AL-ILORI THE GREAT SCHOLAR AND THE BOWING ISSUE WHEN GREETING
العلامة الإلوري وقضية الانحناء عند التحية.
In the name of Allah, who is the helper, and in Him we trust, and may Almighty bless and grant peace, to the best of Adnan's son, his family, his companions, and all the people of faith.
And after that, I have received a dialogue of those who deserve nothing but thanks and appreciation, and I admitted thanks to him, his nobility, the generosity of his branch and origin, and I obeyed his high morals, his popularity and highness according to him and his lineage, and I acknowledge the perfection of his brain and his narration and the beauty of his creation and behaviour, it is the great professor and the able Dr Sheikh Dawood Abdul Baqi Muhammad (may Allah be prolong his lifetime).
Why won't I thank his excellency?! He is studying and following our Sheikh Al-ilory The great scholar with all respect and honour in this a time that its face is blatant and the splendour of its appearance has gone and its shame and sanctity have perished, so our sheikhs and our old fathers became scums in the torrent of contemporary youths that are tyrants and violators, they had seen themselves riched with knowledge and culture and attained certificate and prudence (May Almighty Allah guide them).
How won't I admit the nobility?! And he allowed himself to dialogue with someone below him, if not in every field, then it is almost all, like me.
First I appreciate the gentleness of his morals?! He refused to rebuff and insult and chose dialogue and civility, so it is not surprising because if the origin of a thing is good then it branches will actually good (Allah shall multiply his likes and disappoint those who wanted to humiliate him).
He should not see me as an exaggerator - in my appreciation and reverence for the honour of Dr Daud - who believed what was said: "The only major course/specialization that you will not find to be taught in the universities of the world is MORALITY !! The cleaner may behave it while the doctorate degree holder failed it!.
Before anything, I hope that the doctor does not see me as his interlocutor, but rather that education is an interactive, participatory process between the professor and his student. Otherwise, I would not have the right to speak to the doctor in studying a text or to take an essay.
Nevertheless, even if I have exceeded the limit, then pardon is hoped from honoured people.
Then I say - and by Allah, I seek help and I won't lie:
After it was proven to the doctor, as it was proven to me that the great scholar Al-ilory did not disallow the absolute bowing by declaration nor by apposition, the message arrived, and every context of the doctor’s article testifies to that. (Allah shall reward his endeavour).
It remained that the honourable Dr. was showing the scientific prowess and jurisprudence skill in the deduction of rules, and he explored through the text of Al-ilory in the topic to prove that our Sheikh Al-ilory prohibited the bowing absolutely as he prohibited kneeling and prostration absolutely, and since in the diversity of results, the quantity of knowledge of men is appeared in deducing rules.
The doctor, in his path, took a serious scientific approach that only the genius expert can do that, and every silly naive person will fail to do so, but I - if he does not see me as a lengthener- would like to shine a glimmer of light on those paths that he took, "I may bring you a flame or find a guide with the fire?"
The first course of the path taken by the Honorable Doctor was the course of analogy, where he said: "It is possible to analogize the prohibition of absolute bowing over its prohibition of kneeling, prostration and taking off of slippers ...."
And I say: - With all modesty and respect - that there is no analogy in such a section, with evidence that “there is no analogy with the holy text.” That is, it is not inferred by the analogy with the Al-ilory prohibition of absolute bowing with the presence of its explicit text that says:
“As for the subjection of the necks and the bowing of the back and kneeling on the knees, it is permissible, If not obscene ... "* 1
Rather, the analogy is inferred with what is not stipulated in it by the divine scripture. There is no disagreement about this among the fundamentalists as a whole.
And if it was said that there is an analogy in such a section, then it is a logical not legal, and I do not think that our dear doctor was among who sees verbal reasoning as a logical analogy.
What the jurists termed as the derivation of a new branch over the old branch, as the doctor said, is what the logicians referred to as Analogy of representation, and what did you know as this representation? it is the confirmation of the partial rule with its evidence in another similar part, and if we assume that his excellency the doctor tilted this logical tendency, however, it is not sufficient evidence to prove the prohibition of Al-ilory to the absolute bowing, why? Because the Analogy of representation in the logical law does not benefit a confirmed rule with evidence, and Al-Akdari had commented on that:
"Proof of the confirmed rule is not useful" *2
THE ANALOGY OF INDUCTION AND REPRESENTATION.
The result of all of the above is that inference cannot be determined by the analogy of prohibition of Sheikh Al-ilory over the absolute bowing over its prohibition of absolute kneeling and prostration...
