Fatwa ID: 08554
Answered by Maulana Nuski Cassim
Question:
If a scholar (Eg: Imam Al-Nawawi) interpreted a Hadith, and this interpretation was criticised from many scholars after him, due to lack of evidence of it or other reasons, would it be acceptable to still believe in that interpretation?
For example, there is a Hadith of the prophet (saw) using his own saliva and soil from the ground to heal ulcers and and wounds (this is one of his methods for doing ruqya Peace be upon him)
As someone with a biology background I can immediately see the hazard of this, there’s an entire section of infectious disease called “soil borne diseases”, which are infections you can get by having a cut and introducing soil to it. Saliva too can cause infections however it’s arguably not as dangerous as soil. You can see why I was puzzled by this Hadith.
Imam Al Nawawi commented on this by saying “the soil has to be from Medina, and the saliva has to be from the prophet, due to his blessing” effectively making this action exclusive to the prophet.
I was relieved by reading Imam Nawawi’s interpretation. However many scholars critiqued it by saying the Hadith doesn’t imply that. I am still convinced Imam Nawawi’s take is correct due to the danger from soil and saliva, so is it permissible to accept Imam Nawawi’s interpretation even if it’s unpopular and criticised ?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Not only was Imam Yahya ibn Sharaf Al-Din Al-Nawawi (ra) a jurist of the highest caliber, but he was also a great muhaddith—having authored many books on the hadith traditions as well offering commentary.
The hadith in question is the following:
حَدَّثَنِي صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم يَقُولُ فِي الرُّقْيَةِ “ تُرْبَةُ أَرْضِنَا، وَرِيقَةُ بَعْضِنَا، يُشْفَى سَقِيمُنَا، بِإِذْنِ رَبِّنَا
‘Aishah (ra) narrated that Allah’s Messenger ﷺ used to read in his Ruqya, “In the Name of Allah” The earth of our land and the saliva of some of us cure our patient with the permission of our Lord.” with a slight shower of saliva) while treating with a Ruqya. – [صحيح البخاري، رقم الحديث: ٥٧٤٦]
Concerning this hadith, Imam Al-Nawawi (ra) commentates on it by saying the following:
وقال النووي: قيل المراد بأرضنا أرض المدينة خاصة لبركتها، وبعضنا رسول الله صلى الله عليه وسلم لشرف ريقه، فيكون ذلك مخصوصا، وفيه نظر لا يخفى
“It is said that the meaning of ‘our land’ is specifically [intended to be] Madinah due to its blessings, and ‘our saliva’ meaning the saliva of the Prophet ﷺ due to the nobility of his saliva.”— [عمدة القاري، ج. ٢١، صفحة ٢٨٠، مكتبة الشاملة]
Though other scholars had a more general interpretation in contrast to that of Imam Al-Nawawi (ra), it will not be problematic in any way to accept his interpretation.[1]
Moreover, it is worth noting that Imam Qurtubi (ra) mentions that this method of ruqyah must be done according to certain rules and [particular] methods–in other words, only those who are trained and familiar with this method of ruqyah should conduct it [if need be].[2]
References:
- فإن كان الحكم في غير الأمور القطعية، وإنما في مجال الاجتهادات أو الأدلة الظنية، فلا ينقض
[كتاب الفقه الإسلامي وادلته، ج.٨، صفحة ٦٢٤٩، دار الفكر]
2. وتعقبه القرطبي أن ذلك إنما يتم إذا وقعت المُعالَجَة على قوانينها
[فتح الباري، ج. ١٠، صفحة ٢٠٨، المكتبة السلفية]
Only Allah knows best
Written by Maulana Nuski Cassim
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
