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Why Did The Imams Differ?

Sheikh al-Islam Ibn Taymiyah

category: Knowledge

source: As-Sahwah.com

reads: 9476

... continued from Page 2

And no one should say: "Anyone that doesn't know all of the ahaadeeth cannot be a mujtahid." This is because if it were a condition for a mujtahid to have knowledge of everything that the Prophet (s) said and did concerning matters related to rulings, then this ummah would never see this type of mujtahid. Indeed, the extent of a scholar is only: that he knows a majority or a great part of the ahaadeeth, such that there does not remain anything unknown to him except for a few cases from the general whole. It is only then that these few cases from the general whole (that are unknown to him), can oppose what has reached and been conveyed to him from knowledge.

 

Footnotes

1.This is a saying that can be attributed to the Salaf, among them Imaam Maalik (ra).
2. Translators note: This term refers to the deducing of a verdict based on the lack of there being any evidence to forbid it. This applies to only matters outside the field of belief and worship, such as business, family and social affairs. And Allaah knows best.
3. Al-Albaanee said in Irwaa-ul-Ghaleel (no. 1680): "It is reported by Abu Dawood and At-Tirmidhee from the hadeeth of Qabeesah Ibn Dhu'aib in mursal form. It has different paths of narration that are all mursal, including the hadeeth of 'Imraan Ibn Husain."
5. Reported by Al-Bukhaaree in his Saheeh from Abu Sa'eed Al-Khudree (r). See Fath-ul-Baaree (11/43).
6. Translators Note: A group of people that saw to it that the blood money was properly dispersed and Allaah knows best.
7. Reported by Ahmad, Abu Dawood and At-Tirmidhee, who said it was a hasan saheeh hadeeth. See Irwaa-ul-Ghaleel (no. 2649)
8. Ash-Shaafi'ee reported it in his Musnad in mursal form and it has other paths of narration in mursal form with this same wording. Ahmad, Al-Bukhaaree, Abu Dawood and At-Tirmidhee reported from 'Umar (r) that: "He would not collect the jizyah (money tribute) from the Majoos until 'Abd-ur-Rahmaan Ibn 'Awf (r) bore witness that the Messenger of Allaah (s) took it from the Majoos of Hajr."
9. This is an area of land located in the last parts of Shaam and the first parts of Hijaaz, between Al-Mugheetha and Tabook.
10. Reported by Ahmad, Al-Bukhaaree and Muslim from 'Abd-ur-Rahmaan Ibn 'Awf (r)
11. Al-Albaanee said: "Ahmad, Muslim, Abu Dawood and At-Tirmidhee reported it, however it is from Abu Sa'eed Al-Khudree (r). As for the report of 'Abd-ur-Rahmaan Ibn 'Awf (r), then Ahmad, At-Tirmidhee and Ibn Maajah reported it with the wording: "If one of you should get doubt in his prayer, such that he does not know if he has prayed one or two (raka'ahs), then he should make it one..." And there is no mention of "casting away the doubts" and "building upon what one is certain of" as has been stated by the author, may Allaah have mercy on him.
12. Al-Albaanee said: "It is that which Muslim has reported in his Saheeh from 'Aa'ishah t that she said: "When the wind would blow violently, the Prophet (s) would say: "O Allaah, I ask You for the good of it, the good of what is found in it and the good of what You send with it. And I seek refuge in You from the evil of it, the evil of what is found in it and the evil of what You send with it." And it is what Abu Dawood and Ibn Maajah have reported on Abu Hurairah (r) that he heard the Messenger of Allaah (s) say:"The wind is form the spirit (rooh) of Allaah. It comes with mercy and it comes with punishment. So if you see it, then do not revile it. But (instead) ask Allaah for the good of it and seek refuge in Allaah from the evil of it." And it is a hasan saheeh hadeeth as has been stated by Al-Haafidh Ibn Hajr (ra)."
13. Reported by Al-Bukhari, Abu Dawood, Ibn Maajah and An-Nasaa'ee from Ibn 'Abbaas (r)
14. An agreed upon hadeeth (i.e. reported by Al-Bukhaaree and Muslim).
15. Al-Albaanee said: "Ahmad and Muslim reported it from the hadeeth of 'Alee (r). And Ahmad, Abu Dawood and At-Tirmidhee reported it form the hadeeth of Khuzaimah Ibn Thaabit (r). And it has been reported from the hadeeth of Safwaan Ibn 'Assaal t by An-Nasaa'ee, At-Tirmidhee and Ibn Khuzaimah, and the last two authenticated it. Ad-Daaraqutnee reported it and authenticated it, as did Ibn Khuzaimah from the hadeeth of Abu Bakrah (r). These ahaadeeth provide evidence for the time period of wiping over the footwear, which is one day and one night for the resident and three days and three nights for the traveler. At-Tirmidhee said: "This is the opinion of the scholars from the Companions of the Prophet r as well as those that came after them from the Fuqahaa. "
16. The compilers of the Sunans reported this and At-Tirmidhee, Ibn Hibbaan, Al-Haakim and others authenticated it. It is from the hadeeth of Furai'ah Bint Maalik (r). See Al-Musnad (6/370).
17. Reported by Ahmad in Al-Musnad (1/100 & 104)
18. Al-Albaanee said:"Ahmad, Abu Dawood, At-Tirmidhee and Ibn Maajah reported that Abu Bakr (r) heard the Messenger of Allaah (s) say: "There is no person that commits a sin, then performs ablution and perfects his ablution. Then he prays two raka'ahs and thereafter asks Allaah for forgiveness, except that Allaah will forgive him." Then he (s) recited this ayah: 'And those who when they commit evil acts or they wrong themselves, remember Allaah and askforgiveness for their sins. And who forgives sins, except Allaah. And they do not persist on what they do, while knowingly. These are the ones whose reward will be forgiveness from their Lord and gardens under which rivers flow, to abide therein forever. And how great is the reward of those who do (good) deeds.'"[Surah Aali 'Imraan 135-136] Al-Haafidh Ibn Hajr said that this hadeeth has a good chain of narration."
19. Reported by Al-Bukhaaree, Muslim, Abu Dawood and Ibn Maajah with close and similar wordings.
20. Reported by Imaam Ahmad and the compilers of the Sunans. At-Tirmidhee authenticated it. And her husband was Hilaal Ibn Murrah Al-Ashja'ee.