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(Answered under the supervision of the Editor)
Objection against Imam Abu Hanifah
Question: I wanted to know what exactly are the objections raised against Imam Abu Hanifah in the field of Hadith and your response to these.
Answer: The chief objection raised against Imam Abu Hanifah is that he did not give due regard to the narratives ascribed to the Holy Prophet (sws) while forming opinion on specific matters and would prefer his own understanding of the religious sources and reasoning faculty. It is also said that he did not have a proper knowledge of the Hadith.
These objections in fact are merely product of lack of understanding and seem to have been raised by those who preferred to follow the apparent meaning of the sayings of the Holy Prophet (sws) and deemed it unwise to get to the crux and spirit of these sayings.
Imam Abu Hanifah was a jurist. Obviously his field of interest was a study of the sources of Islam and inference of legal rulings. It is quite impossible for one to undertake such a crucial subject without proper study of the understanding of the Holy Prophet (sws) and his explanations to the sources. The Imam had accoutered himself with proper knowledge of the Hadith but he did not have much role in reporting and compiling Hadith. He would not see the traditions reported to him with the eyes of those whose work was just to report or compile sayings of the Holy Prophet (sws) rather he had to analyze these on the yardstick of the basic sources of Islam viz. the Holy Qur’an and the Sunnah as well as common sense and established historical facts. Naturally he could accept them only if found in conformity with these sources. This is what exactly the scholars of the science of Hadith would do while comparing the traditions with one another and accepting the solid ones against the weaker ones. But the Imam had before him the greater and more reliable sources, the Holy Qur’an and the practice of the entire Ummah to gauge the validity of the reports. This I would say is the most plausible approach and should not be condemned anyway if exercised considering the sayings ascribed to the Holy Prophet (sws).
It is a well-known historical fact that the referred Imam boasts a contribution towards the formation and development of the discipline of Islamic Jurisprudence which any other scholar could hardly claim. People used the word ‘man of opinion’ for him which is a true depiction of his stature. But unfortunately the term has developed a negative meaning as it seems to reflect that he was anti Hadith who would reject the sayings of the Holy Prophet (sws) against his reasoning thus deprecating the value of the Prophetic sayings. This, however, cannot be justified as any critique of his works would testify that he always gave due weight to the basic sources of the Qur’an and the Sunnah against individual reports.
The Status ofSalat al-Tasbih
Question: I wanted to know the origin and significance of the prayer called Salat al-Tasbih.
Answer: Salat al-Tasbih, it should be appreciated, is not a practice initiated by the Holy Prophet (sws) in the Ummah as a Sunnah. Consequently, we see that it has only been mentioned in some individual reports. Moreover, most famous and widely acknowledged books of H~adithlike Bukhari and Muslim and some others do not contain this report.
Thus we cannot be sure of the reliably of these reports beyond any doubt. The importance of the prayer (regarding the stress it received) can obviously be ascertained by the fact that it is only mentioned in some individual reports (these reports mostly rely on two basic chain of reporters) of relatively less reliable works of H~adith.
According to these narratives whoever offers Salat al-Tasbih, his previous sins will be forgiven. The Holy Prophet (sws) is reported to have said to Abbas, his uncle, to offer it very often. He said that one must offer it once in a lifetime at least. However, this exhortation does not raise the importance of the prayer in religious obligations. Had the Holy Prophet (sws) intended to include it in the Sunnah he would not have confined this information to only some of the individuals rather he would have disseminated it among the entire generation.
Significance of Seeing the Holy Prophet (sws) in Dreams
Question: I would like to have the privilege of the Ziyarat of Holy Prophet (sws) in my dream. I would just like to add that I have had mystical/spiritual experiences in the past. But this seems to be the goal of my mystical life.
Answer: Your love and respect for the Messenger of God is commendable. True love of this kind is a virtue we are required to rear in our self. But I am afraid this love should not manifest itself in our yearning to seeing him in our dreams. It is very likely to drive us into some kind of misconception and deception. Our love and respect for the Messenger of Allah should be translated in our remaining steadfast on the right path in all circumstances. We should always try to live our lives according to the guidance he brought. It will facilitate our eternal success in the Hereafter and is sure to avail us the nearness of the Almighty and His Messenger in the life to come.
