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 Topic: Hadith and SunnahThe new items published under this topic are as follows.(Posted by: DoiAdmins - on Saturday, August 25, 2007 - 05:32 PM - 27738 Reads)
Allah has created varying seasons throughout the year for the people’s benefit. Similarly, Allah out of his infinite mercy has assigned different seasons for particular Ibadaah as well. These are special times, which Allah has assigned for increased Ibadaah. (Posted by: ibn_raheeq - on Tuesday, February 01, 2005 - 10:39 PM - 12762 Reads)
Question
It is generally believed by Sunni Muslims that each one of the four schools (Hanafi, Shafi’i, Maliki and Hanbali)--all being possible interpretations of the Shari`a--are correct and none of them can be held as something in contradiction with the Shari’a . But at the same time, we can see that the followers of the Hanafi school do not depart from the Hanafi view and do not adopt the Shafi'i or Maliki view in juristic matters. Rather, they deem it impermissible to follow the view of another jurist in any particular issue. How can this approach be reconciled with the belief that all the four schools are considered correct? It would seem that if they are all correct then there should be no harm in the Hanafis following Shaft'i, Maliki, or Hanbali views in some matters. Answer of Mufti Taqi 'Uthmani It is true that all the four schools are on the truth, and following any one of them is permissible in order to follow the Shari'a. However, a non-professional who lacks the ability to compare between the arguments of each school cannot pick and mix between different views to satisfy his personal desires. The reason for this approach is twofold. Allah (swt) has empathically ordered in a number of verses of the Holy Qur'an to follow the guidance of the Shari’a, and has made it strictly prohibited for one to follow one's desires vis-a-vis the rules of the Shari'a. The Muslim jurists, when interpreting the sources of the shari’a, attempt never to satisfy their personal desires. They attempt to make their best effort to discover the spirit of Shari'a, and they base their opinions on the force of evidence and not merely on the search for convenience. They do not choose an interpretation on the basis of its suitability to their personal fancies; they choose it only on the basis of the strength of the evidence before them.
(Posted by: ibn_raheeq - on Sunday, November 14, 2004 - 04:42 PM - 11574 Reads)
Shaikh Nu writes:Any Muslim can benefit from reading hadiths from al-Bukhari
and Muslim, whether on his own or with others. As for studying hadith, Sheikh
Shuayb al-Arnaut, with whom my wife and I are currently reading Imam al-Suyuti's
Tadrib al-rawi [The training of the hadith narrator], emphasizes that the science
of hadith deals with a vast and complex literature, a tremendous sea of information
that requires a pilot to help one navigate, without which one is bound to run
up on the rocks. In this context, Sheikh Shuayb once told us, "Whoever doesn't
have a sheikh, the Devil is his sheikh, in any Islamic discipline."In other
words, there are benefits the ordinary Muslim can expect from personally reading
hadith, and benefits that he cannot, unless he is both trained and uses other
literature, particularly the classical commentaries that explain the hadiths
meanings and their relation to Islam as a whole. The benefits one can derive from reading al-Bukhari and Muslim are many: general knowledge of such fundamentals as the belief in Allah, the messengerhood of the Prophet (Allah bless him and give him peace), the Last Day and so on; as well as the general moral prescriptions of Islam to do good, avoid evil, perform the prayer, fast Ramadan, and so forth. The hadith collections also contain many other interesting points, such as the great rewards for acts of worship like the midmorning prayer (duha), the night vigil prayer (tahajjud), fasting on Mondays and Thursdays, giving voluntary charity, and So on. Anyone who reads these and puts them into practice in his life has an enormous return for reading hadith, even more so if he aims at perfecting himself by attaining the noble character traits of the Prophet (Allah bless him and give him peace) mentioned in hadith. Whoever learns and follows the prophetic example in these matters has triumphed in this world and the next. (Posted by: ibn_raheeq - on Wednesday, November 10, 2004 - 11:02 AM - 6104 Reads)
In the ummah (body of Muslims, Muslim world etc) there are TWO types of Ikhtilaaf's
(Differences). The Messenger of Allah ( صلى الله عايه وسالم)
has notified the ummah with regard to these differences and he has also guided
the ummah with regard to them.The FIRST type of difference is with regard to
the "Ijtihaadi" "Masaa'il" (Interpretations of Islamic law
points), which occurred between the Sahaabah (رضئ الله عنهم)
, the Tabieen (those that followed them) and the Aimmah-e-Mujtahideen (The Qualified
Masters of Jurisprudence i.e. Imam Abu Hanifa, Imam Shafiee, Imam Maalik, Imam
Ahmad bin Hambal & those before them 'Rahimahullah').A reflection of this
is evident in the Hanafi, Saafi, Maaliki and Hambali Madhabs (Schools, Way etc)
which are well known as an "Ikhtilaaf". This type of difference also
occurred, at times during the blessed era of the Messenger of Allah ( صلى الله عايه وسالم).
For example, once, Nabi ( صلى الله عايه وسالم)
instructed the Sahaabah (رضئ الله عنهم)
on the occasion of arriving at the tribe of Banu Quraidha (Jewish Tribe outskirts
of Madinah):
"None of you should read his Asr Sallah except at (arrival at) Banu Quraidha". (Posted by: shams - on Sunday, March 14, 2004 - 01:01 AM - 6611 Reads)
This article has been removed .. Please reffer to http://www.darulislam.info/content-3.html for Prophet's Manner of Performing Prayers |
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