Arab-ELLA
13-08-2015, 15:18
Wist je dat?! Lees en huiver![/SIZE]
Citaat:
[SIZE=2]Musa alaihis-salaam and the Angel of Death | part1:[/SIZE]
[SIZE=2]The Impermissibility of Speaking without Knowledge:
The questioner says, “From Abu Hurairah who said, ‘The Prophet of Allaah صلى الله عليه وسلم said, ‘Musa عليه السلام struck out the eye of the Angel of Death.’ I have heard one of the scholars declaring the hadith to be weak, saying, ‘This hadith exudes the scent of Israaeeliyat narrations.’ So how do we answer them? And is it permissible for us to call the Angel of Death Izraaeel? Is there an authentic narration naming him as Izraaeel? And how is it permissible for a Messenger to hit an angel, bearing in mind that the Angel of Death is powerful? And did Allaah, the One free and far removed from all defects and the Most High, permit Musa عليه السلام to do that?
Al-Albaani: “This question has two parts, the first being connected to the hadith of Musa عليه السلام striking the angel until he knocked his eye out. And the second is whether the Angel of Death is called Izraaeel as is widespread among the people. We will answer this second part [first] since its answer is short so that we can turn to answering the first part.
Nothing has been authentically reported from the Prophet whatsoever صلى الله عليه وسلم naming the Angel of Death as Izraaeel. The names Jibreel, Meekaa’eel and Israafeel have come in many hadiths, this is established, but naming the Angel of Death as Izraaeel has no basis in the Sunnah let alone the Noble Quraan.
We return to the first part of the question about the hadith of the Angel of Death and the declaration of whoever declared it to be weak from the scholars.
Before answering the question I want to remind you of a principle accepted by those who are not Muslims too: that it is not permissible for someone who is ignorant of [a particular field of] knowledge to speak about it, because doing so goes against texts from the Book and the Sunnah, from them is the saying of our Lord, the Blessed and Most High, “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart–about all those [one] will be questioned.” [Israa 17:36].
So for example it is not permissible for the one who wants to speak about medicine to do so if he is a scholar of Quranic exegesis [mufassir], since medicine is not his field. Just as it is not permissible for a doctor who is a specialist in his field to speak about Quranic exegesis or Islamic jurisprudence or other than that, because if both of these people talk about fields which are not their expertise then they have pursued that of which they have no knowledge, and would thus have opposed the previously quoted Quranic text.
I think this is a matter concerning which it is correct to quote the old Arabic parable: this is something about which no two will differ and over which no two rams will clash horns, i.e., it is not permissible for anyone to speak about a certain [field of] knowledge except for the specialists in it.
So when [it is agreed that] this is something accepted we can turn back to the hadith [in question] and other [such hadith]. Who can speak about them? The doctor, for example? The answer, naturally, is no. Can the chemist? [Again] the answer is no. Many, many questions bringing us closer to the reality. Can the mufassir? No. The scholar of Islamic jurisprudence [faqeeh]? The answer is no.
So, who is the one who can speak [about hadith like this]? Indeed it is only the scholar of hadith. And as was said the scholars of hadith, “… were few when counted … so today they have become the fewest of the few.”
So for this reason it is not permissible for the students of knowledge to embroil themselves in something reported from a scholar who does not know what this knowledge entails or its intricacies when he says, “Such and such a hadith is weak.” This is a principle which we must always stick to.
And one of the amazing things about the calamities which have befallen the ummah in terms of their heedlessness of these knowledge-based, established principles in the Book and the Sunnah is that they are very far removed from [understanding/implementing] it. [But] when the turn comes for something which is connected to themselves [personally] you will [indeed] find them implementing that Quranic text which obligates the Muslims to refer back to the specialists [in each field].
For example, when we or someone who concerns us is taken ill, he will not [just] go to any doctor, but rather before everything else he will inquire about a specialist in that [particular] illness, then he will follow up by asking, researching and verifying [details] about a skilled, specialist doctor, [only] then will he go and present himself or his loved ones to him.
As for what is connected to the religion, then the affair has become anarchic without any order. And that is because today every time the people see a person talking about some matters of fiqh or some Quranic verses or prophetic sayings they assume that such a person is the scholar of the age and so they turn [to him] in asking questions and thus fall into that which has been warned against and mentioned in the hadith, “May Allaah kill them! Couldn’t they have asked–i.e., the people of knowledge–for the cure to ignorance is to ask!”
After this I come back to saying that it is not permissible for any person to speak about that which is not his specialism–particularly when it is clear that his speech in the field about which he has spoken without knowledge opposes that of those who are specialists in it …!”
Mowsu’atul-Allaamah, vol. 8, pp. 172-179.
[/SIZE]
[SIZE=2]Musa alaihis-salaam and the Angel of Death | part 2[/SIZE]
[SIZE=2]Is the Hadith about Musa alaihis-salaam knocking out the eye of the Angel of Death authentic?:
The hadith about Musa’s عليه السلام striking the Angel of Death has been reported by Imaam Bukhari and Muslim in their Sahihs from Abu Hurairah, may Allaah be pleased with him, that the Prophet صلى الله عليه وسلم said, “ The Angel of Death came to Musa عليه الصلاة والسلام and said, ‘Answer your Lord …’” i.e., give me yourself and your soul.
