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💬 *THOUGHT TO REFLECT FOR THE DAY* 🌀 *“WHAT DOES SUDDEN DEATH TEACHE US❓”* ▶️ Sudden death teaches us to devote ourself and our deeds to ALLĀH Ta'ala and not to care about people's satisfaction. ▶️Sudden death teaches us that we should pray our prayers at its time, because we do not know if that prayer would be the last one. ▶️ Sudden death teaches us that death is not only a path which we will all pass, but it has an appointed time, even if we are righteous person. ▶️ Sudden death teaches us that what we need to buy today we may not need it tomorrow, but what we read from the Qur'an today, we will be in need of it tomorrow. So we need to put the Qur'an in front of everything. ▶️ Sudden death teaches us that we can hope to reach Ramadhan, the season of obedience, forgiveness and repentance, as we can repent on those days. But we might never reach it. So we should repent today and ask forgiveness today, and when the season of forgiveness comes, our reward will increase and if we do not reach that season, we would have taken precaution. ▶️ Sudden death teaches us that we will not take anything with me except the Shroud. So congratulations to the one who spend his time in obeying ALLĀH Ta'ala, and illuminating his Grave with the Qur'an. Thus by doing so a good deed will certainly come back to us in a good way. ▶️ Sudden death teaches us that the whole world with all that is in it, is really what ALLĀH Ta'ala Says in the Qur'an: ❝ Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children❞ 📖 *(57:20)* ▶️ Sudden death teaches us to be ready to die at any time. To always Repent and return people's rights, and to do more good deeds for our Akhirah ____________________ 📍❝ And keep reminding, because reminding benefits the believers.❞ 📖 *(51:55)* #Think #Ponder #Reflect #Implement ===================== https://t.me/kashfusubuat

https://chat.whatsapp.com/F4U5zLcAyzoHptAoGJsDoPc *RULING ON FASTING ON THE DAY OF ARAFAT THAT FALLS ON FRIDAY* Q Asalam Alaikum Wa Rahmatullah Wa Barakatuh Ustādh. Is it true that we cannot fast on Arafat day this 1443 as if falls on Friday except we fast on Thursday since fasting on Friday has been prohibited by the Noble Prophet Muhammad (peace be upon him). Wa Alaikum Salam Wa Rahmatullah Wa Barakatuh Fasting on the day of arafat that falls on friday is nothing because Fasting on the day of Arafat has been authentically established in Prophetic traditional (peace and blessings of Allah be upon him). And It is highly rewarding as it cancels sins of two years: previous and subsequent one. Abu Qatadah (RadiyaLlahu Anhu) narrated that Allah's Messenger (peace and blessings of Allah be upon him) was asked about fasting on the Day of Arafat. He replied: “It expiates for the sins of the previous year and the coming year." Transmitted by Muslim And the prohibition or discouragement of fasting on Friday ALONE has been established in authentic traditions (peace be upon him) as well. Juwairiyah bint Al-Harith (RadiyaLlahu Anha) narrated that the Prophet (peace be upon him) entered upon her on a Friday and while she was fasting. And he asked her: أَصُمْتِ أَمْسِ "Did you fast yesterday (i.e Thursday)?" قَالَتْ لا She said, "No." فَقَالَ تُرِيدِينَ أَنْ تَصُومِي غَدًا He asked further: "Do you wish to fast tomorrow (i.e Saturday)?" قَالَتْ لا She said, "No." قَالَ فَأَفْطِرِي He then said, "Then break your fasting Transmitted by Bukhari Abu Hurairah (RadiyaLlahu Anhu) narrated that he heard the Prophet (peace be upon him) saying: لا يَصُومَنَّ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ إِلا يَوْمًا قَبْلَهُ أَوْ بَعْدَهُ None of you should fast on Friday, unless he fasts (a day) before it or after it.” Transmitted by Bukhari and Muslim Muhammad bin Ja'far said: سَأَلْتُ جَابِرًا رضي الله عنه: «نَهَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ صَوْمِ يَوْمِ الجُمُعَةِ؟» قَالَ: «نَعَمْ»، وزاد مسلمٌ: «وَرَبِّ هَذَا الْبَيْتِ I asked Jabir (RadiyaLlahu Anhu) "Did the Prophet (peace be upon him) prohibit fasting on Friday?" He replied: "Yes." (Transmitted