The Taste of Fiqh: Ijtihad & Istihsan By Sh. Rif’at al-Tahtawi

Ijtihad, or diligent scholarly effort in Islamic jurisprudence, is founded on two main components: the scholar (mujtahid) who engages in it, and the subject matter being examined. This effort involves the mujtahid’s thorough endeavor to deduce rulings from the Shariah law, drawing upon evidence.

Key sources for ijtihad include the Quran, the Sunnah, consensus (ijma’), and analogy (qiyas). Additional principles such as istishab (the presumption of continuity in the absence of evidence) by Al-Shafi’i and Istihsan* juristic preference in the absence of direct evidence) by Abu Hanifa are also integral.

Istihsan, which translates to a preference for departing from established precedent, signifies a profound insight that arises within a knowledgeable mujtahid who has delved deeply into the intricacies of Islamic texts. It is an intuitive judgment, influenced by the scholar’s extensive learning and piety, which guides them in navigating complex legal issues. Abu Hanifa and his school are renowned for their application of analogy and istihsan, reflecting a depth of understanding beyond mere textual analysis.

Highlighting the value of intuition and piety in legal reasoning, the Sufis teach, “If a matter arises, weigh it against the law; if your soul does not find peace in it, then abstain from it.” This principle mirrors Abu Hanifa’s cautious stance, as he famously said, “Even if they placed a sword on my head to declare that nabidh is haram, I would not say it; and if they placed it on my head to drink it, I would not drink it.” This illustrates his piety and preference for abstention in the face of ambiguity.

Undoubtedly, the heart of a scholar who could accomplish this, is the heart of the scholar who is mindful of the states of his hearts; he with which the subtleties of rulings are made clear. How rare such a heart is among hearts, unlike the heart of the obsessive and the lax, which finds tranquility in everything and is of no worth.

The wisdom in istihsan is further exemplified by the incident involving Ibn Umar, who, when questioned about the permissibility of the blood of a mosquito, responded, “You ask about it while you have killed Hussein?” This remark underscores the importance of prioritizing significant moral and ethical considerations over minor legalistic queries, highlighting the depth and intuition necessary for sound Islamic legal judgment.

In sum, ijtihad and concepts like istihsan emphasize a sophisticated interplay between adherence to textual evidence, scholarly judgment, and piety in Islamic jurisprudence. It showcases the unique role of mujtahids, whose insights and thoughtful evaluation of evidence contribute to the nuanced application and understanding of Shariah law, underscoring the critical importance of the scholar’s intuition and moral compass in deriving and applying Islamic legal principles.

*Istihsan, which translates to “juridical preference” or “equity in Islamic law,” is a principle in Islamic jurisprudence allowing a jurist to depart from a precedent or adopt a ruling that would achieve a better outcome in specific cases. It’s particularly significant in the Hanafi school of thought, one of the four major Sunni legal schools.

In the Hanafi school, istihsan is used as a method to prevent hardship and avoid rigid application of the law that may lead to undesirable outcomes. It’s employed when strict adherence to analogy (qiyas) or the literal meaning of texts might lead to results that are considered unjust, harmful, or at odds with the objectives of the Sharia (Maqasid al-Sharia). This principle allows for flexibility and adaptability in the application of Islamic law, ensuring that rulings align with justice, public interest, and the welfare of the community.

An example of istihsan in the Hanafi school might involve the relaxation of certain commercial transactions’ strict rules to facilitate trade and economic activity, provided that the essence of the transaction does not contradict Islamic principles. For instance, although a strict analogy might suggest a certain financial transaction resembles riba (usury), which is prohibited, a Hanafi jurist might apply istihsan to permit the transaction if it serves the public interest and does not entail exploitation.

It’s important to note that istihsan is based on solid Islamic legal principles and is not merely subjective or arbitrary. It is grounded in the jurist’s deep understanding of the Sharia’s objectives, the Quran, the Sunnah (prophetic traditions), and the broader legal maxims of Islam.

