Tuesday 10 January 2017

Miscellaneous Articles


Fiqh Miscellaneous Articles On the Imaamate of Women in Prayer Author: Al-Adhimabadi Source: `Awn al-Ma`bood (trans. Abu Rumaysah) Article ID : FQH020002 [13645] Awn al-Ma`bood [2/300-301], the commentary to Abu Daawood by Abu at-Tayyib al-Adheemabaadee, may Allaah have mercy upon him 577) Umm Waraqah, the daughter of Nawfal reported, "When the Prophet (sallallaahu `alaihi wasallam) proceeded for Badr I said to him, 'Messenger of Allaah allow me to accompany you in the battle. I shall act as a nurse for your patients and maybe Allaah will bestow martyrdom upon me.' He replied, 'stay at your home and Allaah the Exalted will bestow martyrdom upon you.' [The narrator said: hence she was called a martyr.] She read the Qur'aan and sought permission from the Prophet (sallallaahu `alaihi wasallam) to have a mu'adhdhin in her house. He therefore permitted her to do so. She announced that her slave and slave girl would be free after her death so one night they strangled her with a sheet of cloth until she died and ran away. The next day Umar announced that anyone who has knowledge of them or has seen them should bring them to him. (After they were caught) Umar ordered that they be crucified and this was the first crucifixion at Madeenah." 578) From Umm Waraqah, the daughter of Abdullaah bin al-Haarith, "the Messenger of Allaah (sallallaahu `alaihi wasallam) used to visit her at her house. He appointed a mu'adhdhin to call adhaan for her and he commanded her to lead the inmates of her house in prayer." Abdurrahmaan said, "I saw that her mu'adhdhin was an old man." [Abu Daawood (Eng. Trans. #591&592)] This hadeeth establishes that the imaamate of women and their praying in congregation is correct and affirmed by means of the order of the Messenger of Allaah (sallallaahu `alaihi wasallam) . Aa`ishah (RA) and Umm Salamah (RA) led the women in prayer for the obligatory prayers and the prayer of Taraaweeh. Al-Haafidh said in ‘Talkhees al-Habeer’, "The hadeeth of Aa`ishah that the led the women in prayer by standing in the middle (of their first row) was reported by Abdurrazaaq and via his route, ad-Daaruqutnee and al-Bayhaqee from the hadeeth of Abu Haazim from Raa'ita al-Hanafiyyah from Aa'ishah that 'she led them in an obligatory prayer standing amongst them.' Ibn Abee Shaybah and al-Haakim report via the route of ibn Abee Laylah from Ataa from Aa`ishah 'that she used lead the women in prayer and stand in the middle of their (first row).' The hadeeth of Umm Salamah that she led the women in prayer and stood in the middle of them was reported by ash-Shaafi`ee, ibn Abee Shaybah and Abdurrazzaaq all from ibn Uyaynah from Ammaar ad-Dahnee from a woman of his people who was called Hajeerah from Umm Salamah 'that she led them in prayer and stood in the middle (of the first row).' The wording of Abdurrazzaaq has, 'Umm Salamah led us in the Asr prayer and stood in the middle of us.'" Al-Haafidh also said in ‘ad-Diraayah’, "Muhammad bin al-Hasan reports from Ibraaheem an-Nakha`ee from Aa`ishah 'that she used to lead the women in prayer during the month of Ramadaan and stood in the middle (of their first row).'" I say: it is clear from these ahaadeeth that when a woman leads other women then she stands in the middle (of their first row) amongst them and not in front of them (as a man does). (as-Sana`aanee) said in ‘as-Subul as-Salaam’, "The hadeeth lends proof for the correctness of a woman leading the people of her household, even if their be a man amongst them - and in this case he was her mu`adhdhin and an old man. The literal sense of the hadeeth shows that she used to lead him, her servant and her slave-girl. Abu Thawr, al-Muzanee and at-Tabaree took to the opinion that this was correct while the majority were of the opposite opinion." …Abdurrazzaaq reports in his Musannaf from Ikrimah from ibn Abbaas that he said, "when a woman leads women in prayer then she should stand in the middle of them."