by Bukhari and Muslim) Imam Muslim added in his own version: "I swear with the Lord of this House (Ka'bah). The above quoted Hadith and similar others not quoted should be properly understood and not misconceived. The Hadith that encourages people to fast on Arafat day and the ones that discourage people from fasting on Fridays alone are not contradictory. They should be correctly understood. They are focusing on different aspects as will be clarified soon. The Hadith on prohibition of fasting on Fridays alone focus on singling out Fridays alone for fasting or making it a habit. If one deliberately does single out Fridays alone for fasting, that is discouraged except if the person fasted on Thursday that preceded it or intends to fast on Saturday that follows it. There is no issue on this Bi IdhniLlahi Ta'ala. That has been the explanation of overwhelming majority of ebullient past and present scholars like Imam Ibnu Qudamah, Al-Hafiz Ibn Hajar Al-Asqalani, Al-'Allamah Ibn Uthaimin, Shaykh AbdulMuhsin Al-'Abbad among other numerous scholars. As for special sunnah-recommended fasting through other authentic ahadith such as: Arafat fasting, Ashurah fasting (fasting on tenth day of Muharram), someone embarking on Prophet Dawud fasting which is to fast in alternate days etc., the prohibition does not extend to them in the most convincing and correct view upheld by overwhelming majority of the past and present scholars. It is a recommended fasting that only coincides with Friday. It may fall in other days of the week too. Any Muslim who fasts in such situation has not fallen into the Prophet's prohibition of fasting on Fridays alone. To drive home our point, it is authentically reported on the authority of Abdullah bin 'Amr (RadiyaLlahu Anhu) who narrated that Allah's Messenger (peace be upon him) said:

"‏ أَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا... " "The most beloved fasting to Allah was the fasting of Prophet Dawud who used to fast on alternate days. (Transmitted by Bukhari and Muslim) Scholars have used this Hadith to establish that there is no way fasting will not fall on Fridays in some weeks. The same ruling is applicable to Arafat day fasting as it will fall on Fridays in some years. This is clear to those who can ponder over it. Abu Hurairah (RadiyaLlahu Anhu) has given exception to prohibition of fasting on Friday. Let us peruse the Hadith: Abu Hurairah (RadiyaLlahu Anhu) narrated: The Prophet (peace be upon him) said: لَا تَخْتَصُّوا لَيْلَةَ الْجُمُعَةِ بِقِيَامٍ مِنْ بَيْنِ اللَّيَالِي، وَلَا تَخُصُّوا يَوْمَ الْجُمُعَةِ بِصِيَامٍ مِنْ بَيْنِ الْأَيَّامِ، إِلَّا أَنْ يَكُونَ فِي صَوْمٍ يَصُومُهُ أَحَدُكُمْ Do not single out Friday night among all other nights for standing in tahajjud prayer and do not single out Friday among days for fasting EXCEPT if it is a fasting that anyone among you is accustomed to (on dates) which coincide with this." (Transmitted by Muslim) This Hadith is explicit enough that one can fast on Friday if it coincides with a day one is accustomed to. It is however, meritorious to fast on Thursday that preceded Arafat day to maximise one's reward not that fasting Arafat day on Friday is forbidden as explained above. Dear beloved brethren, as 1443 Arafat day fasting falls on Friday, 8th July, 2022, you are urged to fast and encourage your family members and friends to do so. It cancels sins of two years as contained in the hadith of Abu Qatadah (RadiyaLlahu anhu) cited above. You are permitted in Islamic jurisprudence to fast on Friday alone with intention of fasting on Arafat day while it is better to add Thursday to it to maximise your reward. Whatever written of Truth and benefit is only due to Allah's Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength. May Almighty Allah accept our efforts and deeds in Ibadah and grant us all janatul firdausi May we have prosperous 1443 Idul-Adha. Aamiyn *الفتاوى الشرعية:*