Then the honourable doctor said: "bowing is not from the law of Heaven, and he counted it among pre-Islamic traditions inferred by a stanza of Al-Ilori:
"The modesty that we know *
Such as in the mind or in the law of the Heaven"*
And I say: The bowing, if not from the law of the heavens, is from the wisdom of the mind or from the good habits, and the custom is impermeable as the fundamentalists say, although the rulings are three; legitimate, mental and customary, * 3
So Al-Ilory said:
Like in the mind or the law of heaven
Crouching/bowing is not one of the pre-Islamic acts, but rather it is a good practice for those who deal with it, even if it does not have an impact on the predecessors of this nation, as long as the abandonment was not from the legal evidence, then there is no Sunnah of the abandonment in the legal sources, this is an issue that scholars have killed with research, So listen to Al-Ilori saying:
“And all that remains today in Nigeria, from the customs of taking off the sandals to greet, lie down or prostrate in front of the elders or kings, but they are among the leftovers of the pre-Islamic era that Allah hasn't revealed an authorised scripture on it.” * 4
Did this verse mention about bowing in this text?
As for the second path that the esteemed doctor took, he told the story of Al-ilori's denial that people shouldn't stand for him, including our late Sheikh Abdul Baqi Muhammad (Great Teacher of Iwo) and Sheikh Murtadoh Abdul Salam. (Father of Mahdi, Ibadan)
On this scenario I commented as follows:
The story of Al-ilori’s denial of standing for him on our generous fathers, Sheikh Abdul-Baqi Muhammad and Sheikh Murtadoh Abdul Salam, is an eye-witnessed event and is not sufficient enough for evidence, as long as there are meetings and events that are countless and incalculable before what the doctor mentioned and after that people were standing in it for Al-Alori and he did not deny it for them, with no objection preventing him from Denial, and the Great scholar Al-Ilori- as witnessed by the people - he does not compliment, courtesy, cajole or administer in everything that touches the essence of Sharia and truth, and one story is not an argument against a thousand that against it.
Then what I saw in the story is different from what the Honorable Doctor sees in it, and I saw that our fathers and our sheikhs respect each other with the utmost respect for their different attitudes and positions on controversial issues. Our Sheikh Abdul Baqi and our Sheikh Murtadoh stood for Al-Alori, by that they have respected him and his stance on the issue of standing up, and Al-ilori denied them as respect for them. For their positions on the issue, he objected with what both based on and what they belong to ideologically in the matter by saying, may God’s prayers and peace be upon the Prophet that says: “Whoever is pleased to have men stand for him, let him have his seat from the hellfire.”
However, the difference in the concept of this hadith isn't hidden.
Is it the pleasure for people to stand is forbidden or it is the standing itself? Or both together? This is where the theories of scholars differ.
Yes, taking into account the difference in conditions is very important in understanding such an event, as the conditions of greetings between the great and the common people, and between the common and the great people, and between a colleague and other are usually different, naturally, mentally and legally.
It is like that, that Sheikh Abdul Baqi and Sheikh Murtadoh (may God be pleased with them) apparently were closer to the school of the people of the scripture than to the school of the people of Ideology, and Al-ilori - as there is no obscurity in it - tend to be close to the school of the people of Ideology than to the school of the people of the scripture, but nevertheless, there is still an exchange of respect and honour, exchange of reverence and appreciation, even on the authority of arguing the argument and the evidence with evidence, and this incident has no clear and convincing explanation other than this. Otherwise, why did we not say that our Sheikh Abdul-Baqi and our Sheikh Murtadoh were satisfied with the respect and salutations that they gave through standing for Al-Ilori? !! Or did they not find the hadith that Al-Ilori had read before their day?! Both can never do that !!.
Then it should not be forgotten that Sheikh Abdul-Baqi and Sheikh Murtadoh are not students of Al-Ilori, but were contemporaries with ease of disparity, so how is it possible for the humble Al-Ilori to be pleased and happy with their standing for him, then both, on that day, were guests while Al-Ilori is the host for them, legally the host has the right to honour his guest, and so on. This is the summary of what was drawn from that story only.
The only thing that was left is the question that was tossed by the honourable doctor, that what should be said in other situations where people were standing up for the great scholar Al-ilory and he did not stop them?, the doctor went forward to say that; "The Great scholar Al-ilory counted it as a mere compliment or acquiescence in coercion", but the matter appeared differently to me because Al-ilory does not know, In the Sharia, compliment nor flattering of the wrong, and if he acquiesces in coercion or complimented, would he have been wrongly complimenting us, his students, community, and family, while it is forbidden by Sharia ?!