Mysticism and spiritual experiences do not fall within religious concern. We do not find any exhortation in the basic religious sources regarding developing such desires in our hearts or to achieve such goals. On the contrary, religious sources seem to discourage Muslims form developing such thoughts and wasting our abilities in these spheres. Islam attaches importance only to the deeds we perform during our lives.
Does Islam endorse Divinity of Jesus (sws)?
Question: I wonder why Islam accepts Jesus Christ (sws) as a prophet when he said that he is the only way to Heaven, and the only begotten Son of God. If he is lying, then Islam accepts a false prophet. If he is telling the truth, Islam is not the way he is. Can you explain? Thanks in advance.
Answer: The primary source of religious knowledge in Islam is the Holy Qur’an. It claims that the Prophet Jesus (sws) was the true messenger of God. It cleanses the personality of Jesus Christ (sws) from the falsifications ascribed to him.
And the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. God destroy them. How perverse are they! (9:30)
The Holy Qur’an acknowledges prophet hood of Jesus Christ (sws) and declares him to be the true servant of the Almighty who never claimed these divine attributes. It is only because of misinterpretation of the relevant verses of Bible or misunderstanding on the part of the Christians in some cases and perhaps deliberate tempering in some other that the belief of salvation and his divinity was incorporated in the Christian faith.
Punishment in the Graves
Question: What is the Islamic stance on punishment in graves? Does not this belief negate the idea of God being just?
Answer: The information regarding punishment in graves mainly appears in some A%hadithascribed to the Holy Prophet (sws). It needs to be appreciated that these traditions do not add to the beliefs. These only help explain the religious sources: the Holy Qur’an and the Sunnah. We need to study these A%hadithin the light of the Holy Qur’an, which is the real yardstick in religious matters. I would like you to appreciate that in this context ‘grave’ does not stand for the ‘ditch’ in which we bury the dead rather it connotes the life after death and before the Judgment Day namely Barzakh. The Holy Qur’an refers to this life in various places (36:52, 40:45-6, 2:154, 9:101 for example).
The life of Barzakh is neither identical to the life in this world, nor is it like life in the Hereafter. This we cannot fully comprehend like most other matters regarding the life after death and the Hereafter. We only know that some of the individuals experience a different kind of life and are rewarded or punished by their Lord in Barzakh but we do not know in what form this reward or torture is executed. The Holy Qur’an itself has made it clear that we do not and cannot comprehend this phenomenon and it has not provided extensive information on the subject. It says:
And call not those who are slain in the way of Allah ‘dead’. Nay, they are living, only on perceive not. (2:154)
It would, therefore, be wise to avoid imagining details of the matter and to be content with the information made available by the Almighty.
The Holy Qur’an informs us that those who live a life of submission to God and sacrifice their lives, necessarily merit success in the Hereafter and will be rewarded right after their death. It says:
Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision. (3:169)
The Holy Qur’anhas only provided this brief information It says that they are not dead like others rather they are being rewarded. This treatment is exclusive for the martyrs, the Messengers, Prophets, and other pious people who lived lives of piety and righteousness.
A similar but contrasting fate as that of the Shuhada(witnesses to the truth) awaits those who were not only clear rejecters of what they understood to be the truth but lived a life which was evident of their hatred for it, as, for instance, the rejecters and enemies of the Messengers of Allah. These people, contrary to the Shuhada, are subjected to God’s punishments immediately after their worldly deaths. The Qur’ansays:
The Fire; they are exposed to it morning and evening; and on the day when the Hour comes [it will be said]: Cause Pharaoh’s folk to enter the most awful doom. (40:46)
The fate of those whose status is not clear is left to be decided undecided till the Hereafter. It will be then when their status will be ascertained and rewards and punishments will be declared. Many verses of the Holy Qur’an indicate to this (36:52 for example).
