Wednesday, November 23, 2011

NOT MOVING THE FINGER IN TASHAHUD

NOT Moving the finger in tashahud.

Q. Can you give me the hanafi evidence for not moving the finger in tashahud and beating the shaitan?

A. According to an authentic tradition recorded by Abu Dawood, Nasai, Baihaqi and others, Abdullah bin Zubair (R.A) narrates that the Prophet (S.A) used to point with his finger (in Tashahud) and would not move it.

Imam Abu Dawood has narrated this with a sound sanad.

While commenting on the issue of moving the finger in Tashahud, Imam Nawawi has written, ‘The correct and sound opinion which the majority of scholars have firmly established is that one must not move the finger. If he moves it, it would be Makrooh (reprehensible) but will not nullify the Salaah.

(Al Majmu’ Sharhul Muhazzab vol.4 pg.441).

With respect to the traditions which are quoted to show that one must move his finger, the scholars of Ahadith have explained their meanings and also the traditions as follows:

Imam Baihaqi has narrated the tradition of Wa’il bin Hujr (R.A) in which it is narrated that Wa’il bin Hujr (R.A) described the Salaah of the Prophet (S.A) and mentioned that he (the Prophet) placed the both hands in tashahud and then raised his finger. I saw him moving it, making dua with it’.

While commenting on this tradition, Imam Baihaqi (who recorded this hadith) says, ‘It is possible that what is meant by ‘moving the finger’ was that he (the Prophet S.A) pointed with it and did not move it continuously. In this way it will be in agreement to the tradition of Ibn Zubair’.

(Al Majmu’ Sharhul Muhazzab vol.4 pg.441)

While commenting on these traditions, the great Muhaddith Allama Zafar Ahmad writes, ‘The hadith of Ibn Zubair which speaks about ‘not moving the finger’ in tashahud must be given preference over the tradition of Wa’il bin Hujr (which states that one should do it), for two reasons.

The first is that the sanad of Ibn Zubair’s tradition is sound and authentic as explained by Imam Nawawi, while the scholars have been silent about the tradition of Wa’il bin Hujr.

(Mulla Ali Qaari has mentioned this in the Sharh of Mishkaat).

The second reason is that the words narrated by Ibn Zubair indicate to a permanent and continuous practice of the Prophet (S.A) by saying, ‘The Prophet (S.A) used to point with his finger (in Tashahud) and would not move it’.

As for the narration of Wa’il bin Hujr (R.A), this reflects an isolated case of an act which was done in only one Salaah.

This understanding of his statement can be clearly seen from Ibn Hujr’s own words when he said, ‘I will certainly look at the Salaah of the Prophet (S.A)’. He then went on to describe the movement of the finger in tashahud

(As recorded by Imam Nasai). (Ila’us Sunan vol.3 pg.112-113)

It should be understood that other narrators have narrated the said tradition from the companion Wa’il bin Hujr (R.A), however, there is no mention in these traditions about moving the finger.

In one such narration recorded by Ibn Majah, he (Ibn Majah) states, ‘Ali bin Muhammad has narrated to us, (Ali says) Abdullah bin Idrees has narrated to us from Asim Ibn Kulaib from his father from Wa’il bin Hujr (R.A) who said, ‘I saw the Prophet (S.A) (in tashahud), he folded his thumb and middle finger and then lifted the finger close to it, supplicating with it’. (Ibn Majah.

In Az Zawaid it is mentioned that the sanad is sound and all the narrators are reliable –

Ila’us Sunan vol.3 pg.114)

Besides Wa’il bin Hujr (R.A), other companions have narrated about the tashahud of the Prophet (S.A), but they did not mention that he moved his finger. Instead, they narrated that he lifted/raised or pointed with his finger.

Such traditions have been narrated from Abdullah Ibn Umar (R.A), Abu Hurairah (R.A), Abu Humaid, Abdullah bin Zubair (R.A), Khafaf (R.A), Numair Al Khuzaa’i.

With respect to the tradition of Abdullah bin Umar (R.A) in which he narrates that the Prophet (S.A) said, ‘The movement of the fingers in Salaah frightens the shaitan’, the scholars have also given their explanations to this.