So Musa’s عليه السلام response was nothing but to strike him with that hit which took his eye out. The Angel returned, the Angel of Death, returned to his Lord and said, “O Lord! You sent me to a servant who hates death.”
Allaah said to him, “Go back to him and say, ‘Indeed your Lord says to you, ‘Place your hand on the skin of a bull, and you will have as many years [to live] as come under your fingers.’’’”
The Angel of Death went back to Musa عليه السلام and said what he had been ordered to say by his Lord. So Musa said, ‘And what is there after that?’ He replied, ‘Death.’ Thus he said, ‘So let it be now then.’ At that time the Angel of Death took Musa’s soul عليه السلام.
Our Prophet صلوات الله وسلامه عليه said, “If I were there …” i.e., the place where the Angel of Death took the soul of Musa, “I would have shown you his grave near the red sandhill.” This is the text of the hadith in the two Sahihs.
Now the answer requires that I speak about more than one matter. The first is that it is [now] clear after having related this hadith [and seeing that it is] in the two Sahihs that the one who declared it to be weak is [in fact] weak [himself].
That is because he has spoken without knowledge and is from those numerous people who give authority to their intellects, if not their desires, in passing judgement over authentic hadiths [declaring them] to be weak, maybe even saying they are fabricated.
What is their proof for the weakness or fabrication which they have alleged exists? It is the fact that they have set up their intellects as judge, and followed their desires.
“But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined.” [Mu’minoon 23:71]
And that is because faith is weak in the breasts of many people even if they be from those who associate themselves with knowledge. This is from one angle.
From another angle [we can say] that they have not studied the Sunnah in a conscious manner which takes the paths of narration of the hadith into consideration and which removes some of the difficulties that may occur with some people.
So we have clarified that the one who said the hadith is weak is in fact [himself] the one who is weak because he, firstly, opposed the two Imaams who produced the two books which they called The Sahihs and which are, by the unanimous agreement of the Imaams of the Sunnah, the most authentic books after the Book of Allaah, the Blessed and Most High: Sahih Bukhari and Sahih Muslim.
And not only that, but the Ummah also met them with acceptance, and for this reason no one from the scholars of hadith who were from the ranks of Bukhari and Muslim spoke with any criticism of the hadiths which have come in the two Sahihs. So all of these hadith are established with certainty from the Prophet صلى الله عليه وسلم, thus, we do not give any weight to whoever declares a hadith such as this to be weak whatever his status may be or whatever the people may think of his knowledge!
Citaat:
[SIZE=2]Musa alaihis-salaam and the Angel of Death | part1:[/SIZE]
[SIZE=2]The Impermissibility of Speaking without Knowledge:
The questioner says, “From Abu Hurairah who said, ‘The Prophet of Allaah صلى الله عليه وسلم said, ‘Musa عليه السلام struck out the eye of the Angel of Death.’ I have heard one of the scholars declaring the hadith to be weak, saying, ‘This hadith exudes the scent of Israaeeliyat narrations.’ So how do we answer them? And is it permissible for us to call the Angel of Death Izraaeel? Is there an authentic narration naming him as Izraaeel? And how is it permissible for a Messenger to hit an angel, bearing in mind that the Angel of Death is powerful? And did Allaah, the One free and far removed from all defects and the Most High, permit Musa عليه السلام to do that?
Al-Albaani: “This question has two parts, the first being connected to the hadith of Musa عليه السلام striking the angel until he knocked his eye out. And the second is whether the Angel of Death is called Izraaeel as is widespread among the people. We will answer this second part [first] since its answer is short so that we can turn to answering the first part.
Nothing has been authentically reported from the Prophet whatsoever صلى الله عليه وسلم naming the Angel of Death as Izraaeel. The names Jibreel, Meekaa’eel and Israafeel have come in many hadiths, this is established, but naming the Angel of Death as Izraaeel has no basis in the Sunnah let alone the Noble Quraan.
We return to the first part of the question about the hadith of the Angel of Death and the declaration of whoever declared it to be weak from the scholars.
Before answering the question I want to remind you of a principle accepted by those who are not Muslims too: that it is not permissible for someone who is ignorant of [a particular field of] knowledge to speak about it, because doing so goes against texts from the Book and the Sunnah, from them is the saying of our Lord, the Blessed and Most High, “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart–about all those [one] will be questioned.” [Israa 17:36].
So for example it is not permissible for the one who wants to speak about medicine to do so if he is a scholar of Quranic exegesis [mufassir], since medicine is not his field. Just as it is not permissible for a doctor who is a specialist in his field to speak about Quranic exegesis or Islamic jurisprudence or other than that, because if both of these people talk about fields which are not their expertise then they have pursued that of which they have no knowledge, and would thus have opposed the previously quoted Quranic text.
I think this is a matter concerning which it is correct to quote the old Arabic parable: this is something about which no two will differ and over which no two rams will clash horns, i.e., it is not permissible for anyone to speak about a certain [field of] knowledge except for the specialists in it.
