Archive for March, 2012

Authubillaahi min ash-Shaytaani rajeem

Bismillaahi ar-Rahmaan ar-Raheem, as-Salaatu was-Salaam ‘ala Rasulullaah

There are several unauthentic ahadeeth, both in their isnaad and matn, attributed to the Prophet discussing adhering to the largest group.  These false reports are spread by the people of nifaaq whose minds have been polluted with the disease of breaking up the Ummah.  The most popular of these narrations is found in Sunan ibn Maajah in Kitaab al-Fitan #3950,
حدثنا العباس بن عثمان الدمشقي حدثنا الوليد بن مسلم حدثنا معان بن رفاعة السلامي حدثني أبو خلف الأعمى قال سمعت أنس بن مالك يقول سمعت رسول الله صلى الله عليه وسلم
أمتي لا تجتمع على ضلالة فإذا رأيتم اختلافا فعليكم بالسواد الأعظم
“My nation will not disagree upon aberration.  If you see differing, adhere to the largest group.”
This has also been narrated through three other chains, with all containing أبو خلف الأعمى .
First Defect:
أبو خلف الأعمى
He has been declared:
Kathhaab by ibn Ma’een.
Matrook al-Hadeeth by Abu Haatim ar-Raazi [al-Jarh wat-Ta’deel 3/279]
Da’if by al-Zawaid.
Matrook al-Hadeeth by ibn Hajr al-‘Asqalaani [Taqreeb at-Tartheeb 8083]
Second Defect:
معان بن رفاعة السلامي
He has been declared:
Da’if by Ibn Ma’een [al-Kamil fi Duafaa ar-Rijaal]
Leen al-hadeeth katheer al-irsaal ibn Hajr al-‘Asqalaani [Taqreeb]
To be continued inshAllaah…

Authubillaahi min ash-Shaytaani rajeem

Bismillaahi ar-Rahmaan ar-Raheem, as-Salaatu was-Salaam ‘ala Rasulullaah

It is not permitted for anyone to change the meaning of a verse from its apparent sense (ظاهر), or to change the meaning of a report from its apparent sense, because Allaah the Exalted says,

بِلِسَانٍ عَرَبِيٍّ مُّبِي

“In a clear, Arabic tongue” [ash-Shu’ara: 195]

He, may He be exalted, said, blaming a people,

يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ

“They change words from their meanings” [al-Ma’ida: 13]

Whoever changes the meaning of a text from its apparent meaning in the language without proof from another text or a consensus, claims that there is no clarification in the text. He has perverted the meaning of Exalted Allaah’s speech and His revelation to His Prophet (s) and this is a terrible deed. Even if he were innocent of these great sins, he would be making an unproven claim.

It is not permissible for anyone to pervert any person’s speech. How can it be with the speech of Allaah, may He be exalted, and the speech of His Messenger (s) which is prophecy from Allaah, may He be exalted. Whoever uses the opinion of a scholar to stir up controversy about this, the opinion of someone other than the Messenger of Allaah (s) is not proof. We have made it clear that whoever among them stirs up controversy, they, among all of Exalted Allaah’s creation, most frequently abandon the opinions of the Companions, may Allaah be pleased with them, let alone others, while the companions of apparent (أصحاب الظاهر), among the people of tradition (أهل الحديث), may Allaah be pleased with them, are those more assiduous in following and agreeing with the Companions, may Allaah be pleased with them. We have made this clear, point by point, in our book entitled, “Reaching Understanding of the Characteristics.”

Praise Allaah, Lord of the worlds.

It is obligatory to avoid altering the meaning of a text from its apparent sense without another authentic text that reports that it is not intended apparently. Concerning this matter, let us follow Exalted Allaah’s statement and the statement of His Messenger (s) as he (s) clarified [Allaah’s] statement, may He be exalted,

لَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ

“And have not mixed their faith with evildoing” [al-An’am: 82]

By which, Exalted Allaah meant Kufr. As [Allaah,] the all-powerful, the sublime, said,

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

“Indeed, joining others in worship (with Allaah) is the greatest Zulm” [Luqman: 13]

Or unless there be a certain consensus, such as the consensus of the community that His saying, may He be exalted,