While commenting on this hadith, the great Muhaddith and scholar of hadith, Hafiz Ibn Hajar Asqalani has stated, ‘This hadith is weak’

(Ila’us Sunan vol.3 pg.112).

Imam Nawawi has also stated, ‘This is not sound’.

(Al Majmu’ Sharhul Muhazzab vol.4 pg.441)

Other great scholars of hadith have given similar verdicts. It is in view of the fact that the continuous practice of the Prophet (S.A) was not of ‘moving the finger’, we see that the great Imams of Fiqh have not accepted it as a practice in Tashahud.

This is the verdict of Imam Abu Hanifa, Imam Ahmad, Imam Shafi and the famous view of Imam Malik.

As mentioned by Imam An Nawawi, the act of not moving the finger in Tashahud is one which the majority of scholars have adopted (and not only the scholars of the hanafi Mazhab). The evidences which the Hanafi scholars as well as all others have used is the Saheeh (sound) narration from Abdullah bin Zubair (R.A) (as mentioned in the beginning) and all the other authentic traditions from the companions which show that the Prophet (S.A) simply lifted/raised or pointed with his index finger and he did not move it constantly.

And Allah knows best.

Mufti Waseem Khan

TEST –TUBES BABIES

TEST –TUBES BABIES

Q:) Can you give me a fatwa on Test-Tube babies. My brother who is childless wants to go for this medical treatement in order to have children. But a friend of mine has told me that this is Haraam. Can you tell me if it is Haraam and why and what is the procedure involved. Awaiting your answer eagerly.

A:)

SURROGACY:

Surrogacy involves a woman (the surrogate) agreeing to bear a child, and subsequently to surrender that child to be brought up by a person or persons other than herself.

Surrogacy may be useful where a woman is unable to bear a child, due to severe pelvic disease or she has had a hysterectomy or because she has medical problems (e.g. heart or kidney disease) and pregnancy may seriously threaten her life or health.

The under-mentioned definitions regarding surrogacy have been summarized from 'The Reproductive Revolution' (Singer, P., and Wells, D. Oxford: Oxford University Press 1984)

The most common form of surrogacy is where a couple arrange for a surrogate to undertake artificial insemination using the semen of the male partner. This is called "partial surrogacy".

Alternatively, a surrogate may have a biological link with the child she bears by virtue of the fact that fertilization was achieved by means of IVF followed by embryo replacement. This is called "IVF and ER surrogacy". (For instance where a surrogate has blocked fallopian tubes but has no ovulation problems.)

A surrogate born-child may have no genetic link with the surrogate at all. In other words, the surrogate is merely offering her gestation function to an embryo. This is referred to as 'fall surrogacy".

A more unlikely possibility, where the surrogate has no genetic link with the child, is where the commissioning parties also have no genetic link with the child - for instance, where an embryo is donated by anonymous gamete donors. This is referred to as "donate embryo surrogacy".

Surrogacy can also be classified according to whether or not money is a concern. Where payment is involved, depending on the sort of payment, and to whom it is made, one can envisage at least three different possibilities.

The first possible situation arises where a woman agrees to be a surrogate, providing that the commissioning parties will compensate her for all expenses for the conception and birth of the child and any loss of earnings by the surrogate during the period of confinement. This is "surrogacy with reasonable compensation".

The second possibility is where a surrogate may receive payment besides that which represents a reasonable compensation. This is called "surrogacy for a fee".

The third possibility is where payment may be made to a party other than the surrogate. An agency may operate on a commercial basis, arranging surrogacy and charging both surrogates and commissioning parties to bring them together and for provision of counselling services. This is called "commercial surrogacies".

(This is one of the reasons why the media often calls surrogacy "baby selling'). However, money is not necessarily an important part of surrogacy. For instance, a sister may bear a child for her infertile sister, and the whole transaction may involve no payment of money or other rewards. This is called "surrogacy in principle". The above-mentioned techniques no doubt allows an infertile couple to have a child who would have the genetic compliment of the husband, if the husband's sperm is used to fertilize the ovum of the surrogate woman. But, this is where the problem arises - fertilizing the ovum of a woman by the sperm of a man other than her husband can be regarded as an adulterous union. Thus it would be illegal under IslAmic Law.

