A principle in fiqh

 
 Currently reading shaykh uthameen’s sharh of bulooghul maraam

A rough translation of the below picture.

Shaykh uthameen mentions a principle in fiqh

 كل حلال فهو طاهر, وليس كل طاهر حلالاً, وكل نجس فهو حرام، و ليس كل حرام نجس

1) All halal things are pure, 2)but not all pure things are halal.

3) All impure things are haram, 4) but not all haram things are impure

Examples:

1) All halal things are pure is clear.

2) But not all pure things are halal

Like harmful substances such as poison,alcohol (even though there is a difference of opinion on alcohol). 

It is pure in itself but is haram to consume.

*pure meaning if it was on your clothes one could still pray.

3) All haram things are impure

Logically it can be understood: If something is impure and must be removed from our bodies and clothes, then it can not possibly be allowed to consume it, thus allowing it to enter our inner bodies.

4) But not all haram things are impure

Like poison and other harmful substances which are haram to consume but not are not impure substances.

Allah knows best.

*I added this part to help with the understanding of the passage.

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He bought paradise for just one dirham…

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ذكر ابن حجر رحمه الله في كتابة فتح الباري قصة عن أبي داود , أبو داود هو العالم الذي صنف كتاباً في الحديث ضمن كتاباً فيه من الأحاديث ما يزيد على خمسة الآف حديث وهو الذي يقال أخرجه أبو داود أو رواه أبو داود , ابن حجر رحمه الله قال صحت عنه فيذكر رحمه الله فيقول كان أبو داود في سفينة من السفن فلما تحركت هذه السفينة إذا برجل على الشاطئ يعطس فحمد الله ورفع صوته بالحمد فماذا صنع أبو داود استأجر قارباً من قوارب هذه السفينة بدرهم من أجل أن يأتي إلى هذا الرجل الذي عطس ليشمته فانتقل بهذا القارب وشمته ثم رجع فقيل له لماذا صنعت كل هذا فقال رحمه الله لعله مجاب الدعوة إذا قلت (يرحمك الله) قال (يهديكم الله ويصلح بالكم) ربما يكون مجاب الدعوة فيقول نام مَنْ في السفينة فلما رقدوا إذا بمنادٍ ينادي يقول (إن أبا داود اشترى الجنة من الله بدرهم ) .ابن حجر الفتح 17/440

In short. Ibn Hajar alasqaalani رحمة الله عليه narrates in his book fathul Bari:

Once the imam Abu Dawud was on a boat and he heard some one from far on a smaller boat sneeze and say الحمد لله. So imam Abu Dawud rented a boat to go all the way to the man and say يرحمك الله. When he returned the people asked why he did that? He replied perhaps his dua يهديكم الله ويصلح بالكم would be one that is answered.

That night when the people of the boat slept they heard a caller proclaim:

إن أبا داود اشترى الجنة من الله بدرهم

Indeed! Abu Dawud has bought paradise from Allah for one dirham.

‪#‎behindthescenes‬

Sahaba understand it the best…

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[فهم السلف]
قال ابن عباس للخوارج:
جئتكم من عند المهاجرين والأنصار، وعليهم أنزل القرآن، فهم أعلم بتأويله، وليس فيكم منهم أحد
صحيح/النسائي٨٥٧٥

Ibn Abbas رضي الله عنه said to the the khawarij:

I have come to you from amongst the alMuhajireen and the alAnsaar, and it was upon them that the Quran was revealed, so they are the most knowledgable with regards to it’s interpretation. And not one of them is amongst you.

Actions must accompany them..

 

‘Oh my lord for the sake of action bless me with another life. For this life has been cut away on good intentions’

My attempt to translate the lines of Urdu poetry my mother shared with me.

So what is our excuse

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خالد بن وليد رضي الله عنه

لقد شغلني الجهاد في سبيل الله عن كثير من قراءة القرآن

تاريخ دمشق

Khalid bin Waleed رضي الله عنه would complain:

‘Jihad in the way of Allah has busied me from reading much Quran.’

Tareekh Dimishq

So what is our excuse?

Even worship has a purpose


The great scholar al-izz abdus salaam said رحمة الله عليه

مقصود العبادات كلها التقرب إلى الله عز وجل

“The purpose of all acts of worship is to draw close to The Almighty Allah”

What can be understood from this quote:

This means we gain knowledge not for the sake of knowledge but to grow close to the all knowing

We don’t fight for the sake of fighting. But we fight to remove that and those who prevent from drawing close to Allah

These Ayaat seem to contradict?

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فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِين

[Shakir 15:92]
So, by your Lord, We would most certainly question them all,

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ

[Shakir 55:39] So on that day neither man nor jinni shall be asked about his sin

Obviously not, because the Qur’an is perfect

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

[Shakir 4:82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.

There is a few explanations of the above Ayat

Firstly there is two types of questions in Arabic

The first is:

استعلام
Which is to ask a question in in order to gain information and Allah already knows what was, is, will be, and would be even if it has not happened.

The second is

توبيخ
Which is to chastise the questioner. While having knowledge of what they have done.

And and there are other explanations, but I found this interesting

الله أعلام

‪#‎Quranisperfect‬

One of the new things that we see some people doing, with no evidence in sharee’ah

Interesting

Sheikh Bakr Abu Zaid:

“One of the new things that we see some people doing, with no evidence in sharee’ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them.

This is something for which there is no basis in sharee’ah and it is going to the extreme in implementing the Sunnah. This is wrong on two counts.

The alignment of the row should begin from where the imam is standing. Whoever is on the right of the row should align himself by looking at those who are to his left (i.e., closer to the imam). Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.

But to try to spread the legs wide and turn the feet inward so that one’s ankles touch one’s neighbor’s ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah. It causes annoyance and is not prescribed in sharee’ah, and it widens the gaps between people standing in prayer.

That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah.

Doing that is like competing with one’s neighbor and trying to take his place. All of that is not prescribed in sharee’ah.”

Source: لا جديد في احكام الصلاة

Guided Through the Quran بالقرآن اهتديت للشيخ فهد الكندري

Must watch ما شاء الله

So, is there anything weaker than this?!

محمد بن يزيد بن خنيس المكي قال سمعت سفيان الثوري سئل عن قوله تعالى وخلق الإنسان ضعيفا ما ضعفه قال المرأة تمر بالرجل فلا يملك نفسه عن النظر إليها ولا هو ينتفع بها فأي شيءأضعف من هذا

 Sufyan al-Thawri (رحمة الله) was asked about the saying of Allah , “And man was created weak.” (4:28) What is his weakness? He replied: 

“A women passes by a man, and the man can not prevent himself from looking at her and he attains no benefit from it. So is there anything weaker than this?!”

Hilyatul Awliya

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