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Have You Stopped Beating Your Wife? The Quran, Hadith and Domestic Violence

January 3, 2011

Bismillah.  I began work on this at about 5am on 1st January and, Praise God, have completed it around 55 hours later.  I am grateful to all my teachers and friends who encouraged me to write this work.

My conclusion is simple: God and Muhammad, peace be upon him, clearly wished to
ban domestic violence, as numerous hadiths indicate.  The verse was always known
to be a temporary compromise, an extremely limited concession that required
minimum use of violence, if at all.  “New” findings are:

1. Numerous hadiths say emphatically, “Don’t beat your wives.”  The Qur’an
apparently says, “You may beat your wives.”  This apparent difficulty must be
resolved.  The verse is perhaps the most quoted by critics and enemies of Islam,
the Qur’an and the Prophet Muhammad, peace be upon him.

2. The article tries to highlight a basic and serious flaw with the way many
Muslims read and teach the Qur’an, including some preachers and clerics.
Helping to correct this problem will, God-willing, open the way to dealing with
numerous other controversial issues and “problematic” ayahs and hadiths.

3. Many issues around human rights and women’s rights, gender-equality,
dhimmitude etc. may be fruitfully-addressed along similar lines.

Feedback is welcome, especially from students and scholars of Islam as well as activists and reformers, particularly those involved with women’s rights.  If you find the work of value, I would be grateful if you could help circulate it as widely as possible, and publicise its conclusions that are given in a 2-page summary at the beginning of this 17-page study, and repeated below (with additions) for easy reference.  May Allah reward you. – U.H.

Read the study here: Have You Stopped Beating Your Wife – The Quran on Domestic Violence

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With the Name of Allah, All-Merciful, Most Merciful

HAVE YOU STOPPED BEATING YOUR WIFE?

THE PLAIN TRUTH ABOUT DOMESTIC VIOLENCE & THE “WIFE-BEATING” VERSE OF THE QUR’AN, INCLUDING A HOLISTIC STUDY OF IMPORTANT BUT RARELY-QUOTED HADITHS ON THE SUBJECT

© Usama Hasan (London, UK)