Now it may also happen that the sperm and the ovum of the married couple is fertilized in vitro and placed in the womb of the surrogate mother who would be paid for giving birth to the child who would, in that respect, bear the genetic compliment of the contracting couple. Here, it may be pointed out that Islam does permit Muslims to have their children breast- fed by other women. If that is done, then the child would be like the child of the wet-nurse. This means that if the wet-nurse has her own biological children then the child she breast-fed would not legally be permitted to marry any of her own biological children. But, it must be emphasised that this privilege can in no way serve as justification for the surrogate mother. No parallel can be drawn between the wet-nurse and the surrogate mother. The wet-nurse provides the basic nourishment to the already bom child, while the surrogate mother carries the "unformed" child to term and literally gives birth to it.

ISLAMIC VERDICT:

Scholars of Islam have pronounced the following fatwa (Islamic verdict) regarding surrogacy:

It is illegal and immoral to introduce into a woman the sperm of any man other than her husband. The formation of the embryo outside the human body will only be permissible subject to certain strict conditions. It will be Haram (forbidden) to form the embryo by the fusion of a woman's ovum with the sperm of a man other than her husband. It is also not lawful to implant into a woman an embryo developed in a haram way.

Consequently, it will be quite obvious that it is Haram to introduce sperm or embryo into an unmarried woman.

If, in violation of Allah's Law, either the sperm of a man other than the husband's has been introduced into an unmarried woman or a Haram formed embryo has been introduced into a woman, the rulings will be as follows:

1. If the woman is married, the resultant child will legally be that of her husband even if it is confirmed that the sperm used was not that of her husband.

2. The same ruling will apply if the child results from a haram embryo. Even if the embryo was formed by the fusion of the woman's ovum with the sperm of another man, the child will legally be that of her husband.

3. The 'donor' of the sperm has no right whatsoever over the child even if prior agreement or contract was entered into to give him the right over the child.

4. If the woman is unmarried, the resultant child will be illegitimate and would be regarded to be that of the surrogate mother.

Surrogate motherhood is definitely not allowed in Islam due to the fact that many evils may arise from this procedure, which can be listed as follows:

1. Unmarried women could be tempted into 'leasing' their wombs for monetary benefits, which would, in turn, undermine the very institution of marriage and family life.

2. In order to relieve themselves of the agony of childbirth, married women could be tempted to resort to this technique. Islam abhors such action

3. since pregnancy cannot be regarded as a burden, but in fact it is a blessing A woman who passes away whilst in the process of delivering, is given the status of a martyr.

4. A Transvaal (Tzaneen) surrogate grandmother gave birth to her daughter's IVF triplets on October 1987 76 which was a result of the South African Government not clamping down on such practices. Can Pat Anthony's (surrogate mother) action in carrying the children of her biological daughter, Karen, be morally justified? In doing so, she has implanted the sperm of her son-in-law into her womb. Biologically, the surrogate children she gave birth to, would become her daughter, Karen's, brothers and sisters, and at the same time, would be legally regarded as Karen's children. Karen in turn would thus be sharing two types of relationship with the same children.

5. Finally, surrogate motherhood violates the systematic planning of Allah in the normal process of procreation.

ISLAMIC PRINCIPLES ON FAMILY PLANNING, Mufti Allie Haroun Sheik, Qasmi Publication (p. 150 - 153)

Article taken (with Thanks) from Islam.tc

WWW.AHMADONLINE.TK

THE MONTH OF DHU AL-HIJJAH

Virtues of zhul hijjah

The month of Dhu al-Hijjah is one of the sacred months in Islam and among the most virtuous in the sight of Allah. It contains tremendous days with numerous virtues, including:

### 1. The First Ten Days

Allah says:

"By the dawn, and by the ten nights."

(Quran: 89:1-2)

Many scholars interpret the "ten nights" as the first ten days of Dhu al-Hijjah—highly blessed days in which righteous deeds are highly encouraged.

### 2. The Best Days of the Year

The Prophet ﷺ said:

"There are no days in which righteous deeds are more beloved to Allah than these ten days."

(Meaning the first ten of Dhu al-Hijjah.)

The companions asked, "Not even jihad for the sake of Allah?"

He replied, "Not even jihad, except for a man who goes out with his life and wealth and returns with nothing." (Bukhari)

### 3. The Day of Arafah (9th Dhu al-Hijjah)

- The greatest day of the year—the Prophet ﷺ said:

"There is no day on which Allah frees more people from the Fire than on the Day of Arafah."

