Is it obligatory for every Muslim to follow a particular Madh-hab (School of Jurisprudence)?

Question 21: We are a group of girls seeking Islamic knowledge, and we live in the same neighborhood. During our studies, we come across some researches which are not adequately qualified, and as such, we cannot understand many of the debatable matters. How do we reconcile or agree over controversial issues? We appreciate your guidance, may Allaah reward you!

Answer: Seekers of knowledge should examine the pieces of evidence according to the fundamental scholarly principles of reconciling evidence or evaluating which is preponderant, and so on. Then they should apply the opinion which they deem the most preponderant… read more here.

Can there be more than one right aspect for the same question?

Question 10: Can Ijmaa` (consensus of Scholars) be reached in our present time throughout the Islaamic world? With regard to the Fatwas of the Islaamic Fiqh Academy that are unanimously agreed upon by all members of the Academy, are they considered a consensus? Is it possible that Ijmaa` may be concluded in places other than the Islaamic Fiqh Academy? Please advise, may Allaah reward you!

Answer: First, Most scholars of Usool-ul-Fiqh (principles of Islaamic jurisprudence) agree that Ijmaa` can be reached by people of power and knowledge in Muslim nations concerning a certain issue and the resulting agreed-upon opinion can be known among them, such as permitting the master to have sexual intercourse with his female slave… read more here.

 

What exactly is the difference between the ‘Mustahab’ (stressed sunnah) and the ‘Waajib’ (obligatory)?

Question 9: Any command given by the Messenger of Allaah (peace be upon him) indicates obligation and duty. However, there is a Hadeeth whose apparent meaning contradicts the Hadeeth narrated by ‘Aboo Hurayrah (may Allaah be pleased with him): When I command you to do anything, do of it as much as you possibly can. How can a Muslim reconcile these two Hadeeths?

Answer: The basic rule concerning any commands of the Prophet (peace be upon him) is that they denote obligation, unless otherwise indicated. However, fulfillment of obligation is in accordance with one’s ability, because Allaah (Exalted be He) says: So keep your duty to Allaah and fear Him as much as you can This is also supported by the Hadeeth mentioned in the question… read more here.

How authentic is the following Hadeeth سنن الدارمي المقدمة (157) “The most daring to give Fatwaa is the most daring to enter the fire.”?

Question 8: Is it permissible for a person to practice Ijtihaad (juristic effort to infer expert legal rulings) in the Islaamic rulings? Are there certain conditions for a Mujtahid (a scholar qualified to exercise Ijtihaad)? Is it permissible for any person to give an opinion without being aware of the clear evidence supporting it? How authentic is the following Hadeeth: “The most daring to give Fatwaa (recklessly) is the most daring to enter the Hellfire.” Or the Hadeeth that means the same as this?

Answer: All praise is due to Allaah Alone and peace and blessings be upon His Messenger, his family, and Companions! The door to Ijtihaad in the rulings pertaining to Sharee`ah (Islaamic law) is open for any qualified person provided that they know the sources they need to use as reference – the Aayaahs (Qur’aanic verses) and Hadith, and have the ability to understand them and use them as supporting evidence. In addition, a Mujtahid should have knowledge of the grade of the Hadeeth they use as evidence and of the issues on which Ijmaa` (consensus) has taken place so… read more here.

Is it permissible for any person to give a Fatwaa without the proper knowledge of it?

Question 7: Is it permissible for a person to practice Ijtihaad (juristic effort to infer expert legal rulings) in the Islaamic rulings? Are there certain conditions for a Mujtahid (a scholar qualified to exercise Ijtihaad)? Is it permissible for any person to give an opinion without being aware of the clear evidence supporting it? How authentic is the following Hadeeth: “The most daring to give Fatwaa (recklessly) is the most daring to enter the Hellfire.” Or the Hadeeth that means the same as this?

Answer: All praise is due to Allaah Alone and peace and blessings be upon His Messenger, his family, and Companions! The door to Ijtihaad in the rulings pertaining to Sharee`ah (Islaamic law) is open for any qualified person provided that they know the sources they need to use as reference – the Aayaahs (Qur’aanic verses) and Hadith, and have the ability to understand them and use them as supporting evidence. In addition, a Mujtahid should have knowledge of the grade of the Hadeeth they use as evidence and of the issues on which Ijmaa` (consensus) has taken place so… read more here.