3rd January, 2011

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CONTENTS

1    SUMMARY OF THIS STUDY.. 3

2    INTRODUCTION & BACKGROUND.. 5

3    THE QUR’ANIC VERSE REFERRING TO WIFE-BEATING.. 6

3.1       Notes on this verse. 6

3.2       Ibn ‘Ashur’s Contextualisation of the Verse: Then and Now.. 8

4    SOME HADITHS RELATED TO THE VERSE OF WIFE-BEATING   9

4.1       An Apparent Difficulty. 10

4.2       Resolution of the Difficulty. 10

4.3       A Fundamentalist Interpretation. 10

4.4       The Normative, Orthodox Interpretation. 10

4.5       A Refutation of Alternative Interpretations of “Beat Them”. 13

4.6       A Weak Hadith That Might Otherwise Justify Wife-Beating. 15

5    CONCLUSION.. 17

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SUMMARY OF THIS STUDY

  1. There is a verse (ayah) of the Qur’an (Surah al-Nisa’ or Chapter: Women, 4:34) that may appear to condone domestic violence against women.  The verse says, “You may beat your wives.”
  2. Domestic violence is a problem in most, if not all, communities and societies.  For example, current statistics indicate that approximately 1 in 3 British women experience domestic violence during their lifetime.  Although the overwhelming majority of cases of domestic violence in Muslim households are due to wider human factors such as difficulties with relationships and anger-management, a handful of cases involve the husband feeling justified in using violence against his wife on the basis of this Qur’anic text.
  3. Such an attitude is not uncommon amongst socially-conservative Muslims who are “religious” in a formal sense: for example, a conservative leader of Indian Muslims is said to have given a public statement in 2010 denouncing a new law in India that criminalised domestic violence, thus: “They are taking away our divine right to hit our wives.”
  4. This fundamentalist misinterpretation of the Qur’an is sometimes sanctioned by the legal system in Muslim-majority countries, for example, as in the UAE’s Federal Supreme Court ruling of October 2010.
  5. A large number of hadiths (traditions of the Prophet Muhammad, peace be upon him) contain the explicit, emphatic prohibition, “Do not beat your wives!”
  6. These hadiths may appear to contradict the Qur’an, if the latter is read in a superficial, fundamentalist way.
  7. A holistic reading of the Qur’an, Sunnah and Hadiths, taking into account the socio-historical context of the revelation of the Qur’an and of the Prophetic guidance preserved in authentic hadiths, shows clearly that God and Muhammad wished to ban wife-beating and domestic violence completely.  As a temporary measure, and as a step on the way, an extremely limited, reluctant concession was given that only allowed minimal violence as a symbolic gesture of displeasure on a husband’s part.  This was in a strongly patriarchal society that used to bury baby girls alive because of their gender and where sons would inherit their fathers’ wives.  Such practices were outlawed by Islam, which also granted rights to women in 7th-century Arabia that were only achieved by European women in the 19th century, such as the independent right to own their property upon marriage.
  8. The evidence for this interpretation is overwhelming, from the 8th-century AD Mufti of Mecca, ‘Ata bin Abi Rabah, who ruled that “a man may not hit his wife” to the 20th-century Mufti of the Zaytuna in Tunis, Ibn ‘Ashur, who ruled that the State may ban domestic violence and punish any man who assaulted his wife.
  9. The “gradualist” approach of the Qur’an and Sunnah described in this case is a common feature in Islam.  Other examples are the prohibition of wine, gambling, fornication and adultery.  Modern reformers argue that the same principle applies to the abolition of slavery and the struggle towards gender-equality.
  10. Recently, a number of Muslim thinkers and scholars, unfamiliar with the holistic approach to the Qur’an, Hadith and Shari’ah embodied in the universalist Maqasid theory of Islamic law, have attempted to re-translate the “wife-beating” verse to mean something else.  Alternative translations and interpretations include temporary separation of husband and wife, travelling and even making love as a way of solving marital disputes.  A prominent example of this is Dr. Laleh Bakhtiar’s recent translation, The Sublime Qur’an (2007) that is largely-promoted based precisely on her translation of the wife-beating verse. Although well-intentioned, such interpretations and translations are either grammatically unsound or far-fetched, or both.  Furthermore, they ignore the overwhelming evidence provided by the Hadith traditions and simply do not placate the critics of Islam.  The normative, orthodox account of the issue in this study provides a thorough, honest and principled solution to the difficulties apparently posed by the wife-beating verse.
  11. The presence of hadiths with weak isnads (chains of narration) that would otherwise justify wife-beating may be evidence that some early Muslims themselves misunderstood the issue and either fabricated or misreported traditions on the subject.  The value of the work of expert Hadith scholars throughout the ages who meticulously sifted genuine narrations from the weak ones, may be seen to be crucial.  The work of al-Albani, a 20th century Hadith scholar, is especially valuable, for example his gradings for every hadith in the four famous Sunan collections of Sunni Islam.  Albani concentrated more on the chains of narration than the meanings of the traditions, but nevertheless confirmed that all the hadiths banning wife-beating or only allowing a limited concession are authentic whereas all those justifying it absolutely are weak.
  12. This study highlights a fundamental problem with the way many Muslims, including some scholars and clerics, read the Qur’an.  Rather than being read as a “textbook” or “instruction manual” as some superficial, populist, fundamentalist or Hadith-rejecting preachers advocate, it should be remembered for what it is: a collection of divine signs, guidance and wisdom revealed by God to the heart of His Beloved, Prophet Muhammad, peace be upon him, by God via the Archangel Gabriel (Jibril), the Holy Spirit, peace be upon him.  This guidance was transmitted by practice and oral teaching (remember that “Qur’an” means “A Reading” and hence oral transmission) at first, and only collected by the Companions as a written book after the time of the Prophet, peace be upon him, for fear of this Divine Treasure being lost for ever.  Furthermore, this guidance was always supposed to be manifested by righteous people of piety, humility, good character and the remembrance of God, taking their situation and socio-historical contexts into account.  A critical awareness of hadith and history has always been required, along with the worship of God and the service of humanity, to be guided towards the true way of following the Qur’an.