يوصيكم الله في أولادكم للذكر مثل حظ الأنثيين

“Allaah commands you, concerning your children, to the male the like of the portion of two females” [an-Nisa’: 11]

did not refer to slaves, nor to the sons of daughters when there is a universal heir (‘asib) — and there are many such similar cases. Or due to necessity that prevents one from interpreting that apparently, such as His saying, may He be exalted,

الذين قال لهم الناس إن الناس قد جمعوا لكم فاخشوهم

“Those to whom the people said, ‘The people have gathered against you, therefore fear them’” [Aali-Imran: 173]

 With the certainty that come from intuition and experience, we know that not all of the people said,

إن الناس قد جمعوا

“The people have gathered against you” [Aali-Imran: 173]

The proof of what we have said, that words should be interpreted in their apparent sense, is Exalted Allaah’s saying in the Qur’an,

بلسان عربي مبين

“In a pure, Arabic tongue” [ash-Shu’ara: 195]

And His saying, may He be exalted,

وما أرسلنا من رسول إلا بلسان قومه ليبين لهم

“We have sent no Messenger save with the tongue of his people, that he might make all clear to them” [Ibrahim: 4]

So it is true that explanation according to us is simply to interpret the words of the Qur’an and Sunna according to the apparent meaning and in accordance with the meaning for which those words were coined. Whoever wishes to shift the meaning from [their apparent meaning] to an allegorical interpretation without a supporting text or a consensus slanders Allaah the Exalted and His Messenger (s), contradicts the Qur’an, makes unsupported claims, and perverts words from their meanings.

Also, it should be said to whosoever wishes to change the meaning of speech from its apparent sense without any proof: this is what causes skepticism and the denial of the existence of truth, because whenever you or anyone else says anything, it could be said to you, this is not meant apparently. Rather, you mean something else. Every time you reaffirm your meaning, it would be said to you, this too is not meant apparently. And you will never be rid of those who say to you, perhaps the denial of the apparent meaning is not intended apparently. And so on, as you can see.

And success comes from Allaah.

Source: al-Nubdha al-Kafiya fi Usul Ahkam al-Deen of Imaam ibn Hazm (r)

English Explanation of ibn Hazm’s “al-Muhalla”

Posted: March 10, 2012 by millatibraheem in Arabic, Books, Fiqh, History

‘Authubillaahi min ash-Shaytaani rajeem

Bismillaahi ar-Rahmaan ar-Raheem, as-Salaatu was-Salaam ‘ala Rasulullaah

Alhumdulillaah, a brother has started posting series of lectures in English on Imaam ibn Hazm’s al-Kitaab al-Muhallaa bi’l Athaar.  This book is probably the best work on Fiqh  ever written in history of Islaamic scholarship.  Please spread the word!

Leaderless Jihad by Ibn Hazm

Posted: March 8, 2012 by millatibraheem in Fiqh, Rebuttals
To proceed:
Any Muslim who enters and takes booty in dār al-ḥarb, then it is the same if he was by himself or in a group, with or without the permission of the imām. All of that is equal. The khums (fifth) is applied and the rest is divided amongst those who retrieved the booty. Allāh taʿālā said:

واعلموا أنما غنمتم من شيء فإن لله خمسه

And know that whatever you have taken as booty of anything then to Allāh belongs a fifth of it. (8:41)

And He taʿālā said:

فكلوا مما غنمتم

So consume from what you have taken as booty. (8:69)

Abū Ḥanīfah said, “There is no khums (fifth) except for what has been attained by a group.” Abū Yūsuf said, “(The group is) nine or more.”

(Abū Muḥammad said:) These are opinions of extreme invalidity, as they are in opposition to the Quran, the Sunna, and the intellect. Allāh taʿālā has said:

قاتلوا الذين يلونكم من الكفار وليجدوا فيكم الغلظة

Fight those who border you of the kuffār and let them find harshness in you. (9:123)

He did not specify the command of the imām (as being necessary) nor otherwise, and if an imām forbade fighting against ahl al-ḥarb then it is obligatory to disobey him, as he ordered disobedience to Allāh and there is no listening nor obeying for such. Allāh taʿālā said:

فقاتل في سبيل الله لا تكلف إلا نفسك

So fight in the path of Allāh: you are only accountable for yourself. (4:84)

