are not allowed to post links yet)"you can't post links until you reach 50 posts_daruliftaa(contact admin if its a beneficial link)"]Daruliftaa(contact admin if its a beneficial link)[/url], (you are not allowed to post links yet)"you can't post links until you reach 50 posts_askimam(contact admin if its a beneficial link)"]Askimam(contact admin if its a beneficial link)[/url], (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetzamzamacademy(contact admin if its a beneficial link)/fatawa.php"]Zamzam Academy[/url], (you are not allowed to post links yet)"you can't post links until you reach 50 posts_muftisays(contact admin if its a beneficial link)"]Muftisays[/url], as well as (you are not allowed to post links yet)"you can't post links until you reach 50 posts_shariahboard(contact admin if its a beneficial link)"]Shariahboard(contact admin if its a beneficial link)[/url].

 

For general madhhab related material, WhiteThreadPress has published some nice books,

including (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetwhitethreadpress(contact admin if its a beneficial link)/publications/fiqh_imam.htm"]Fiqh al-Imam[/url], and (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetwhitethreadpress(contact admin if its a beneficial link)/publications/differences_imams.htm"]The Differences of the Imams[/url]. Hope you find them useful, inshaAllaah.

 

Allaah knows best.

:sl:

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:sl:

 

The next post I make is going to be my final post here. I am going to post the opinion which I follow regarding taqleed. I'm not forcing this opinion on anyone, this is just the opinion I follow because I think it's closer to the truth.

 

Also I would like to apologize to you brother ahamed_sharif -and anyone else I may have offended-, my rudeness reflects my ignorance and if I had the knowledge I wouldn't have had to resort to name calling.

 

Assalaamu alaikum

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Question

 

Imitation (taqleed), following the evidence (daleel) – and was Ibn Hazm a Hanbali?

 

How can a person not make taqleed and still at the same time follow the teachings of one of the imams hanafi, maaliki, shaafi and ahmad bin hanbal(may Allah(s.w) have mercy on them all). i am asking this because after reading a summary of the biography of bin baaz( may Allah(s.w) have mercy on him)that he followed the school of ahmad bin hanbal(may Allah(s.w) have mercy on him) but didnt do taqleed. please explain this to me because im confused .

 

Answer

 

Praise be to Allaah.

 

Firstly:

 

The followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.

 

Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.

 

The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.

 

The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).

 

Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.†Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.†Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.†Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.†And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.â€

 

No one has the right to follow an imam blindly and never accept anything but his worlds. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.

 

Shaykh al-Islam Ibn Taymiyah said:

 

No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden.

 

Majmoo’ al-Fataawa, 23/382.

 

Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:

 

Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.

 

Tayseer al-‘Azeez al-Hameed, p. 546

 

Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.

 

With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.

 

See his biography in Siyar A’laam al-Nubala’, 18/184-212

 

And Allaah knows best.

 

Islam Q&A

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetIslam-qa(contact admin if its a beneficial link)/en/ref/23280/"]you can't post links until you reach 50 posts_you are not allowed to post links yetIslam-qa(contact admin if its a beneficial link)/en/ref/23280/[/url]

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Assalamu alaykum

The Taqleed of a lay Person

 

[using large font size is not allowed]by Justice Taqi Uthmani

In the context of Taqleed a "lay person" is defined as one who knows little regarding the Arabic language, and about Islam in general - even though they may be intelligent in other fields of knowledge. Proficiency to read Arabic titles concerning the Qur'an and Sunnah but devoid of any formal Islamic studies with a qualified instructor would also place a person within the ambit of laity. In addition, students who have taken formal courses in Islamic sciences but have failed to develop acumen would also fall within this classification. The above mentioned are under an obligation to practice Taqleed. They must follow a specific Imam and Mujtahid because they simply do not have the ability to refer to the Qur'an and Sunnah directly nor can they differentiate between what is apparently contradictory and give scholarly preference to one opinion over the other. Shaykh Khatib of Baghdad wrote:

 

 

 

"As for those who should apply Taqleed it is the lay person who does not know the methods of extracting Islamic rules. It is permissible for such a person to follow one specific Imam and act upon his Fatwas. This is so because he does not possess the tools for ijtihad so his duty is to follow, just as a blind person must follow someone who is able to see for determining the direction of the Qiblah."

 

 

Al-Faqih wal Mutaffaqih, by Khatib of Baghdad, page 68 - printed by darul Iftaa, Riyadh, 1389

 

The Muqallid (follower) on this level cannot get caught up in discussions of proofs to see which Imam's view is stronger. His duty is merely to appoint one Mujtahid and follow his opinions in all matters. This is because he is not academically capable of making judgments of that kind. So much so that even if this person finds a Hadith which apparently contradicts the opinion of his appointed Imam, he should not resort to following the Hadith, but rather adhere to his Imam's opinion. He should assume that he has not understood the meaning or context of the Hadith appropriately or he should have no doubt that his Imam has a stronger proof than the Hadith in question, which he may not be aware of.