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Posted in Hadith, Human Rights, Law, Qur'an, Sunnah | 16 Comments »

MECO conference 2010, Oxford

June 15, 2010

Bismillah.  I attended this on Saturday 12th June 2010 and spoke on “Does the Muslim World Need A Scientific Revolution?”  Main points: we need to be more analytical/contextual about tafsir, hadith, fiqh etc. Plus reflections from a Muslim viewpoint on the 9 main effects of the Scientific Revolution in the West according to Prof. John Henry in his book, The Scientific Revolution & the Origins of Modern Science, Palgrave, 3rd ed, 2008. These 9 points are in the 1st two pages of the book and are enough, you can skip the rest of the book if you wish. And you can read those two pages & more for free on Amazon’s Look Inside feature!

Other speakers

Amina Wadud spoke via video-link in the morning before I got there. Merryl-Wynn Davies was there, nice to finally meet a childhood heroine who is often confused with Mariam Davis, another convert from the same era.  Merryl-Wynn is currently running the relaunch of the Muslim Institute as a Fellowship / Learned Society with journals, conferences, workshops etc.  Jeff Mirza the comedian was there: Jeff is his stage name & he’s an East Londoner. No relative of Shazia Mirza.

Asghar Ali Engineer: India passed a new law against domestic violence recently; a senior Muslim leader said that they’d “…  deprived us of our God-given right to hit our wives.”

There was a fascinating presentation on evolution by Dr. Shanavas of the USA. Darwin must have known of William Draper’s work, the US chemist, & of the evolutionary novel Hayy b. Yaqzan by Ibn Tufayl, since several English translations were widespread at that time. Draper wrote roughly that Christian theologians were too constrained, and should learn from “Mohammedan societies that developed & are comfortable with evolutionary ideas.”  If this analysis is correct, Darwin’s theory had many ingredients from Muslim thinkers (Ibn Miskawayh, Jahiz, Rumi, Ibn Tufayl, etc.) and is effectively an Islamic theory.  Rather ironic!

Hassan Mahmoud the Bangladeshi film-maker gave away DVDs of his film Hila about the oppression of women in the name of Sharia.

The “hijabis” there thanked me for defending their right to wear the headscarf, since a veiled woman can be a symbol of God. (God is veiled by creation & our egos.) Several of the revert sisters there had removed the headscarf after many years of wearing it since they felt it was counterproductive.

I politely challenged the total Hadith-rejecters there such as Edip Yuksel. His view is strongly based on seeing his mum, who he feels was buried alive in Turkey by being forced to wear a burqa, not having a real life & totally dependent on her husband. There are many weak, fabricated & problematic ahadith but the Hadith-rejecters throw the baby out with the bathwater, and I told them that.  They are keen to assert the primacy of the Qur’an over the Sunnah.  At the other extreme, some of the Ahl al-Hadith said things like, “The Sunnah rules over the Qur’an, and not vice-versa.”  (They meant in the sense of the Sunnah conditioning the general verses of the Qur’an, usually in fiqh matters.)

For me, the relationship between Q&S is best understood by Imam Shafi’i’s statement, “Everything that the Prophet SAWS said or did is what he understood from the Qur’an.” (I first read this in a book by the late Shaykh Muhammad al-Ghazzali rahimahullah.)  Furthermore, others amongst the Salaf said that “Every sound hadith can be traced back to the Qur’an.”  Only people well-grounded in the Qur’an and the Sunnah can understand this in detail.  A clear grasp of the Spirit of Islam and its general principles is also required.  This is also why some of the early Malikis said that “Ahadith were misleading for all except the people of understanding (fuqaha’).”

Yuksel was wearing a “www.19.org” T-shirt and I told him that I, like many of my generation, were initially very excited by Rashad Khalifa’s “Numerical Miracle of the Qur’an” theory based around the number 19 in the 1980’s.  He guessed that we became disillusioned later.  Yuksel is currently based in Tucson, Arizona and had known RK for a year.  He confirmed that RK had indeed claimed to be a Messenger of Allah, and that it was a jihadi cell that had assassinated him in 1990.  This cell seemed to have links to the first WTC bombing, and therefore some in the FBI regard the killing of RK as the first jihadi attack in the US.