*_دار القرآن والحديث_* *Dahru-li-Qur'an Wal-Hadith* https://chat.whatsapp.com/DFZlHcQuXenLOzQ31wb28X _As salaam 'Aleikum WarahmatuLlâhi Wabarakâtuhu._ _It's a pleasure to the founder of this group *Sheykh Ahmad Bn Mudāthir (Abu Sōlihah) May Allah forgive him and his parents..* to disclose this good tiding by helping the language of Islam, the language of Qur'an from being extinguished because it's the chief means to understand what the divine revelation is conveying and what the prophetic narrations are illuminating, knowing and understanding this language will surely by Allah's grace evacuate the Muslims from the being enslaved by the evildoers._ _This and others are the reasons put together that make this 👆 to invite your excellencies to join this beneficiary group where by the special grace of Allah the grammatical errors will totally isolate itself from you and in a very short time you'll be able to speak Arabic language correctly and fluently and comprehend the language of Qur'an and Hadith of our beloved Prophet._ _The programs go thus:_ _Three days in a week (Friday, Saturday and Sunday)_ _Where we'll be explaining: ( Riyadhus-Salihin (the garden of the rightous) by an-Nawawi. )_ _• Umudatu-li-Ahkaam fil fiqih by al-Imaam Abdulganiy Bn Abdulwaheed Bn Surur Almaqdis_ _• Qowa'eedu-li-Arbaa' by Sheykh Muhammed Bn Abdulwahaab Atteymeemi_ _🎤All in mother's tongue (Yoruba language)._ *SECOND STAGE: for all of us Student of knowledge should join us on telegram for more online Class* and message your name on telegram to this Number 08074540930 https://t.me/+-B7lWNDtRkEyMWZk ☝️☝️This is our telegram group☝️☝️ Book to be used:👇 _•Alfiyyah by Ibn Malik._ _• Arroheed fee 'ilm-li-faroheed._ _• Qulasotu- atta'leem-li-ulum by Sheykh Usoemee_. Just for now Just try to purchase this book either soft copy or hard copy to follow up the lesson *LAST STAGE:. (Questions and answers link)* https://chat.whatsapp.com/Cmdd3A7bqh18Qf63wMVdNG ☝️☝️This is our Q ad A group link☝️☝️ _And we shall fervently urge and admonish the honourable members to memorize what's essential Inshâa-Allah for a better understanding. Allah is the source of strength._ _ATTENTION: We don't charge any or token fee for the use of this facility Inshâa-Allah._ INSTRUCTION: When you joined this Telegram send "your Name" to this contact 08074540930. INSTRUCTION 2: For both males and females but with. _LECTURER: Ahmad Bn Mudāthir (Abu Sōlihah) May Allah forgive him and his parents.._

https://chat.whatsapp.com/F4U5zLcAyzoHptAoGJsDoPn Fatawa number (18433) Assallam aleikumn waramatullahi wabarakatuhu What is your take on people burning a Christian alive for Insulting Prophet Muhammad SWA,WHAT DOES AL QURAN AND HADITHS SAID ABOUT SUCH ISSUE?, I want to learn Wa Alaykumus salām WarahmatuℓLā卄 Wabarakaatuhū卄 WHAT THEY DID TO THE LADY IS HARAAM IN ISLĀM. They are a group of foolish youth who are wrong in many ways. Firstly Non-Muslims are divided into 4 groups ¹ Muhaaribuun, ² Musaalimuun, ³ Mu'aahiduun, ⁴ Zinminyuun , only one group is fought against called Muhaaribuun (fighters) Murder of non-Muslims is forbidden in many Verses as in Sūrah 2:256, 5:8, 5:32, 6:151, 8:61 and many more. Anyone who takes the law in his own hands is wrong. It is a judge in court who should pass judgement on persons found guilty, not individuals. Secondly, burning as a form of punishment even for insects is harām in Islām. Thirdly, it's their ignorance and lack of mortality that led them to this barbaric act otherwise they should have known that the result will not add anything positive to Islām and all the negativity associated to Islām is their cause and they will get their share in any insult directed at Islām. All these insults and more are expected and read everyday by those who recite and understand the Qur'ān. Example :In Sūrah Aal-e-Imrān 3:186, Allāh said: لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًاۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah – indeed, that is of the matters [worthy] of resolve. Lastly, this is what someone said about how the Prophet acted in similar situation. https://twitter.com/_Hajaraaa/status/1524865297831927809?t=m6_76lXDc105t-xbBHPdNw&s=08 الفتاوى الشرعية: Fatawa of the permanent committee.

