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Quote rami Replybullet Topic: THE SUPERIORITY OF FIQH OVER HADITH
    Posted: 04 April 2005 at 2:45am
Bi ismillahir rahmanir raheem

Assalamu alaikum

THE SUPERIORITY OF FIQH OVER H.ADITH

by GF Haddad

{He gives wisdom to whomever He will, and whoever receives wisdom receives immense good} (2:269). "He for whom Allh desires great good, He grants him (superlative) understanding in the Religion (yufaqqihhu/yufqihhu f al-dn). I only distribute and it is Allh Who gives. That group shall remain in charge of the Order of Allh, unharmed by those who oppose them, until the coming of the Order of Allh."1

Imm al-Shfi` said: "You [the scholars of h.adth] are the pharmacists but we [the jurists] are the physicians." Mull `Al al-Qr commented: "The early scholars said: The h.adth scholar without knowledge of fiqh is like a seller of drugs who is no physician: he has them but he does not know what to do with them; and the fiqh scholar without knowledge of h.adth is like a physician without drugs: he knows what constitutes a remedy, but does not have it available."2

Imm Ah.mad is related by his students Ab T.lib and H.umayd ibn Zanjyah to say: "I never saw anyone adhere more to h.adth than al-Shfi`. No one preceded him in writing down h.adth in a book." The meaning of this is that al-Shfi` possessed the intelligence of h.adth after which Ah.mad sought, as evidenced by the latter's statement: "How rare is fiqh among those who know h.adth!" This is a reference to the h.adth: "It may be one carries understanding (fiqh) - meaning: memorizes the proof-texts of fiqh - without being a person of understanding (faqh)."3 The Salaf and Khalaf elucidated this rule in many famous statements showing that, for all the exalted status of the Muh.addith, yet the Faqh excels him:

H.adth Misguides Those Devoid of Fiqh

* Ibn Ab Zayd al-Mlik reports Sufyn ibn `Uyayna as saying: "H.adth is a pitfall (mad.illa) except for the fuqah'," and Mlik's companion `Abd Allh ibn Wahb said: "H.adth is a pitfall except for the Ulema. Every memorizer of h.adth that does not have an Imm in fiqh is misguided (d.ll), and if Allh had not rescued us with Mlik and al-Layth [ibn Sa`d], we would have been misguided."4
Ibn Ab Zayd comments: "He [Sufyn] means that other than the jurists might take something in its external meaning when, in fact, it is interpreted in the light of another h.adth or some evidence which remains hidden to him; or it may in fact consist in discarded evidence due to some other [abrogating] evidence. None can meet the responsibility of knowing this except those who deepened their learning and obtained fiqh." Imm al-Haytam said something similar.5
Ibn Wahb is also reported to say: "I met three hundred and sixty learned people of knowledge but, without Mlik and al-Layth, I would have strayed."6
Another versions states: "Were it not for Mlik ibn Anas and al-Layth ibn Sa`d I would have perished; I used to think everything that is [authentically] related from the Prophet - Allh bless and greet him - must be put into practice."7
Another version has: "I gathered a lot of h.adths and they drove me to confusion. I would consult Mlik and al-Layth and they would say to me, 'take this and leave this.'"8 Ibn Wahb had compiled 120,000 narrations according to Ah.mad ibn S.lih..9
Hence, Ibn `Uqda replied to a man who had asked him about a certain narration: "Keep such h.adths to a minimum for, truly, they are unsuitable except for those who know their interpretation. Yah.y ibn Sulayman narrated from Ibn Wahb that he heard Mlik say: 'Many of these h.adths are [a cause for] misguidance; some h.adths were narrated by me and I wish that for each of them I had been flogged with a stick twice. I certainly no longer narrate them!'"10
By his phrase, "Many of these h.adths are misguidance," Mlik means their adducing them in the wrong place and meaning, because the Sunna is wisdom and wisdom is to place each thing in its right context.11