The young revert sisters from Atlanta, Melissa Robinson & Kelly of the American Islamic Fellowship were interesting. “Going to gender-segregated mosques perpetuates misogyny. An expensive new mosque there has a lattice screen for the sisters, whose prayer-area is effectively a birdcage.”

Raheela Raza was there from Toronto, a grey-haired woman from Toronto.  She’d led the Friday prayers at MECO the day before.  Highly-controversial, of course, since the overwhelming majority of jurists have been opposed to women leading a mixed congregation.  However, exceptions have been Imams Tabari & Abu Thawr, and it is even said, one of Imam Shafi’i’s (female?) teachers and Ibn Taymiyyah.

Raza grew up in Pakistan and owes much to that country, although she is worried that Islam there is dominated by extremism.  She recited a moving poem about women’s rights in Islam at the conference – “I am a woman. Celebrate me.”  In conversation, she mentioned that the TV series, “Little Mosque on the Prairie,” had helped  enormously to shatter misconceptions about Muslims in Canada and show them as decent human beings with a sense of humour.  (Muslims in the UK should take note, especially given the results of the YouGov survey last week about public perception of Muslims here.)  She also said that the actress who plays the “gorgeous hijabi” in the series appeared in a game-show wearing a micro-skirt, to the total confusion of many kids watching.

Milan Sulc was there.  I remember his presentation at the Islam & Science conference @ Wembley Arena around 1995. Science in the Qur’an stuff. He saw deep-sea oceanic waves in the ayah of “waves upon waves” in Surah Nur. Also Prophet Solomon’s winds that “travel a month’s distance every morning & evening.” His explanation was that if you compare earth & moon circumferences and motions, you find that our atmosphere travels the same distance in half (or quarter?) of a day as the moon does in a month. I’m not too convinced by the latter explanation.

On the way back, I got to Oxford train station at 10.45pm.  The train stopped at Didcot due to engineering works.  A rail replacement bus took us to Reading.  There were two beautiful Arabian horses from Thames Valley Mounted Police outside Reading train station.  Got on the 12.13am Reading-London train but it didn’t move because the train in front had hit someone, a suspected fatality (a drunk, suicide or kid playing on the line?) and the Reading-London line was closed.  We eventually reached Paddington at 2am after the reopening of the line and two night buses later, I was at Leytonstone station.  An ambulance was parked outside, probably from our Whipps Cross Hospital nearby.  The two-man crew asked me if I had seen anyone lying on the floor in the street or the station subway, since they’d had a call for someone.  I hadn’t.   An invigorating walk later, I got home with dawn spreading (past 3am), birds singing & foxes loitering.  After such a journey, it was easier to do the dawn prayer with a feeling of gratitude rather than simply duty.  Alhamdulillah.

Posted in Evolution & Biology, Hadith, Human Rights, Qur'an | 6 Comments »

A detailed fatwa about music and singing – by Sheikh Abdullah al-Judai

February 13, 2010

With the Name of Allah, All-Merciful, Most Merciful

The fatwa is given below, and in PDF format here: Juday – Music and Singing – Conclusions

Some of the Sheikh’s analysis of texts from the Qur’an and Hadith on the subject are found in this presentation here.

A brief biography of Sheikh ‘Abdullah al-Judai can be found here.

Ibn Khaldun on music & singing (pp. 328-331 of the Muqaddimah, abridged translation by Rosenthal/Dawood).

