Quenching A Future Imam's Learning Aspiration
Traditionally, in each tarwīhah, the mustahabb break between each set of four rak’ahs of the Tarāwīh (Taraweeh) prayer, the Muslims of different regions, especially in Makkah and Madīnah, observed different acts of worship. The Muslims in Makkah used to make tawāf of the Ka’bah during each tarwīhah, whereas those in Madīnah, unable to make tawāf, would pray an additional four rak’ahs instead.
The council of Imam Abu Hanifah who documented the books (i.e. legal issues) were forty personalities. The leading ten among them were: Abu Yusuf, Zufar ibn Hudhayl, Dawud al-Ta’i, Asad ibn ‘Amr, Yusuf ibn Khalid al-Samti, and Yahya ibn Zakariyya ibn Abi Za’idah. He (Yahya ibn Zakariyya) was their scribe for thirty years.
Allaah has granted man the option to do good and evil deeds so that He may test them. Man is exposed to elements both within himself and from outside which tempt him to be disobedient to Allaah’s commands.
Each one of the four famous jurists, Imām Abū Hanīfah, Imām Mālik, Imām al-Shāfi‘ī and Imām Ahmad Rahimahumullāh have consensus on the issue of prohibition of musical instruments. Imam John Yahya Ederer defends a view in conflict with this unanimous position of the four Imāms. Mawlana Zameelur Rahman deconstructs Imam John Yahya’s argument which is premised on a wrong analysis of historical facts and hadiths. The deconstruction of the wrong premises on hadiths presented by Mawlana Zameelur Rahman after contextualising them and assessing their academic position makes an interesting read in hadith.
Aside from taking ‘uloom from Imam al Malik rahimahullah, Imam Shafi‘i rahimahullah aslo sat at the feet of one of the most prominent students of Imam Abu Haneefah rahimahullah (i.e. Imam Muhammad al Shaybani rahimahullah).
Tawassul and wasilah literally mean to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his dua through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.
According to the majority of Ulama’ the meaning of the hadeeth is that Rasulullah salallahu ῾alayhi wasallam would pray jummah right after the Zawaal of the sun (zenith). Hence, the time for Jummah Salah according to the majority is same as that of Dhuhr.
However Imam Ahmad ibn Hanbal rahimahullah and some Ulama’ of Dhahiriyyah view Jummah Salah to be permissible even before the Zawaal. According to them the starting time of Jummah Salah is Dahwatul Kubra’