 

This might seem to be a ludicrous proposition, explaining away the Hadith and act upon the opinion of his Imam. The truth is that at this level of Taqleed no other alternative exists. Freedom to practice upon any Hadith one sees, completely regardless of the fact that Ahadith literature is spread over several hundred thousand Ahadith contained in over more than three hundred compilations, would lead to a distortion of the Shari'ah and result in chaos and confusion, because understanding how to extract rules from the Qur'an and Sunnah is so vast an enterprise that even if one spent a lifetime endeavoring to achieve this, it would not be possible to claim expertise. Many times, an apparent meaning is understood from a certain Hadith but after careful examination of the principles of the Qur'an and Sunnah, and other equally authentic Ahadith a totally different meaning emerges. Acting upon the apparent meaning of a Hadith will give rise to as many differing interpretations of a Hadith as there are intellects. I myself have witnessed many people who have studied the Qur'an and Sunnah and (without the aid of a scholar or a school) have made outrageous conclusions which are far removed from the truth. A friend very keen to study books on Hadith believed adamantly that although he was a follower of Imam Abu Hanifa, he would not hesitate to leave his school of thought if he found any Hadith. which contradicted it. Based on this belief, he informed someone, in my presence, that a person's wudu or ablution is not broken unless one actually hears wind passing or smells it. I understood immediately from where this misconception arose. It is true that such a Hadith exists in Tirmidhi. The full Hadith narrated by Imam Tirmidhi reads:

 

"Abu Hurairah RA narrated that the Prophet SAS said: "Wudu does not break unless there is a sound or smell."

 

Imam Tirmidhi then narrated another Hadith, which is very similar to the one above:

 

"If anyone of you is sitting in the Masjid and feels air between his buttocks, he should not leave unless he hears a sound or smells something."

 

Jami' Tirmidhi: vol. 3, page 31

 

My friend assumed that wudu did not break, according to this narration, unless there was evidence of a sound or a smell. The truth is quite far from it. All the scholars unanimously agree that this Hadith concerns only those people who are habitually suspicious of their wudu breaking 'without a valid reason. The Prophet SAS informed that they would need more than their suspicions to confirm the invalidity of their wudu. This is elucidated in other narrations such as the one in Abu Dawood: "If anyone of you are in the Masjid and feels some movement in his buttocks and then starts to doubt whether he has broken his wudu or not, should not leave unless he smells an odor or hears a sound."

 

 

Sunan Abu Dawood : vol. 1, page 24Abu Dawood himself has further narrated from Abdullah ibn Zubair RA that the Prophet SAS explained this to person who was continuously suspicious of his wudu. Only a person who is qualified and an expert in Hadith can reach this conclusion. Acting upon reading one Hadith from one book would only lead to misconceptions and errors such as the one committed by the person in question. What is alarming is that he had been acting upon the apparent meaning of the Hadith for a long time. He did not know how many prayers he had offered without wudu.

 

Likewise, if the concession to leave an Imam's opinion for the sake of a Hadith is granted, the following Hadith narrated in Tirmidhi would appear to go against the collective (Jumhoor) Fatawa of the Imams.

 

"Ibn Abbas RA narrated that the Prophet SAS combined the afternoon prayer (Zuhr) with the late afternoon prayer (Asr) and the evening prayer (Maghrib) with the night prayer ('lsha) in Madinah even though there was no rain or fear present. Ibn Abbas RA was asked to explain this action and said that the Prophet SAS did not wish any burden to fall on his community."

 

The initial impressions one gains from this Hadith is the permissibility to combine Zuhr with Asr and Maghrib with Isha even without being a traveler, in fear or excessive rain. All the scholars, including the people who claim to follow Hadith literally, see the Hadith as meaning an apparent combining of the prayers in question. The Prophet SAS offered Zuhr when it was almost time for Asr and then Maghrib when it was almost time for 'Isha. This interpretation would be in line with all other principles and proofs from the Qur'an and Sunnah, whereas the first and apparent meaning would not. These are two examples from many, where a person who is not qualified can very easily mislead himself and others into interpreting texts incorrectly. For this reason Scholars have declared that a non-scholar who is not capable of understanding Hadith should learn from a person who has expertise in the field. The Taqleed of an Imam or Mujtahid is made when there is an apparent contradiction in the Qur'an and Sunnah. If there is a difference of opinion between Imam Abu Hanifa and Imam Sha'fee, proofs exist for both sides. In instances where there exist discordant proofs for two sides, the person who cannot judge which one of the two scholars, argument is stronger should follow a specific Imam and Mujtahid.

 

And Allah SWT knows best.

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