19.
ASBĀB AL-WURŪD
The Muslim scholar Ibn
al-Qayyim al-Jawziyyah (691-751/1292-1349) said that the root of every bid‘ah
(innovation) and deviation in Islam is misunderstanding what Allah and His
Messenger had intended; it is even the source of every mistake in the principles
and branches of religion, especially if it is accompanied with bad intention."
Allah said in the
Qur’ān that He had perfected Islam, had completed His Favour upon us, and had
chosen for us Islam as our religion (Q. 5:3). However, many Muslims still do
not fully understand the meanings and the laws derived from it. Muslim scholars
have different levels of understanding its meanings and these laws, as nobody
knows it entirely except Allah. Allah gives different levels of knowledge and
wisdom to His servants, and this is Allah’s Wisdom, so that they have to learn
from each other, and come to mutual understanding and agreement.
Among
the Prophet’s companions some of them who were more knowledgeable than the
others or who had better quality than the others: the most knowledgeable on farā’iḍ (the
law of inheritance) was Zayd ibn Thābit, the most knowledgeable on the reading
of the Qur’ān was Ubayy ibn Ka‘b, on what is ḥalāl (legal, permitted)
and on what is ḥarām (illegal, prohibited) was Mu‘ādh ibn Jabal, on the
interpretation of the Qur’ān was ‘Abdullah ibn ‘Abbās, the most compassionate
towards the Muslims was Abū Bakr, the most strict on Allah’s command was ‘Umar,
the most shy was ‘Uthmān, and it was reported that the most knowledgeable on
judicial decision was ‘Alī, whereas the amīn al-ummah (the trusty of the
community) was Abū ‘Ubaydah ibn al-Jarrāḥ.
Among the importance science in
understanding the ḥadīth isأَسْبَابُ وُرُوْدِ
الْحَدِيْث (the
reasons for the mentioning the ḥadīth),
or simply called asbab al-wurūd. There are many benefits of knowing it,
among which are as follows:
1. Understanding the motive of the ḥadīth,
such as:
لَيْسَ مِنَ الْبِرِّ
الصَّوْمُ فِي السَّفَرِ (رواه البخاري وغيره)
It is not part of piety to
fast in traveling
(Reported by Bukhārī and
others)
The
Prophet said it when he saw fasting people suffering. But in normal condition,
he did not criticize people who are fasting and non-fasting in traveling.
2. To specify the general concept (تَخْصِيْصُ
اْلعَام), such as the following ḥadīth
as narrated by
‘Ā’shah r.a. the Prophet s.a.w.
said:
صَلَاةُ الْجَالِسِ عَلَى
النِّصْفِ مِنْ صَلَاةِ الْقَائِمِ (رواه أحمد)
The
reward of praying sitting is half of the reward of
praying
standing (Reprted by Ahmad)
‘Abd al-Razzāq
and Ibn ‘Umar reported that while they were entering Madinah it was very hot,
and people were tired and were praying sitting in the mosque. Then the Prophet
entered the mosque, saying: “The reward of praying sitting is half of the
reward of praying standing” as mentioned above. This is apparently applied
to people who are sick and tired prayed whether the obligatory or recommended
prayer sitting. However, Muslim scholars give their commentaries, among which
as follows:
Muslim scholars
agree that those who are unable to stand in prayer because of sickness and
others will have full reward either in obligatory or recommended prayer.
Al-Tirmidhi and Sufyān al-Thawrī said that healthy people only will get half of
the reward if they pray sitting in performing recommended prayers only,
but not allowed in obligatory prayer, as Allah said,
وَقُومُوا لِلَّهِ قَانِتِينَ
(البقرة:238)…
“… and stand
before Allah in obedience” (Q. 2:238),
and
the Prophet said,
صَلِّ قَائِمًا ، فَإِنْ لَمْ تَسْتَطِعْ
قَائِمًا فَقَاعِدًا ، فَإِنْ لَمْ تَسْتَطِعْ
فَعَلَى جَنْبٍ (رواه البخاري)
Pray standing, if
you cannot stand, sit down, and if
you cannot, then on yourside (Reported by Bukhari)
If the imām is
sitting because he is unable to stand because of sickness or others while
leading the obligatory prayer, are the ma’mūm also to sit down praying
following the imam, or they have to stand? There are two views: (a). They can also sit
down following the imam according to Aḥmad ibn Ḥanbal and Isḥāq ibn
Rāhawayh, and practised by Abū Hurayrah and Jābir ibn ‘Abdullah among the ṣaḥābah.
