The hadith in al-Bukhari: “O Allah, the soil of our land…”: Did some Sufi scholars use it as evidence for the permissibility of rubbing oneself with soil?
Machine translationRead the Arabic original
The questioner : A hadith in al-Bukhari Sahih al-Bukhari 5745 Some Sufi scholars use it as evidence for the permissibility of rubbing oneself with soil?
The Shaykh : This is despite the clear invalidity of this argument, because the rubbing mentioned in this hadith, as you see, has a very narrow scope and is specific to the context of seeking healing through saliva, supplication, and simple soil attached to the thumb or finger. How does this compare to rubbing against the graves of the dead and not reciting a dhikr (remembrance of Allah) transmitted from the Messenger of Allah (peace and blessings be upon him)? I say, and I have said recently, if there were a general hadith and this is a specific hadith with its own conditions, as you hear and as we hear, if there were a general hadith applied to a specific case but not applied in the general form, it is not permissible for us to apply it in the general form. This is because the one who spoke the hadith and those who received the hadith directly from the Messenger of Allah (peace and blessings be upon him) did not apply it in the form that falls under the general text. I gave an example of this, which I will mention now to clarify the meaning of this statement. His saying (peace and blessings be upon him and his family)Sunan an-Nasa'i 843Hasan (Darussalam) to the end of the hadith. If a group prayed the regular voluntary prayer (sunnah) before the midday prayer (Zuhr) in congregation and argued with this hadith, their argument would be rejected. Why? Because the one who said this hadith and those who heard this hadith from the mouth of the Messenger of Allah (peace and blessings be upon him) fresh and new did not apply it in this general sense by including the congregation in the regular voluntary prayers (sunnah rawatib). Did I make myself clear to you?
The questioner : Yes.
The Shaykh : So how can one argue with a specific hadith for a general issue, while we reject the argument of a general hadith for a specific issue that was not practiced in the early period? This is part of the jurisprudence (fiqh) that students of knowledge should grasp firmly, because it opens a door of knowledge that even great scholars may not notice, especially if they are people of rigidity and blind following (taqlid).
In the Name of Allah The earth of our land and the saliva of some of us cure our patient.
بسم الله تربة أرضنا بريقة بعضنا يشفي سقيمنا بإذن ربناThe Shaykh : This is despite the clear invalidity of this argument, because the rubbing mentioned in this hadith, as you see, has a very narrow scope and is specific to the context of seeking healing through saliva, supplication, and simple soil attached to the thumb or finger. How does this compare to rubbing against the graves of the dead and not reciting a dhikr (remembrance of Allah) transmitted from the Messenger of Allah (peace and blessings be upon him)? I say, and I have said recently, if there were a general hadith and this is a specific hadith with its own conditions, as you hear and as we hear, if there were a general hadith applied to a specific case but not applied in the general form, it is not permissible for us to apply it in the general form. This is because the one who spoke the hadith and those who received the hadith directly from the Messenger of Allah (peace and blessings be upon him) did not apply it in the form that falls under the general text. I gave an example of this, which I will mention now to clarify the meaning of this statement. His saying (peace and blessings be upon him and his family)
A man's prayer with another man is greater in reward than his prayer alone. And a man's prayer with two other men is greater in reward than his prayer with one other man
صلاة الرجل مع الرجل أزكى من صلاته وحده وصلاة الثلاث أزكى من صلاة الرجلينThe questioner : Yes.
The Shaykh : So how can one argue with a specific hadith for a general issue, while we reject the argument of a general hadith for a specific issue that was not practiced in the early period? This is part of the jurisprudence (fiqh) that students of knowledge should grasp firmly, because it opens a door of knowledge that even great scholars may not notice, especially if they are people of rigidity and blind following (taqlid).
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.