Assalamu Alaikum,
I did this refutation in order to clarify that wiping over the cotton/wollen socks is a legitimate Fiqh position contrary to what Yasir Al Hanafi and his likes say. Likewise, in Trinidad there is a Fatwa by the daruloloom (Trinidad) wherein they deem one’s prayer invalid if one were to pray behind someone who wipes over the nylon or cotton socks
Part 1:
https://app.box.com/s/nylyinpky8uyy4x76l7izc3bfw64jml9
Part 2:
Well in a nutshell in case we forgot:
Hamza Yusuf is a Sufi, Ashari, promoter of Shirk (Qaseedah Burdah) and Bid’ah in the West who said that the most sacred place on earth is the grave of the Prophet (صلى الله عليه و سلم). He is also an extreme Muqallid of the Maliki madhab and associates with the likes of Habeeb Jifri; who calls to the worship of graves and shrines and the likes of them. That should be enough for us to be outraged, to distance ourselves from him and to warn others from his misguidance.
His comments regarding the struggles of African Americans also shows his extreme ignorance regarding the political, social and economic history of the United States as it relates to African descendants. Making foolhardy and rash statements that satisfy the white political oligarchy as well as many Muslim American immigrants who wish not to associate with the lower echelons of American society is not from the Sunnah. Rather the Prophet (صلى الله عليه و سلم) addressed it head on without any room for interpretation.
For the record the Prophet (صلى الله عليه و سلم) said: “Upon you is to hear and obey even if it is an Ethiopian slave as if his head is (dark) like a raisin.”
Some foolish orientalists have interpreted this statement as one of racism. However, this is how he chose to address the Arabs as they disliked those of African descent. So he demonstrated that one’s skin colour was not a deficiency.
He also said to Abu Dharr when he called Bilaal the son of a black woman: “Did you find deficiency in him because of his mother. Verily you are a man who has Jaahileeyah (pre-islamic ignorance).”
He also said as narrated in Adab Al Mufrad by Imam Al Bukhari: “Whoever takes pride in his ancestry then let him bite unto the private part of his father.”
He also said: “There is no preference of an Arab over a non Arab or a white over a black…”
Hence, unlike the soft and tamed responses of many Muslims toward Hamza’s remarks (and racism in general) the Prophetic methodology was to take this matter head on in the face of those who have racism within their hearts. He also said as narrated in Saheeh Muslim:
“Three things from Jaahileeyah (pre-islamic ignorance) would remain in my Ummah. Taking pride in one’s lineage, cursing those of others and Niyahah (screaming and ripping off clothes at the death of someone).”
Hence, the one who is racist is not only ignorant but has an aspect of pre-islamic ignorance. The phrase Jahileeyah affected the companions so much that the great Sahabee, Abu Dharr, upon hearing the statement of the Prophet (صلى الله عليه و سلم) went to Bilaal, put his head to Bilaal’s feet, apologized and asked Bilaal to stamp on his head.
But to Hamza racism is just another sign of ignorance which in itself proves the extent of his ignorance regarding Islam’s stance on racism.
And for the information of those out there who don’t know there were many Africans (yes black people) who played a very important role in early Islam. Just to name a few:
Bilaal Al Habashi, the first Mu’addhin.
Summayah the first matyr of Islaam
Najashi, the king of Ethiopia and his priests.
Mahajja the first matyr of Badr.
Bareerah who was freed by ‘Aisha.
Umm Barakah the first one who nursed the Messenger (صلى الله عليه و سلم) after his mother died.
Aslam the servant of ‘Umar Ibn Khattab.
Zaid Ibn Aslam who was one of the narrators of Muwatta’
Sa’eed Ibn Jubair who was seen as the most knowledgeable of the Tabi’een.
‘Ataa Ibn Rabaah who was a scholar of Tafseer.
Usama Ibn Zaid who led Muslim armies at 17 years old after the death of the Prophet.
Wahshi who killed Musailamah Al Kaddhab.
Naafi’ the servant of Ibn ‘Umar who brought to us the two recitations of Qaaloon and Warsh.
And there are many more who I didn’t mention and are found in a book called the raising of the status of Africans (Arabs used to refer to all Africans as Ethiopians) by Imam As Suyooti.
The Sahabah didn’t see race as an issue. Africans, as is observed by the list I wrote here, were prominent in the intellectual, political and social development of the early Islam. The likes of this took place with Malcolm X in the 1960s who by Allah’s will made Islam a household name and even presented it as a solution to America’s racial problems!
It is disturbing to see that in 2016, almost 50 years after the assassination of brother Malcolm that immigrant Muslim Americans have compressed themselves into a bubble wherein they boisterously applaud their ambivalence and nonchalance regarding the struggles of those who were pivotal in the development and existence of Islam in the U.S.
Sadly enough, amidst this ambivalence and nonchalance all and sundry cry foul when Trump is selected!
SMH!
#RIS2016
This is a lecture on Taqleed I gave in 2011. Insha Allah it can serve as a reminder for us to follow the evidences:
There are many brothers and sisters who do not understand the issue regarding the difference between obedience of the Messenger (صلى الله عليه و سلم) and disregarding the statements of the ‘Ulama. This is a beautiful excerpt from Kitaab Ur Ruuh By Ibnul Qayyim Al Jawzeeyah regarding the issue that I hope would enlighten many Insha Allah.
