Food bans in Islam, which in general, know both Muslims and innovants are associated not with the complication of the religion of Allah, but relief. Their goal is to show people what is useful and necessary for life, and from which it is worth refraining. You also need to remember the action of the principle "All that is not prohibited is allowed." Consequently, in Muslim cooking not so many restrictions, as it seems at first glance.
In his word, the Almighty warned believers that his envoy (S.G.V.) will send people in this matter:
"He will undertake them to make an approved and forbidden to make a reprehensible, will declare the beneficial and prohibited - bad, free them from the burden and shackles. Those who believe in Him will be honored to be supported by him and will follow the light sent together with him, will certainly succeed "(7: 157)
The main criterion for Orthodoxes in Islam regarding permissivity is. If, in the main balls, opinions regarding the permitted and prohibited coincide, the issue of nutrition has its subtleties and differences in everyological and legal school (Mazhabakh). At the heart of their own, they are similar and have general principles that are based on the explicit arguments given in the Quran and Noble Sunne. For the most part, this concerns meat of certain types of animals: what are they allowed to eat (halal) and is not strongly condemned by the Sharia (Mubakh), and which are forbidden (haram) are either tinned (macroh).
A characteristic example is the use of some Muslim peoples conina. Kazakhs, Kyrgyz, Tatars and Bashkir, it is a common and popular view of meat. On the other hand, Uzbeks, Tajiks and Turks who adhere to the same Khanafitsky Mazhab, do not use horseback - for them this food is not allowed. Common in the meat diet of all these nations is the complete elimination of pork, in accordance with a categorical religious prescription.
In general, each view of herbal animals living on land (i.e., everything except predators) is allowed to eat. At the same time, it is not a canonical obstacle that some ungulates, such as camel, bull, cow, goat, buffalo, sheep, ram, etc., can be used in the farm not only for receiving meat and milk, but also as a source Wool, skins or as a painful force:
"He also created cattle that brings you warm and favor. You also use it in food "(16: 5)
Except in this row is donkeyCategorized to the category of Haram:
"Allah is the one who created a cattle for you to be riding on some of them, and others have been fed" (40:79)
"He created horses, mules and donkeys so that you ride them with riding and for decoration. He is also creating what you do not know "(16: 8)
According to Conin, Imam, Abu Khanifa expressed the opinion of the belief (Makruh Tanzihi), as the horse is used as a means of movement. Imam Abu Yusuf and Muhammad delivered a conine to the category of pervolored food. Therefore, it is considered permitted by the Hanafitis, and at the same time it is better to refrain from its use.
What is dead for?
The second important criterion for which the allowance or prohibition of the meat product is determined is the correct scoring of the cattle (borrowing) and the Deadichin:
"You are prohibited by a dead, blood, pig meat and then what the name of Allah was not spoken (or what was slaughtered in the sake of him), or was strangled, or clogged to death, or went well with a fall, or embarrassed with horns or a vigorous predator, If only you do not have time to coat it, and what is slaughtered on stone altars (or for idols), as well as fortune telling on arrows. All this is dishonest. Today, unbelievers desperate in your religion. Do not be afraid of them, and fear me. Today, I have improved your religion for you, brought to the end of my grace to you and approved for you as a religion Islam. If anyone is forced to go for it (on the use of prohibited products) from hunger, and not from a tendency to sin, then Allah is forgiving, merciful "(5: 3)
In Fiche (i.e. Islamic law), any living being that died due to natural death, suffocation, from drowning, burned in a fire, was defeated by electric shock or died as a result of injury. Only those animals and wild animals are permitted to use, which are designed purposefully or were killed during hunting.
Concerning fishIn Mashabe Khanafitov, it is also forbidden to drink fish, who died in his native element naturally. However, in case the external natural factors affected it or it was thrown by the wave ashore, then such a fish is recognized by the free.
Incorrect animal slaughter (for example, without mentioning the name of the Most High or with the mention of any idols), equates such meat to the desult. The ball has an animal based on a humane approach to living beings. Maximum conditions are created so that the animal is not afraid, there has not been severe pain and heavy long torment. Also, the right bottomhole implies mandatory bloodletting, unlike the modern method of fence with the electric shock and skinning the skin in an animal, which is essentially unconscious. It is very important and necessary at the same time so that during the miscarriage it is said: "Bismillahi. Allah Akbar! " At the same time, the outflower does not have to be a Muslim, which makes fivefold namaz.
