3 months ago

Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

fard, halâl and harâm

fard, halâl and harâm only from sahîh and mashhûr hadîths. In the commentary of the book Manâr, Ibn Malak states this fact clearly: “A da’if hadîth cannot necessitate or make wâjib. A religious deed cannot be performed according to a hadîth which cannot be understood whether it its sahîh or not.” In the section on wudû’ in Radd al-muhtâr, is commentary to ad-Durr al-mukhtâr, Ibn ’Âbidîn says, “It is not necessary for the muqallid to search for the proofs, documents of the decisions which the mujtahids have made.” A person who attacks the Ahl as-Sunna scholars and who is irreverent towards fiqh books belongs to none of the four madhhabs. ’Abdullah ibn ’Îsâ San’ânî, in his book Saif al-Hindî fî ibânati tariqati ’sh-shaikhi ’n-Najdî (ed. 1218 A.H./1803), proves with documents that those who say “mawdû’ “ for sahîh hadîths are in no madhhab and that they strive to demolish Ahl as-Sunna. Mudarris Sayyid ’Abdullah Effendi, in his book Irsâl al-makal, answers those who speak ill of hadîths by saying that they are da’îf or mawdû’, and he refutes Ibn Taimiyya and ash-Shawkânî, the leaders of this mischief. There is a separate branch of knowledge called usûl al-hadîth, in which ‘mawdû hadîth’ does not mean ‘made-up hadîth’. Today, those who know nothing of this knowledge think of its lexical meaning and suppose that it means ‘made-up hadîth.’ [1] The book Usûl al-hadîth by the great scholar Imâm Muhammad al-Birghiwî is very valuable. Dâwûd al-Karsî wrote a commentary to this book in 1251 A.H. (1835) which was commented again by Yûsuf Effendî of Harput in 1292 (1875) and was printed in Istanbul a year later. The following passage is translated from that Arabic work: “All the hadîths reported by a person who was known to have lied when reporting any hadîth are called mawdû’ or muftarî hadîths, for there was the probability that all the hadîths he reported were made-up, slanderous. As it is seen, in usûl alhadîth, a hadîth called mawdû’ does not have to be made-up, for, even if the person who was caught in his lying with one hadîth repented and became pious, all the hadîths he reported would still be said to be mawdû’. The book Tadrîb by Imâm as-Suyûtî [1] For more detailed information on this knowledge and on mawdû’ hadîths, see the fifth chapter in the book Endless Bliss, II. – 264 –

and also many of the hadîth scholars say that this is so. The heretical groups, in order to lead Muslims out of the right path, and apostates, in order to trick Muslims, invented hadîths. And some tekke shaikhs invented hadîths in order to encourage to worship and to frighten against sinning. It is harâm to invent hadîths with such good intentions, and it is kufr if it is intended to trick Muslims. The hadîths praising the sûras in the tafsîr books of as-Sa’labî, al-Wâhidî, az-Zamakhsharî, al-Baidâwî and Abû ‘s-Su’ûd are claimed to be mawdû’ by some ignorant people. It is obvious that the hadîths that praise the sûras al- Fâtiha, al-An’âm, al-Kahf, Yâ Sîn, ad-Dukhân al-Mulk, az- Zilzâl, an-Nasr, al-Kâfirûn al-Ikhlâs, al-Falaq and an-Nâs are sahîh. The authors of these books quoted in their books the hadîths that were claimed to be mawdû’ because they considered them as sahîh, hasan or at least da’îf, or because they had conveyed them just as they were from the hadîth scholars whom they depended on, or because they would not admit that they were mawdû’. With the help of the fairly certain presumption, it can be decided if a hadîth is sahîh; it cannot be known for certain. There are many hadîths which the majority of hadîth scholars said to be sahîh but which other scholars of this branch did not say so. Many others were not able to understand whether they were sahîh or not, for it was very difficult to understand if a hadîth was sahîh. It could be understood only with presumption; it could not be understood certainly. In order to make sure that a hadîth is made-up, one of its narrators had to say, “I invented this”; or it should have been known for certain that the person who, he said, had told it to him had died before he was born; or the saying which was said to be a hadîth should have been incompatible with Islam, with reason, with calculation or with experience, and it could not have been explained away differently. Only the hadîth scholars can understand all these. These profound scholars also may be mistaken in understanding them. It is for this reason that there have been scholars who said ‘sahîh’, ‘hasan’ or ‘da’îf’ about many of the hadîths for which Abu ’l-faraj ibn al-Jawzî said ‘mawdû’ in his book Mawdû’at. Imâm az-Zahabî said that the majority of the hadîths written in that book were dependable and beautiful hadîths. We have derived what we have written up to here from the books Taqrîb by Imâm an-Nawawî, Tadrîb by as-Suyûtî and Nukhba by Shaikh – 265 –

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