Continuation of the discussion on the ruling regarding women visiting graves.
Machine translationRead the Arabic original
Al-Halabi: In the same topic, Shaykh, regarding the response to the opponents' argument based on the two hadiths of Aisha.
The Shaykh : Yes.
Al-Halabi: They say the answer to it is from several angles. The first: that her question to the Messenger (peace and blessings be upon him), and his teaching her, is to be understood as applying to a case where she passed by a grave on her way without the intention of visiting it. The wording of the hadith does not explicitly state visiting in the accounts of those who narrated it. Rather, she asked, "What should I say to them?" Therefore, the scholars (may Allah have mercy on them) explicitly stated that it is permissible for her to make this supplication in this situation. In fact, she is not considered a visitor in this state. So it is as if she (may Allah be pleased with her) said, "What should I say if I pass by a grave on the road?" He said to her, "Say such and such," the hadith. And nothing is clearer for this than her statement regarding her visit to her brother 'Abd al-Rahman: "If I had seen you, I would not have visited you." Otherwise, her statement would not have had much meaning. And understanding the hadith in this way reconciles it with the evidence for prohibition and removes the contradiction from the Sunnah of the Messenger of Allah (peace and blessings be upon him). For reconciliation, and mentioning the reconciliation between the evidences.
The Shaykh : Yes.
Al-Halabi: Second: This hadith of Aisha strongly suggests that it was based on the original state of disavowal (al-bara'), and then it was transferred from that to general prohibition.
The Shaykh : This has already been answered.
Al-Halabi: So the men remained with the permission to visit, and the prohibition for women remained in its generality, as al-Mundhiri (may Allah have mercy on him) indicated by his statement: "The Prophet (peace and blessings be upon him) had prohibited visiting graves," to the end of the scholars' words.
The Shaykh : Yes.
Al-Halabi: The third is that Aisha (may Allah be pleased with her) is not like other women because of the proper etiquette she possessed for visiting graves, due to the strength of her faith, the determination of her patience, and the perfection of her intellect. Allah the Exalted said, then he mentions... The fourth is understanding her question to the Messenger (peace and blessings be upon him), and his teaching her, as her being a transmitter on behalf of the Messenger of Allah (peace and blessings be upon him). And there is much of this in the Sunnah regarding her learning and taking from the Messenger of Allah (peace and blessings be upon him) what she would convey to the Companions of the Messenger of Allah (peace and blessings be upon him) (may Allah be pleased with them), despite it not being legislated for women. Al-Zarkashi said, and he mentions.
The Shaykh: Excuse me, how is it not clear?
Al-Halabi: Al-Zarkashi said in the answer.
The Shaykh: No, the previous statement that is argued for by the statement of al-Zarkashi.
Al-Halabi: That her action.
The Shaykh: No, I want you to repeat the phrase itself.
Al-Halabi: Read the phrase?
The Shaykh : Yes.
Al-Halabi: It says, understanding her question to the Messenger (peace and blessings be upon him), and his teaching her, as her being a transmitter on behalf of the Messenger of Allah, and there is much of this in the Sunnah.
The Shaykh: No, for implementation, meaning.
Al-Halabi: No, for implementation, but for teaching, and it may be...
The Shaykh: She is speaking about herself, she is speaking about herself, "What should I say?"
Another questioner: She asked to implement it, she only asked to implement it.
The Shaykh: Okay, what does al-Zarkashi say? Now we understand the intent and we will clarify his error, what does al-Zarkashi say?
Al-Halabi: Al-Zarkashi said: "Muslim narrated from Dawud from Ibn 'Amir ibn Sa'd ibn Abi Waqqas from his father:, so Ibn 'Umar sent Khubab to Aisha to ask her about the statement of Abu Hurayrah, then he mentions, informing him of what she said, and Ibn 'Umar took a handful of pebbles... in his hand, ... (peace and blessings be upon him), so he said: Aisha said: Abu Hurayrah told the truth, until the messenger returned to him, so he said: Aisha said: Abu Hurayrah told the truth, and Ibn 'Umar struck the ground with the pebbles that were in his hand, saying: We have indeed neglected many small matters "
The Shaykh: What is the connection of this to this?
Al-Halabi: Ah, Professor, is it permissible to go out with the funeral? That this is a matter, meaning the woman does not go out, and thus she conveyed this matter but did not act on it, perhaps he wants this.
The Shaykh: If she were the narrator, the argument would not be valid, and she is not a narrator but rather a verifier. What is her connection to the topic? Absolutely no connection to it. She verified Abu Hurayrah and the matter ended.
Al-Halabi: Okay, our Professor, her statement, meaning "If I had seen you, I would not have visited you." He says: And nothing is clearer for this than his statement regarding her visit to her brother, "If I had seen you, I would not have visited you," otherwise her statement would not have had much meaning.