Can there be seafood?
Regarding seafood apply their rules. On the Khanafitsky Mazhaba is allowed only to fish, and crabs, squid, shrimps do not belong to free. In Schtitsky Mazhabe, it is allowed to use all sea and river animals that cannot live on land or for a long time without water (like, for example, whale or dolphin).
Scientists of Three Mazhabs (Schtitsky, Malikitsky and Hanbalitsky) consider it possible to use marine crabs and squid, justifying your opinion on a general resolution for seafood in the Holy Book of Islam:
"Sea mining and food for you and travelers are allowed to you, but you are forbidden hunting booty on land while you are in Ihrame. Fear Allah to which you will be collected "(5:96)
Permitting (halal) of such marine products like shrimp, especially those who live in Nerivan countries, due to difficulty eat freeing meat, is a kind of religion religion.
Forbidden in Islam ingredients
If the issue with meat products is more or less clear, then when it comes to modern food products, the composition of which many impurities continues to cause many differences. For example, gelatinwhich can be prepared both from pork and cattle. If in the first case the gelatine will be a haram, then a condition for permission made from another animal appears: it should be clogged by the Canons of Islam.
There is no unanimous opinion about carminecooked from insects. This ingredient gives the red color drinks and products. There is also no unanimous decision on the issue of the rennet enzyme.
Considering these products are permitted, supporters of such a position are based on the Hadith: "The best vinegar is a vinegar derived from wine" (Hadith handed over al-Bayhaki). In this situation, we are talking about changing the structure of a substance under the influence of chemical processes when the product loses its initial properties, color, smell.
In these cases, it is possible to avoid using such products with dubious composition, choosing alternative products. For example, gelatin is successfully replaced by agar (algae), and the rennet animal enzyme is on the microbilic.
Summarizing, listing that food prohibitions act in Islam:
1. That which is the obvious ban in the Quran (Pork, Downtown, Deadichum) is introduced.
2. Ground beings without blood (fly, spider, scorpion, etc.). The exception is only a locust according to the Hadis from Ibn Abu Avfa (R.A.): "We participated together with the Messenger of the Most High (S.G.V.) in 6 or 7 battles and went together with her (Saransch)" (conveyed Abu Daud) .
3. Amphibian and reptiles, which can dwell the same in water, and on the surface of the earth (frogs, snakes, crocodiles).
4. All animals causing harm (mice, hedgehogs).
5. Predatory animals (wolf, lion, fox, dog, cat, bear).
6. Birds of prey, which hoots on other animals, applying their claws (falcon, hawk).
The last two prohibitions are based on the Hadith of the Final God's Messenger (S.G.V.), who called the forbidden meat of predators with fangs and birds with claws (handed over to Muslim).
7. In the Khanafitsky Mazhabe is considered to be a macroh, the use of meat and milk of animals feeding on evil spirits.
8. Products whose composition includes prohibited ingredients, including alcohol.
Audio version of this article:
The Prophet Muhammad (and his Creator bless it and welcomes) said: "If any of you are going to eat (to make a way), then let them definitely mention the name of the Lord [say" Bisimyl-la "]. If I forget about it at the beginning, then [remembering] let him say: "Bismil-la 'Ala Avivai Va Ahirich" (named God from beginning to end). "
The Prophet Muhammad (may Lord bless him and welcomes) said: "Truly, Allah (God, Lord) is pleased when a person thanks him every time, taking food or making a sip of drinking."
Important after the completion of the meal is to thank God on any of the worlds. According to Sunna, Al-Hamdu Lil-La should be said (thank God).
The Prophet Muhammad (God bless his Lord and welcomes) said: "If any of you are going to eat, then let him eat with his right hand. And if it is going to drink [Water, for example], then let him drink [Holding a vessel] with his right hand. [During meals, you can help yourself with your left hand, but putting food into your mouth and drink water you need right]. Truly, the devil eats and drinks with his left hand [and to you believers not at all to the face to be like him in the manner of food intake, especially since this is a daily process that can be filling in Divine grace and blessing]. "
The Prophet Muhammad (may the Lord bless and welcomes) said: "What I am most afraid about my followers, so this (1) of large animals [obesity, completeness, lack of measures in nutrition], (2) long sleep [lack of strict routine of the day ; Lazine, passiveness], (3) laziness [lack of specific goals, tasks] and (4) weaknesses in beliefs [when they are only in the language, they do not go down in the heart, but there are no long-term in their correctness, sequences, long-term.