Now remains the position of the A%hdith, which refer to the punishment in grave. As stated earlier these A%hdithmust be analyzed in the light of the Holy Qur’an and should only be accepted if found in conformity with the Qur’anic information on the subject. A thorough analysis of these A%hdithshows that these refer specifically to the addressees of the Messenger of Allah and we have seen that the Holy Qur’an has justified their chastisement in the grave. It would not be possible to generalize this punishment and reward for it would be a clear contradiction to the Qur’anic assertion that the fate of people will be ascertained after the process of accountability in the Day of Judgment.
Regarding Chehlum
Question: Can you please enlighten me on the question of Chehlum ceremony meant for Isal-i-thawab (transfer of reward to a deceased). The ceremony is commonly held on the fortieth day of one’s death. How far such a thing is allowed in Shari‘ah? I am told that this is an innovation in Islam.
Answer: The concept of Chehlum and recitation of the Holy Qur’an to transfer its reward to a dear departed is an activity not supported by the Holy Qur’an and the Sunnah of the Holy Prophet (sws). People had been dying during the Holy Prophet’s (sws) time and never did he organize such a gathering to get others to read the Holy Qur’an for the purpose. The reason of the absence of this activity is that the Holy Qur’an makes it clear that every body will be held accountable only for the deeds he himself does during his life. It says:
… that no one shall bear the burden of another, that man shall have only that which he strived for, and that his striving shall soon be examined [and] then he shall be rewarded with a complete reward. (53:38-41)
The verse fully negates the transfer of burden of bad deeds and that of good deeds on another person. The Holy Prophet (sws) has been reported to have said:
When a person dies, the reward of his deeds ceases except in the case of three things: in the case of something the benefit of which is reaped [even after his death] for a long time; in the case of some knowledge that he leaves behind, which benefits the world [even after his death] for a long time; and in the case of a righteous child who prays for his forgiveness. (Muslim, No: Kitabu’l-Wasiyyah)
In the light of the above verse of the Qur’an and the saying of the Holy Prophet (sws) it is not possible to transfer reward of good deeds to another person. The only way one can get benefit from after his death is through the invocation (dua‘) of the survivors and his own acts which continue benefiting the world.
When did Satan vow to misguide Human Beings?
Question: I read a passage in the Holy Qur’an recently which left me in confusion. When Satan disobeyed God, he was cast out of heaven. At that time, he says that he would misguide men on earth till the day of eternity. The way I understand it, Adam had not yet disobeyed God and man was still a part of heaven. How could Satan say that he would misguide men on earth when God has not yet sent Adam to Earth? Please help me in understanding this chronology.
Answer: Adam was not sent down to earth because of disobeying the Almighty. The Almighty had declared even before creating him:
And [remember] your Lord said to the angels: Lo! I have decided to create a in the earth. (2:29)
This the Almighty had said before angles and Satan (Iblis) was also present there. Then all of them were asked to prostrate before Adam. Iblisbecause of his vanity and conceit did not obey God. And when the Almighty reprimanded him he threatened to mislead humans on earth. Then the Almighty settled Adam and Eve in the garden where they succumbed to Satan’s scheme and fell into error. They realized their mistake and sought forgiveness which was they were granted. Now they were asked to leave that garden and start their lives in the earth and obey Allah’s guidance.
The world Jannahdoesn’t necessarily imply the paradise, which is the abode of the pious ones in the Hereafter. In fact, the portrait the Qur’andraws of that it tells that it is something to be created at some time in the future.
It is thus obvious from 2:29 that it was decided from the beginning that humans were to be settled on the Earth.
Does Islam discourage Muslims from Studying the Bible?
Question: I am a Muslim and I want to study the Bible to increase my knowledge. My seniors tell me we are not allowed to study the Bible. What do the sources say in this regard?
Answer: Islam does not discourage Muslims to study the Bible. On the contrary, the Holy Qur’anfrequently refers to the Old and the New Testament. In fact, today we need to study these texts as these are the only reliable sources for the explanations of some of the Qur’anicdescriptions. Besides, how can we understand other religions without studying them? I think you have been warned because of a saying ascribed to the Holy Prophet (sws) in which he forbade ‘Umar(rta) to consult the Bible.