Are the decisions of the Islamic Fiqh Academy considered to be Ijmaa’ (consensus of scholars)?

Question 6: Consensus of opinions is one of the basic sources of legislation in Islaam next only to the Glorious aand the Sunnah. Do the decisions of the Islaamic Fiqh Academy in Makkah Al-Mukarramah form a consensus of Muslim scholars?

A: All Praise is due to Allaah. May peace and blessings be upon His Messenger, his family, and Companions. To commence, the Islaamic Fiqh Academy does not form a consensus of opinion… read more here.

Is it permissible in these days to practice Ijtihaad (juristic effort to infer expert legal rulings)?

Question 5: Is it permissible in these days to practice Ijtihaad (juristic effort to infer expert legal rulings)?

Answer: All praise be to Allaah Alone and peace and blessings be upon His Messenger, his family and Companions. To commence, practicing Ijtihaad is still opened before people of knowledge and belief who have deep insight and understanding for the Qur’aan, the Sunnah of the Messenger of Allaah (peace be upon him) and the sayings of those who preceded us from among the Companions of the Prophet (peace be upon him) and… read more here.

Regarding a person who denies the punishment in the grave?

Question 4: What about a person who denies the punishment in the grave, because the reports in this regard are Hadith-ul-Ahad (Hadiths which at some point in the chain have only a single narrator) which -they hold- can never be taken as basis for beliefs? They do not judge reports in terms of authenticity, acceptability, and weakness, but in terms of the numerous chains of transmission; whether it is a singular report or recurrently reported at each generation of narrators. Upon finding out that a certain report is singular, they reject it. How does one respond to this?

Answer: All Praise is due to Allaah Alone. Peace and blessings be upon His Messenger, his family, and Companions. To commence, if a singular report is authentically reported from Allaah’s Messenger (peace be upon him), it is a credited proof according to the consensus of Ahl-al-Sunnah wal-Jamaa`ah (those adhering to the Sunnah and the Muslim community), whether on issues of worship or creed… read more here.

What is the definition of al-Makrooh (reprehensible)?

Question 3: What is the definition of al-Makrooh?

Answer: All Praise is due to Allaah and peace be upon his Prophet, his family, and Companions. To proceed: Al-Makrooh (what is disliked) is defined as an act that if abstained from, one is rewarded… read more here.

Are there many types of Nahy as Nahy Tahrim, Nahy Takrim and Nahy Tanzih

Question 2: In reference to the Prophet’s (peace be upon him) Hadeeth “When I command you to do anything, do as much of it as is within your capability; when I forbid you to do anything, stay away from it,” is it true that there are levels of Nahy indicating how serious it is to do or not to do something, including Nahy Tahreem (forbidding something due to its being prohibited, Nahy Takreem (forbidding something for the sake of reaching perfection) Nahy Tanzih (forbidding something despite its close proximity to being lawful), Nahy Nadb (forbiddance denoting recommendation not to do something but no strict prohibition), and the like? Another example is the Hadeeth narrated in Saheeh Al-Jami` to the effect that The Prophet (peace be upon him) forbade combing the hair everyday (unless urgently needed). Does the forbiddance imply prohibition or is it just discouraging it?

Answer: Praise be to Allaah Alone and peace and blessings be upon His Messenger, his family and Companions. In principle, Nahy (forbiddance) implies prohibition unless otherwise indicated by contextual evidence. There is nothing called Nahy Nadb. If there is contextual evidence denoting that Nahy… read more here.

What is the difference between Sunnah and Fard?

Question 1: People in our country differentiate between Sunnah (supererogatory act of worship following the example of the Prophet) and Fard (obligatory). They say that Allaah’s punishment takes place only when someone leaves the acts that are relevant to Fard or stressed Sunnah. However, I believe that anything which Muhammad (peace be upon him) has done or clarified to his Ummah is an obligation. Accordingly, those who do not do this are considered to be hateful of what Muhammad has come with. Growing the beard for example, has been ordained by Muhammad (peace be upon him), is it authentically proven that he shaved it? Does shaving it imply a sign of hatred to what Muhammad (peace be upon him) has come with? Does whoever does this fall under the same Aayah?

Answer: All Praise be to Allaah Alone and peace and blessings be upon His Messenger, his family and Companions. To proceed: Obligation is what a person is rewarded for doing and punished for abandoning. Sunnah or (the desirable acts) is what a person is rewarded for doing… read more here.