* Ibn al-Mubrak said: "If Allh had not rescued me with Ab H.anfa and Sufyn [al-Thawr] I would have been like the rest of the common people." Al-Dhahab relates it as: "I would have been an innovator."12

The Imms of H.adth Defer to the Imms of Fiqh

* Imm Ah.mad's teacher, Yah.y ibn Sa`d al-Qat.t.n, despite his foremost status as the Master of h.adth Masters and expert in narrator-recommendation and discreditation, would not venture to extract legal rulings from the evidence but followed in this the fiqh of Ab H.anfa as he explicitly declared: "We do not belie Allh. We never heard better than the juridical opinion (ra') of Ab H.anfa, and we followed most of his positions."13
Similarly, Muh.ammad ibn `Abd Allh ibn `Abd al-H.akam said: "If it were not for al-Shfi` I would not have known how to reply to anyone. Because of him I know what I know."14 As for Muh.ammad ibn Yah.y al-Dhuhl (d. 258) of Khursn, whom Ab Zur`a ranked above Imm Muslim and who is considered an Amr al-Mu'minn f al-H.adth ("Commander of the Faithful in the Science of H.adth"), he never considered himself a non-muqallid but said: "I have made Ah.mad ibn H.anbal an Imm in all that stands between me and my Lord."15 Mis`ar ibn Kidm said the same with regard to Imm Ab H.anfa.16

Knowledge Is Not Memorization but a Light

* Fiqh is the context of Mlik's statement: "Wisdom and knowledge are a light by which Allh guides whomever He pleases; it does not consist in knowing many things"17 and al-Shfi`'s: "Knowledge is what benefits. Knowledge is not what one has memorized."18
Similarly, al-Dhahab defined knowledge in Islm (al-`ilm) as "Not the profusion of narration, but a light which Allh casts into the heart. Its condition is followership (ittib`) and the flight away from egotism (haw) and innovation."19 All this elucidates al-H.asan al-Bas.r report that the Prophet said: "The purpose and energy of the Ulema is towards addressing needs while the purpose and energy of fools is to narrate" (himmat al-`ulam' al-ri`ya wa himmat al-sufah' al-riwya).20

The H.adth of the Jurists is Preferable to That of the Non-Jurists

* Wak` preferred long-chained narrations through the fuqah' to short-chained ones through non-fuqah' and said: "The h.adth current among the jurists is better than the h.adth that is current among the h.adth scholars."21
This is a foundational rule in the School of Imm Ab H.anfa. Like Yah.y al-Qat.t.n, Wak` did not make ijtihd but followed the positions of Ab H.anfa.22

* Al-A`mash (Ab Muh.ammad Sulaymn ibn Mahrn al-Asad the Tbi` 61/-148) also said: "The h.adth that jurists circulate among themselves is better than that which h.adth narrators circulate among themselves."23

* Ibn Rajab said that Ab Dwd in his Sunan was more concerned with the jurisprudence of the h.adth than with its chains of transmission.24

Knowing the H.adth is Different From Practicing It

* Sufyn al-Thawr used to say to the h.adth scholars: "Come forward, O weak ones!"25 He also said: "If h.adth were a good thing it would have vanished just as all goodness has vanished," and "Pursuing the study of h.adth is not part of the preparation for death, but a disease that preoccupies people." Al-Dhahab commented: "He said this verbatim. He is right in what he said because pursuing the study of h.adth is other than the h.adth itself."26

Understanding the H.adth is Superior to Knowing It

* Sufyn also said: "The explanation (tafsr) of the h.adth is better than the h.adth."27 Another wording has: "The explanation of the h.adth is better than its audition."28 Ab `Al al-Naysabr said: "We consider understanding superior to memorization."29

* Ish.q ibn Rhyah said: "I would sit in Iraq with Ah.mad ibn H.anbal, Yah.y ibn Ma`n, and our companions, rehearsing the narrations from one, two, three routes of transmission... But when I said: What is its intent? What is its explanation? What is its fiqh? They would all remain mute except Ah.mad ibn H.anbal."30