الفتاوى الشرعية: Fatawa of the permanent committee.

https://chat.whatsapp.com/F4U5zLcAyzoHptAoGJsDoPn *It is essential to respond to those who defame the Prophet (peace and blessings of Allaah be upon him)* Fatawa number (18434) There is no one among us who is unaware of what the Christians say defaming the Prophet (peace and blessings of Allaah be upon him), and we are not unaware either of the gheerah (protective jealousy) of the young men of the Muslim ummah towards their religion and their Prophet (peace and blessings of Allaah be upon him). So, the question is that Is it permissible to respond to those who defame the Prophet (peace and blessings of Allaah be upon him) by insulting the speaker, knowing that I insulted one of them and some of my relatives advised me not to do that again, because it will make them defame and mock him even more, so their sin will be on me?. Na'am defaming the Prophet (peace and blessings of Allaah be upon him) is a kind of kufr. If that is done by a Muslim then it is apostasy on his part, and the authorities have to defend the cause of Allaah and His Messenger (peace and blessings of Allaah be upon him) by executing the one who defamed him. If the one who defamed him repents openly and is sincere, that will benefit him before Allaah, although his repentance does not waive the punishment for defaming the Prophet (peace and blessings of Allaah be upon him), which is execution. If the person who defames him is a non-Muslim living under a treaty with the Muslim state, then this is a violation of the treaty and he must be executed, but that should be left to the authorities. If a Muslim hears a Christian or anyone else defaming the Prophet (peace and blessings of Allaah be upon him) he has to denounce him in strong terms. It is permissible to insult that person because he is the one who started it. How can we not stand up the Prophet (peace and blessings of Allaah be upon him)? It is also obligatory to report him to the authorities who can carry out the punishment on him. If there is no one who can carry out the hadd punishment of Allaah and stand up for the Messenger (peace and blessings of Allaah be upon him) then the Muslim has to do whatever he can, so long as that will not lead to further mischief and harm against other people. But if a Muslim hears a kaafir defaming the Prophet (peace and blessings of Allaah be upon him) and he keeps quiet and does not respond for fear that this person may then defame him even more, this is mistaken thinking. With regard to the verse which Allah said: وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ “And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge” [al-An’aam 6:108], this does not apply in cases where they defame Allaah and His Messenger (peace and blessings of Allaah be upon him) first. Rather what is meant is that it is forbidden to insult the gods of the mushrikeen first, lest they insult Allaah out of ignorance and enmity on their part. But if they insult Allaah and His Messenger (peace and blessings of Allaah be upon him) first, then we must respond and punish them so as deter them from their kufr and enmity. If we leave the kuffaar and atheists to say whatever they want without denouncing it or punishing them, great mischief will result, which is something that these kuffaar love. No attention should be paid to the one who says that insulting or responding to insults will make him more stubborn. The Muslim has to have a sense of protective jealousy and get angry for the sake of Allaah and His Messenger (peace and blessings of Allaah be upon him). Whoever hears the Prophet (peace and blessings of Allaah be upon him) being insulted and does not feel any protective jealousy or get angry is not a true believer – we seek refuge with Allaah from humility, kufr and obeying the Shaytaan. And Allaah knows best.