The Prophet Muhammad (may Lord bless him and welcomes) said: "The worst vessel who can be filled with man is his stomach. It is enough enough as much as necessary to maintain the forces. If this is too small, then: a third [stomach] - for food, a third - for drinking and third - for breathing. "
Exception is possible in some cases. For example, when a person is at the other. Once Abu Khruire, being close to the Prophet, drank a lot of milk and exclaimed: "There is no more place [drink more]!". The associates of the prophet ate sometimes for the blessings in his presence and he (so bless his Most High and welcomes) did not reproach them.
One day, a unbeliever man came to visit the prophet Muhammad. The Messenger of God ordered the home to make a goat. The guest drank milk milk and was not satisfied. They fell another one, and he was not satisfied again. And so it lasted until this person drank so much milk as they left with seven goats. The guest spent over and the next morning [to the surprise of many] became a believer [radically changed and transformed]. For breakfast, he brought milk, bothered from one goat. He drank. Then they brought more, but the guest could not be added. [All amazed, and] the prophet explained: "The believer (Mu'min) eats for one person, and unbelingible - for seven."
The Prophet Muhammad (may the Lord bless him and welcomes) said: "Respectful of bread!"
The Prophet Muhammad (and bless his Lord and welcomes) said: "Truly, the devil comes to each of you always and for anyone. Even when you eat. But if any of you fell a piece of [food, a slice of bread, for example], then [lifting] let him clean it from dirt [definitely, in reasonable limits], and after letting it, without fail, does not leave the devil. When delivered [breakfast, lunch or dinner, for example], let him lick your fingers [if there is something with your hands during meals and there are food remains on your fingers. Again, without inflection and taking into account the norms of decency of the Company, surrounded by the trapes]. [Why is all this?] Truly, a person does not know what food (food remains) laid God's grace (praasta). "
Prudently sideways the devil and becoming closer to God even, at first glance, in such trifles, a person opens for himself new Forms of manifestation of God's mercy. As they say, if a person does not know how to competently use the current $ 100, God will not give him $ 1,000. As a result of such such as minor, but important rules, observed in Muslim culture, the gates of abundance are open to believers not only with the prospect of the Earth Resident, but also with the prospect of the abode of eternal. Let me remind you that subconsciously poor people are wasteful. Subconsciously rich - economies, rational, neat, clean.
Meal - this is a daily process that helps to fill the life of the Divine grace (barakat) and blessing. But it is necessary to impose in a plate as much as you need to eat to maintain the vitality, and to eat everything to the end. As stated in a reliable Hadith: "A person does not know what kind of food remains laid God's grace."
"The Prophet, converging in need [it should be noted that the water was used to wash], returned, and he was sent to food, asking whether the water was needed to perform ablution (Voodoo '), and he replied:" Why? I'm not going to make a prayer [-Namaz now now. "
Some theologians talked about the lack of having to wash their hands before meals, if they look at clean, leading this reliable Hadith as an argument. Imam An-Nawavi in \u200b\u200bthe comments to this hadis says that here is meant exactly the ablution (voodoo '), and not just washing hands before meals. But there is also a reliable Hadith, where it is said that "starting to the meal, the prophet did not touch the water (did not wash the hands before the meal)." So, "Clean - Half of Faith", as stated in a reliable Hadith. When the hands were clean, the Prophet Muhammad did not see the need to wash them. Otherwise, washing it was necessary, in order to comply with the purity, maintain cleanliness.
Let me remind you that by Sunne (following the example of the prophet), as well as in the light of Ayatov and the Hadiths, calling for cleanliness, the hands must be washed before eating and after. Before meals - if they are dirty. Especially in modern realities, especially when we are in public places. All this is without excessive scrupulousness, but with elementary commitment to cleanliness and order, in the measure of possibilities.
The Prophet Muhammad (and bless his Creator and welcomes) said: "Who spent the night [fell asleep], and he had a smell of meat in his hands [that is, he didn't sleep before bedtime after eating hands], and something happened to him [for example , I slept or saw a terrible dream], that alone would not reproach anyone in this, except for himself. "
The associate of the Prophet Muhammad (and bless his Lord and welcomes) Jabir reports: "The Messenger of God fed to the horse me and forbade us to eat dlen (donkey meat)."
