Articles

Underestimating People of Specialty
Author : Dr. Hassan Abu_Arqoub
Date Added : 10-05-2023

Underestimating People of Specialty

 

There is no doubt that every person can determine right from wrong in his/her field of specialty. Of course, this is based on a set of rules and foundations on which that specialty rests. He/she also have the competence to determine the experts and the non-experts of that field.

One stunning matter of this era is that some unspecialized and unqualified individuals judge people of specialty. This isn`t new since similar it also existed in past times. For example, some questioned the knowledge of Al-Ghazali and claimed that he wasn`t qualified as a jurist. When this news reached Imam Sayooti, he gave a full answer and it read as follows:

"The ignorant who said that Al-Ghazali wasn`t qualified to be a jurist deserves to be severely whipped and imprisoned for a long time to stop similar people from daring to criticize this great Imam of Islam. His saying as such about this eminent scholar emanates from extreme ignorance and lack of religiosity, so he is the most ignorant of the ignorant and the most evil of the evil sinners. During his time, Al-Ghazali was called Hujjat al-Islam (An honorific title meaning "authority on Islam" or "proof of Islam) and the Master of Jurists. He wrote valuable books on Fiqh and the Shafie Madhab rests on his works. Al-Ghazali revised and edited the Shafie Madhab where he removed irregular Fatwas and weak sayings and summarized it (Madhab) in the books: Al-Baseet, Al-Waseet, Al-Wajeez, and Al-Kholasah. Moreover, the books of the two Sheikhs are adopted from Al-Ghazali`s books.

Accordingly, the person who said the above about al-Ghazali was controlled by ignorance, stupidity and sin. It is safer to ignore what he said and leave his punishment in the Hands of Allah.

The above text indicates that transgression against the scholars existed in the past, still exists, will exist and isn`t something strange since Prophets and Messenger (PBUT) were subjected to worse that by the incompetent.

Al-Sayooti described such person as "Ignorant" and "Stupid", so he is considered as an evil sinner. Therefore, from an Islamic perspective such person has sinned and must make sincere repentance.

Al-Sayooti suggests a solution for such an audacity by disciplining this person and applying a discretionary punishment embodied in "Whipping" and "Imprisonment" to be an example for others and avoid transgressing against the scholars. This punishment is also meant to prevent the spread of such ill behavior amongst the members of society and prevent other ignorant individuals from undermining the people of knowledge and specialty. However, this disciplining and discretionary punishment is within the jurisdiction of the Muslim ruler or the authorities representing him. This clearly shows that it is the duty of government to defend the people of knowledge and specialty.

Finally, Al-Sayooti seized this opportunity to clarify the grace-virtue of Al-Ghazali and described him as "Hujjat al-Islam". Here, Al-Sayooti is teaching us to defend the people of grace-virtue and never accept undermining them in any form, and this is the duty of all the members of society.

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Summarized Fatawaa

Is Fajr (dawn) Sunnah a confirmed one?

All praise be to Allah The Lord of The Worlds                                                                                                                                                                                  Of course, it is a confirmed Sunna which the Prophet (PBUH) used to offer in a regular basis. And Allah Knows Best.

Is supplicating in Qunoot, at times of affliction, during obligatory and voluntary prayer a Sunnah, and should it be done before Rukoo` (bowing), or after it?

At times of affliction, it is a Sunnah that Muslims supplicate in Qunoot after the final Rukoo` of each obligatory, or voluntary prayer as individuals, or in congregation.

Is it permissible to eat from an Udhiyah slaughtered on behalf of a deceased person?

Praise be to Allah, and prayers and peace be upon our Master the Messenger of Allah.
 
It is permissible to eat from the sacrifice (uḍḥiyyah) that is offered on behalf of a deceased person. This is the madhhab (school of thought) of the Hanbalis. In this case, the heirs take the place of the deceased as if he were alive, with the same rights to eat from it, give it in charity, and offer it as a gift.
 
It is stated in Maṭālib Uli al-Nuhā (Vol.2/P.472): "Offering a sacrifice on behalf of a deceased person is better than offering one on behalf of a living person, because the deceased is unable (to perform deeds) and is in need of reward. It is to be treated like a sacrifice on behalf of a living person in terms of eating, giving charity, and giving gifts." And Allah Almighty knows best.

I vowed to give a specific charity if a certain matter came to pass — what is the ruling on giving that charity before the matter is realised?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Fulfilling a vow (nadhr) is obligatory, in accordance with the word of Allah the Almighty: "And let them fulfil their vows." [Al-Ḥajj/ 29] And the saying of our master the Messenger of Allah ﷺ: "Whoever vows to obey Allah, let him obey Him; and whoever vows to disobey Him, let him not disobey Him." (Reported by al-Bukhārī.)
The Shāfiʿī scholars distinguished between a financial vow (nadhr mālī) and a bodily vow (nadhr badanī). They permitted the fulfilment of a financial vow to be brought forward — before the stipulated condition is met — but did not permit the same for a bodily vow, which may only be fulfilled after the condition has actually been realised.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "It is permissible to bring forward the fulfilment of a financial vow before the condition stipulated in it is met — such as saying: 'If I am healed, I vow to free a slave' or 'to give such-and-such in charity' — just as it is permissible to pay zakāh in advance. This is unlike a bodily vow, such as fasting." [Asnā al-Maṭālib, vol. 4/P.246]
Imām al-Bājūrī, may Allah have mercy upon him, states: "Like expiation other than fasting, a financial vow — such as saying: 'If Allah heals my sick one, I vow to free a slave for the sake of Allah,' or 'If Allah heals my sick one, I vow to free a slave on the Friday following the recovery' — it is permissible to bring it forward before the recovery in the first case, and before the Friday following the recovery in the second case." [Ḥāshiyat al-Bājūrī ʿalā Sharḥ Ibn Qāsim, Vol.2/P.596] And Allah the Almighty knows best.