This address is directed to every Muslim, so everyone is commanded with Jihad even if he is by himself. Allāh taʿālā said:

انفروا خفافا وثقالا

March forth light and heavy. (9:41)

And He taʿālā said:

فانفروا ثبات أو انفروا جميعا

So march forth in detachments or march forth altogether. (4:71)

(al-Muḥallā, Ibn Ḥazm, 7/351 no. 964)

Regarding contracts and covenants, then Allah (mighty, majestic) says in the surah called “Bara”, which is the last surah revealed and ’tis the last covenant that Allah contracted between the Muslims and the mushrikin; and every covenant that preceded it was thereby abrogated by it. He (exalted) said:

كيف يكون للمشركين عهد عند الله وعند رسوله إلا الذين عاهدتم عند المسجد الحرام فما استقاموا لكم فاستقيموا لهم إن الله يحب المتقين

How could there be any covenant for the mushrikin with Allah and with His messenger, except for those with whom you made a covenant at al-Masjid al-Haram – as long as they stayed honest with you, be honest with them – verily Allah loves the pious. (9:7)

So He (mighty, majestic) nullified every covenant that anyone gives to a mushrik except for what was specifically stated in the surah itself, i.e. specifically regarding the jizyah collection from the people of the book while they are subservient. He (exalted) made a specific exception of those to whom Allah’s messenger (may Allah bless him and give him peace) gave a covenant at al-Masjid Al-Haram. These are the same people about whom He (exalted) said in the first part of this surah:

براءة من الله ورسوله إلى الذين عاهدتم من المشركين فسيحوا في الأرض أربعة أشهر واعلموا أنكم غير معجزي الله وأن الله مخزي الكافرين

There is a complete disassociation from Allah and His messenger to those with whom you had a contract of the mushrikin; so journey in the land (O mushrikin) for four months and know that you cannot disable Allah and that Allah will disgrace the kafirin [pl. of kafir: ungrateful; disbeliever; non-Muslim]. (9:1-2)

So when those four months came to an end there remained no covenant between any mushrik and Muslim, except the sword or Islam, with the exception of a kitabi [of the kitab, book; any Christian, Jew, or Magian] who was content with paying the jizyah while being subservient – that would be accepted; if not, though, then such faces the sword.

‘Tis established by this text that any covenant a Muslim gives to a mushrik that does not involve paying the jizyah with subservience, then such is a covenant of the shaitan [devil; Satan]. It is null and rejected, and ’tis not legal to fulfill. There is no difference between this and between one who takes the narrative of Abu Jandal or between one who prays towards Bait al-Maqdis instead of the Ka’bah, because the Prophet (may Allah bless him and give him peace) performed both but they then became abrogated.

The most amazing thing comes from those who do not observe the limits set by Allah (exalted), so they make agreements that oppose such limits; rather, they observe the covenant of an ingrate, which Allah and His messenger commanded to be nullified.

The most amazing thing comes from the Malikiyah, who say that if a group of combatant kuffar [pl. of kafir] comes to us in peace, while they have with them Muslim men and women as prisoners, that they are not to be saved from them and they are to be abandoned and returned with the kuffar to their lands, while allowing the women to be violated.

We return to Allah (mighty, majestic) in abandoning this accursed opinion, the likes of which should cause the hairs of Muslims to stand on their skins when they hear it! So how can someone believe such things?! Oh my mind! If they were to make a covenant with them to exhume the grave of the Prophet (may Allah bless him and give him peace) or to convert a masjid into a church or to hang bells in the minarets, you might see them fulfill these covenants! Even though they hear His (exalted) word:

كيف يكون للمشركين عهد عند الله وعند رسوله إلا الذين عاهدتم عند المسجد الحرام فما استقاموا لكم فاستقيموا لهم إن الله يحب المتقين

How could there be any covenant for the mushrikin with Allah and with His messenger, except for those with whom you made a covenant at al-Masjid al-Haram – as long as they stayed honest with you, be honest with them – verily Allah loves the pious. (9:7)

Then they hang on tightly to the narrative of Abu Jandal, even though it is abrogated.

Source: Al-ihkam fi usul al-ahkam, Ibn Hazm, 5/33-34