A DETAILED FATWA ABOUT MUSIC & SINGING

by Sheikh ‘Abdullah b. Yusuf al-Juday’

Taken from the author’s al-Musiqi wa l-Ghina’ fi Mizan al-Islam (“Music & Singing in the Balance of Islam”), Al Judai Research & Consultations, Leeds, UK, 1425/2004, pp. 597-601

Translation by Usama Hasan, 13th February 2010

SUMMARY & CONCLUSION

After this detailed presentation of the evidence and legal ruling related to the two issues of music and singing in respective, detailed chapters, I now highlight briefly the main conclusions of this study:

  1. There is no consensus (ijma’) about the legal ruling on music and singing, whether considered together or as separate issues.
  2. There is no unequivocal text (nass) from the Noble, Generous Qur’an that speaks about these two issues.
  3. There is no unequivocal text (nass) from the Sunnah that definitely forbids music or singing.
  4. In the legal positions (madhahib) of the Companions and Successors, there is no clear prohibition of music or singing.  Rather, some of them listened to music and singing and permitted this.  Precursors of the view of prohibition began to appear after them, but without indisputable, clear-cut prohibition.
  5. To claim that the Imams of the four main Sunni Madhhabs agreed on the absolute prohibition of music or singing is inaccurate.
  6. The issues of music and singing return to the basic principle (asl) in matters of habits and objects, and the established position based on evidence in this regard is one of permission (ibahah), which cannot be modified without evidence.
  7. The basic principle (asl) in sounds and speech is the permissibility of making and listening to these, and similarly for humming.  A beautiful voice or sound, in itself, is a blessing (from God).
  8. All that is narrated in condemnation of music and singing, which some hold to, thinking it is legal evidence, includes very little that is clear and indisputable.  The latter is not authentically-narrated, and it is not permissible to base legal judgments on unsound narrations.
  9. Those texts from the authentic Sunnah which the prohibitors of music and singing think is legal evidence, are in reality evidence against them to falsify their claims.  Rather, there are numerous unequivocal texts (nusus) in the authentic Sunnah that confirm the basic principle and necessitate the view that music and singing are permissible.

A Principled Judgment on Music and Singing

  1. Musical instruments were found in Arabian society before Islam and remained afterwards: no clear-cut, authentic, indisputable text (nass) came to forbid these.
  2. Sounds arising from musical instruments are lawful (halal) in principle.  They remain within the sphere of permissibility unless they are used as a means towards disobedience (of God).
  3. The exact definition of permissible singing is: that which involves intrinsically-permissible words or lyrics, whether or not it is accompanied by music.
  4. Use of the permissible for purposes involving vice changes the ruling of permissibility to prohibition in that circumstance, not in general.
  5. There is no distinction between men and women in the ruling of permissibility for music and singing.
  6. Males listening to the singing of females, or vice-versa, is intrinsically harmless: this is authentically-narrated in several evidential texts.
  7. The usage and learning of music and singing are permissible (mubah), since there is no basis to forbid what is permissible in principle.A ruling derived from this is that practising the arts of music and singing, being attracted to these or listening to them, do not by themselves damage the integrity (‘adalah) of a person.
  8. To amuse oneself by songs, whether these are called “Islamic” or “national” or other, is permissible and allowed (mubah ja’iz), whether accompanied by music or not, as long as the lyrics are intrinsically acceptable (mashru’ah).As for the remembrance of Allah Exalted by words of sanctification and praise, and as for prayers of blessing upon His Prophet, may Allah bless him and grant him peace, it is acceptable and encouraged to gather together for such purposes.  It is permissible to do this melodiously (bi l-taghanni), as it is permissible to recite the Qur’an melodiously.  However, it should be noted that all of this is worship (‘ibadah) and not amusement (lahw), and so it cannot be accompanied by music because the latter is a form of amusement, and amusement cannot be a means of worship.  Similarly, it was disliked to use the trumpet or bell to call people for prayer, and the announcement by a human voice (adhan) was legislated instead.
  9. The ruling on music and singing does not differ in our times from previous ages.  Any judgment on what is popular in these matters is based on the individual lyrics.  If these lead to a prohibited matter, then the judgment is one of prohibition (haram).  If it (permissible music and singing) is accompanied by prohibited scenes, such as the uncovering of private parts (‘awrah), the forbiddance would extened to looking at such scenes, but not to the music and singing itself.