The application of istihsan above is unique to the Hanafi, and to some degree the Hanabali schools, while the Malikis and Shafis offer unique critiques of it in this context.

Going To The Dentist While Fasting

Q: Can I get dental work done while fasting?

A: Sheikh Khalil (D. 776 AH) mentions this in his text: “It is disliked to treat dental cavities during the daytime of fasting and nothing is obligatory on a patient (qada or kafara) if he is safe (not letting anything how down his throat).

If he swallows something from it because he could not control any water or medicine going down his throat, he makes up that day, and if he ingests something intentionally, he makes kaffara, unless he accepted the treatment out pf necessity: fearing harm, the onset of disease, sever pain or even death. In the case of the latter treatment is obligatory.

Based on the above, Dental treatment, whether it involves medication, application, extraction, filling cavities, repairing fractures, removing decay, or cleaning, is divided into two rulings according to the Maliki school:

1. If the fasting person can delay the treatment to after maghrib without hardship, then this is the safest and preferred action; because a Muslim should not undertake anything during the daytime of Ramadan that might corrupt his fast, and initiating treatment without necessity is disliked (makruh) according to the Malikis.

2.  If it is not possible due to the severity of the disease, extreme pain, the unavailability of a dentist at night, or fear of disease onset or worsening; it is permissible to treat his teeth during the day out of necessity; Ashhab (d. 140 AH) said: “If he fears harm by delaying treatment to the night, then there is no harm;” indeed, it becomes obligatory to treat hos teeth if he fears death or severe harm.

In this case, it will either be:

A) He ensures that he does not swallow any medicine, water, or anything else; then his fast is valid and there is nothing upon him; however, ensuring this is difficult.

B) He confirms that he has swallowed something mentioned, do to duress, error, or forgetfulness; then he must only make up the fast; based on the Prophet's ﷺ  statement: “Whoever forgets while fasting and eats or drinks, then let him complete his fast, for it is Allah who has fed him and given him drink.” 

C) He confirms that he swallowed something mentioned intentionally after being able to control and dispose of it; the Malikis have differed in it; the apparent and well-known opinion: the obligation of both make-up and expiation upon 
D) The patient doubts whether he swallowed something mentioned; then it is recommended for him to make up the fast as a precaution; due to the scholars’ disagreement. 

However, in my view, the axiom ‘doubt does not remove certainty’ allows for some leniency in the procedures listed above, as well as Invisalign. Al-Baji al-Maliki (d. 474 AH) said, ‘In my opinion, if he is safe, then nothing is upon him, just like rinsing.’

Allah knows best.

Suhaib

Where To Start The Journey To Allah By Harith al-Muhasibi

The first step of a responsible person is to know that they have a Lord who has commanded and forbidden them, to reward them for their obedience and punish them for their disobedience. It is essential for them to flee from His punishment by obeying Him and avoiding His disobedience. This is referred to in the saying of the Almighty, “So flee to Allah” [Adh-Dhariyat: 50]. Fleeing to Him is only through obedience to Him and avoiding His disobedience. Obedience and disobedience are contingent on learning the Sharia.

Therefore, one must learn from the Sharia what Allah, the Exalted, has forbidden for them, both outwardly and inwardly, to avoid it, and what He has obligated upon them, both outwardly and inwardly, to do it according to the demands of their situations and circumstances.

It is incumbent upon them to learn prayer and fasting: their obligatory components and conditions. They are not required to learn about zakat unless it becomes obligatory or is about to become obligatory. Similarly, they are not required to learn about Hajj and Jihad unless they are among those eligible for them. If there is ample time for these, learning becomes a chosen obligation. If the time is limited, the window of learning is smaller.

Likewise, for all other matters that arise from various situations that  obligate obedience to Allah, both outwardly and inwardly, it is obligatory to learn about these matters, their causes, times, conditions, pillars, and what invalidates them.