In the villages of the Hadiths of Imamov al-Bukhari and Muslim, the words are also given from Jabama: "The Prophet (may His Most High and Welcome) forbade it to eat and allowed to eat and allowed to eat conn."
"We [Sometimes] used Konin to eat during the Time of the Prophet Muhammad (and his Most High bless and welcomes)," Jabir Ibn's "Abdullah" reports in reliable Hadis.
Asma ', daughter Abu Bakar, reports: "We cut a horse at the time of the Prophet Muhammad [in accordance with the Muslim tradition, cervical arteries cut to exit the main part of blood] and ate it."
Hadith from 'Aisha; sv. x. Abu Dauda, \u200b\u200bAt-Tirmisi and al-Khakim. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 35, Hadith No. 476, Sakhih.
Hadith from Anas; sv. x. Ahmada, Ibn Majja, AT-Tirmisi and An-Nasai. See, for example: AT-Tirmizi M. Sunan AT-Tirmisi [Arm of Hadithov Imam At-Tirmisi]. Beirut: Ibn Kzaz, 2002. P. 543, 544, Hadith No. 1821, "Hassan"; AS-SUYUTY J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 112, Hadith No. 1795, "Sakhih".
Hadith from Ibn 'Umar; sv. x. Ahmada, Muslim and Abu Dauda. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 35, Hadith No. 481, "Sakhih".
Hadith from jabam; sv. x. Hell Dara Putno. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 24, Hadith number 295.
Hadith from al-Micdam; sv. x. Ahmada, Ibn Maja, AT-Tirmisi, etc. See: Al-Benna A. (known as AS-Sa'ati). Al-Fatah Ar-Rabbani Lee Tartib Musand Al-Imam Ahmad Ibn Hanbal Ash-Saybani. T. 9. Ch. 17. P. 88, 89, Chapter No. 46, Hadith No. 81, "Sakhih".
See: Ibn Kayim Al-Javia. AT-Tybb An-Nabavi. P. 17.
Hadith from Abu Khruire; sv. x. Ahmada, Muslim, AT-Tirmisi, etc. See: Al-Benna A. (known as AS-Sa'ati). Al-Fatah Ar-Rabbani Lee Tartib Musand Al-Imam Ahmad Ibn Hanbal Ash-Saybani. T. 9. Ch. 17. P. 89; Al-Bag M. Mukhtasar Sunan At-Tirmisi. Pp. 251, Hadith No. 1819, 1820, "Hassan, Sahah"; AT-Tirmisi M. Sunan AT-Tirmisi. 2002. P. 544, Hadith No. 1824, Hasan; An-Nisaburi M. Sahih Muslim. P. 854, Hadith No. 186 (2063).
Hadith from 'Aisha; sv. x. Al-Khakim and al-Bayhak. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. P. 88, Hadith No. 1423, "Sakhih".
Hadith from jabam; sv. x. Muslim see: An-Nisaburi M. Sahih Muslim [Arch of Hadith Imam Muslim]. Riyad: Al-AFCYAR AD-Davlia, 1998. P. 841, 842, Hadith No. 135- (2033); AS-SUYUTY J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 124, Hadith No. 2023, "Sakhih".
In the Qur'an, the Lord of the worlds says: "Without any doubt, wasteful [squandering their income and God's gifts for useless, not to mention those who spend on harmful, sinful, criminal] are brothers [loved ones in spirit and actions friends and comrades] Satan (Devils). He (Satan) [Cursed by God forever] turned out to be absolutely ungrateful to his Lord [what can be said about those who quit him] "(St. Koran, 17:27).
Hadith from Ibn 'Abbas; sv. x. Ahmada, al-Bukhari, etc. See, for example: Al-Bukhary M. Sahih Al-Bukhari [Arch of Hadith Imam al-Bukhari]. In 5 tons. Beirut: Al-Mactaba Al-'Arriaya, 1997. T. 4. P. 1752, Hadith No. 5456; Al-Saskaliani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari [Opening the creator (for a person in understanding the new) through comments to the village of Hadith al-Bukhari]. In 18 tons. Beirut: Al-Kutub Al-'ylmia, 2000. T. 12. P. 720-722, Hadith No. 5456 and explaining to it. Also Hadith from Jabam; sv. x. Muslim. See: An-Nisaburi M. Sahih Muslim [Arch of Hadisov Imam Muslim]. Riyadh: Al-AFCYAR Ad-Davillia, 1998. P. 841, Hadith No. 133- (2033). Also, see: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. P. 35, Hadith No. 478, "Sakhih".