Chapter: The difference between total obedience to the one without error (the Messenger of Allah {صلى الله عليه و سلم}) and disregarding the statements of the scholars.
It is that total obedience is to not put forth any statement or opinion of anyone over what he (صلى الله عليه و سلم) came with. Rather one looks at the authenticity of the Hadeeth first. Then if it is correct he looks at its meaning. If it (the meaning) becomes clear to you then do not oppose it even if everyone between the east and west opposes you. And refuge is sought in Allah that the Ummah would agree upon opposing what its Prophet came with. Rather, it is a must that there is someone from the Ummah (the ‘Ulama) who said it even if you do not know about it. Therefore, do not make your ignorance of the one who said it an evidence upon Allah and his Messenger. Rather, go toward the evidence and do not become weak. And know that it was certainly said by someone but you know not.
This is with safeguarding the levels of the scholars and allying oneself toward them and believing in their sanctity and their effort in safeguarding the religion and being exact in it. Therefore they are between getting one and two blessings and forgiveness.
However, this (respect of the scholars) does not lead to disregard of the evidences and putting forth someone’s statement from them over it (the evidences) with the doubt that:
1) He is more knowledgeable about it than you…
Even if this is so the one who went toward the evidence is more knowledgeable than you also so if you were truthful you would follow him.
Therefore, whoever puts the statements of the scholars in front of the evidences and weighs them according to it and opposes their statements which oppose the evidences they do not disregard their statements or take away their status. Rather they follow them because all of them ordered this. Therefore the one that truly follows them is the one who acts upon what they have advised not the one who has opposed them.
Therefore opposing them in a statement wherein an evidence opposed it is easier than opposing them in an encompassing principle which they all ordered and called toward in putting forth the evidences over their statements. And from this the difference between blind-following a scholar in everything he says and between usage of their understanding and seeking light from them is clear.
The first category is the one who takes his statement without looking into it and its evidences from the Book and the Sunnah but rather he makes it like a rope that he puts around his neck and blind-follows and this is called Taqleed.
And this is different to the one who seeks help from his understanding and seeks light from the light of his knowledge in arriving to the Messenger (صلى الله عليه و سلم) therefore he has given them (the scholars) the station of the guidance toward the evidences. When he arrives to it the evidence it suffices him from from the usage of it by other than him. It is like the one who seeks the direction of the Qibla through the stars. If he sees it (the Qibla) for himself he does not need the guidance of the stars any longer. And this is the meaning of the statement of Ash Shafi’ee that the people have agreed that if a Sunnah of the Messenger (صلى الله عليه و سلم) becomes clear to him he cannot leave it for the statement of anyone.
فصل والفرق بين تجريد متابعة المعصوم وإهدار أقوال العلماء وإلغائها
أن تجريد المتابعة أن لا تقدم على ما جاء به قول أحد ولا رأيه كائنا من كان بل تنظر في صحة الحديث أولا فإذا صح لك نظرت في معناه ثانيا فإذا تبين لك لم تعدل عنه ولو خالفك من بين المشرق المغرب ومعاذ الله أن تتفق الأمة على مخالفة ما جاء به نبيها بل لا بد أن يكون في الأمة من قال به ولو لم تعلمه فلا تجعل جهلك بالقائل به حجة على الله ورسوله بل أذهب إلى النص ولا تضعف واعلم أنه قد قال به قائل قطعا ولكن لم يصل إليك هذا مع حفظ مراتب العلماء وموالاتهم واعتقاد حرمتهم وأمانتهم واجتهادهم في حفظ الدين وضبطه فهم دائرون بين الأجر والأجرين والمغفرة ولكن لا يوجب هذا إهدار النصوص وتقديم قول الواحد منهم عليها بشبهة انه اعلم بها منك فإن كان كذلك فمن ذهب إلى النص أعلم به منك فهلا وافقته إن كنت صادقا فمن عرض أقوال العلماء على النصوص ووزنها بها وخالف منها ما خالف النص لم يهدر أقوالهم ولم يهضم جانبهم بل اقتدى بهم فإنهم كلهم أمروا بذلك فمتبعهم حقا من امتثل ما أوصوا به لا من خالفهم فخلافهم في القول الذي جاء النص بخلافه أسهل من مخالفتهم في القاعدة الكلية التي أمروا ودعوا إليها من تقديم النص على أقوالهم ومن هنا يتبين الفرق بين تقليد العالم في كل ما قال وبين الاستعانة بفهمه والاستضاءة بنور علمه فالأول يأخذ قوله من غير نظر فيه ولا طلب لدليله من الكتاب والسنة بل يجعل ذلك كالحبل الذي يلقيه في عنقه يقلده به ولذلك سمى تقليدا بخلاف ما استعان بفهمه واستضاء بنور علمه في الوصول إلى الرسول صلوات الله وسلامه عليه فإنه يجعلهم بمنزلة الدليل إلى الدليل الأول فإذا وصل إليه استغنى بدلالته عن الاستدلال بغيره فمن استدل بالنجم على القبلة فإنه إذا شاهدها لم يبق لاستدلاله بالنجم معنى قال الشافعي اجمع الناس على أن من استبانت له سنة رسول الله لم يكن له أن يدعها لقول أحد
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Musa Millington 