Why Do Good Since Allāh Knows Our Ultimate End?

Once I was at a conference; a young woman pulled me to the side and said she needed to ask me a troubling question: ”Why do good if Allāh creates all actions, controls all and knows our ultimate end?”

After letting her know that I appreciated her asking, and that what she asked was important, I asked, 

”Do you believe that Allāh knows all things?” She said she did. I continued, ”If you believe He knows all then do you trust his commands?” She nodded yes.

I continued, ”If you affirm His absolute knowledge, and you trust his commands, then you must act because He commands you, ’Do good!’ You can’t affirm His perfect knowledge while questioning His advice and commands!” 

She said, ”That’s it? I didn’t think it was that simple. Thanks!” 

A Remedy For Perplexing Questions
Often, if you trace the questions that haunt you about faith to the qualities and names of God, you will find simple, yet powerful responses to difficult questions. So knowing Allāh helps you establish a framework for understanding your faith and the world around you. One of the most important beliefs is affirming Allah’s perfect knowledge. It spawns security in knowing His commands, apprehension knowing that He alone knows the final results of your life and the desire to constantly improve because, again, your fate solely rests with Him. 

Suhaib Webb

Methods of Mastery: Advices On How To Study From Dr. Mahmoud Abdulrahman

  1. The student of knowledge should direct their efforts towards beneficial knowledge and the needs of their community and country. While it’s important to study the subject one loves, considering what benefits society and fulfills the needs of one’s people is even more noble. Remember the story of Ibn Abbas with his friend, and the story of Sebawayh, emphasizing the importance of collective benefit.
  2. One who teaches people the Quran, even if not a scholar, should not underestimate themselves. Teaching the Quran is part of prophetic objectives, conveying revelation as it was revealed.
  3. Focus on mastering the fundamentals of knowledge rather than delving into its complexities excessively.
  4. Pursuing too many disciplines simultaneously leads to mastering none.
  5. Knowledge reciprocates dedication; give your all to it, and it will reward you abundantly.
  6. Start with what challenges you slightly beyond your current level, avoiding both extreme ease and extreme difficulty.
  7. Attach yourself to knowledgeable mentors, as their guidance is invaluable and surpasses mere reading.
  8. Seek knowledge from multiple sources, as scholars correct one another even without explicitly stating so.
  9. Complete what you start in your studies, as leaving things halfway only leads to distorted and incomplete knowledge unless guided by a knowledgeable mentor.
  10. Our religion relies on a chain of transmission, and every knowledge has a history.
  11. Our era emphasizes solidifying beliefs among people, preserving the nation’s constants, and safeguarding its religion and unity. Embrace consensus.
  12. Prioritize learning about conduct, refinement, and self-purification, as success lies in purification.
  13. Follow a structured approach in learning and avoid skipping to advanced levels without proper guidance.
  14. Refrain from diving into contentious issues or adopting new schools of thought hastily, as opinions and schools of thought are a mercy but can lead to turmoil if misused.
  15. Don’t disregard the opinions of past scholars in favor of personal interpretations, as every branch of knowledge has its roots and principles.
  16. Beware of those who claim to derive rulings from evidence but merely relay what they’ve been told without understanding.
  17. Differentiate between conclusive and speculative knowledge, starting with what is agreed upon before delving into disagreements.
  18. Patience is key; every field of knowledge requires time for its fruits to ripen.
  19. Humility is essential; teaching basic knowledge should not inflate one’s ego.
  20. Don’t waste time pursuing knowledge beyond what God has facilitated for you.
  21. Stick to the most relevant evidence rather than chasing obscure references, as straying too far may lead to misunderstanding.
  22. Seek evidence relevant to the nature of the issue at hand, whether rational, legal, or empirical.
  23. Each student has their own methodology and preferred books; there’s no one-size-fits-all approach.
  24. Above all, sincerity, piety, and reliance on God are paramount in the pursuit of knowledge.

