Hadith

The hadith ... proves the permissibility of tawassul in du'a through good deeds. As far as tawassul through essences and persons is concerned, there has been much discussion on this among the 'ulama, and many debates on it have taken place, at times one of the debaters being led to accuse the other of deviance. If people were to look at the issue with the eye of judiciousness, free from sectarian bias, it will become clear that this dispute amongst the 'ulama and the...
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The starting point in the issue of ruqyah is that it is done by reciting the Noble Qur'an or some of the names of Allah Most High or His attributes, and thereupon to blow on the sick. This has been established from the Prophet (Allah bless him and grant him peace) in a number of hadiths. As regards to writing the ruqyahs, hanging them on the neck of children and the sick, or writing them and giving its ink to the sick to drink,...
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Al-Hafiz said in al-Fath (10:195): "The 'ulama are agreed on the permissibility of ruqyahs when three conditions are met: that it is using Allah's speech or using His names and attributes; it is in the Arabic language, or in a manner that its meaning is understood if another language ; and to believe that the ruqyah itself does not have efficacy, rather is through Allah's Essence (Most High)." It is probable he meant by the first condition that it does not...
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Al-Qurtubi said: "No one can expect to know one of these five matters because of this hadith. The Prophet (Allah bless him and grant him peace) explained the statement of Allah Most High: "With Him are the keys of the ghayb (unseen), that none knoweth but He" (6:59) as these five. And this is from the authentic ." Al-Qutubi said: "So whoever claims knowledge of one of these without a chain back to Allah's Messenger (Allah bless him and grant him peace), he...
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His statement "two fingers of the fingers of the Most Merciful": al-Nawawi (may Allah have mercy on him) said: "This is from the hadiths of attributes and there are two views in regards to them which have just preceded: "One of them is to believe in them without venturing into ta'wil (interpretation), or trying to understand its meaning. Rather, one believes it is the truth and that its outward purport is not intended. Allah Most High said 'Naught is as His likeness' (42:11). "And the second...
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Some 'ulama adduce from this narration of Ibn Sa'd proof that tabarruk through the relics of the pious is prohibited. However, this inference is not strong, because it is possible 'Umar (Allah be pleased with him) cut down the tree because he was aware that the tree at which the pledge was taken is not known to anyone; and because the tree that people claimed was the Tree of Ridwan and prayed near, should not be identified as the tree at which the...
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The beginning is referred to as ra's therefore a mujaddid would be at the beginning of a century although the beginning of a century is also the end of the century that preceded it because it is possible someone may refer to it as the end . Anyway, in whichever century he comes he will be there at the beginning of that century so that the effect of his tajdid remains until the end. The signs of a mujaddid...
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Indeed the starting point of this issue is Allah's statement "And say not of those who are slain in the way of Allah: 'They are dead.' Nay, they are living, though ye perceive not" (2:154). Since the life of the martyrs is established, the life of the Prophets (peace be upon them) is established by indication of this text, because the rank of the Prophets is higher than the rank of the martyrs without doubt. Al-Shawkani said in Nayl al-Awtar (Adab al-Jumu'ah 3:211): "A...
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His statement "he hears the noise": this hadith is a proof for those who affirm the hearing of the dead and this is the position of 'Abdullah ibn 'Umar (Allah be pleased with him). Ibn 'Abd al-Barr (Allah have mercy on him) mentioned that it is the preferred view of ibn Jarir al-Tabari, ibn Qutaybah and most of the 'ulama. It was narrated from 'A'ishah (Allah be pleased with her) that she took of the negation of hearing of the dead and interpreted...
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Scholars have not given credence to the reports of Sufis, as these respected people, due to their preoccupation with acts of devotion ('ibadat), are unable to fully dedicate themselves to knowledge. This is why their reports are littered with errors and confusions. Likewise, their husn al-zann (good opinions regarding others) is to such a degree that they do not even make critical analysis and, consequently, accept any spoken word without investigation. This is why their reports contain weak, rejected and...
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