Published on: Tuesday 03/08/2022 at 11:39 PM ( Change Press – Muhammad Mustafa Al-Omrani )
In the previous episode, we talked about the efforts of our sheikh, the scholar Muhammad bin Ismail Al-Omrani, may God have mercy on him, overshadowing him in the science of hadith, and about his chains of transmission that he narrates to the scholar Al-Bukhari, may God be pleased with him, and about his efforts in teaching the Noble Hadith and his message that he wrote in response to an article on Sahih Al-Bukhari entitled: (Reply On the one who said: Not everything in Al-Bukhari is authentic, rather it is slander and denounced) as well as his treatise on the revision of hadiths found in the book (Al-Bahr Al-Zakhkhar).
And we mentioned that Al-Qadi Al-Omrani has a treatise on the mistakes of scholars in the names of the narrators, and he also has several articles in which the mistakes of Imam Al-Shawkani are traced from the hadith point of view.
He also has a letter in which he blames the authors on jurisprudence for not caring about the authenticity of hadiths in their books. Rather, they mention hadiths based on what they transmitted from others without investigation or scrutiny.
And the Egyptian researcher, Dr. Amer Abu Salama (1) has a distinguished study entitled: “The Jurisprudence of Hadith in the Urban Scholar Approach” (2) in which he talked about Al-Qadi Al-Omrani and translated for him and then talked about his scientific and advocacy efforts and his care for Hadith science, and his interest in it and giving examples and models. Al-Amrani judge in hadith jurisprudence is represented by the following:
1- Comparative jurisprudence: where he mentions the opinions of scholars from the mujtahids on the issue…because this shows the face of truth in the issue, as the opinions of scholars represent the various understandings of the text. The difference of scholars is not a scholar, and he who does not know the differences of scholars, his nose will not smell the scent of jurisprudence. (3)
From here, the judge, Allama Al-Omrani, was interested in preserving the opinions of scholars and had extensive knowledge in contrast to the jurists to the extent that if he began to list the opinions of the jurists on the issue, he would astonish the audience and gain their admiration.
2- Deductive: It is not enough to list the opinions of the jurists, but the evidence of each group of these scholars, and the evidence of each of the sects, must be known.
In this (inferential) field, the Hadith ability of the judge and his solid knowledge in this honorable science emerges.
3- Al-Tajjihi: After he mentions the opinions of the scholars, and mentions their evidence on the issue, then discusses it, and applies the rules of weighting known to the fundamentalists, he chooses the most correct opinion on the issue.
Sheikh Abdullah Qasim Theban says about the efforts of Al-Qadi Al-Omrani in the science of hadith: , or any ruling on hadith and emphasizing the necessity of true methodology in dealing with hadiths, and whoever attends his lessons, or reads the fatwas he wrote, or the small researches he wrote, is fully aware of this fact.
In this he says: (Because the chain of transmission of the hadith that was brought to the Messenger of God, may God’s prayers and peace be upon him, is necessary and necessary, and had it not been for the chain of transmission, whoever wanted would have said whatever he wanted, especially if the hadith would be contradicted in other hadiths, which were brought to the Messenger of God, may God’s prayers and peace be upon him, and such a hadith that was argued It is argued against the prohibition or dislike of joining in prayer, as it will oppose a number of frequent, and they are brought to the Messenger of God – may God’s prayers and peace be upon him – indicative of the legitimacy of joining in prayer.
It is necessary for those who want to invoke it to prove it a lot, and not to narrate it until after knowing its chain of transmission to the Messenger of God – may God’s prayers and peace be upon him – and assuming that this hadith is found in the books of the Sunnah, its existence is not enough until you know its validity for protest, so how many hadiths are narrated in books The hadith is known to those who narrated it and to those who narrated it, but according to the people of hadith it is not valid to invoke it in terms of its chain of narrators. (4)
1- Al-Qadi Al-Omrani explains: How to deal with hadiths if they conflict?
Among the golden benefits that Al-Qadi Al-Omrani talked about, which indicates his knowledge of hadith, which we would like to convey here to the honorable reader, is Al-Qadi Al-Omrani’s vision of how to deal with the prophetic hadiths if they conflict?
How to combine hadiths and when will the world stop combining hadiths?
Al-Qadi Al-Omrani says: (If the hadiths contradict, then the scholars say: It is necessary that if they are all authentic, they should be combined, because combining the two hadiths is better than weighting and copying. The scholars said: If two authentic hadiths contradict each other, a person must observe between them. Imam al-Shafi’i wrote a book and called it “Mukhtalat al-Hadith” and Imam Ibn Qutayba wrote the book “The Interpretation of Mukhtalib al-Hadeeth” and this book is available in print and sold in bookstores.
2- Al-Qadi Al-Omrani explains: How to reconcile the two contradictory hadiths?