(Muslim)

- Fasting on this day expiates sins for two years (the past and coming year).

- It is a day of immense forgiveness and salvation from Hellfire.

### 4. The Day of Sacrifice (Eid al-Adha, 10th Dhu al-Hijjah)

- The best day in the sight of Allah—the Prophet ﷺ said:

"The greatest day in the sight of Allah is the Day of Sacrifice, then the Day of Rest (11th Dhu al-Hijjah)." (Abu Dawud)

- It is the day of Eid al-Adha, when pilgrims complete their Hajj rituals.

### 5. The Days of Tashreeq (11th, 12th, 13th Dhu al-Hijjah)

- Days of eating, drinking, and remembering Allah—the Prophet ﷺ said:

"The Days of Tashreeq are days of eating, drinking, and remembrance of Allah." (Muslim)

### 6. Hajj (Pilgrimage in Dhu al-Hijjah)

- Hajj is one of the pillars of Islam and a great obligation. Allah says:

"And Hajj to the House is a duty that mankind owes to Allah, for those who can afford the journey." (Quran 3:97)

- Whoever performs Hajj without obscenity or sin returns as sinless as a newborn baby (with all sins forgiven).

### Recommended Acts in the First Ten Days

1. Takbeer, Tahleel, and Tahmeed (glorifying Allah openly in homes and markets).

2. Fasting (especially on the Day of Arafah for non-pilgrims).

3. Sacrifice (Udhiyah) (a highly recommended Sunnah of the Prophet ﷺ).

4. Increasing charity and good deeds.

5. Performing Hajj or Umrah for those who are able.

These days are a golden opportunity for forgiveness and elevation in rank, so seize them with righteous deeds.

📌 O Allah, allow us to witness the ten days of Dhu al-Hijjah and grant us accepted good deeds in them.

NOSE BLEED AND WUDHU

Nose-Bleed and Wudhu

If you have a nose bleed, but the blood doesn’t come out of the nose, then does the wudu break?

Question # q-20340266

Date Posted : 24/03/2004

In the name of Allah, Most Compassionate, Most Merciful,

Almost all of the books in the Hanafi Madhhab explain that, if blood exits from any part of one’s body and flows to a place upon which the command of purification applies, then one’s Wudu will be nullified.

Imam al-Quduri (Allah have mercy on him) states in his

Al-Mukhtasar/al-Kitab:

“(From among those things that nullify one’s wudu) is the exiting of blood and pus when they flow past the point of exit to a place upon which the command of purification applies.”

(See: al-Lubab fi Sharh al-Kitab, 1/36-37)

The meaning of this is that, if blood exits from one’s body and flows to a place that is required to be washed during ablution (wudu) or ritual purification bath (ghusl), then it will nullify one’s wudu.

For example, if blood exited from a cut on my hand, and flowed onto the palm of my hand, then my Wudu will be nullified, because the blood has flowed to a place (palm) that is required to be washed in both Wudu and Ghusl.

It should be remembered that, flowing of the blood will nullify one’s Wudu whether actually or effectively (such that if left un-wiped, it would have flowed).

Keeping the above explanation in mind, it becomes evident that nose-bleed also nullifies one’s Wudu. If the blood exited and flowed inside the nose to the soft part of the nose, then Wudu will be nullified. The reason being that, the washing of the inside of one’s nose is obligatory during an obligatory bath (ghusl), thus if blood flowed to a place that is required to be washed (whether in Wudu or Ghusl), then Wudu will be nullified.

However, if the blood did not flow to the soft part (bone) of the nose, then one’s Wudu will not be nullified.

And Allah Knows Best

Muhammad ibn Adam

Darul Iftaa

Leicester , UK

ADVICE ON EID DAY: (Dr Sh Mustafa Sibai')

Dr Sh Mustafa Sibai':

‘If the hearts of the Muslims pronounced the takbir (i.e. saying ‘God is the greatest’) as much as their tongues do on ‘Eid, then the face of history would have changed.

If they always gathered as much as they do for Salat al-‘Eid, then they would have defeated the enemy legions.