(b). The majority of scholars say that it is not allowed to pray obligatory
prayer sitting for healthy people, neither praying alone, as imām or
behind the imam, based on theQur’ānic verse (Q. 2:238) above. The
imām can pray sitting while the ma’mūm standing as Abū Bakr and
other ṣaḥābah did while the Prophet was sitting in prayer. This is the
view of al-Shāfi‘ī, Abū Ḥanīfah, Abū Yūsuf, Mālik, Abū Thawr, and Dā’ūd ibn
‘Alī.
3. To specify the ambiguous ((تَعْيِيْنُ اْلمُبْهَم, such as the following hadith, as narrated by
Anas ibn Mālik the Prophet s.a.w. said:
إِنَّ مِنْ عِبَادِ
اللَّهِ مَنْ لَوْ أَقْسَمَ عَلَى اللَّهِ لأَبَرَّهُ (متفق عليه)
Verily, there are among Allah’s servants who
if heswears to Allah, He would
verily fulfill it
(Reportedby Bukhari and Muslim)
Anas
ibn Mālik said that his paternal aunt al-Rubayyī‘ daughter of al-Naḍr broke the
front tooth of a slave-girl, but neither forgiveness nor blood-money was
accepted, so people came to the Prophet asking for retaliation, and he accepted
it. But her brother (who was also called Anas) said to the Prophet, “O
Messenger of Allah, are you going to break her front tooth? By Allah Who sent
you with truth, do not let her front tooth to be broken.” But the Prophet said:
“O Anas, the Book of Allah has prescribed retaliation.” Then people became
content and accepted the blood-money.
4.
Elaborating the general
concept (تَفْصِيْلُ
الْمُجْمَل), such as:
عَنْ أَنَسٍ قَالَ : أُمِرَ بِلاَلٌ أَنْ يَشْفَعَ الأَذَانَ
وَيُوتِرَ الإِقَامَةَ
إِلاَّ الإِقَامَةَ.(رَوَاهُ الْبُخَارِىُّ و غيره)
Anas narrated:
“Bilal was order to say
the adhan twice, and iqāmah once except
iqamah (i.e. qad qāmat al-ṣalāh)
(Reported by Bukhari
and others)
There are about 248 ḥadīths concerning the ādhān
(calling for prayer) and iqāmah (announcing that the prayer is about
to begin), most of them are narrated by Anas ibn Mālik. Some of them give
details upon which scholars based their views, as follows:
a. The wordings of the ādhān are read twice
except la ilaha illallah, which is said once only, based on the vision
of ‘Abdullah ibn Zayd ibn Rabbih and approved by the Prophet.
b. The
wordings of the iqāmah, according to:
(1) Abū Ḥanīfah, they are like the ādhān,
but read quickly
(2) Al-Shāfi‘ī, Mālik, al-Awzā‘ī and Ibn Ḥanbal,
they are read once, except qad qāmatiṣ ṣalāh is read twice according to
al- Al-Shāfi‘ī.
With regard to the ruling of ādhān
and iqāmah some say that they are
collective duties ((فَرْضُ كِفَاية,
others say that they are recommended acts ((سُنّةُ.
5. Explaining what is not clear, such as the
Prophet’s saying:
صَلاةٌ فِي هَذا
اْلمَسْجِدِ أْفْضَلُ مِنْ مِائَةِ أَلْفِ صَلاةٍ فِيْمَا
سِوَاهُ مِنَ اْلمَسَاجِدِ (مصنف عبد الرزاق)
One prayer in this mosque is better than one
hundred thousand times better
than in any
mosque. (‘Abd al-Razzāq’s Muṣannaf)
Shurayd on the day of the
conquest of Makkah told the Prophet that he had made a solemn pledge to pray in
the Prophet’s mosque in Madīnah if he (the Prophet) was successful in conquering
Makkah. The Prophet told him that praying in the Inviolable Mosque in Makkah
would be sufficient for him. Then the Prophet mentioned the merit of one prayer
in it is better than one-hundred thousand prayers in any other mosque.