ادْرَءُوا الْحُدُودَ عَنِ الْمُسْلِمِينَ مَا اسْتَطَعْتُمْ فَإِذَا وَجَدْتُمْ لِلْمُسْلِمِ مَخْرَجًا فَادْرَءُوا عَنْهُ فَإِنَّهُ أَنْ يَخْطَأَ حَاكِمٌ مِنْ حُكَّامِ الْمُسْلِمِينَ فِي الْعَفْوِ خَيْرٌ مِنْ أَنْ يَخْطَأَ فِي الْعُقُوبَةِ Avoid legal punishments upon the Muslims as much as you can. If you find a way out for a Muslim, leave him to his way. For a Muslim judge to err in pardoning the criminal is better than to err in punishing him. Source: Muṣannaf ‘Abd al-Razzāq 18698 If blasphemy was committed by a non-Muslim, the jurists also did not agree that the death penalty was mandatory. Al-San’ani continues: وَعَنْ الْحَنَفِيَّةِ أَنَّهُ يُعَزَّرُ الْمُعَاهَدُ وَلَا يُقْتَلُ وَاحْتَجَّ الطَّحَاوِيُّ بِأَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَقْتُلْ الْيَهُودَ الَّذِي قَالُوا السَّامُّ عَلَيْك It is narrated from the Hanafi scholars that the covenanted person is given a discretionary punishment and is not killed. Al-Tahawi cited as evidence that the Prophet (ṣ) did not kill the Jews who came to him and they said (in a play on words): Death be upon you! Source: Subul al-Salām 2/385 Indeed, one can find many instances in the biography of the Prophet (ṣ) when he was merciful, forgiving, and patient with those who directly insulted him. Aisha reported: A group of Jews asked permission to visit the Prophet and when they were admitted, they said, “Death be upon you!” I said to them, “Rather, death and the curse of Allah be upon you!” The Prophet, peace and blessings be upon him, said: يَا عَائِشَةُ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ فِي الْأَمْرِ كُلِّهِ O Aisha, Allah is gentle and he loves gentleness in all matters. Source: Ṣaḥīḥ al-Bukhārī 6528, Grade: Muttafaqun Alayhi In another narration, the Prophet (ṣ) said: يَا عَائِشَةُ عَلَيْكِ بِالرِّفْقِ وَإِيَّاكِ وَالْعُنْفَ وَالْفُحْشَ O Aisha, you must be gentle and beware of harsh and profane words. Source: Ṣaḥīḥ al-Bukhārī 5683, Grade: Sahih Mercy and patience with blasphemy was the general rule applied by the Prophet (ṣ), while legal punishment was the exception only when it was compounded by high crimes of apostasy, treason, warfare, sedition, or incitement. In sum, the hadith of the blind man summarily killing his concubine without due process is a weak narration due to the doubtfulness of Uthman al-Shuhham. If the incident really did take place, then it can only be interpreted in accordance with moral and legal principles established by an enormity of other sound texts. No one may carry out legal punishments without properly constituted authority, and blasphemy by itself is not punishable with death. Allah knows best. الفتاوى الشرعية: Fatawa of the permanent committee.