* The perspicuity and fiqh of Ab Thawr among the h.adth Masters is famous. A woman stood by a gathering of scholars of h.adth comprising Yah.y ibn Ma`n, Ab Khaythama, Khalaf ibn Salim, and others. She heard them saying: "The Prophet said," and "So-and-so narrated," and "No one other than So-and-so narrated," etc. Whereupon she asked them: "Can a woman in her menses wash the dead?" for that was her occupation. No one in the entire gathering could answer her, and they began to look at one another.
Ab Thawr arrived, and they referred her to him. She asked him the same question and he said: "Yes, she can wash the dead, as per the h.adth of al-Qsim from `A'isha: 'Your menses are not in your hand,'31 and her narration whereby she would scrub the Prophet's hair at a time she was menstruating.32 If the head of the living can be washed [by a woman in her menses], then a fortiori the dead!"
Hearing this, the h.adth scholars said: "Right! So-and-so narrated it, and So-and-so told us, and we know it from such-and-such a chain," and they plunged back into the narrations and chains of transmission.
The woman said: "Where were you all until now?"33

* Ibn `Abd al-Barr cites Imm Ah.mad as saying: "From where does Yah.y ibn Ma`n know al-Shfi`? He does not know al-Shfi` nor has any idea what al-Shfi` says!"34 Ibn Rhyah similarly conceded defeat before al-Shfi`'s jurisprudence although himself reputed for fiqh.35

Most H.adth Scholars Do Not Possess Intelligence of the H.adth

* `Abd al-Razzq al-S.an`n, Sufyn's contemporary, was the teacher of the pillars of h.adth memorization in their time - Ah.mad, Ibn Rhyah, Ibn Ma`n, and Muh.ammad ibn Yah.y al-Dhuhl. Yet when Muh.ammad ibn Yazd al-Mustaml asked Ah.mad: "Did he [`Abd al-Razzq] possess fiqh?" Ah.mad replied: "How rare is fiqh among those who know h.adth!"36

* Anas ibn Srn said: "I came to Kfa and found in it 4,000 persons pursuing h.adth and 400 persons who had obtained fiqh."37

* Ibn `Abd al-Salm said: "The majority of h.adth scholars are ignorant in fiqh."38 A majority of 90" according to Anas ibn Srn - among the Salaf!

* Al-Dhahab said: "The majority of the h.adth scholars have no understanding, no diligence in the actual knowledge of h.adth, and no fear of Allh regarding it."39 All of the authorities al-Dhahab listed as "those who are imitated in Islm" are Jurisprudents and not merely h.adth masters.

* Al-Sakhw in his biography of Ibn H.ajar entitled al-Jawhir wa al-Durar relates similar views:

Al-Friq said: "One who knows chains of h.adth but not the legal rulings derived from them cannot be counted among the Scholars of the Law." His student Ibn Ab `As.rn (d. 585) also followed this view in his book al-Intis.r.40

Not Every Sound Hadth Forms Evidence

* Ibrhm al-Nakha` said: "Truly, I hear a h.adth, then I see what part of it applies. I apply it and leave the rest."41 Shaykh Muh.ammad `Awwma said: "Meaning, what is recognized by the authorities is retained while anything odd (gharb), anomalous (shdhdh), or condemned (munkar) is put aside." Yazd ibn Ab H.abb said: "When you hear a h.adth, proclaim it; if it is recognized, [keep it,] otherwise, leave it."42

* Ibn Ab Layl said: "A man does not understand h.adth until he knows what to take from it and what to leave."43

* `Abd al-Rah.mn ibn Mahd, the Commander of the believers in H.adth, said: "It is impermissible for someone to be an Imm [i.e. to be imitated] until he knows what is sound and what is unsound and until he does not take everything [sound] as evidence, and until he knows the correct way to infer knowledge [in the Religion]."44

