Category Archives: Hadiith

03 Sep

The child belongs to the firaash

الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ

 

The above hadith is often found translated as

 

Narrated Abu Huraira:

The Prophet (sallallaahu alayhi wa sallam) said, "The boy is for (the owner of) the bed (al-waladu li al-firaash) and the stone is for the person who commits illegal sexual intercourse. (wa li al-'aahir al-hajar)'

[Sahih al-Bukhaari]


This is an authentic hadith. It is reported by both Imaam al-Bukhaari and Imaam Muslim.

There are two opinions regarding the following phrase

li al-'aahir al-hajar

One view is that it means the Zaani is to be stoned.

The second view is that it means the Zaani has no right to the child.

 

 

al-Nawawi believes the second opinion is stronger

He says:

It has been said that the meaning is that the Zaani is to be stoned with rocks. This is weak. The reason being that not every Zaani is stoned. It is only the muhsan specifically who is stoned.

 

 

The child belongs to the firaash

This is the 'asl. The boy belongs to the husband of the wife who did Zinaa. The child does not belong to the man who did Zinaa with the others wife.

The only way the husband can deny paternity is by indulging in li'aan.

A husband leaves for a business trip.
He comes back after two years
His wife bears a child
The child will be attributed to him.

 

Ibn Qudaamah said:

Even if a woman gives birth to a child while the husband has been absent from her for 20 years, the child will be attributed to him.

 

DNA testing has no value.

 

The only way a husband can deny that the child is his is by indulging in li'aan.

 

04 Aug

Prayer for rain

It was narrated from 'Abbad bin Tamim from his paternal uncle that:

The Prophet (sallallaahu alayhi wa sallam) went out and prayed for rain, then he prayed two rak'ahs in which he recited loudly.

[Sunan al-Nasaa’i 1522]

 

The prayer for rain is termed (صلاة الاستسقاء) Salaah al-'istisqaa.

 

The Imaam recites loudly in it.

 

This is the correct opinion of al-Shaafi'i, Ahmad, Abu Thaur, and Maalik. The above hadiith is evidence for their stance.

 

Reference(s):

al-'ishraaf alaa madhaahib al-'ulamaa' li Ibn al-Mundhir

Volume 2 Page 190

 

27 Jul

The Muhaddithuun and the Jurists

The Muhaddithuun (scholars of hadiith) will look at a marfuu hadiith. Then, they will judge if it is truly marfuu or if it is actually mauquuf (only a saying of a Companion).

 

The Muhaddithuun will consider the narrator of the hadiith when he is alone in narrating a hadiith. Does his narration oppose the narration of another who is more trustworthy than him or has better memory?

 

The Muhaddithuun will look see if there is an addition in a hadiith narrated by a narrator while the addition is not present in the same hadiith when narrated by others.

 

The Jurists consider these to be extreme examples of caution.

 

أبو الحسن بن الحصار الأندلسي says this in the following:

 

إن للمحدثين أغراضاً في طريقهم احتاطوا فيها وبالغوا في الاحتياط ، ولا يلزم الفقهاء اتباعهم على ذلك ، كتعليلهم الحديث المرفوع بأنه روي موقوفاً أو مرسلاً ،وكطعنهم في الراوي إذا انفرد بالحديث أو بزيادة فيه أو مخالفته من هو أعدل منه ، أو أحفظ

 


Then, he goes on to claim that for the Jurists a hadiith is authentic if it conforms to Usuul or a Verse of the Book of Allaah. That will lead the jurist to accept the hadiith, act on it, and consider it authentic as long as there is no liar in the chain.

 

 

وقد يعلم الفقيه صحة الحديث بموافقة الأصول ، أو آية من كتاب الله تعالى ، فيحمله ذلك على قبول الحديث ، والعمل به ، واعتقاد صحته ، وإذا لم يكن في سنده كذاب

 


Rather, he says there is nothing wrong with declaring a hadiith authentic without restriction when it conforms to the Book of Allaah and all the Usuul of Islamic legislation as long as there is no liar in the chain.

 

This shows the stark difference in approach between the scholars of hadiith and the Jurists. It also explains why the scholars of hadiith differed in their verdicts from the Jurists.

 

The scholars of hadiith are much more cautious in what they attribute to the Messenger of Allaah (sallallaahu alayhi wa sallam).

 

They are much more cautious in which hadiith they use to derive fiqh from.

 

They Muhaddithuun are on the haqq because even the Rightly Guided Caliphs exercised extreme caution in narrating ahadiith. They narrated very few ahadiith and prevented people from narrating too many ahadiith out of fear of making a mistake.


 

06 Jul

Kadhaba

Kidhb, kadhib (الكذب) verbal nouns of kadhaba (كذب) which is often translated as "lying" is defined according to the Arabs as follows

هو الإخبار عن الشيء على خلاف ما هو عليه، عمدا كان أو سهوا

To give information regarding something which is opposed to what it really is whether done purposely or forgetfully.

Now you understand why the Companions (may Allaah be pleased with them) were so careful when narrating ahadiith and the Four Rightly Guided Caliphs did not narrate too many ahadith….

 

09 Apr

Extremism

Narrated Abu Huraira:

The Prophet (sallallaahu alayhi wa sallam) said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights."

[Sahih al-Bukhaari Hadith No. 39]

 

Being extreme means indulging in optional good deeds to such an extent that one misses deeds which are better.

 

An example is a person who prays all night. Then, he falls asleep and misses the Fajr prayer in congregation. His voluntary worship prevented him from what was better, namely praying the Fajr prayer in congregation.

 

Another example is a person who memorizes the Qur'aan all night. Then, he falls asleep and misses the Fajr prayer. This is haraam.

 

Finally, one should not inquire about matters of the unseen regarding which Islamic legislation requires one has Imaan and does not inquire about their modality.

 

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