For details, see: An-Sisaburi M. Sahih Muslim [Arch Hadith Imama Muslim]. Riyadh: Al-AFCYAR Ad-Davillia, 1998. P. 162, Hadith No. 120- (374) and No. 121- (374); An-Nawavi Ya. Sahih Muslim B. Sharh An-Nawavi [Arch of Hadith Imam Muslim with the comments of Imam An-Nawavi]. In 10 tons, 18 h. Beirut: al-Kutub al-'ylmium, [b. G.]. T. 2. Part 4. P. 69, 70, Hadith No. 120- (374) and No. 121- (374) and the explanation for them; Abu Daud S. Sunan Abi Daud [Arch of Hadith Abu Dauda]. Riyadh: Al-AFCYAR AD-Davillia, 1999. P. 415, Hadith No. 3760, "Sakhih"; AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam At-Tirmisi]. Riyadh: Al-Afkär Ad-Davillia, 1999. P. 313, Hadith No. 1847, Sakhih.
Hadith, which says that the Prophet Muhammad made a small ablution (Voodoo ') before eating and after eating, is not reliable. See Abu Daud S. Sunan Abu Daud [Arch of Hadith Abu Dauda]. Riyadh: Al-Afkär Ad-Davillia, 1999. P. 415, Hadith No. 3761, "Da'IF"; AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam At-Tirmisi]. Riyadh: Al-AFCYAR Ad-Davillia, 1999. P. 313, Hadith No. 1846, "Da'IF".
For example: "Truly, Allah (God, Lord) loves sincerely jumping and loves purifying [attentive in compliance with spiritual and physical purity]" (see St. Koran, 2: 222); "Allah (God, Lord) loves trying to be [in moderation of their strength and opportunities] extremely clean" (see St. Koran, 9: 108).
Since viruses and bacteria constantly mutate to be more viable and persistent, in the 21st century, new species appeared in the 21st century, which did not exist in the VI-VII centuries and which are able to cause significant harm to the body if not comply with the rules of hygiene.
See: AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam AT-Tirmisi]. Beirut: Ibn Khasm, 2002. P. 554, Hadith No. 1865, "Hassan"; AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam At-Tirmisi]. Riyadh: Al-AFCYAR AD-Davillia, 1999. P. 315, Hadith No. 1860, Sahih.
See: An-Nasai A. Sunan [Hadith Arch]. Riyad: Al-AFCYAR Ad-Davillia, 1999. P. 454, Hadith No. 4328, 4329, both "sahih".
See: Al-Bukhari M. Sakhih Al-Bukhari [Arch of the Hadisov Imam al-Bukhari]. In 5 tons. Beirut: Al-McTaba Al-'Asriery, 1997. T. 4. P. 1776, Hadith No. 5520 and 5524; Al-Saskaliani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari [Opening the creator (for a person in understanding the new) through comments to the village of Hadith al-Bukhari]. In 18 tons. Beirut: Al-Kutub Al-'ylmia, 2000. T. 12. P. 809, Hadith No. 5520; there, t. 9. P. 611, Hadith No. 4219; An-Nisaburi M. Sahih Muslim [Arch of Hadisov Imam Muslim]. Riyadh: Al-AFCYAR AD-Davillia, 1998. P. 805, Hadith No. 36- (1941).
See: An-Nasai A. Sunan. P. 454, Hadith No. 4330, "Sakhih".
See, for example: Al-Bukhary M. Sahih Al-Bukhari [Arch of Hadith Imam al-Bukhari]. In 5 tons. Beirut: Al-Mactaba Al-'Arrya, 1997. T. 4. P. 1776, Hadith No. 5519; Al-Oaschayani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari. T. 12. P. 798, 799, Hadith No. 5511, 5512; ibid S. 809, Hadith number 5519; An-Nisaburi M. Sahih Muslim. P. 805, Hadith No. 38- (1942).