https://chat.whatsapp.com/F4U5zLcAyzoHptAoGJsDoP *Blind man kills his concubine for blasphemy?* بـــــــِـــــسْمِ الّٰلهِ الرَّحْــــــــــــــمَنِ الرَّحِــــــــــيمِ |{{وَقُل رَّــــبِّــــ زِدْنِى عِلْماً}}| قال تعالى: |{فَلَوْ لاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَهُمْ يَحْذَرُونَ }| [التوبة:١٢٢] وقال ﷺ : ((من يريد اللّٰه به خيرًا يفقهه في الدين)) [متفرق عليه] There is a hadith in which a blind man allegedly kills his concubine for insulting the Prophet (ṣ) and then he was not punished for it. It is often cited by hardline Muslims in support of harsh anti-blasphemy laws and, perhaps ironically, by anti-Muslim activists to accuse Islam of being violent. Blasphemy is most definitely a tremendous sin to Allah, but does it warrant killing without due process? There are good reasons to question the authenticity of the hadith based upon both its chain of narrators and its content. But first it should be clearly understood that not every hadith is authentic, and even hadith that do come through a sound chain are not always actionable. They might be context-dependent, specific to a certain situation, or legally abrogated. Ibn Wahb, may Allah have mercy on him, said: لَوْلَا مَالِكٌ وَاللَّيْثُ هَلَكْتُ كُنْتُ أَظُنُّ كُلَّ مَا جَاءَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُفْعَلُ بِهِ Were it not for Malik and Al-Layth, I would have been ruined. I used to believe that everything narrated about the Prophet, peace and blessings be upon him, should be acted upon. Source: Siyar Aʻlām al-Nubalāʼ 8/148 And Ibn Abi Layla said: لا يَفْقَهُ الرَّجُلُ فِي الْحَدِيثِ حَتَّى يَأْخُذَ مِنْهُ وَيَدَعَ A man does not understand the prophetic traditions unless he knows what to take from them and what to leave. Source: Jāmiʻ Bayān al-ʻIlm wa Faḍlihi 1207 Hadith must be interpreted according to the moral, legal, theological, and methodological principles of Islam. They cannot be acted upon at face-value according to one’s own personal understanding. As for the problematic hadith in question, the abridged text is as follows: Ibn Abbas reported: A blind man had a concubine who used to disparage and slander the Prophet (ṣ). The man forbade her and rebuked her, but she did not stop. One night she again slandered and disparaged the Prophet (ṣ), so he stabbed her in the stomach and killed her. The Prophet (ṣ) said: أَلاَ اشْهَدُوا أَنَّ دَمَهَا هَدَرٌ Bear witness there is no retaliation for her life. Source: Sunan Abī Dāwūd 4361 This hadith is weak because it comes through a questionable chain of authority and it apparently contradicts well-established moral and legal principles in Islam. The implication some people have wrongly inferred from the narration – that an extrajudicial killing for blasphemy is permissible – is a serious mistake. As for the chain of authorities, every version of the story originates with Uthman ibn Muslim al-Shuhham narrating from ‘Ikramah, may Allah have mercy on them. There are no other credible chains to support this story. Uthman al-Shuhham was considered reliable by some scholars, but plenty of others criticized and rejected his narrations. He narrated very few hadith as compared to other narrators, whom he usually narrated from Muslim ibn Abi Bakrah, and even fewer hadith from ‘Ikramah. He is in no way an agreed upon narrator. Al-Dhahabi writes: قال يحيى القطان يعرف من حديثه وينكر وقال النسائي ليس بالقوى Yahya al-Qattan said: His narrations are sometimes acknowledged or rejected. Al-Nasa’i said: He is not strong. Source: Mīzān al-I’tidāl 3/60 And Al-Mughaltay writes: وقال أبو أحمد الحاكم عثمان بن مسلم أبو سلمة الشحام ليس بالمتين عندهم Abu Ahmad al-Hakim said Uthman ibn Muslim, Abu Salamah, is not solid in their view. Source: Ikmāl Tahdhīb al-Kamāl 9/194 And Ibn Hajar writes: وكذا أبو أحمد وقال ليس بالمتين عندهم وقال الدارقطني بصري يعتبر به

