Archive for the ‘Hanbali’ Category

It is better to grow long hair than to cut it.


Abu Is’ĥaaq said: Abu ‘Abdillaah (Aĥmad Ibn Ĥanbal) was asked concerning a man growing long hair, so he said: It is a Sunnah Ĥasanah, if we were able to do it then we’d have done so.


And he said: Nabi Sallallaahu ‘Alayhi Wa Sallam had Jummah.


Nine of the Companions of Nabi Sallallaahu ‘Alayhi Wa Sallam had long hair.


And he also said: Ten of them had Jummah.


And he said: It comes in a Ĥadeeth that the hair of Nabi Sallallaahu ‘Alayhi Wa Sallam reached his (Sallallaahu ‘Alayhi Wa Sallam) earlobes.


And in another Ĥadeeth: Until his (Sallallaahu ‘Alayhi Wa Sallam) shoulders.


And in a narration of Baraa Ibn ‘Aazib Radhiallaahu ‘Anhu he said: I did not see a person with long hair wearing red clothes more handsome than Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam, his (Sallallaahu ‘Alayhi Wa Sallam) hair reached his (Sallallaahu ‘Alayhi Wa Sallam) shoulders. – Agreed upon by Bukhaari and Muslim.


Ibn ‘Umar Radhiallaahu ‘Anhu narrated that Nabi Sallallaahu ‘Alayhi Wa Sallam said: I saw (Eesa) Ibn Maryam (‘Alayhis Salaam) having Limmah.


Al-Khallaal said: I asked Aĥmad Ibn Yaĥyaa – i.e. Tha’laba – concerning Limmah, so he said: It is what reaches the ears.


And Jummah: It is what is longer than that.


And Baraa Ibn ‘Aazib Radhiallaahu ‘Anhu has mentioned in his Ĥadeeth that the hair of Nabi Sallallaahu ‘Alayhi Wa Sallam reached his (Sallallaahu ‘Alayhi Wa Sallam) shoulders, and he had called that Limmah.


It is Mustaĥabb (desirable) that the hair of a man should be like the hair of Nabi Sallallaahu ‘Alayhi Wa Sallam, that when it is long it should reach his shoulders, and when it is short it should reach his earlobes.


And if he lengthens his hair beyond that then there is no harm in it, Imaam Aĥmad had stated that and said: Abu ‘Ubaydah Radhiallaahu ‘Anhu had two plaits, and ‘Uthmaan Radhiallaahu ‘Anhu had two plaits.


Waa’il Ibn Ĥujr Radhiallaahu ‘Anhu said: I came to Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam and I had long hair, then when he (Sallallaahu ‘Alayhi Wa Sallam) saw me he (Sallallaahu ‘Alayhi Wa Sallam) said: Evil, evil. Then I returned and cut it off, then I came to him (Sallallaahu ‘Alayhi Wa Sallam) the next day and he (Sallallaahu ‘Alayhi Wa Sallam) said: I did not mean you (by saying that), but this is better. – Reported by Ibn Maajah and Abu Dawud.


And it is Mustaĥabb to comb the hair and look after it, because of the Ĥadeeth of Abu Hurayrah Radhiallaahu ‘Anhu that Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam said: Whoever has hair then let him honour it. (By washing and combing and oiling it) – Reported by Abu Dawud.


Excerpted from Al-Mughni of Imaam Ibn Qudaamah Al-Maqdisi Rahimahullaah.


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Missed Prayers: Hanbali Dispensation?

Answered by Shaykh Musa Furber


Sidi Faraz I’m certain Shaykh XYZ stated the Hanbali position is to make sincere tawba and don’t worry about qada prayers…


I do not find Sheikh XYZ listed in any books of students of Imam Ahmad (Allah be pleased with him and them), their students, and so on, up until this very day. So shall we give Sheikh XYZ`s word concerning the Hanbali madhhab precedence over what the madhhab’s mujtahids have said, such as Imam Ahmad himself, Ibn Al-Jawzi, Ibn Qudamah, Al-Mardawi, Al-Hajjawi, Mar`i bin Yusuf, Al-Buhuti, Al-Ba`li, Al-Safarini, and virtually every single Hanbali scholar other than Ibn Taymiyyah and Ibn Qayyim Al-Jawziyyah (Allah have mercy upon them all)?

Shall we just take this quote without context at face value and declare it the official position of the Hanbali madhhab, or shall we see what the reference books and living scholars of the madhhab have to say?

If someone wants to know the position in the Hanbali madhhab used for fatawa they go to: Kashshaf Al-Qina`, Al-Raud Al-Murbi`, Sharh Al-Muntaha (all by Al-Buhuti), Dalil Al-Talib (Mar`i bin Yusuf), or Nail Al-Ma’arib (Al-Taghlabi). If they want to list opinions in the madhhab then they go to: Al-Mughni (Ibn Qudamah), Al-Furu` (Ibn Muflih), or Al-Insaf (Al-Mardawi). Otherwise they must remain silent, regardless of how famous and knowledgeable they may be in a different madhhab.

We all need to remember the two basic principles that we were supposed to get drilled into our heads that first hear we sat in lessons with our mashayakh

1. When quoting: use what is authentic
2. When making a claim: provide evidence

I have stated what is to be found in the books of the Hanbalis and I have stated what one of two Hanbali muftis here in Damascus has said. So, shall we take Hanbali fiqh from its reference works and living scholars, or shall we take it from someone whose expertise lies elsewhere? I don’t know about you, but when I need a tooth pulled I go to a dentist, even though I have a plumber next door.

This position that these people are having so much trouble over is well known to be one of the personal preferences of Ibn Taymiyyah (Allah have mercy upon him). You won’t even find it mentioned in most basic reference books of Hanbali fiqh.

If today’s great scholars cannot show respect for the expertise of others, how do they expect their students to ever learn it?

Wa la hawla wa la quwwata illa billah.

wa al-salamu `alaykum

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