I conclude with the following words:

Firstly, music and singing are forms of amusement (lahw), so the basic principle is that they should be used to realise recognised benefits (maslahah mu’tabarah) such as expressing acceptable happiness or warding off boredom and tedium.  If they are used too much, the benefits will be correspondingly obstructed.  The permissible is harmless as long as it does not overcome the obligatory or recommended, or lead to what is prohibited or disliked, in which case it changes from being permissible to being prohibited or disliked.

Secondly, the fact that many people exceed the bounds of permissibility with such amusement does not falsify the basic principle regarding music and singing.  What is rejected of their actions is what is excessive, and it is not allowed to make changing times or improper use into a reason to prohibit the permissible.  Keeping people to the basic principle of the Law is safest for the responsibility of the person of knowledge, even if this agrees with the desires of a person of lust, for the sin is not incurred by doing what is lawful (halal), but by falling into the prohibited (haram).

Thirdly, the way to recognise the lawful (halal), the prohibited (haram) and the major symbols (sha’a’ir) of Islam is the Book and the authentic Sunnah, based upon clear principles and evident rules. It is not by rejected and fabricated ahadith, or by opinions devoid of proof or baseless views.  Otherwise, whoever wished to could say whatever they wanted, and people’s religion would become corrupted for them.  This is just one issue where you can see how far false narrations and weak opinions have played with the views of many people, whilst infallibility is only for the Messenger of Allah, may Allah bless him and grant him peace, in what he conveyed on the authority of his Lord, Most Exalted.

This conclusion to this study will not agree with the wishes of many people, but it is enough for me that I have only arrived at it in the light of the evidence and proof of the Law, following the guidance of the basic principles and proper analysis in matters of disagreement with my opponents.

Thus, if you would like to criticise me in any aspect, let it be with arguments from the Book, the authentic Sunnah or agreed principles, not with mere opinion, for one opinion defeats another by its argument.  The most critical thing that can be said about someone who holds such as a view (as mine), it that he is to be excused according to the extent of his striving (ijtihad) and rewarded for his good intentions. Perfection is neither my attribute nor yours, and I have sought an excuse for you despite my disagreeing with your view and refuting it.

Further, I entreat you by Allah, do not refer the argument to the view of the “minority” or the “majority,” or to the dominant fatwa in a particular country, for these are not the refuges of intelligent authorities but rather, such is the state of those who follow uncritically.  And that is enough for you!

Moreover, I entreat you by Allah, do not say to me, “Your view is a tribulation (fitnah),” for tribulation lies in what opposes the message of the Messenger, may Allah bless him and grant him peace, as Allah Exalted said, “Let those who oppose his command beware that a tribulation or painful punishment may befall them.” (Al-Nur or Light, 24:63)  I have referred both you and me in judgment to what the Messenger, may Allah bless him and grant him peace, brought: I have arrived at a view different to yours.  Tribulation lies in concealing the verdict of the Law and covering it up, imagining that exposing it will mislead the masses.

It is Allah alone whom I ask for forgiveness for slips of the mind and tongue, and excesses of the pen and hand.

I also ask Him, Blessed and Exalted, to accept from me my efforts with this book, and similarly for those who have helped me from my family and brethren.  I ask Him to make this and other studies of mine examples that are followed in analysing many issues for this nation: by referring to principles and not to disagreement.  He is the One Whose Help is Sought, and there is no change of state or power except by Him.

You are Glorified, O Allah, and Praised.  There is no god but You.  I seek Your forgiveness and turn in repentance to You.

May Allah bless our master Muhammad, his family and companions, and grant them peace.

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40 Hadith from 40 Hadith Collections, by Imam al-‘Ajluni

October 10, 2009

Bismillah.

The Hadith scholars have the lovely tradition of composing short works comprising about 40 Hadith.  Often these are about specific subjects.  The most famous and influential such collection is of course by Imam Nawawi, because his 42 ahadith covered the major principles of Islam.

Here is a beautiful work by Imam Isma’il b. Muhammad of ‘Ajlun, Syria, who lived 1087-1162 H, i.e. about 75 lunar years.  The Gregorian dates would be 1676-1749, roughly.  His teachers included the Shaykh ‘Abd al-Ghani of Nablus.