* Al-Shfi` narrated that Mlik ibn Anas was told: "Ibn `Uyayna narrates from al-Zuhr things you do not have!" He replied: "Why, should I narrate every single h.adth I heard? Only if I wanted to misguide people!"45

Shaykh `Abd al-Fatth. Ab Ghudda mentioned some of the above examples and commented: "If the likes of Yah.y al-Qat.t.n, Wak` ibn al-Jarrh., `Abd al-Razzq, Yah.y ibn Ma`n, and those who compare with them, did not dare enter into ijtihd and fiqh, then how rash are the claimants to ijtihd in our time! On top of it, they call the Salaf ignorant without the least shame nor modesty! Allh is our refuge from failure."46

BLESSINGS AND PEACE ON THE PROPHET

his Family, his Companions, the Four Imms, and those who imitate them until the Day of Judgment.

NOTES

1H.adth of the Prophet narrated from Mu`wiya by al-Bukhr and Muslim.

2Al-Qr, Mu`taqad Ab H.anfata al-Imm f Abaway al-Rasl `Alayhi al-S.alt wa al-Salm (p. 42).

3A nearly-mass-narrated (mashhr) sound h.adth of the Prophet - Allh bless and greet him - reported from several Companions by al-Tirmidh, Ab Dwd, Ibn Mjah, and Ah.mad.

4Ibn Ab H.tim in the introduction of al-Jarh. wa al-Ta`dl (p. 22-23); Ibn Ab Zayd, al-Jmi` f al-Sunan (p. 118-119); Ibn `Abd al-Barr, al-Intiq' (p. 61); al-Dhahab. See Shaykh `Abd al-Fattah Ab Ghudda's comments on this statement in his notes on al-Lacknaw's al-Raf` wa al-Takmil (2nd ed. p. 368-369, 3rd ed. p. 90-91).

5In al-Fatw al-H.adthiyya (p. 283).

6Narrated by Ibn H.ibbn in the introduction to al-Majrh.n (1:42). He then narrates from Ibn Wahb a similar statement where he adds the names of `Amr ibn al-H.rith and Ibn Mjishn.

7Narrated by Ibn `Askir and al-Bayhaq cf. Ibn Rajab, Sharh. al-`Ilal (1:413) and `Awwma (p. 76).

8Narrated by Qd. `Iyd.. in Tartb al-Madrik (2:427).

9In Ibn al-Subk, T.abaqt al-Shfi`iyya al-Kubr (2:128).

10Narrated by al-Khat.b, al-Faqh wal-Mutafaqqih (2:80).

11Shaykh Ism`l al-Ans.r as quoted by `Awwma, Athar (p. 77).

12Ibn H.ajar, Tahdhb al-Tahdhb (10:449-452 #817) and al-Dhahab's Manqib Ab H.anfa.

13Narrated by al-Dhahab in Tadhkirat al-H.uffz. (1:307) and Ibn H.ajar in Tahdhb al-Tahdhb (10:450). 16Cf. Ibn Ab al-Waf, last page of the Karachi edition of al-Jawhir al-Mud.iyya.

14Narrated by Ibn `Abd al-Barr in al-Intiq' (p. 124).

15Narrated by al-Dhahab in the Siyar (10:205).

16Cf. Ibn Ab al-Waf, last page of the Karachi edition of al-Jawhir al-Mud.iyya.

17In Ibn `Abd al-Barr, Jmi` Bayn al-`Ilm (1:83-84), al-Qd. `Iyd.., Tartb al-Madrik (2:62), al-Sht.ib, al-Muwfaqt (4:97-98).

18"The Knowledge That Benefits is That Whose Rays Expand in the Breast and Whose Veil is Lifted in the Heart." Ibn `At.' Allh, H.ikam (#213).

19Siyar (10:642).