Al-Qadi Al-Omrani, for example, says: Whoever vows all his money differs from the one who will vow all his money because the hadiths have contradicted ford what indicates that there is no objection to a person giving up all his property as Abu Bakr Al-Siddiq, may God be pleased with him, forgave the Prophet, peace and blessings of God be upon him and his family to my father Bakr, may God be pleased with him, in preparing for the Battle of Tabuk in difficult days:
What did you leave for your family?
He said: (Oh, Messenger of God, I have volunteered all of the money I own) and handed it to the Prophet, may God’s prayers and peace be upon him, when establishing the Army of Al-Usrah. The Prophet, may God’s prayers and peace be upon him and his family, said: What did you leave for your family? He said: I left them God and His Messenger, this indicates that there is no objection to a person to warn of all his possessions because the Prophet, peace and blessings of God be upon him, has approved Abu Bakr for relinquishing his possessions, and also it was mentioned in the noble verse: (And they prefer themselves even if they have poverty) (5) ) With regard to the Ansari who preferred the guest over his family and his children, this indicates permissibility, but the hadith of Ka’b Ibn Malik, who missed the Battle of Tabuk, was reported, so Ka’b Ibn Malik, when the verses of repentance were revealed and God repented to them from above seven heavens, said: O Messenger of God, I have I vowed that if God repented of me that I would go out and give in charity all of my money, the Prophet, may God’s prayers and peace be upon him, said: “One third.” He only approved it in the third and did not authorize it. The scholars differed, how did the Prophet, may God bless him and grant him peace, authorize Abu Bakr and did not authorize Ka’ab Ibn Malik?!
The answer: If this person who will give up all his property can trade, borrow and return the money, there is no objection to that, and we carry this on what was mentioned in the hadith of Abu Bakr, because God bless him. He was in Mecca and a merchant when he was in Medina, this does not prevent him, and if a person will go out all his money and ask people and be forced to ask the creature, it is not permissible for this to bring together the scholars between them. And that is because a man had only two dirhams, so he gave in charity one dirham and left for him one dirham, and that he gave in charity with one hundred while he owns thousands. Charity from the rich is better than charity from the poor, and the first evidence indicates that giving charity from the poor is better. The scholars gathered among them that if this poor person will be patient and seek reward for God’s sake and not ask people, then charity from him is better than the rich. But if the poor will give alms and then ask people, then this is forbidden. It is permissible, so it is better for his charity to be after he has become rich, and for this reason it has been reported that The Prophet, may God’s prayers and peace be upon him, when he saw a man asking people, and they gathered for him and he collected it. Then the Messenger of God, may God’s prayers and peace be upon him, wanted the people to give alms, so the first one to volunteer was the Prophet, may God’s prayers and peace be upon him, brought it back to his face and said: How do we give alms to him and be the first to give alms? This is evidence that a person should not accept charity from the poor if he is going to give alms and then ask people, but if he will affect himself as mentioned in the verse: (and they prefer themselves even if they have poverty) and the hadith of Abu Bakr, there is no objection to combining the two evidence.
3- Al-Qadi Al-Omrani explains how to: combine hadiths with history and the connection with the story
Al-Qadi Al-Omrani adds: (If a person is not able to combine the two hadiths, he should look at which hadith which is advanced and which is later. The Prophet, may God’s prayers and peace be upon him, said to him: “He washes himself with perfume and then fills it.” This hadith is authentic and a true hadith was reported on the authority of Aisha, may God be pleased with her, that she said: “I was the kindest of the Prophet, may God’s prayers and peace be upon him, for his ihram, and he used to see the effect of perfume in his place while he was in Ihram.” The two hadiths are authentic, the first hadith was brought by Muslim and the second hadith was brought by al-Bukhari and Muslim, so they contradicted, but we went back to history and found that one of them is advanced, and it is a hadith: (Wash your perfume and then perform Umrah) in the ninth year of migration and the hadith of Aisha is dated that in the Farewell Pilgrimage and the Farewell Pilgrimage in the tenth year That is why we favored the view of the majority who say that there is no objection to a person wearing perfume before he responds to the ritual prayer, putting on perfume, then getting down to the car and saying: “Oh God! The first talk of being In the tenth year of migration and the first in the ninth year.
To be continued in the next episode…
1- Dr. Amer Abu Salama: An Egyptian researcher and academic who has dozens of scientific studies published on Egyptian and Arab websites, and I have not found an adequate translation for him.
2 previous reference
3 – See: The Islamic awakening between legitimate disagreement and blameworthy disunity) p. (72) Dr. Youssef Al-Qaradawi – Al-Resala Foundation – Beirut – second edition – 1992 AD.
4 Fulfilling the wishes in the fatwas of the urban judge – previous reference
5 Surah Al-Hashr – Verse 9
* This article is an excerpt from my book “The Urban Judge, the Symbol of Renewal and Moderation in the Modern Era.” Issued by the Arwaq Foundation for Studies, Translation and Publishing.
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