The Shaykh: Okay, does it indicate that she did what is forbidden for this reason?
Al-Halabi: Of course not.
The Shaykh: So what is the benefit?
Al-Halabi: If she had seen him, it would have sufficed for the visit.
Another questioner: And if it were forbidden, she would not have done it.
The Shaykh: I see that Abu Hudhayfah is not with us, apparently.
The questioner: No problem, the important thing is the speech.The Shaykh .
The Shaykh: So this answer is clear and its weakness is evident, meaning, glory be to Allah, they strain in interpreting the texts to support the school of thought. Similarly, they do this in the issue of declaring the one who abandons prayer a disbeliever, simply by what... !!
Al-Halabi: The issue of hijab.
The Shaykh : Ah
The questioner: Once I asked Ibn Uthaymeen about the same issue of prayer, I said, is the statement still the same? He said, yes, if it was intentional.
The Shaykh: If it was intentional, okay, I did not discuss it with him.
The questioner: I discussed it with him.
The Shaykh: What did he say to you? Of course, you must have, you must have told him that this person believes in prayer.
The questioner : Yes.
The Shaykh: The disbeliever does not believe in prayer.
The questioner : I told him.
The Shaykh: But this person does the action of the disbeliever, and therefore it is permissible by the Shari'ah for us to say he is a disbeliever, but where do we get that he has apostatized from his religion?
Al-Halabi: And not every disbeliever is an apostate.
The Shaykh: Ah.
The questioner: And I read to him the words of al-Shawkani and the words of Shaykh al-Islam Ibn Taymiyyah in the Fatawa, volume twenty-one.
Al-Halabi: The thing I mentioned in the issue of hijab in the introduction applies to many of these issues, which is the issue of habituation. What they have not habituated to, meaning it is difficult for them to distance themselves from it, and this issue is very important in many issues.
The Shaykh: Yes, and the evidence is that now you find in Saudi Arabia what is more reprehensible than uncovering the face.
The questioner : Authentic
The Shaykh: No one is exposed to it, the one who uncovers her arm, and the one who uncovers her neck from here, and the one who lifts the jilbab and there appears luxury and extravagance.
The questioner: Very tight clothes.
The Shaykh : Yes.
Al-Halabi: They say the answer to it is from several angles. The first: that her question to the Messenger (peace and blessings be upon him), and his teaching her, is to be understood as applying to a case where she passed by a grave on her way without the intention of visiting it. The wording of the hadith does not explicitly state visiting in the accounts of those who narrated it. Rather, she asked, "What should I say to them?" Therefore, the scholars (may Allah have mercy on them) explicitly stated that it is permissible for her to make this supplication in this situation. In fact, she is not considered a visitor in this state. So it is as if she (may Allah be pleased with her) said, "What should I say if I pass by a grave on the road?" He said to her, "Say such and such," the hadith. And nothing is clearer for this than her statement regarding her visit to her brother 'Abd al-Rahman: "If I had seen you, I would not have visited you." Otherwise, her statement would not have had much meaning. And understanding the hadith in this way reconciles it with the evidence for prohibition and removes the contradiction from the Sunnah of the Messenger of Allah (peace and blessings be upon him). For reconciliation, and mentioning the reconciliation between the evidences.
The Shaykh : Yes.
Al-Halabi: Second: This hadith of Aisha strongly suggests that it was based on the original state of disavowal (al-bara'), and then it was transferred from that to general prohibition.
The Shaykh : This has already been answered.
Al-Halabi: So the men remained with the permission to visit, and the prohibition for women remained in its generality, as al-Mundhiri (may Allah have mercy on him) indicated by his statement: "The Prophet (peace and blessings be upon him) had prohibited visiting graves," to the end of the scholars' words.
The Shaykh : Yes.
Al-Halabi: The third is that Aisha (may Allah be pleased with her) is not like other women because of the proper etiquette she possessed for visiting graves, due to the strength of her faith, the determination of her patience, and the perfection of her intellect. Allah the Exalted said, then he mentions... The fourth is understanding her question to the Messenger (peace and blessings be upon him), and his teaching her, as her being a transmitter on behalf of the Messenger of Allah (peace and blessings be upon him). And there is much of this in the Sunnah regarding her learning and taking from the Messenger of Allah (peace and blessings be upon him) what she would convey to the Companions of the Messenger of Allah (peace and blessings be upon him) (may Allah be pleased with them), despite it not being legislated for women. Al-Zarkashi said, and he mentions.
The Shaykh: Excuse me, how is it not clear?
Al-Halabi: Al-Zarkashi said in the answer.
The Shaykh: No, the previous statement that is argued for by the statement of al-Zarkashi.
Al-Halabi: That her action.