20Narrated mursal from al-H.asan by Ibn `Askir in his Trkh and al-Khat.b in al-Jmi` li Akhlq al-Rw (1983 ed. 1:88 #27) cf. al-Jmi` al-S.aghr (#9598) and Kanz (#29337).

21Cited by al-Dhahab in the Siyar (al-Arna't. ed. 9:158, 12:328-329).

22Cf. al-Dhahab, Tadhkirat al-H.uffz. (1:307) and Ibn H.ajar in Tahdhb al-Tahdhb (11:126-127).

23In al-Sakhw, al-Jawhir wa al-Durar (p. 21).

24Ibn Rajab, Sharh. `Ilal al-Tirmidh (1:411).

25Cited from Zayd ibn Ab al-Zarqa' by al-Dhahab, Siyar (al-Arna't. ed. 7:275).

26Al-Sakhw, al-Jawhir wa al-Durar (p. 20-23).

27Narrated by al-Haraw al-Ans.r in Dhamm al-Kalm (4:139 #907).


28In Ibn `Abd al-Barr, Jmi` Bayn al-`Ilm (2:175).

29In al-Dhahab, Tadhkirat al-H.uffz. (2:776).

30Narrated by Ibn Ab H.tim in the introduction to his al-Jarh. wa al-Ta`dl (p. 293), Ibn al-Jawz in Manqib al-Imm Ah.mad (p. 63), and al-Dhahab in Trkh al-Islm (chapter on Ah.mad).

31In Muslim and the Four Sunan. 32In al-Bukhr and Muslim.

33Ibn al-Subk in T.abaqt al-Shfi`iyya, al-Sakhw in his introduction to al-Jawhir wa al-Durar, and al-Haytam in his Fatw H.adthiyya (p. 283). Something similar is narrated of Ah.mad by Ibn Rajab in his Dhayl T.abaqt al-H.anbila (1:131) and al-`Ulaym in al-Manhaj al-Ah.mad (2:208).

34Ibn `Abd al-Barr, Jmi` Bayn al-`Ilm (2:160).

35Ish.q ibn Ibrhm ibn Makhlad, known as Ish.q ibn Rhyah or Rhawayh, Ab Ya`qb al-Tamm al-Marwaz al-Hanzali (d. 238), one of the major h.adth Masters. Ab Qudma considered him greater than Imm Ah.mad in memorization of h.adth, a remarkable assessment considering Ah.mad's knowledge of 700,000 to a million narrations according to his son `Abd Allh's and Ab Zur`a al-Rz's estimations. He once said of himself: "I never wrote anything except I memorized it, and I can now see before me more than 70,000 h.adths in my book"; "I know the place of 100,000 h.adths as if I were looking at them, and I memorize 70,000 of them by heart - all sound (s.ah.h.a) - and 4,000 falsified ones." [Narrated by al-Khat.b in al-Jmi` li Akhlq al-Rw (2:380-381 #1832-1833).]
He did not reach the same stature in fiqh. Al-Bayhaq and others narrate that he unsuccessfully debated al-Shfi` on a legal question, as a result of which the latter disapproved of his title as the "jurisprudent of Khursn." To a Jahm scholar who said: "I disbelieve in a Lord that descends from one heaven to another heaven," Ibn Rhyah replied: "I believe in a Lord that does what He wishes." [Narrated by al-Dhahab who identifies the scholar as Ibrhm ibn (Hishm) Ab S.lih. in Mukhtas.ar al-`Uluw (p. 191 #234).] Al-Bayhaq comments: "Ish.q ibn Ibrhm al-Hanzali made it clear, in this report, that he considers the Descent (al-nuzl) one of the Attributes of Action (min s.ift al-f`l). Secondly, he spoke of a descent without `how'. This proves he did not hold displacement (al-intiql) and movement from one place to another (al-zawl) concerning it." [See post titled, "The `Descent' of Allh Most High".] Sources: Ibn Ab Ya`l, T.abaqt al-H.anbila (1:6, 1:184); al-Bayhaq, Manqib al-Shfi` (1:213) and al-Asm' wa al-S.ift (2:375-376 #951); al-Dhahab, Siyar (9:558 #1877); Ibn al-Subk, T.abaqt al-Shfi`iyya al-Kubr (2:89-90, 9:81).