If their souls embraced as much as their hands shake one another, then they would have been able to deal with their differences.

If their souls smiled as much as their lips do, then they would have been with the people of the heavens.

If they sacrificed their ego and selfishness as much as they sacrificed their animals, then all of their days would have been ‘Eid.

And if they had worn the garments of good character like they wear the best of clothes, then they would have been the most beautiful nation on the face of this earth.’

Thursday, November 10, 2011

الإسرائيليات.. معناها.. وحكم التحديث بها

حكم الإسرائيليات

وما يأتي عن بني إسرائيل ويحكى عنهم ذكر أهل العلم أنه على ثلاثة أقسام: قسم يوافق ما في القرآن فيصدق، وهكذا ما وافق السنة الصحيحة

وقسم يخالف القرآن والسنة، ويرده القرآن والسنة فهذا باطل مكذب

وقسم ثالث ليس في القرآن والسنة ما يدل على صدقه ولا على كذبه فهذا يروى ويحكى ولا يصدق ولا يكذب، كما قال النبي ﷺ: لا تصدقوا أهل الكتاب ولا تكذبوهم فقد يكون حقًا فتكذبوه وقد يكون باطلًا فتصدقوه، فما لم يرد في الكتاب والسنة ما يدل على صدقه وكذبه فإنه موقوف لا يكذب ولا يصدق، ولكن يحكى من باب التعجب لقوله عليه الصلاة والسلام: حدثوا عن بني إسرائيل ولا حرج، فقولهم أنه كان له سلطان في السماء الدنيا أو أنه كان من أعبد الناس أو كذا أو كذا هذا لا يعتمد عليه، ولا يجزم به، ولكن يحكى ما يحكى كما يحكى غيره من أخبار من مضى مما يحكيه بنو إسرائيل وغيرهم

https://binbaz.org.sa/audios/1323/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%B3%D8%B1%D8%A7%D9%89%D9%8A%D9%84%D9%8A%D8%A7%D

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الاسرائيليات في القصص

الإمام ابن عثيمين

الإسرائيليات: الأخبار المنقولة عن بني إسرائيل من اليهود وهو الأكثر، أو من النصارى وتنقسم هذه الأخبار إلى ثلاثة أنواع

الأول: ما أقره الإسلام، وشهد بصدقه فهو حق

مثاله: ما رواه البخاري وغيره عن ابن مسعود رضي الله عنه قال: جاء حبر من الأحبار إلى رسول الله فقال: يا محمد صلى الله عليه وسلم، إنَّا نجد أنّ الله يجعل السماوات على إصبع، والأرضين على إصبع، والشجر على إصبع، والماء والثرى على إصبع، وسائر الخلائق على إصبع فيقول: أنا الملك، فضحك النبي صلى الله عليه وسلم حتى بدت نواجذه تصديقاً لقول الحبر، ثم قرأ رسول الله : { )وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ) (الزمر:67) (1)

الثاني: ما أنكره الإسلام وشهد بكذبه فهو باطل

مثاله: ما رواه البخاري عن جابر رضي الله عنه قال: كانت اليهود تقول إذا جامعها من ورائها، جاء الولد أحول؛ فنزلت: { )نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ) (البقرة:223) (2)

الثالث: ما لم يقره الإسلام، ولم ينكره

فيجب التوقف فيه، لما رواه البخاري (3)

عن أبي هريرة رضي الله عنه قال: كان أهل الكتاب يقرؤون التوراة بالعبرانية، ويفسرونها بالعربية لأهل الإسلام، فقال رسول الله : لا تصدقوا أهل الكتاب ولا تكذبوهم، وقولوا:(آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ) (العنكبوت: من الآية46) ولكن التحدث بهذا النوع جائز، إذا لم يخش محذور؛ لقول النبي صلى الله عليه وسلم "بلِّغوا عنِّي ولو آية، وحدِّثوا عن بني إسرائيل ولا حرج، ومن كذب عليّ متعمداً فليتبوأ مقعده من النار" رواه البخاري (4)

وغالب ما يروى عنهم من ذلك ليس بذي فائدة في الدِّين كتعيين لون كلب أصحاب الكهف ونحوه