Read more on the topic, for example: An-Nawavi Ya. Sahih Muslim B. Sharh An-Nawavi [Arch of Hadisov Imam Muslim with the comments of Imam An-Navavi]. In 10 tons, 18 h. Beirut: al-Kutub al-'ylmium, [b. G.]. T. 7. Part 13. P. 95, 96; Mudjduddin A. Al-Ihtsyar Lee Ta'l Al-Mukhtar [choice to explain the Favorites]. In 2 tons, 4 h. Cairo: Al-Fix Al-'Araby, [b. G.]. T. 2. C. 4. P. 14; Al-Oaschayani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari. At 18 t. T. 12. P. 809-814; Al-'aini B. 'Madda Al-Kari Sharh Sahih Al-Bukhari [Support reader. Commentary for the village of Hadith al-Bukhari]. In 25 tons. Beirut: Al-Kutub Al-'ylmia, 2001. T. 21. P. 189, 190.
Question: Why scientists, the following Mazhab, make it possible to be based on weak xadisah? Isn't it a rough innovation?
Answer: In the name of Allah, gracious and merciful.
Yes, the blessing of Allah on his beloved messenger, which is the best of the creation, his family, associates and followers.
There are a number of details related to this question. According to the Imams of our intelligence, it is unacceptable to be based on the weak Hadiths in matters relating to legal decisions, since in this case nothing is effective, except for reliable Hadiths *.
Imam An-Nawavi, may Allah be merciful to him, said Al-Azkar to his work: "In legal issues, such as determining what is permissible, and what is not, in matters of buying and selling, marriage and divorce, it is impossible to act, based on something, except for reliable Hadith *, until the goal is a scrupulous definition subject. For example, if weak Hadith is associated with the undesirableness of any individual types of sales or marriages, it is recommended to avoid similar things (approx.: That is, to act in accordance with it to be more scrupulous in this matter), although it is not mandatory "
Nevertheless, browsing work on Fick, you can see certain decrees, which seemingly founded on weak Hadiths, which contradicts the above. The answer lies in the fact that among scientists there may be disagreements in the accuracy or weakness of those or other Hadiths. Those who consider some kind of hadis reliable, act in accordance with him, and consider it weak, leave it.
A person who does not have a wide understanding of Islamic sciences and who does not know who considered the accuracy of the Hadith's data may think that someone brought the rule from a weak Hadith. Meanwhile, this person may not know what the scientist who brought out a rule does not consider the Hadith used weak or follows the Intijuda of the signs of the Hadiths and Fakes, who consider it reliable. And this is only one side of the question.
In addition, scientists could derive any rule using the legitimate analogy (Kyas), or other methods of legal deduction established by the ultrasound. At the same time, the opinions between the rules could diverge, due to the use of various methodological principles. In this case, withdrawing the rule from a similar analogy, they used weak Hadiths that supported a solution based on reliable evidence.
Note: The rule is not installed on the basis of a weak Hadith, it is displayed according to the method of skiing or other legal methodologies. After that, the rules may mention a weak Hadith as confirmation and general support of the adopted rule. We cannot say that the weak Hadith is necessarily fabricated. This means only that we have no sufficient confidence that these words were transferred from the Prophet, peace and blessing of Allah. If we have sufficient accuracy guarantees or even a higher level of guarantee, then this Hadith is used as a reliable (edition note Azan.kz: because it fully complies with reliable evidence).
And the third case. There are certain types of Hadiths who are recognized by the signs of the Hadiths weak, such as Mursal Hadith, which in the literal translation means "suspended Hadith." It is called so, because one of the generations after the associates missed the mention of the words of the Messenger of Allah, peace and blessing of Allah were transmitted from what unit. At the same time, the fakies differ in opinion on whether it is proof.
As a rule, the rules do not accept this Hadith as reliable, but there are differences between Fakiham in this matter. Hanafits take Mursal Hadith; Malikita is taken in general, but for everyone put forward certain conditions; Hanbalites use them more widely. Thus, some scientists are allowed to come in accordance with Mursal Hadiths in all cases, relying on the evidence (for example, Hanbalite, as well as Malikita to a certain extent). And our imam, Imam Shafia (note azan.kz: The author of the material is a shafite), allowed to make decisions based on them, in some conditions established by him, which are described in the books on Ulul Ficks.
Even if the Hadith itself is considered weak in accordance with the terms of Muchaddisov, the facals can accept it or reject in accordance with their legal principles and differences between them. Shafiites can accept Mursal Hadith in some situations, hanafits and Malikites are taken to a certain extent, Hanbalite takes it in great cases.