The Holy Prophet (sws) discouraged ‘Umar(rta) from consulting Bible because of the fact that during the days the Qur’anwas revealed he wanted to avoid any confusion regarding the texts in the mind of the people. On the basis of this very reason, the Holy Prophet (sws) even did not allow the Companions (sws) to record his own sayings. ‘Umar(rta) was not interested in studying the Bible for the reason you or I do; rather he consulted it for the sake of seeking guidance which obviously could not have been obtained better than what the Qur’anoffered, as it was the final and pure revelation from God. We know that the Holy Qur’anclaims that the Bible was tampered with. But that does not mean that each and every word of the book is a fabrication. It is still replete with words of Hikmah(wisdom) emanating from the same source.
Intercession on the Day of Judgment
Question: Will our Holy Prophet (sws) intercede with God in favourof the Muslims on the Day of Judgment?
Answer: The Holy Qur’annegates the idea of intercession by any one on the Day of Judgment merely on the ground of the status the recipients of the intercession occupy in this world or a particular race or religious group they belong to. It variously charges the Jews of unjustly deeming themselves worthy of high reward because of their being chosen people of Allah. Almost the same beliefs have found place among most Muslims today. They deem being adherent to the religion of the Holy Prophet Muhammad (sws) sufficient for their eternal success in the Hereafter. This is supported by the belief of the intercession by the Holy Prophet (sws) on the Day.
This kind of belief and ideas have not place in the Holy Qur’an. It says:
O Children of Israel! Remember My favor wherewith I favored you and how I preferred you to [all] creatures. And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped. (2:47-8)
At another place, it says that there would be no intercession except if God wills. No body will dare intercede except when the Almighty honors him with that. This it should be noted must be in accordance with the principle of justice and the wisdom of God. His mercy will not obstruct His justice. Another thing that should be appreciated is that no body will dare speak in favor of the evil people. 2:255 reads:
Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him save by His leave? (2:225)
The following verse leads to the above-mentioned principle.
[A reward] from the Lord of the heavens and the earth and all that lies between them; the most Gracious – there is no one who has the authority to speak on His behalf. On the Day when Gabriel and the angels will stand arrayed [before Him]. [The Day] when only they will speak whom the most Gracious allows and who speak the truth. That Day [O People!] is sure to come; therefore, now whoever wishes can make his abode towards his Lord. We have forewarned you of an imminent doom on the Day when a man will see all that he has sent forward, and the unbeliever will cry: O would that I were dust! (78:37-40)
Raising Hands during the Prayer
Question: According to many reliable reports appearing in the most reliable works of H~adith like Sahih of Bukhari and Sahih of Muslim the Holy Prophet (sws) used to do Raf‘u’l-yadayn (raising hands up to one’s shouders) when starting the prayer, going to Ruku‘, standing from it, and standing after saying Tashahhud. So I am confused as to why we are not supposed to do Raf‘u’l-yadayn on other occasion besides starting the prayer when the Holy Prophet (sws) did?
Answer: The entire structure of prayer was taught by the Holy Prophet (sws) to the entire generation of the companions. All the people of the time of the Holy Prophet (sws) must have known the exact method of the prayer. This structure has been reported down by the collectivity of the Muslims without a break. You know that people never stopped praying and the act of praying is not a concealed one. This has always been a living tradition among the Muslim community. Thus we have the form of the prayer exactly as the Holy Prophet (sws) left it with us. It has been preserved and reported down through the most reliable source of knowledge. This profoundly established practice is countered by a couple of individual reports. We cannot question the authenticity of the report transmitted by the generations of the Muslims Ummah by the individual reports. We are bound to give some explanation to the individual reports appearing in Sahih of Bukhari and other works of Hadith. I think the reporters who transmitted the reports must have reported some previous practice of the Holy Prophet (sws) which he abandoned and left the prayer in the final and ultimate form as it is with us. However, it should be noted that this also indicates to the fact that the practice of raising both hands at different occasions (other than at the beginning of the prayer) is not a necessary part of the prayer. That is why we see that the Prophet (sws) after initially doing it later abandoned it but did not make sure to eliminate it from the practice.