36Narrated by Ab Ya`l in T.abaqt al-H.anbila (1:329) and cited by Shaykh Ab Ghudda in his introduction to Muh.ammad al-Shaybn's Muwat.t.a' and his short masterpiece al-Isnd min al-Dn (p. 68).

37Narrated by al-Rmahurmuz in al-Muh.addith al-Fs.il (p. 560).

38Ibn `Abd al-Salm, al-Fatw al-Maws.iliyya (p. 132-134).

39In al-Sakhw, al-Jawhir wa al-Durar (p. 18).

40Al-Sakhw, al-Jawhir wa al-Durar (p. 20-23).

41Narrated from Ibn Ab Khaythama by Ab Nu`aym in the H.ilya (4:225) and Ibn Rajab in Sharh. `Ilal al-Tirmidh (1:413).

42In Ibn Rajab, Sharh. `Ilal al-Tirmidh (1:413).

43In Ibn `Abd al-Barr, Jmi` Bayn al-`Ilm (2:130).

44Narrated by Ab Nu`aym in the H.ilya (9:3).

45Narrated by al-Khat.b in al-Jmi` li Akhlq al-Rw (2:109).

46Ab Ghudda, al-Isnd min al-Dn (p. 68). He means by his remarks al-Albn and others of his ilk. Ab Ghudda's student, Shaykh Muh.ammad `Awwma, listed several examples of this rule of the Salaf in his Athar al-H.adth al-Sharf f Ikhtilf al-A'immat al-Fuqah' ("The Mark of the Noble H.adth in the Differences of the Imms of Jurisprudence").

GF Haddad
Qasyoun@ziplip.com


Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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DavidC
 
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Quote DavidC Replybullet Posted: 04 April 2005 at 4:26am
I read about 30 or so books into Bukari and had this same impression.

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Quote Alwardah Replybullet Posted: 04 April 2005 at 12:22pm

As Salamu Alaikum  

 

Can someone explain in layman's terms the difference/similarity between Fiqh and Fatawas

 

Thanks

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote abuayisha Replybullet Posted: 04 April 2005 at 8:33pm

The superiority of fiqh over hadith and hadith over fiqh - would have been a nice title.  Two quotes I really enjoyed were:

"The early scholars said: The h.adth scholar without knowledge of fiqh is like a seller of drugs who is no physician: he has them but he does not know what to do with them; and the fiqh scholar without knowledge of h.adth is like a physician without drugs: he knows what constitutes a remedy, but does not have it available."

and,

"Can a woman in her menses wash the dead?" for that was her occupation. No one in the entire gathering could answer her, and they began to look at one another.


Ab Thawr arrived, and they referred her to him. She asked him the same question and he said: "Yes, she can wash the dead, as per the h.adth of al-Qsim from `A'isha: 'Your menses are not in your hand,'31 and her narration whereby she would scrub the Prophet's hair at a time she was menstruating.32 If the head of the living can be washed [by a woman in her menses], then a fortiori the dead!"

 



Edited by abuayisha
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rami
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Quote rami Replybullet Posted: 05 April 2005 at 1:10am
Bi ismillahir rahmanir raheem

assalamu alaikum

>>>The superiority of fiqh over hadith and hadith over fiqh<<<

That would contradict it self br, esentially yes fiqh needs ahadith but no one is arguing that point becouse that is the lesser danger of the two. The real danger is in trying to interprate the ahadith for your self or even worse come up with your own fatwa by simply reading the hadith and quran with out looking at many other factors like language, context, abrogation, conditions on what rasul allah(sallah llahu alaihi wa sallam) said, how your ruling may contradict other things in the quran and sunnah...etc

>>>Can someone explain in layman's terms the difference/similarity between Fiqh and Fatawas<<<

Fatwa: legal opinion concerning Islamic Law.