Note: The main task of Muchaddis (specialist in the Hadiths) is to check the transfer of the Hadiths and the reliability of the text itself, while the primary care of Fakiha is to extract the actual meaning, which contains the Hadith. This leads to the methodological differences in general between them and scientists of the Hadiths, and in particular, between the Schools of Islamic Law (Mazhabami).
Thus, a person who does not have a wide understanding of this topic, and not knowing all the subtleties and differences, these things may seem confusing and dubious. After I wrote the above answer, I saw that Imam An-Nawavi, and Allah would be merciful to him, in his preface to Majmu - magnificent work on comparative ficca, mentioned the explanation why Imam al-Shirazie, author Labor Al-Muhazzab, on the basis of which was written by Majmu, took Mursal Hadith and used them. Imam An-Nawavi, in fact, gave two of the same responses as me.
Here is the text of his answer: "The author (Imam Al-Shirazie) mentions in his work" Al-Muhazb "a lot of Mursal-Hadiths, and uses them as evidence until it has been established that it is not refueling to use them as evidence in Overall. So installed in Schvitsky Mazhab. The significance of some Mursal Hadithov was increased due to the fact that they were used in some issues as a strengthening factor (reliable evidence), and thanks to this became evidence. And some Mursal Hadith The author mentioned as a general support of the rules adopted by analogy or other legal justifications. "
This is what applies to making decisions (the establishment of rules, the division of what is forbidden or permitted, the establishment of certain types of contracts and marriages, transactions), in which the support for weak hadits is used to make virtuous actions established by the rule itself, for example, when Hadith is not invented or very weak. Rather, an action in accordance with weak Hadiths in order to commit good cases is desirable, as mentioned in Al-Azkar.
According to Imam An-Nawavi himself, "scholars from the Fakes, specialists in the Hadiths, and others, have already been told about what is allowed, and even it is recommended to act similarly in matters of committing good actions, exhorting or warning (when you encourage that either or warning from anything). In this case, it is allowed to be based on weak hadits, unless they are fabricated. "
Note: It should be noted that in most books on the science of Hadiths, it is mentioned that there are three Mazhab relative to weak Hadiths:
1. Can be based on them unconditionally;
2. Can act on them under certain conditions;
3. They do not have strength.
This is due to the opinions of Cadi Abu Bakr Ben Arab Al-Maliki, and some other scientists, including Sheikh Al-Avamma. Some indicated that it was not the position of Cadi Abu-Bakra installed, and in this case there was a fact of a weak understanding of his words. The position of Cadi Abu Bakar, clarified by his comments to the Hadiths and his works, including his work "Akham Al-Kuran", is similar to the position of other scientists. So, none of the significant scientists Ahly Sunna said that it was not allowed to be based on the weak Hadiths. This is also confirmed by the words of Imam An-Nawavi: "Scientists from the number of fakes, specialists in the Hadiths, and others." What scientists? It means that most scientists. And other opinions are weak and insignificant. Like those who claim that it is impossible to be based on a weak Hadith, they themselves are insignificant.
The action in accordance with the weak Hadith is not an innovation, as the one who asked the question. The texts sent by the legislator (that is, the Almighty Allah), and his envoy, and he bless him Allah and welcomes, talking about great promotion to an increase in obedience acts, and the dedication of his time that he inspired fear and hope. Therefore, the fact that a person acts based on weak Hadiths in good deeds is similar to what he comes in accordance with the general guidance established in promoting good deeds.
If what is said in the weak Hadith contradicts what is accepted in reliable hadis, then there is no doubt that the weak is not taken into account, just like it is very weak or invented. Although if its contents do not contradict the meaning of reliable Hadiths, the action in accordance with it is not rejected if it encourages to approved (Sharia).
Only the question remains that in some weak Hadiths the special remuneration for specific acts. Even if we do not argue that this is established by the Prophet, may Allah bless him and welcome, we, based on our opinion on the limitless generosity of the Most High Allah to the people he loved, and who succeeded in obedience to him, do not consider such a revenue or impossible award Moreover, we hope even more.
Note: In short, the position of Ahly Sunna is such that people cannot be based on weak hades to identify any ruling. At the same time, the decision on the weakness or accuracy of the Hadith differs from scientists Ahlu Sunna Wal Jamaa, both fakes and Muchaddis, and it depends on the methodology used.