وأما سؤال أهل الكتاب عن شيء من أمور الدين، فإنه حرام لما رواه الإمام أحمد عن جابر بن عبد الله رضي الله عنهما قال: قال رسول الله : "لا تسألوا أهل الكتاب عن شيء؛ فإنهم لن يهدوكم، وقد ضلوا، فإنكم إما أن تصدقوا بباطل، أو تكذبوا بحق، وإنه لو كان موسى حيًّا بين أظهركم ما حل له إلا أن يتبعني" (5)

وروى البخاري (6) عن عبد الله بن عباس رضي الله عنهما أنه قال: يا معشر المسلمين كيف تسألون أهل الكتاب عن شيء، وكتابكم الذي أنزل الله على نبيكم أحدث الأخبار بالله مَحضاً، لم يُشَبْ، وقد حدثكم الله أن أهل الكتاب قد بدلوا من كتاب الله، وغيروا، فكتبوا بأيديهم، قالوا: هو من عند الله؛ ليشتروا بذلك ثمناً قليلاً، أو لا ينهاكم ما جاءكم من العلم عن مسألتهم؟ فلا والله ما رأينا رجلاً منهم يسألكم عن الذي أنزل إليكم

موقف العلماء من الإسرائيليات

اختلفت مواقف العلماء، ولا سيما المفسرون من هذه الإسرائيليات على ثلاثة أنحاء

أ - فمنهم من أكثر منها مقرونة بأسانيدها، ورأى أنه بذكر أسانيدها خرج من عهدتها، مثل ابن جرير الطبري

ب - ومنهم من أكثر منها، وجردها من الأسانيد غالباً، فكان حاطب ليل مثل البغوي الذي قال شيخ الإسلام ابن تيمية(1) عن تفسيره: إنه مختصر من الثعلبي، لكنه صانه عن الأحاديث الموضوعة والآراء المبتدعة، وقال عن الثعلبي: إنه حاطب ليل ينقل ما وجد في كتب التفسير من صحيح وضعيف وموضوع

جـ - ومنهم من ذكر كثيراً منها، وتعقب البعض مما ذكره بالتضعيف أو الإنكار مثل ابن كثير

د - ومنهم من بالغ في ردها، ولم يذكر منها شيئاً يجعله تفسيراً للقرآن كمحمد صلى الله عليه وسلم رشيد رضا

(1)

أخرجه البخاري، كتاب التفسير، باب قوله: (وما قدروا الله حق قدره) حديث رقم (4811)، ومسلم، كتاب صفات المنافقين وأحكامهم، باب صفة القيامة والجنة والنار. حديث رقم (2786)

(2)

أخرجه البخاري، كتاب التفسير، باب (نساؤكم حرث لكم فأتوا حرثكم أنى شئتم) حديث رقم (4528)، ومسلم، كتاب النكاح، باب جواز جماعة امرأته في قبلها، من قدامها أو من ورائها، من غير تعرض للدبر. حيث رقد (1435)

(3)

أخرجه البخاري، كتاب التفسير، باب 11: (قولوا آمنا بالله وما أنزل إلينا)، حديث رقم 4485

(4)

أخرجه البخاري، كتاب أحاديث الأنبياء، باب 50: ما ذكر عن بني إسرائيل، حديث رقم 3461

(5)

أحمد (3/338، 387)

(6)

أخرجه البخاري، كتاب الشهادات، باب لا يسأل أهل الشرك عن الشهادة وغيرها. حديث رقم (2685)، (6929)

الموقف من الإسرائيليات

السؤال 22289

ما موقفنا من الإسرائيليات ؟

الجواب

الحمد لله

قال الشيخ الشنقيطي

ومن المعلوم أن ما يروى عن بني إسرائيل من الأخبار المعروفة بالإسرائيليات له ثلاث حالات في واحدة منها يجب تصديقه وهي ما إذا دل الكتاب أو السنة الثابتة على صدقه ، وفي واحدة يجب تكذيبه وهي إذا ما دل القرآن والسنة على كذبه ، وفي الثالثة لا يجوز التكذيب ولا التصديق … وهي ما إذا لم يثبت في كتابٍ ولا سنَّة صدقه ولا كذبه

وبهذا التحقيق تعلم أن القصص المخالفة للقرآن والسنة الصحيحة التي توجه بأيدي بعضهم زاعمين أنها في الكتب المنزلة يجب تكذيبهم فيها لمخالفتها نصوص الوحي الصحيح التي لم تحرف ولم تبدل والعلم عند الله تعالى