Fiqh:The meaning of the word fiqh is understanding, comprehension, knowledge, and jurisprudence (The philosophy or science of law) in Islam. A jurist is called a Faqih who is an expert in matters of Islamic legal matters.

A Faqih is to pass verdicts within the rules of the Islamic Law namely Shariah.

The most famous scholars of Fiqh in the history Muslims are the founders of the four schools of thought in Islam: Imam Malik, Imam Ash-Shafi'i, Imam Abu Hanifah, and Imam Ahmad.

Anything or action in Islam falls within the following five categories of Fiqh:
  1. Fardh (Must): This category is a must for the Muslim to do such as the five daily prayers. Doing the Fardh counts as a good deed, and not doing it is considered a bad deed or a sin.

    It is also called Wajib except for Imam Abu Hanifah who makes Wajib a separate category between the Fardh and the Mubah.

  2. Mandub (Recommended): This category is recommended for the Muslim to do such as extra prayers after Zuhr and Maghrib. Doing the Mandub counts as a good deed and not doing it does not count as a bad deed or a sin.
  3. Mubah (Allowed): This category is left undecided and left for the person, such as eating apples or oranges. Doing or not doing the Mubah does not count as a good or bad deed.

    Intention of the person can change Mubah to Fard, Mandub, Makruh, or Haram.

    Other things could also change the status of the Mubah. For example, any Mubah becomes Haram if it is proven harmful, and any necessary thing to fulfill a Fardh is a Fardh too.

  4. Makruh (Hated): This category is a detested and hated such as growing fingernails or sleeping on the stomach. Not doing the Makruh counts as a good deed and doing it does not count as a bad deed.
  5. Haram (Prohibited): This category is prohibited for the Muslim to do such as stealing and lying. Doing the haram counts as a bad deed and not doing it counts as a good deed.
Imam Abu Hanifah also puts another category between the Makruh and the Haram. It is called Karahah Tahrimiyyah which means hated almost to the level of Haram.

Basicaly Fiqh is the Philosophy or science of Law it self.

we also have Usul al Fiqh which is Methodology in Islamic Jurisprudence or more simply method of  deriving  islamic law from quran and sunnah ie a set of rules to follow to make islamic rullings (fatawa).


insha allah that was simple.

Edited by rami
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Alwardah
 
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Quote Alwardah Replybullet Posted: 05 April 2005 at 12:23pm

As Salamu Alaikum  

 

Masha Allah yes this was very simple

 

Jazakallahu Khairan

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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abuayisha
 
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Quote abuayisha Replybullet Posted: 05 April 2005 at 2:22pm

"That would contradict it self br..."

It would be no less contradictory as the superiority of fiqh over hadith, as figh is based upon hadith.  In keeping with the analogy of medicine; one may be better off having drugs (hadith).

I do agree wholeheartedly with you of the danger in interpretation, but fear dismissal of hadith.  I sometimes feel, unfortunately, that as an ummah, we lack balance. 

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rami
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Quote rami Replybullet Posted: 05 April 2005 at 9:03pm
Bi ismillahir rahmanir raheem

assalamu alaikum

>>>It would be no less contradictory as the superiority of fiqh over hadith, as figh is based upon hadith.<<<

The Title is implying what i said above ie the "danger in interpretation", that is it's meaning. It isnt a literal title but pointing towards something.

>>>one may be better off having drugs (hadith)<<<

it is better to die on something good and not knowing rather than die in a bad state from poisoning your soul, as allah said in the quran "the only thing that will avail you on that day is having a sound heart".

Realisticaly we are not in a state where there are no drugs, but that of little fiqh which is why that danger as i said above is more prominant.

I have never heard of any of the great scholars taking there opinion over that of a hadith and quran, Ijtihad is only used when there is no hadith or quran for a particular situation.


Edited by rami
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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