إغماض العينين في الصلاة وحين الموت كيف يكون اتجاه الإنسان عند الموت وهل تغميض العيون سنة؟ ما هو حكم تغميض العينين في الصلاة لأني أخاف الرؤية لغير أمر الصلاة؟ عندما أصلي وأقرأ القرآن أغمض عيني وإذا فتحتها فلا يحصل مني الخشوع اللازم فهل في ذلك شيء؟ ما حكم إغماض العينين في الصلاة؟ ما حكم تغميض العينين في الصلاة؟ أسأل عن إغماض العينين في الصلاة ما حكمه؟ ما حكم من يغمض العينين في الصلاة؟ من كان أمامه في الصلاة مرائي تشغله في الصلاة فهل له أن يغمض عينيه؟

Aqidah SINGLE PAGE The Principles of Aqidah Using Aahaad Hadith in Matters of Aqeedah Source: Al-Quran was-Sunnah Society of North America Article ID : AQD020002 [23100] Next » Page 1 of 2 Mutawaatir vs. Aahaad - Definitions Mutawaatir refers to a hadith whose narrators in each level of its chain of transmission are so numerous that it is not possible for all of them to have conspired in falsehood - whether intentionally or mistakenly. The aahaad is a hadith that does not meet the requirement for the mutawaatir hadith. The scholars of hadith differ over the number of narrators (from three to more than twenty) that are essential to declare a hadith to be mutawaatir. Establishing Beliefs with aahaad? In the past, some latecomers in knowledge (as compared to the salaf of the Sahaabah and the great scholars of Islaam) have alleged that, the hadith aahaad cannot be used to establish matters of `aqidah (beliefs) . Listed below are some replies from the scholars of hadith for all who carry such a claim. This is an innovated statement (bid`ah) which has no basis in the Shari`ah (Islaamic Law). This statement is itself a matter of `aqidah (belief). Based on this very principle, one would need a mutawaatir proof to establish it. However, there is no proof for it in the Qur'aan, or the authentic Sunnah - not even from among the aahaad hadiths! If there were any such proof for this claim, it would have been known to the Companions who would have implemented it. The righteous scholars who followed them would have also known and implemented it. This statement is in direct opposition to the method of seeking the knowledge adopted by the Companions of the Messenger (S). We find that if one of them narrates something from the Messenger (S), the other who heard it would accept it from him. Allaah (T) said (what means): And it is not proper that all of the believers should go out to fight. From each party [taa'ifah] of them, only a division should go forth, so that they (who are left behind) may receive instructions in religion, and that they may warn their people when they return to them, so that they may be aware. [9:122] This address by Allaah (T) is fardh kifaayah, i.e. binding on the entire community and must be performed by at least a few of its members. Thus, someone must stay behind to teach others the religion. There is no doubt that the term religion in the above aayah includes both matters of legislation as well as creed. In this aayah Allaah uses the word taa'ifah which means one or more than one, as Ibn ul-Athir stated in an-Nihaayah. Al- Bukhaari said (in his Sahih), One man is called taa'ifah in Allaah's saying (that means): If two parties [ta'ifataan] among the believers fight (each other)... [49:9] So if two men fight, the meaning of this aayah applies to their situation as well. Ibn Hajar said in Fath ul- Baari, The word taa'fah means one or more than one, and is not a specific number; this is what is reported from Ibn `Abbaas and others like an-Nakh`i and Mujaahid. Items of Belief Founded on Aahaad Primarily, all hadiths are divided into two categories: authentic and unauthentic. So when a scholar declares, If there is an authentic hadith, it is my madthab (way and belief), he is not distinguishing between mutawaatir and ahaad hadiths. Page 1 of 2

No comments:

Post a Comment