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The Causes Behind Ahlul Ra’y Coming To Surface

Posted in Hadith Studies with tags , , , on September 20, 2012 by TheAuthenticBase

Shaykh Mashhoor stated:

“New things and circumstances emerged which led to the fissure between the madhhab of Ahlul Hadeeth and the madhhab of the jurists.

We said in Madeenah for example there remained inherited actions which were present during the time of the revelation, contrary to what was present in al-‘Iraaq wherein there was no inherited action.

‘Iraaq was conquered during the time of ‘Umar and therein people found things which were distant from the revelation and it was difficult to find a text which concurred with their dealings, customs and mustajadaat (acquisitions), thus Ra’y (opinion) overcame those lands.”

The shaykh says elsewhere in his book:

“Those who carry the Sharee’ah are of two types: Ahl Ar-Riwaayah and Ahl Ad-Diraayah, the former are the muhaddithoon (scholars of hadeeth) while the latter refers to the jurists (scholars of fiqh).

In the first and second generations, both Ahl Ar-Riwaayah and Ahl Ad-Diraayah were combined, and we mentioned that the view to follow Ra’y (opinion) and rulings on a newly important issue was well-known among Ahl Al-Hijaaz and Koofah.

However, the people of Koofah and ‘Iraaq inherited strange new matters as opposed to the people of Madeenah, hence there was juridical vastness in ‘Iraaq and this did not occur in Madeenah due to their lack of a need for that there.

Then later, this became a manhaj which they (the people of ‘Iraaq) adhered to especially after the Mu’tazilah mixed with Al Ar-Ra’y (the people of opinion), as most of the Mu’tazilah are Hanafee in their fiqh madhhan of the subsidiary matters.”

[Taken from “The Madhhab Of Ahlul Hadeeth” by Shaykh Mashhoor, p. 38]

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The View Of The Majority Of Scholars On Hypothetical Fiqh Issues

Posted in Methodology Of The Salaf with tags , , , , , , , on August 30, 2012 by TheAuthenticBase

1) If Zayd Ibn Thaabit (ra) would be asked regarding an issue, he would first ask, “Has it occurred?” And if they answered no, he would say, “Then leave it until it occurs.

2) ‘Abdul Maalik Ibn Mirwaan asked Ibn Shihaab about a matter and the latter asked, “Did this happen O leader of the believers?

He said, “No.

So Shihaab answered, “Then leave it, for when it comes to pass, Allaah will give us a way out.

3) On one occasion when Imaam Maalik was ased about an issue he gave the answer to his students, but when one of his students said, “Suppose that it occurred in this way.

Imaam Maalik became very angry and said, “Are you one of the ‘Supposers’? Did you come here from Iraaq?

4) Ash-Sha’bee said, “Nothing was more hated to me than ‘suppose’.”

5) Imaam Maalik once said, “People used to give verdicts only for what they heard and knew, and the talk that is prevalent among people today did not exist.

By this, he was referring to the many hypothetical issues that were being discussed.

Indulging In Hypothetical Fiqh Issues, By Shaykh Mashhoor

Posted in Hadith Studies, Methodology Of The Salaf with tags , , , , , , , on August 20, 2012 by TheAuthenticBase

Shaykh Mashhoor states:

“Ahlul Hadeeth dislike doubts and hypothetical issues and matters which have not yet occurred… The Madhhab of Ahlul Hadeeth is to worship Allaah, not a Madhhab of imaginary issues which is closer to philosophy.

It is relayed from Zayd Ibn Thaabit, Mu’aadh Ibn Jabal and other Companions that if they were asked about issues which had not yet occurred, they would respond saying: “Leave the issue until it actually happens.

This was due to their dislike of Ra’y and Qiyaas. There is no need for doubtful matters, hypothetical scenarios and imaginary circumstances and possibilities.

For example, look at the Hawaashee (marginal notes) of some Shaafi’ee jurists to Tuhfatul Muhtaaj, for they mention possibilities which are impossible to arise! To the extent that I even found in some marginal notes to Tuhfatul Muhtaaj wherein they say:

“If a man’s penis is split into different parts and a part of it commits unlawful sexual intercourse, and another part did not and another part did something else – what should be the Hadd punishment of the man?”

What is this?! All of this is imaginary which is impossible to actually occur!

The Madhhab of Ahlul Hadeeth is that they dislike indulging in Ra’y and they seek knowledge for practical intents as a methodology in life with which to worship Allaah.”

[Taken from “The Madhhab Of Ahlul Hadeeth” p.78]

The Saved Sect: Between Ahlur-Ra’y (People Of Opinion) And Ahludh-Dhaahir (The Literalists)

Posted in Methodology Of The Salaf with tags , , , , , , , , on January 4, 2012 by TheAuthenticBase

Shaykh Mashhoor Hasan Aal-Salmaan states:

“Imam Ash-Shhatibee in his Al-Muwaafaqaat (5/229-230) has some very important words… wherein he clarifies the boundary of who is a Dhaahiree and notes that it applies to whoever rigidly holds to the apparent text and overlooks anything else. While the person of Ra’y (opinion) rigidly adheres to this and begins to sideline acting in accordance with the texts.

Ahul Hadeeth are balanced in between the two factions.

Ahlur-Ra’y memorised principles and sidelined acting in accordance with the texts and in fact did not even occupy themselves at all in studying the books of hadeeth and riwaayah, and merely delved into subsidiary issues based on statements of scholars and made this an Usool (principle)… The views of the ‘Ulamaa also need those who can relay them back to the sources (1).

For this reason within Muslim history there have been those who have a pure fiqh approach wherein they delve into subsidiary issues and distance themselves from the revelation itself.

While Ahludh-Dhaahir became rigid vis-a-vis the wordings, thus the truth is median between the two factions…” (2)

Footnotes:

(1) Refer to this article for more info: “Authenticating Statements/Opinions Of The Four Imaams“.

(2) Taken from “The Madhhab Of Ahlul Hadeeth” by Shaykh Mashhoor Hasan Aal-Salmaan, Pp.95-96