So, no one is based on weak Hadiths in taking rules, except when they indicate precautions or recommendations. The one who follows them in the performance of good deeds, warning or recommendations, complies with three conditions:
The first thing Hadith will not be very weak;
The second thing is that it should be within the framework of the general principles of Sharia and the virtuous acts described in it should really fit him. And of course, the fact that the Hadith should not contradict anything set by the Sharia.
The third condition is that acting in accordance with it, it is impossible to be firmly confident that this is established by the Prophet, and he blesses him Allah and welcomes. At the same time, we hope for the loyalty of its content, since this Hadith is not so weak, which categorically cannot be from the prophet, and he bless him Allah and welcomes, and hope for the described reward.
However, it is impossible to be based on a weak Hadith with a solid belief in his accuracy. This is what scientists say, and these three conditions are mentioned by the majority of scientists and fakes. This was mentioned by Imam Ibn Hajar Al-Oaschalany, as was transmitted from his student al-Sakhavi, and it was also mentioned Imam Jalal Hell Dean Al Suuthi, Mulla Ali Al Kari from among the Khanafi scientists, ABD-EL-Hai Lakvani, and others . There is a generally accepted position about this, so this is the position of Ahly Sunna Wal Jamaa.
And all the fame of Allah, the Lord of Worlds.
* The original is the "Rigorously Authenticated or Sound Hadith". Literally "strict authenticity or reliable Hadiths", where under rigorously authenticated (strict authenticity), I mean the Hadith agreed by two sheikhs - Bukhari and Muslim, because their books are considered the most reliable. However, this does not mean that all scientists consider each Hadith Sheikh reliable, although indirectly this is meant. It also does not mean that only these books contain reliable Hadiths. In the future, in the text, when this combination will be repeated, it will be reduced to just reliable Hadiths, for convenience and relief. An indication of the reduction will be a sign *.
Hadiths are reports of statements, actions and example of the Prophet Muhammad (peace to him), thanks to which he (peace) showed his followers, how to apply the teachings of the Holy Scriptures in practice.
- What does the word "Hadith" mean?
Hadith means saying. In an Islamic context, this term means a message about what the envoy of Allah said or did about the specific case.
- What are the most famous books about the Hadith?
Two most famous labor about the Hadiths is Sahah Bukhari and Sahi Muslim. Each of these collections is named after their compilers - Bukhari and Muslim. The word "sahih" means that the compilers only led reliable reports of the Prophet (peace to him). There are also other collections of the Hadiths, named after their compilers - Tirmisi, Abu Daud, Musdan, or Ahmad Ibn Hanbal.
- Why did the need for the compilation of the Hadith?
There are many prescriptions of the Quran, which the Messenger of Allah (peace and him) demonstrated his example. His followers were repeated for their prophet (peace to him), and taught the following generations. In addition to the practical side, the statements of the Prophet (peace to him) regarding different issues and parts were also remembered by those who knew him. Then they told it to other people. But the details were usually not fixed.
So these traditions passed from one generation to another in the form of practical and verbal. After about 150 years after the death of the Messenger of Allah (peace), some scientists decided to track down these traditions to the Prophet, making a chain of transmitters to the times of the Prophet before our time. And as a result, the collections of the Hadith were composed.
- What topics rise in the Hadith?
Messages in the collections of the Hadiths are the following types:
- The statements of the Prophet Muhammad (peace to him) on the main prescriptions and practices of Islam, such as fabulous, Namaz, post.
- His statements regarding practical aspects of life: family, trading, law, food, morality, etc.
- Actions and personal example of the Messenger (peace to him), which demonstrate how the prophet applied teachings in practice
- Hadith regarding how the person was the prophet Muhammad (peace to him): in everyday life, his own, his relationship with family, friends. Important events in his life, etc.
- The prophecies of Muhammad (peace to him) regarding the future of Islam, Muslim and humanity as a whole.
- Are all recorded Hadiths are reliable?
No, not all. There are also false hadits. People who transmitted messages about the Prophet could make a mistake anywhere. There are also false Hadiths - messages whom the Prophet (peace) did not speak at all. Nevertheless, in the accuracy of the Hadiths Bukhari and Muslim doubt can not be. In addition, many Hadith were transferred to the associates of the envoy, and gained wide fame among Muslims from the very beginning.
- Should a Muslim to believe and follow the hadis?
Yes, especially the part regarding the observance of religion and practical life. The believer must remember that the Hadiths are the subsequent explanation of the teachings of the Quran.