The Shaykh: No, I want you to repeat the phrase itself.
Al-Halabi: Read the phrase?
The Shaykh : Yes.
Al-Halabi: It says, understanding her question to the Messenger (peace and blessings be upon him), and his teaching her, as her being a transmitter on behalf of the Messenger of Allah, and there is much of this in the Sunnah.
The Shaykh: No, for implementation, meaning.
Al-Halabi: No, for implementation, but for teaching, and it may be...
The Shaykh: She is speaking about herself, she is speaking about herself, "What should I say?"
Another questioner: She asked to implement it, she only asked to implement it.
The Shaykh: Okay, what does al-Zarkashi say? Now we understand the intent and we will clarify his error, what does al-Zarkashi say?
Al-Halabi: Al-Zarkashi said: "Muslim narrated from Dawud from Ibn 'Amir ibn Sa'd ibn Abi Waqqas from his father:
He was sitting with 'Abdullah ibn 'Umar when Khubab, the companion of the pulpit, came up, and he said, "O 'Abdullah ibn 'Umar, do you not hear what Abu Hurayrah is saying? That he heard the Messenger of Allah (peace and blessings be upon him) say: Whoever goes out with a funeral from its house, then prays over it, then follows it until it is buried, he will have two qirats of reward, each qirat like Mount Uhud. And whoever prays over it and then returns, he will have a reward like Mount Uhud."
أنه كان قاعداً عند عبد الله بن عمر إذ طلع خباب صاحب المقصورة ، فقال يا عبد الله بن عمر : ألا تسمع ما يقوله أبو هريرة ، أنه سمع رسول الله - صلى الله عليه وسلم - يقول : من خرج مع جنازة من بيتها ثم صلى عليها ، ثم تبعها حتى تدفن كان له قيراطان من أجر ، كل قيراط مثل أحد ، ومن صلى عليها ثم رجع كان له من الأجر مثل أحدThe Shaykh: What is the connection of this to this?
Al-Halabi: Ah, Professor, is it permissible to go out with the funeral? That this is a matter, meaning the woman does not go out, and thus she conveyed this matter but did not act on it, perhaps he wants this.
The Shaykh: If she were the narrator, the argument would not be valid, and she is not a narrator but rather a verifier. What is her connection to the topic? Absolutely no connection to it. She verified Abu Hurayrah and the matter ended.
Al-Halabi: Okay, our Professor, her statement, meaning "If I had seen you, I would not have visited you." He says: And nothing is clearer for this than his statement regarding her visit to her brother, "If I had seen you, I would not have visited you," otherwise her statement would not have had much meaning.
The Shaykh: Okay, does it indicate that she did what is forbidden for this reason?
Al-Halabi: Of course not.
The Shaykh: So what is the benefit?
Al-Halabi: If she had seen him, it would have sufficed for the visit.
Another questioner: And if it were forbidden, she would not have done it.
The Shaykh: I see that Abu Hudhayfah is not with us, apparently.
The questioner: No problem, the important thing is the speech.The Shaykh .
The Shaykh: So this answer is clear and its weakness is evident, meaning, glory be to Allah, they strain in interpreting the texts to support the school of thought. Similarly, they do this in the issue of declaring the one who abandons prayer a disbeliever, simply by what... !!
Al-Halabi: The issue of hijab.
The Shaykh : Ah
The questioner: Once I asked Ibn Uthaymeen about the same issue of prayer, I said, is the statement still the same? He said, yes, if it was intentional.
The Shaykh: If it was intentional, okay, I did not discuss it with him.
The questioner: I discussed it with him.
The Shaykh: What did he say to you? Of course, you must have, you must have told him that this person believes in prayer.
The questioner : Yes.
The Shaykh: The disbeliever does not believe in prayer.
The questioner : I told him.
The Shaykh: But this person does the action of the disbeliever, and therefore it is permissible by the Shari'ah for us to say he is a disbeliever, but where do we get that he has apostatized from his religion?
Al-Halabi: And not every disbeliever is an apostate.
The Shaykh: Ah.
The questioner: And I read to him the words of al-Shawkani and the words of Shaykh al-Islam Ibn Taymiyyah in the Fatawa, volume twenty-one.
Al-Halabi: The thing I mentioned in the issue of hijab in the introduction applies to many of these issues, which is the issue of habituation. What they have not habituated to, meaning it is difficult for them to distance themselves from it, and this issue is very important in many issues.
The Shaykh: Yes, and the evidence is that now you find in Saudi Arabia what is more reprehensible than uncovering the face.
The questioner : Authentic
The Shaykh: No one is exposed to it, the one who uncovers her arm, and the one who uncovers her neck from here, and the one who lifts the jilbab and there appears luxury and extravagance.
The questioner: Very tight clothes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.