Wednesday, August 20, 2014

Purity of Alcohol - Opinions of Some Great Scholars (Tamaam al-Minnah)

Continuation of: Vomiting of a Person, Urine & Excrement (Tamaam al-Minnah fie Ta'lieq 'ala Fiqh as-Sunnah)

[pg. 13; paragraph: 1; 2nd line – PDF pg 38]




My comment: It is most appropriate for me to mention here, the names of these scholars who passed this judgement of “the purity of alcohol” and a few lines in relation to their biographies, such that none would have the wrong idea, as if these were unknown or infamous scholars, not among those who were of vast and sound knowledge:

1. Rabie‘ah bin Abie ‘Abdir Rahmaan a.k.a Rabie‘ah ar-Ra’yi. It is said in at-Tahdzieb (by Ibn Hajar):
He met (took knowledge from) some of the Companions and the senior scholars of at-Tabi‘ien (the successors/disciples of the Companions) and he was himself a recognised jurist (Mufti) of Madinah and many would flock his gathering in Madinah. Around 40 disciples would attend his lessons and Malik also took knowledge and narration from him. 

2. Al-Layts bin Sa‘d al-Misriy al-Faqieh (the Egyptian Scholar of Fiqh) was a renown imam and his status as a respected scholar was recognised by the scholars, among them Imam Malik in a letter which he i.e. Imam Malik wrote to him. Infact Imam ash-Shaafi‘ie said: 
“al-Layts is more knowledgable than Maalik in matters of Fiqh, except that his disciples did not give him due support (in spreading his knowledge).” 
Ibn Bukayr said: 
“al-Layts is more knowledgable than Maalik in Fiqh, but Malik got the support (from his disciples in spreading his knowledge and writings).” 

3. Ismaa‘iel bin Yahya al-Muzaniy the companion of ash-Shaafi‘ie and he was an independent jurist (mujtahid) except that he followed most of the principles laid by ash-Shaafi‘ie, as mentioned by an-Nawawi in al-Majmu‘: 1/72

And many others, other than them from among the later scholars of Baghdad (Iraq) all of them held the view that “al-Khamr” alcohol or intoxicants is not an impurity and what is forbidden is it’s consumption as detailed in Tafsier at-Qurtubiy: 6/88 and it is the stronger opinion due to the aforementioned principle and there is no opposing evidence to it.

 
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