So when [it is agreed that] this is something accepted we can turn back to the hadith [in question] and other [such hadith]. Who can speak about them? The doctor, for example? The answer, naturally, is no. Can the chemist? [Again] the answer is no. Many, many questions bringing us closer to the reality. Can the mufassir? No. The scholar of Islamic jurisprudence [faqeeh]? The answer is no.
So, who is the one who can speak [about hadith like this]? Indeed it is only the scholar of hadith. And as was said the scholars of hadith, “… were few when counted … so today they have become the fewest of the few.”
So for this reason it is not permissible for the students of knowledge to embroil themselves in something reported from a scholar who does not know what this knowledge entails or its intricacies when he says, “Such and such a hadith is weak.” This is a principle which we must always stick to.
And one of the amazing things about the calamities which have befallen the ummah in terms of their heedlessness of these knowledge-based, established principles in the Book and the Sunnah is that they are very far removed from [understanding/implementing] it. [But] when the turn comes for something which is connected to themselves [personally] you will [indeed] find them implementing that Quranic text which obligates the Muslims to refer back to the specialists [in each field].
For example, when we or someone who concerns us is taken ill, he will not [just] go to any doctor, but rather before everything else he will inquire about a specialist in that [particular] illness, then he will follow up by asking, researching and verifying [details] about a skilled, specialist doctor, [only] then will he go and present himself or his loved ones to him.
As for what is connected to the religion, then the affair has become anarchic without any order. And that is because today every time the people see a person talking about some matters of fiqh or some Quranic verses or prophetic sayings they assume that such a person is the scholar of the age and so they turn [to him] in asking questions and thus fall into that which has been warned against and mentioned in the hadith, “May Allaah kill them! Couldn’t they have asked–i.e., the people of knowledge–for the cure to ignorance is to ask!”
After this I come back to saying that it is not permissible for any person to speak about that which is not his specialism–particularly when it is clear that his speech in the field about which he has spoken without knowledge opposes that of those who are specialists in it …!”
Mowsu’atul-Allaamah, vol. 8, pp. 172-179.
[/SIZE]
[SIZE=2]Musa alaihis-salaam and the Angel of Death | part 2[/SIZE]
[SIZE=2]Is the Hadith about Musa alaihis-salaam knocking out the eye of the Angel of Death authentic?:
The hadith about Musa’s عليه السلام striking the Angel of Death has been reported by Imaam Bukhari and Muslim in their Sahihs from Abu Hurairah, may Allaah be pleased with him, that the Prophet صلى الله عليه وسلم said, “ The Angel of Death came to Musa عليه الصلاة والسلام and said, ‘Answer your Lord …’” i.e., give me yourself and your soul.
So Musa’s عليه السلام response was nothing but to strike him with that hit which took his eye out. The Angel returned, the Angel of Death, returned to his Lord and said, “O Lord! You sent me to a servant who hates death.”
Allaah said to him, “Go back to him and say, ‘Indeed your Lord says to you, ‘Place your hand on the skin of a bull, and you will have as many years [to live] as come under your fingers.’’’”
The Angel of Death went back to Musa عليه السلام and said what he had been ordered to say by his Lord. So Musa said, ‘And what is there after that?’ He replied, ‘Death.’ Thus he said, ‘So let it be now then.’ At that time the Angel of Death took Musa’s soul عليه السلام.
Our Prophet صلوات الله وسلامه عليه said, “If I were there …” i.e., the place where the Angel of Death took the soul of Musa, “I would have shown you his grave near the red sandhill.” This is the text of the hadith in the two Sahihs.
Now the answer requires that I speak about more than one matter. The first is that it is [now] clear after having related this hadith [and seeing that it is] in the two Sahihs that the one who declared it to be weak is [in fact] weak [himself].
That is because he has spoken without knowledge and is from those numerous people who give authority to their intellects, if not their desires, in passing judgement over authentic hadiths [declaring them] to be weak, maybe even saying they are fabricated.
What is their proof for the weakness or fabrication which they have alleged exists? It is the fact that they have set up their intellects as judge, and followed their desires.
“But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined.” [Mu’minoon 23:71]
And that is because faith is weak in the breasts of many people even if they be from those who associate themselves with knowledge. This is from one angle.
From another angle [we can say] that they have not studied the Sunnah in a conscious manner which takes the paths of narration of the hadith into consideration and which removes some of the difficulties that may occur with some people.
So we have clarified that the one who said the hadith is weak is in fact [himself] the one who is weak because he, firstly, opposed the two Imaams who produced the two books which they called The Sahihs and which are, by the unanimous agreement of the Imaams of the Sunnah, the most authentic books after the Book of Allaah, the Blessed and Most High: Sahih Bukhari and Sahih Muslim.
And not only that, but the Ummah also met them with acceptance, and for this reason no one from the scholars of hadith who were from the ranks of Bukhari and Muslim spoke with any criticism of the hadiths which have come in the two Sahihs. So all of these hadith are established with certainty from the Prophet صلى الله عليه وسلم, thus, we do not give any weight to whoever declares a hadith such as this to be weak whatever his status may be or whatever the people may think of his knowledge!