‘Ajluni’s most famous work is probably his Kashf al-Khafa’ wa Muzil al-Albas ‘an ma-shtahara min al-Ahadith ‘ala Alsinah al-Nas (“Unveiling the Hidden Truth and Removing the Confusion about the Ahadith that are Widespread upon the Tongues of the People”), in which several hundred popular ahadith are listed in alphabetical order with his comments (of variable length) about the sources (takhrij) and authenticity of each hadith.  He confirms that many widely-quoted and popular ahadith are not, in fact, authentic as genuine statements of the Prophet, peace be upon him. Many others are, of course, and still others have slightly different wordings than their popular versions.  The Kashf was almost unique and the reference work in its field until the Shaykh al-Albani came along!  However, the Kashf is still an extremely valuable resource in addition to Albani’s works.  Some readers will remember that I quoted several times from the Kashf, in addition to Albani’s books, when I wrote the Introduction and Appendix to my father’s An Introduction to the Science of Hadith (Al-Quran Society, London, 1990’s – later republished and distributed widely by Darussalam, Riyadh).

One matter mentioned by Imam ‘Ajluni in the Kashf is that, contrary to the popularly-held belief, the head of Imam Husain, the revered grandson of the Prophet peace be upon him, is not buried in Cairo.  The site has a major mosque and shrine there currently, known as al-Husainiyyah.  Imam Husain was martyred at Karbala’ in Iraq, and in fact there are one or two other shrines in different countries where it is claimed that his head is buried.  I was rather bemused by the fact that the esteemed, pioneering and inspirational Prof. Seyyed Hossein Nasr mentions in his autobiography that, out of all the places he had ever visited, he found his spiritual centre at the alleged burial-place of Imam Husain’s head in Cairo.  One can understand its significance if one believes the story to be true, but surely the place cannot be more sacred than Medina and Mecca, whether you’re Sunni or Shia, Sufi or not?

Anyway, back to the current work which collects 40 hadiths from 40 different Hadith collections.  (Most of us would probably be hard-pressed to name 10 Hadith collections, let alone 40).  The hadith in each case is often the one which opens the relevant book.

The Arabic title of the book is ‘Iqd al-Jawhar al-Thamin fi Arba’in Hadithan min Ahadith Sayyid al-Mursalin (“A Necklace of Precious Jewels: Forty Traditions of the Chief of the Messengers”).  It is described as a sanad (chain of narration) for the books of Hadith, so that a student of Hadith would have sanad in 40 books by gaining a sanad for this book.  The later Hadith scholar Jamal al-Din al-Qasimi, also of Syria, wrote an excellent commentary on the ‘Iqd called al-Fadl al-Mubin (“The Clear Grace”).

The book is available here, only in Arabic, in Word and PDF formats, and would be a lovely one for someone to translate, even a list of the 40 Hadith books and an indication of the relevant hadith in each case, since some of the 40 hadiths are quite long.  I’d be very grateful if someone could do this for the sake of God and for the benefit of non-Arabic readers.  I’m very grateful to Ibrahim Ali for sending me these files.

Iqd al Jawhar_Ajluni_Mutii al Hafiz_another edn (Word format)

Iqd al Jawhar_Ajluni_Mutii al Hafiz_another edn (PDF format)

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Way of the Prophet, peace be upon him

August 25, 2009

Bismillah. My paternal grandfather’s book on Hadith (Intikhab-e-Hadith) is now out in English, alhamdulillah.

See http://www.islamic-foundation.com for “Way of the Prophet” by Abdul Ghaffar Hasan, Kube publishers, 2009.

Readers are encouraged to buy the book, but not to read it until after Eid since Ramadan should be devoted to the study of the Qur’an. The great Hadith scholars of the past would suspend narrating ahadith during Ramadan and concentrate on the Book of God.

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The Moonsighting Controversy: Can Eid al-Adha be separated from the Hajj?