مصادر التشريع
https://www.google.com/amp/s/islamqa.info/amp/ar/answers/22289

رقم الفتوى: 225502

تاريخ النشر:الأربعاء 26 ذو الحجة 1434 هـ - 30-10-2013 م

السؤال

ما هي الإسرائليات؟

الإجابــة

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعد

فإن الإسرائيليات هي الأخبار والروايات المنقولة عن بني إسرائيل، وحكم هذه الإسرائيليات أنها لا تصدق ولا تكذب، لقوله صلى الله عليه وسلم: لا تصدقوا أهل الكتاب ولا تكذبوهم. رواه البخاري

جاء في شرح صحيح البخاري لابن بطال: يعني: فيما ادعوا من الكتاب ومن أخبارهم، مما يمكن أن يكون صدقاً أو كذباً، لإخبار الله تعالى عنهم أنهم بدلوا الكتاب ليشتروا به ثمناً قليلاً، ومن كذب على الله فهو أحرى بالكذب في سائر حديثه. انتهى

وقال ابن حجر في فتح الباري: ولا تكذبوهم ـ أي إذا كان ما يخبرونكم به محتملاً، لئلا يكون في نفس الأمر صدقاً فتكذبوه، أو كذباً فتصدقوه فتقعوا في الحرج. انتهى

ولكنه يجوز التحديث بها في باب النصح والوعظ دون الجزم بصحتها إن لم يعلم بطلانها، لقوله صلى الله عليه وسلم: حدثوا عن بني إسرائيل ولا حرج. رواه البخاري

جاء في التيسير بشرح الجامع الصغير للمناوي: ولا حرج ـ لا ضيق عليكم في التحديث به إلا أن يعلم أنه كذب، أو: ولا حرج ـ أن لا تحدثوا، وإذنه هنا لا ينافي نهيه في خبر آخر، لأن المأذون فيه التحدث بقصصهم، والمنهي عنه العمل بالأحكام لنسخها. انتهى

والله أعلم

https://www.google.com/amp/s/www.islamweb.net/amp/ar/fatwa/225502

حكم رواية الإسرائيليات والاستشهاد بها في كتب التفسير

رقم الفتوى: 242161

تاريخ النشر:الخميس 27 ربيع الآخر 1435 هـ - 27-2-2014 م

الإجابــة

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعد

فالإسرائيليات على ثلاثة أقسام: الأول: ما يوافق القرآن، فهذا نصدقه ونحدث به

الثاني: ما يكذبه القرآن، فهذا يجب علينا تكذيبه

الثالث: أخبار لم يكذبها القرآن ولم يصدقها، فهذه نحدث بها على جهة الاستئناس بها، مع عدم تصديقها أو تكذيبها، بل نقول: آمنا بالذي أنزل إلينا وأنزل إليكم، ويدل على هذا قول النبي صلى الله عليه وسلم: وحدثوا عن بني إسرائيل ولا حرج. رواه البخاري وغيره

ومن هذا المنطلق أورد كثير من المفسرين الإسرائيليات في كتبهم باعتبارها من القسم المأذون فيه، إلا أن بعضهم قد توسع في ذلك، فأدخل ما لا تليق نسبته إلى الله عز وجل أو إلى أنبيائه، ولذلك تصدى للتحذير من ذلك الثقات الأثبات من أهل العلم أمثال الحافظ ابن كثير وغيره ممن يسيرون على خطى السلف الصالح في التحقيق والتثبت، فعلى سبيل المثال يقول فضيلة الشيخ السعدي عقب ذكر قصة سليمان مع بلقيس: فهذا ما قصه الله علينا من قصة ملكة سبأ وما جرى لها مع سليمان، وما عدا ذلك من الفروع المولدة والقصص الإسرائيلية، فإنه لا يتعلق بالتفسير لكلام الله وهو من الأمور التي يقف الجزم بها على الدليل المعلوم عن المعصوم، والمنقولات في هذا الباب كلها أو أكثرها ليس كذلك، فالحزم كل الحزم، الإعراض عنها وعدم إدخالها في التفاسير. اهـ

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