Questions
asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his
house after Salaat al-Jumu‘ah, ar-Riyadh
20/12/1434
– 25/10/2013
Question: I have prayed Istikhaarah Salaat about
wanting to marry a woman, and I have seen something good in my dream regarding
this. However, my parents have refused for me to marry this woman because of
her nationality. So does this refusal come under the prevention I have asked
for in the Dua’a of Istikhaarah (where the person supplicates, “And if in Your knowledge it is bad for
me and for my religion, my livelihood and my affairs (or: for me both in this
world and the next), then turn me away from it”)
or is their refusal something else.
Answer: What must be upheld between the
questioner and the family is that they remain united and cooperate with one
another in this regard. So if it is possible that you can remain patient upon
their requests in seeking a wife, but if a long time goes back and you still
haven’t found anyone that is suitable in their eyes, then this would be the
appropriate time to look elsewhere. In this situation, the person has chosen
someone, yet they are refusing, so in this case it is permitted for this person
to marry the girl he has chosen and then there is no harm in this and perhaps
the parents will come around. Note, this doesn’t mean that one disrespects or
harms his parents by it, so he should try and accommodate their feelings if it is
something minor or continually try and explain the situation to them.
Question: It is widely narrated from the Salaf and
others after them like Ibn Taymiyyah in his book, ‘Rudd ala al-Bakree’, that
they were harsh with the people of innovation. However today, if we take the
same stance, in many cases people turn away from the Salafee Da’awah as a
result. Especially in the west, being kind in our reception of the people and
giving Da’wah to them has a greater impact than being harsh. So what is the best
way?
Answer: In this situation, the caller or the
person seeking to give advice must be the one who dictates the situation. The
questioner has clearly stated that there will be a greater harm so this person
realises that this is a cause of people abandoning him and disregarding his Da’wah. In this case, the
caller must seek all means to avoid this and try and be calm and tranquil when
addressing the people. This would be obligatory upon him. However, I say, that
if being strict and harsh with the
innovation and their callers is the only way to prevent them, then there is no
harm in being harsh and strict with them. The point is that the truth prevails,
so whether one is harsh or kind, the point is to get the truth across.
Questioner:
Based on this, were the Salaf harsh with innovators for a particular
reason?
Answer: The Imaams of the Salaf would be harsh
because of the impact it had on those they were calling to and seeking to
rectify. So the approach that the caller must have must be the approach which
attracts and admonishes the people in the best way. So if one uses techniques
(TN: a differences between manners in Islaam and techniques for Da’wah, so note
the Shaykh is referring to harshness as a technique for prosperous Da’wah and
that it is not correct to adopt these manners and etiquettes permanently) that
are not appropriate and by using such, the Da’wah he gives has no benefit, then
in this case the person must change his behaviour. So harshness and kindness is
adapted whenever the need arises to adopt either one of these techniques.
Question: The fact that Dawood ath-Dhaahiree who
denied Qiyaas (analogy of the texts) as a form of constructing rulings is false
because the proof of using Qiyaas was a point of Islaamic consensus (Ijmaa’)
with the scholars. Does this make his stance and innovation as he has gone
against the Ijmaa’?
Answer: This particular issue is known with the
Usooliyeen (the scholars of Islaamic Principles) that Qiyaas is permissible.
Some said that it is not permitted because it is talking about Allaah without
knowledge (a major sin). Others permitted it as we have been given the right to
make analogy from the texts of the Quraan:
“Then take admonition, O you with eyes (to see).”
[al-Hashr 59:2]
The meaning of the wording here is that we are
commanded to make Qiyaas. Therefore, using Qiyaas is established and there is
much benefit that we can derive in various rulings with using it. As for those
who prohibit it then a lot of beneficial knowledge will escape from them.
Moreover, the leaving of Qiyaas means that the betterment and overall
understanding of rulings are not gained by abandoning Qiyaas.
As for Dawood, we can’t say that he innovated,
rather he held this view out of his Ijtihaad but the correct view is of those
who permitted and used Qiyaas.
By stating that he innovated, what is the point
behind such a question? Some people will
declare him to be an innovator and parts of the Sharee’ah will be made Haraam
for them also (i.e. by leaving studying and benefitting from some of his views).
Question: What do we give precedence to if there
is a Command or a Prohibition at the same time, if they appear to contradict?
Answer:
We need to investigate as the there is no contradiction in the
Sharee’ah. Nothing we have been Commanded to do can contradict a Prohibition or
visa-versa. This could never happen as Allaah is the One Who Legislated as He
Said:
“A revelation from Allah, the Most
Beneficent, the Most Merciful.” [al-Fussilat
41:2]
So if you think there is contradiction then this
is from your understanding and not attributed to the Sharee’ah. So if you have
problems in understanding something then you must research the issue, if that
is not possible, then to ask someone who understands the issue better than you,
and if this is not possible, then to leave the issue totally until you can
understand it.
And Allaah Knows best
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