6. Knowing
the abrogating (النَّاسِخ) and
the abrogated (اْلْمَنْسُوْخ) Narrated ‘Abdullah ibn
Mas‘ūd: “We used to participate in the holy battles led by the Messenger of
Allah and we had nothing (no wives) with us. So we said, "Shall we get
ourselves castrated?" He forbade us that and then allowed us to marry
women with a temporary contract. Then ‘Abdullah ibn Mas‘ūd recited to us: 'O
you who believe! Make not unlawful the good things which Allah has made lawful
for you, but commit no transgression.'” (Q. 5:87). (Reported by Bukhari).[1]
The above ḥadīth stated that temporary marriage called
Nikāḥ Mut‘ah (نِكَاح مُتْعة), or
simply called mut‘ah was allowed in the early stage of Islam in Madinah,
but the Prophet finally prohibited it forever. Salamah ibn al-Akwa‘ and Jābir ibn Abdullah said:
إِنَّ رَسُولَ اللَّهِ
ص.م.- قَدْ أَذِنَ لَكُمْ أَنْ تَسْتَمْتِعُوا (رواه البخاري و مسلم)
“Verily, the Messenger of Allah's Messenger
(peace be
upon him) has granted permission to you to practice
mut‘ah.” (Reported by Bukhārī and Muslim)
Later
the above ḥadīth was abrogated by many other hadiths, among which
are as follows:
يَا أَيُّهَا النَّاُس
إِنِّي قَدْ كُنْتُ أَذِنْتُ لَكُمْ فِي اْلِاسْتِمْتَاعِ مِنَ النِّسَاءِ
وَإِنَّ اللهَ قَدْ حَرَّمَ ذَلِكَ إِلَى يَوْمِ
اْلقِيَامَةِ فَمَنِ كَانَ عِنْدَهُ مِنْهُنَّ شَيْءٌ
فَلْيًخَلِّ سَبِيْلَهُ
وَلَا تَأخُذُوْا مِمَّا آتَيْتُمُوْهُنَّ شَيْئًا (رواه مسلم)
0 people, I had
permitted you to contract temporary
marriage with women, but Allah has forbidden
it (now)
until the Day of
Resurrection. So he who has any (woman
with this type of marriage contract) he should
let her off,
and do not take back anything you have given
to them
(as dower). (Reported by Muslim)
Imam al-Nawawī said that mut‘ah was
allowed and prohibited twice: allowed before the campaign of Khaybar, then was
prohibited after it; it was allowed on the day of the conquest of Makkah for
three days, and then was prohibited permanently till the Resurrection day. It
is said that it was also allowed for three days on the days of the campaign of
Khaybar.
It was
reported that ‘Aī ibn Abī Ṭālib said that the Prophet on the Day of Khaybar
prohibited forever the mut‘ah and eating of the flesh of the domestic
donkeys (Reported by Bukhārī and Muslim). Imam Aḥmad and al-Bayhaqī also
reported that the Prophet prohibited the mut‘ah.
There
are other benefits in knowing the asbāb al-wurūd of the Prophet’s
statements such as the restricting the unrestricted (تَقْيِيْدُ اْلُمْطْلَق), which would clarify what he meant in
his statements. (Civic, 27
November, 2015)
المصادر:
المكتبة الشاملة
تفسير الطبري (ت. 310 هـ(
تفسير القرطبى (ت. 671
هـ(
تفسير ابن كثير (ت.
774 هـ)
د. محمد أبو النور الحديدي,
عصمة الأنبياء والرد على الشبه الموجهة إليهم,
مطبعة الأمانة¸القاهرة
1399\1979)
د. بدر عبد الحميد هميسة.علم أسباب ورود الحديث الشريف
http://bayanelislam.net/Suspicion.aspx?id=01-04-006 http://www.academia.edu/3214679/Asbab_Wurud_al-Hadith
http://fatwa.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=485
[1] Qur’ānic commentators, such as al-Tābarī, al-Qurṭubī,
and Ibn Kathīr do not say explicitly that among the good things in the above
verse is the mut‘ah, but rather any
good thing in general including marriage, as many of the companions of the
Prophet gathered together in the house
of ‘Uthmān ibn Maẓ‘ūn, and agreed among themselves to fast in the day time,
pray at night, not to sleep on mats, not to eat meat and fat, not to approach
women and perfume, to wear coarse woolen fabric, to reject the worldly life, to
wander in the land and to be like monks. Then the above verse was revealed to
them, so that they would not abandon the good things, including marriage. There
is no monasticism in Islam.