For we, his students, group, and family - until his last breath - we used to respect and honour him, whether he entered or exited or passed by us, or a great scholar appeared in the preaching councils during the nights of Ramadan, he never insulted nor blasted us, but he always taught us a longtime chant:
"Stand for the teacher and give him a veneration *
Because the teacher was almost a messenger of Allah"* 5
And if it was said there is a contradiction between Al-ilori's denial of the two sheikhs, taking it in evidence, and his non-denial of his students and group. We can say; "yes, there is a contradiction between them, but it is easy and tractable to defend." This is because there is no surprise or incompatibility in the contradiction because the scholars have fixed some knowledgeable methods in dealing with the contradiction between two different texts, two situations, or two opposing concepts. The firsts of both can be done through combination, and if I go into this, I may not return until after a long period of time.
The result is that Al-Ilori combined the two concepts of the hadith, where he carried one concept on one case and another concept on another case, each according to what the situations and circumstances required. If he was respected by standing for him and he refused, then he had followed the apparent hadith. That is when the standing was from peers, senior citizens, or those who disagree with Ideological research, and if it was done for him and did not refuse it, then he had taken the concept that it is forbidden to be pleased with that standing rather than the act of standing as a whole, and that is when it was performed by those that are below him in status from the students, the community, and the family, and this is the meaning of the jurisprudence of the great scholar Al-ilory, he was the one that eases the Islamic Sharia. "Only The people of Mecca are more knowledgeable about their reefs".
This may be used on this situation as it was said that the companions of the Messenger used to glorify Him and fear Him and used to stand in respect for him, and one day He appeared to them and they rose up and He forbade them and they sat back except Hassan bin Thabit, the poet of the Messenger, remained standing and at that he chanted his poetry:
My standing for the Prophet is compulsory,
Leaving the compulsory is not righteousness.
I am astonished by those who have an understanding mind *
And sees that beauty and refused to stand. * 6
This story, with its chain of transmission not being proven, is in agreement with an important rule of jurisprudence, which is: “An order or prohibition if it contradicts with modesty, then modesty will be preferred.”
★ As for the third paths, it is inferred by the hadeeth of bowing. In that, the honourable doctor said: “The scholar Al-Ilori , may God Almighty have mercy on him - if he stood in the manner of the hadith of Anas bin Malik in which he said:” A man said: O Messenger of God, A man among us will meet his brother or his friend, should he bow to him? He said: No. He said: Should he hug and kiss him? He said: No, he said: Should he take his hand and shake? He said: Yes. The hadith was classed as Hasan by Al-albaani in Sahih Sunan al-Tirmidhi,
If he stood on this hadith. He can only stick to it and act accordingly.
Here I say:
* Firstly: Al-ilori’s statement that it is permissible for the lowness of necks, bowing of back and kneeling on the knees are supported by the correctness of the evidence, so how can he leave it to the weak hadith?
* Secondly: This hadith is general from one side and private from another side, then it is not inferred from the public, but rather remains on its specifics, for it is not among the hadith that forbid for a child to bow to his father, mother, sheikh, professor, leader, and master, and what is in it is forbidding a man from bowing to his brother or friend, Even the narration of those who said: "one another", the hadith appeared to be on an equality, not on superiority, inequality and differentiation.
Thirdly: Scholars have many sayings about this hadith, and it was said that it was denied, abandoned or weaked, and those that improved it are few. Like Al-Albani, whose improvement is due to his many contradictions and many retreats as realised by scholars, and he too has retracted his improvement of this same hadith, * 7
It is known without controversy that the weak hadith is not inferred in rulings and beliefs.
The constant, with our certainty, is that there was no authentic hadith that forbid the bowing, and all that was said about the issue of bowing is the sayings, opinions, and choices of some scholars in support of this weak hadith.
Fourth: The statement that Al-ilori stood on this hadith, except that he did not work with it because it was weak, overbalanced the statement that he never stood on it, as evidence that the hadith is in the book (Riyadu-s-Soliheen) and was one of the Markaz’s subjects in the early years of its foundation, and with evidence that The question of bowing has been addressed by Al-ilori in his book Islam and pre-Islamic traditions.
Fifth: And if it was said objectionably that the hadith is good or true, we say: Not every true hadith is used in practical rulings! Otherwise, where is the pilgrimage of many women today from this authentic hadith that we mentioned below?!
“It is not permissible for a woman who believed in Allah and the Last Day, to travel a day and night unless she is accompanied by Mahram(husband or any other relative to whom she is prohibited to marry)”.
Such a jurisprudential anecdote alludes when looking for provisions or reasons of rulings, or the purposes of Sharia in rulings.