Likewise was said by Abu Ahmad that he is not solid in their view. Al-Daraqutni said he is a Basran in need of further consideration. Source: Tahdhīb al-Tahdhīb 7/161 And Al-Arna’ut writes: وفي عثمان كلام ينزله عن رتبة الصحيح There is a discussion on Uthman about lowering him from the level of soundness. Source: Takhrīj al-Musnad 34/131 Ibn ‘Adi also mentioned him in his book of weak narrators, although he did not consider him weak per se, writing: عُثْمَانُ الشَّحَّامُ لَيْسَ لَهُ كَثِيرُ حَدِيثٍ وَمَا رَأَى بِهِ بَأْسًا فِي رِوَايَاتِهِ Uthman al-Shuhham does not have many traditions, but there is no objection seen in his narrations. Source: al-Kāmil fī Ḍuʻafā’ al-Rijāl 6/293 However, just because Ibn ‘Adi saw nothing wrong in his narrations does not mean he considered him above scrutiny. Imam Muslim included only one narration of Uthman al-Shuhham from Muslim ibn Abi Bakrah in his Sahih collection. This indicates that Imam Muslim considered his chain from Ibn Abi Bakrah to be authentic, but he did not narrate his chain from ‘Ikramah. Thus, the presence of Uthman al-Shuhham in the Sahih does not mean every narration from him was considered authentic by Imam Muslim. Hence, the problematic hadith of the blind man is based on the authority of a questionable narrator, who narrated an unusually small number of hadith, who was criticized and rejected by some scholars, and whose narrations are otherwise not widely-regarded as legal evidence. On this basis alone, Muslims are not required at all to accept the authenticity of the story or the legal ruling it supports. If, for the sake of argument, Uthman al-Shuhham’s chain from ‘Ikramah is sound and the story is true, there are certainly missing details from the text that are needed to properly contextualize it. An anomalous (shadh) narration cannot overrule many more verses of the Quran and authentic hadith. It is a well-established rule in Islam that legal punishments such as executions, flogging, or imprisonment can only be carried out by executive authorities. Ibn Muflih writes: تَحْرُمُ إقَامَةُ حَدٍّ إلَّا لِإِمَامٍ أَوْ نَائِبِهِ It is forbidden to establish a legal punishment unless it is done by the leader or his deputy. Source: al-Furū’ wa Taṣḥīḥ al-Furū’ 10/29 And according to the Kuwaiti Encyclopedia of Fiqh: اتَّفَقَ الْفُقَهَاءُ عَلَى أَنَّهُ لاَ يُقِيمُ الْحَدَّ إلا الإمام أَوْ نَائِبُهُ وَذَلِكَ لِمَصْلَحَةِ الْعِبَادِ وَهِيَ صِيَانَةُ أَنْفُسِهِمْ وَأَمْوَالِهِمْ وَأَعْرَاضِهِمْ The jurists came to a consensus that a legal punishment may not be implemented unless by the leader or his deputy. That is in the best interest of people, which is to safeguard their lives, their property, and their reputations. Source: al-Mawsū’at al-Fiqhīyah al-Kuwaytīyah 17/144 This principle, known in the West as due process, is essential to civil society. Citing the hadith of the blind man to circumvent it is a very dangerous proposition. If the incident did in fact occur, then the slander (waqi’) and disparagement (shatm) committed by the woman must have been done in manner that was aiding or inciting enemy forces, as the Muslims in Medina at the time were fighting a defensive war against the idolaters of Mecca. Ibn Taymiyyah considered the possibility of this interpretation, writing: الوجه الثالث أن هذا وإن كان حدا فهو قتل حربي أيضا فصار بمنزلة قتل حربي تحتم قتله وهذا يجوز قتله لكل أحد A third view is that, if this was a legal punishment, then it was also the killing of a combatant. Thus, she had the status of an enemy combatant who must be killed. This type of killing is permissible for anyone. Source: al-Ṣārim al-Maslūl 1/286 The Prophet (ṣ) did not kill people just for insulting him. Many people insulted him, cursed him, and harmed him, yet he was forgiving, patient, and forbearing. The legal maxim of no-harm requires that one can only harm others if it is necessary to avoid a greater harm.