July 14, 2009

Is Eid-ul-Adha connected with the Hajj

In past years, the Saudi announcements for the dates of Eid have been heavily criticised by Muslim astronomers.  Many scholars argue that Muslims around the world are not obliged to celebrate Eid al-Adha the day after the Day of Arafat during the Hajj in present-day Saudi Arabia.  This 10-page article by Hood Bradford discusses the issue, with useful quotes from classical and contemporary jurists.

CONTENTS

1. DETERMINING THE ISLAMIC CALENDAR: GLOBAL VS. REGIONAL SIGHTING
2. DETERMINING THE ISLAMIC CALENDAR: USING ASTRONOMY AND CALCULATIONS
3. EVIDENCE FOR ARAFAH BEING THE DAY THE PEOPLE STAND AT ARAFAH AND EID AL ADHAA COINCIDING WITH THE STONING OF THE JAMARAAT
4. PRAYING WITH THE REST OF THE MUSLIMS IN THE COMMUNITY
5. RUDENESS AND SPEAKING BAD OF OTHERS FOR FOLLOWING AN ISSUE WHICH THERE IS LEGITMATE DIFFERENCE OF OPINION

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Ibn Taymiyyah on Fasting and Moonsighting

July 14, 2009

Ibn Taymiyyah – Fasting and Moonsighting v1 (16 pages including commentary by Usama Hasan)

From the Collected Fatwas of Ibn Taymiyyah (Majmu’ Fatawa Shaykh al-Islam Ibn Taymiyyah), ed. ‘Abd al-Rahman b. Qasim and his son Muhammad, Riyadh, 1398 H, vol. 25 (vol. 5 of the Fiqh Section), pp. 98-113.

TABLE OF CONTENTS

1 Fasting on the day when it might or might not be the first of Ramadan
1.1 Caution in legal matters
1.2 Does the hilal exist only when it is visible, or does it have an independent existence?

2 How far geographically is a hilal-sighting valid?

2.1 The impact of knowledge and communication constraints on this matter
2.2 Travelling to a place where Ramadan began on a different day
2.3 The importance of information in this matter
2.4 The meaning of “hilal”
2.5 Summary of the discussion so far
2.6 A further discussion about the hilal and the Hajj

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Posted in Astronomy, Hadith, Law, Sunnah | 2 Comments »

Biography of Shaykh ‘Abdul Ghaffar Hasan

June 8, 2009

Biography and Isnad of Shaykh ‘Abdul Ghaffar Hasan (1330-1427 / 1913-2007), updated from 2007 with a section of my own “Treasured Memories of the Shaykh” at the end.  Btw My father has completed a 100-page biography of his father in Urdu, which is due to go to print soon in Pakistan.  The intention is to translate it into Arabic and English also, insha’Allah.  My translation of the Shaykh’s “Intikhab-e-Hadith” has gone to print as “Way of the Prophet” (publishers: Kube).  Insha’Allah, we hope that it will be available before Ramadan this year.

Biography of Shaykh Abdul Ghaffar Hasan

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Posted in Biographies, Hadith | 2 Comments »

Know Thyself!

June 7, 2009

Socrates taught, “Know thyself!” and similar teachings are found in the Old and New Testaments, and undoubtedly in other faith traditions.  The Prophet Muhammad (may Allah bless him and grant him peace) is reported to have taught, “Whoever knows himself knows his Lord.”  The following analyses of this hadith by Imam Ibn Taymiyyah of Syria (d. 728 H) and Imam Suyuti of Egypt (d. 911 H) would suggest that although the hadith is questionable in its authenticity, its meaning is undoubtedly correct for it is implied in the Koran.  Furthermore, the early Salaf and Sufis were in no doubt that it is a central teaching of Islam.

Know Thyself

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Were it not for you, O Muhammad, I would not have created the universe!

June 7, 2009

Interesting explanation of the idea of the “Muhammadan reality” (al-haqiqah al-Muhammadiyyah) from Imam Ibn Taymiyyah (661-728 H)!

In the mysticism of other faith traditions, the roles of Moses, Christ, Buddha, etc. correspond to the Muhammadan role here.

Muhammad as the reason for all of creation – Ibn Taymiyyah

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Posted in Hadith, Spirituality | 1 Comment »

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