This is supported by a great rule of jurisprudence:
The principle in the rules of interactions is to pay attention to the meanings and purposes, unlike the rules of acts of worship, the principle in it is worshipping and compliance without paying attention to the meanings and purposes, as decided by Imam Shatby.
And another rule says: What is forbidden for its own sake is permissible only for necessity. As for what is forbidden to fill the pretext, it is permitted for the need. 8
And the situation must be, for we youths, realized that the legal rules did not end with just the evidence, but after the evidence, the jurisprudence of the evidence, and after the jurisprudence of the evidence, the jurisprudence of reality, and the largest of all is the jurisprudence of revelation of the evidence in the appropriate reality for it in time, place, situation and place.
* So, if the great scholar Al-Ilori was alive until this moment, he would not change his stance on the issue of bowing to the weak hadith unless he had stronger and straightforward evidence than what he had before, so this was how he deals with every controversial issue, he is not hesitant that to put forward a leg and delay other.
In conclusion: I say that the Imam Al-Ilori did not disallow the bowing at all and my back up in that is explicit:
"As for the lowness of the necks, the bowing of the back and kneeling on the knees, it is permissible, if it is not obscene ..."
* Yes, this Al-Ilori’s position is not an anomaly from him. Rather, it was among the scholars, past and present, who are in such a position, especially if that requires respect, honour or acquiescence.
And for history, I can say a testimony: The only time I saw Ali Jumaa close to al-Qaradawi was in the summer of 2009 in Istanbul (Turkey) at a conference on the environment, and only the sheikhs were present: Sheikh Qaradawi, Sheikh Akrama Sabri, Sheikh Ali Jumaa and the servant of Allah the author of this article, and upon our return to Cairo on the Egyptian plane, I entered with Sheikh Al-Qaradawi and we were in the front seat in the businessmen class, and after us came Ali Jumaa in the back seat, while kneeling on his knee and descending at Al-Qaradawi to speak to him praising, calling, and how are you Yaa Mawlana? Then Ali Jumaa said to al-Qaradawi jokingly: I am praying all night for you. Then he sat down and gave me his own mobile phone number that no one else can answer, and it is necessary for me to call and meet him. This is the only position that I saw Ali Jumaa close to al-Qaradawi, descending on his knee on the ground to speak to him, ... "* 9
★ And finally:
The ancient Markaz does not see any harm in the lowness of the necks, the bowing of the back, and kneeling on the knees in greetings, especially if it is from the youngest to the elders, or from the wives to their husbands, or from the children to their parents, or from the students to their masters.
The Markaz is the Al-ilori, and the Al-ilori is the Markaz in which we the Markazites believed that there is no problem in the convention.
And I say as the Malikis say: "We if we were following Imam Malik, we are not his slaves".
Oh God, show us the truth, and enable us to follow it, and show us the falsehood, and grant us to avoid it, and forgive us and those who preceded us by faith, the forgiveness of determination with your mercy, O Most Merciful, O Lord of the worlds.
Your humble student /
With the Noon Wal Qalam Foundation, ibeju Lekki, Lagos, Nigeria.
The night of Arafa 1440 AH / Saturday, 10/8/2019.
References and sources:
* 1 - Islam and pre-Islamic traditions, p .: 157 of Al-iLori, Died: (1992 AD)
* 2- The ladder staircase, to Al-Akhdari (983 A.H.)
* 3- scriptures of Unification, Al-ilori.
* 4- Islam and pre-Islamic traditions, p. 154 of Al-Ilori.
5- The Prince of Poets Ahmed Shawky T. (1932)
* 6- The former mufti, Dr Ali Jumaa, mentioned it in an article on his Facebook pages, under the title: Therefore, the status of the companions rose above the heads of the worlds, and part of it was assigned to Abu Dawud in his Sunnah.
* 7- Al-Albani (1420H), The correct chain 1/29. The modern researcher.
8- Al-Mawafaqat, Al-Shatby, Tel: (790 AH)
Differences or precious origins of Al-Qurafi: (684 e)
The doctrinal rules, Al-muqri, T: (1041H)
* 9- Sheikh Youssef Al-Qaradawi's website, under the title Sheikh Issam, responds to the attack on Ali Jumaa ...
WRITTEN IN ARABIC BY:
SHEIKH MUHAMMAD MISBAHUDEEN IBRAHEEM AZ-ZAETUNI.
FOUNDER AND DIRECTOR OF NOON WAL QALAM FOUNDATION, IBEJU LEKKI, LAGOS.
TRANSLATED BY: S.A KOLAYO.