Madinat al-Muslimeen Islamic Message Board
| Holding Fast to the Qur'an and Sunnah |
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| 01/02/02 at 05:26:28 |
| Assalamu Alaikum, Something to share with y'all. Wassalamu Alaikum, Betul Saheeh Al Bukhari Holding Fast to the Qur'an and Sunnah Chapter: Emulating the actions of the Prophet sallallaahu `alayhi wa sallam. Narrated Ibn 'Umar: The Prophet wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, "I had this golden ring made for myself. He then threw it away and said, "I shall never put it on." Thereupon the people also threw their rings away. Shaikh Muhammad ibn Uthaymeen (may Allah have mercy upon him) says in his explanation of the above hadeeth: "The chapter of emulating the actions of the Prophet sallallaahu `alayhi wa sallam", i.e.following him in his actions.The scholars of usul'ul fiqh have divided the actions of the Messenger sallallaahu `alayhi wa sallam into different catergories: 1. What he (sallallaahu `alayhi wa sallam) did as a result of human nature (muqtada al jibilah), e.g. eating when hungry, drinking when thirsty and sleeping when sleepy. As for this type of action there is no hukm for it in of itself for these actions are a result of nature. However, it can have a hukm in its wasf (the manner in which it is done) e.g. eating and drinking with ones' right hand, sleeping on the right side of ones' body and so forth. 2. What he (sallallaahu `alayhi wa sallam) did as result of custom (a'adah). Regarding this aspect one emulates him in general sense (fee jinsihi) but not in the specific manner (la fee aynihi) in which the messenger (sallallaahu `alayhi wa sallam) did that custom. The meaning of our statement following the messenger in the general sense is that one follows that what ones' people are accustomed to, because the messenger (sallallaahu `alayhi wa sallam) used to follow what were the custom of his people. For example if the people during time of the messenger (sallallaahu `alayhi wa sallam) used to wear izar and rida' (the upper part of the garment like what people on hajj wear) instead of qameece (shirt), pants and ghutar (the red and white cloth which Saudis often cover their head with), would it be considered the sunnah for us to wear izar and rida' even if it differs with our customary dress? No, as a matter of fact we say what he (sallallaahu `alayhi wa sallam) did this a result of his custom hence the sunnah is to follow what ones' people custom and not that particular act of the messenger (sallallaahu `alayhi wa sallam) 3. What the messenger (sallallaahu `alayhi wa sallam) did as a form of ibaadah. In such a case then it is required that we follow him. However if it had came down to us that he did a particular act and that act is not accompanied by a command, then in such an instance this act would be considered mustahab (recommended) and not waajib according to the strongest opinion. This is why the scholars of usul'ul fiqh have a principle that says the actions if the messenger by itself (i.e.un-acommpanied by a command) indicates that those acts are recommended and not wajib. 4. Those actions of the messenger (sallallaahu `alayhi wa sallam) which are difficult to distinguish whether he did them as an a'adah (custom) or as ibaadah. Herein the scholars differ, from amongst them there are those who say it is mustahab (recommended) that one imitates the messenger (sallallaahu `alayhi wa sallam) in his actions base on the ayah "Verily in the Messenger of Allah you have a good example for whoever hopes for Allah and the Last Day" (3:21). On the other hand there are those who say such acts should be considered as a'adah, for the premise of ibadaat is prohibition until there is definite evidences that such an act is one of ibaadah, then in that case we follow that actions of the messenger (sallallaahu `alayhi wa sallam). An example of this will be letting ones hair grow long, is it a sunnah or a'adah? (Based on the hadeeth of Bukhari "The hair of the Prophet used to hang down up to his shoulders" and in another narration "his ear lobes") Hence, there are some scholars who say it is a sunnah, and from such scholars is imam Ahmad whereby he said "it is a sunnah, and if we had the ability we would have always done it but it is difficult (to maintain) and requires care". On the other hand, there are those scholars who say it is not a sunnah because the messenger (sallallaahu `alayhi wa sallam) did it this for it was the custom of his people. Hence, when Prophet (peace_be_upon_him) saw a boy with part of his head shaved and part left unshaven. He forbade them to do that, saying: "Shave it all or leave it all." (Saheeh Abu Dawud, Albani) And if it was of the sunnah to grow ones here long the messenger (sallallaahu `alayhi wa sallam) would have told the boy to leave all his hair until it grows. And this opinion, inshallah, is closer to the correct one i.e. those actions of the messenger (sallallaahu `alayhi wa sallam) which borders between a'dah and ibaadah, the premise will be that his (sallallaahu `alayhi wa sallam) doing of those particular acts was that of a'adah for acts of ibadaah are only confirmed by sound proof, thus the view that such acts were a'adah will be of more weight. 5. What he (sallallaahu `alayhi wa sallam) did as a fulfilment of the commands of Allah, however, he did it as to clarify and explain what Allah (azza wa jal) meant. Some scholars say if it is "mujmal" unspecified and it is not wajib, then such acts are not wajib. However, it appears that this principle should not be taken as is. The proof of this is the statement of Allah (azza wa jal) "If you are in a state of Janāba (i.e. had a sexual discharge), purify yourself" (5:6), wherein this ayah is "mujmal" i.e. He (azza wa jal) did not explain how to purify oneself in the ayah, but the messenger (sallallaahu `alayhi wa sallam) demonstrated what is meant by this ayah as is mentioned in the description of the prophet's ghusl. The question then arises: do we say that performing ghusl the specific way the messenger (sallallaahu `alayhi wa sallam) performed it is wajib because it is a clarification of a "mujmal" unspecified wajib? Or do way say the ghusl (taking a bath) is wajib in of itself and this particular manner in sunnah (recommended)? The sunnah gives precedence to the last opinion i.e. ghusl (taking a bath) is wajib in of itself and this particular manner in sunnah. The proof of this is the long hadeeth of Imran ibn Husayn narrated by Bukhari wherein it states the messenger (sallallaahu `alayhi wa sallam) saw a man sitting aloof who had not prayed. So he asked, "O so and so! What has prevented you from praying with us?" He replied, "I am Junub and there is no water. " The Prophet said, "Perform Tayammum with (clean) earth and that is sufficient for you." Then water finally came so the messenger (sallallaahu `alayhi wa sallam) told the man "Take this and pour it over your body" but he did not explain exactly how to make ghusl. Thus, if it was obligatory to make ghusl the way the messenger (sallallaahu `alayhi wa sallam) did it, he would have informed the man to do as such due to him (sallallaahu `alayhi wa sallam) having the obligation to convey the message. Hence, based upon what we have just mentioned this fifth category is one that needs to be further investigated before one can come to a precise conclusion i.e. every issue that falls into this fifth category must be judged by itself and we cannot apply a broad based, general ruling to all such situations. 6. The sixth and final category of the actions of the messenger (sallallaahu `alayhi wa sallam) is what he did inadvertently "itifaaqan". As for this type of action one does not emulate the messenger (sallallaahu `alayhi wa sallam) by doing it and nor is it an act that is supposed to be followed. In spite of the fact that ibn Umar (may Allah be pleased with him) used to imitate and follow the messenger (sallallaahu `alayhi wa sallam) regarding such acts. For example, if the messenger (sallallaahu `alayhi wa sallam) passed by a place randomly and prayed he there, do we now say that if a person passed by that particular place that he should also pray in the same place the messenger (sallallaahu `alayhi wa sallam) prayed? As for ibn Umar this was his practice. Moreover, he used to seek out the places the messenger (sallallaahu `alayhi wa sallam) urinated and urinate in that same place. However, the majority of the sahabah differed with him about this. Another example of this will be a person who want to make hajj arriving at Makkah on the 4th of Dhul Hijjah, do we this is the sunnah for the one who intends to make hajj or do we say that this took place coincidentally thus it has no ruling? The second opinion is the correct one. |
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