May Allah grant us success in our endeavors. Amen.
Dr. Mahmoud Abdulrahman

Sh. Al-Babli al-Azhari on Why Share Content

Sheiih Shams al-Din al-Babli*  writes

No one writes a book except for one of seven reasons, and it’s impossible to author outside these categories:

1. To invent something that hasn’t been created before.

2. To complete something that is incomplete.

3. To explain something that is complicated.

4. To summarize something long, without losing any of its meanings.

5. To organize something that is mixed up.

6. To correct something that the original author got wrong.

7. To collect something that is dispersed.

Application in 2024

Remember, whether you’re writing a book, posting a tweet, or dropping a video online, sticking to those seven key reasons is crucial. It’s all about keeping it for Allah, staying sincere with your intentions – that’s what dawa is all about. 

Make sure whatever you’re putting out there is genuinely meant to add something good to people, clear up confusion, or share something important. It’s not just about getting likes or clicks; it’s about making a real difference, staying true to yourself, and keeping things straight-up honest. That’s how we make sure our contributions really matter and reflect our true intentions.

Simply put: before you post something, ask yourself, “Will this take me to Heaven or to Hell?” If you’re unsure, then do what the Prophet ﷺ advised, “Abandon what makes you unsettled for what does not make you unsettled.”

Suhaib Webb

*Shams al-Din al-Babli, who passed away in 1077 Hijri, was mentioned by Mulla al-Muhibbi, Muhammad Amin ibn Fadl Allah, in “Khulasat al-Athar fi A’yan al-Qarn al-Hadi Ashar” (Volume 4/41, Cairo Edition, 1284 Hijri

Want to Speak Arabic? Don’t Duck These Texts!

I experienced learning and memorizing the major mutun in Arabic: Ajjrumiya, Mulah al-Irab, al-Miftah, Qatra and the Alifiyyah. None of them helped me speak and communicate like these works. Technical works are important, but they do not carry the emotion and day to day expressions found in literature. Thats why many can tell you the irab, but they can’t read an Arabic newspaper or novel. These are excellent in their language quality and expressions. .

From The Prophet To The Ten Qiraat: The Quran’s Preservation by Dr. Zaynab Abu Fadl*

The Certainty of The Quranic Text

Shams al-Din al-Dhahabi, in his work dated 748 AH, meticulously identified seven of the companions who met the three essential criteria he stipulated for the elite rank of those who recited  the Quran to the Messenger of Allah (peace be upon him).

Al-Dhahabi’s Three Criterion

The first necessitated establishing that these companions received the Quran directly from the Prophet (peace be upon him). 

The second required that these companions transmitted the Quran to those who came after them, just as they had received it directly from the Messenger of Allah (peace be upon him). 

The third stipulated that these companions possessed unbroken chains of transmission (Isnad) to the ten Quranic recitations that the Muslim community had accepted, meaning that the chains of narration for these recitations and their traditions had culminated in these individuals.

Dr. Mohammad Hassan Jabal (D. 2015) subsequently undertook a comprehensive review, identifying thirteen companions who met Al-Dhahabi’s criteria. He noted that this number places the rank of direct companionship with the Messenger of Allah at its highest echelon, exceeding the minimum number required for establishing tawatur.

The second rank comprises the companions and the Tabi’un (the generation that followed the companions), each of whom presented the Quran, in whole or in part, to one or more individuals from the first. The chains of transmission for the ten Quranic recitations that the Muslim community has embraced come from  these individuals.

Al-Dhahabi identified fifteen from the second group, while Dr. Mohammad Hassan Jabal later identified twenty-nine, mostly from among the Tabi’un, adhering to the criteria set forth by Al-Dhahabi.

Al-Dhahabi did not provide specific historical dates for the reciters who received the Quran from their predecessors in the second tier. However, these chains of transmission continued until they reached the eighteenth tier, which emerged in the early eighth century of the Hijri calendar, coinciding with his lifetime. 

The total number of reciters in these tiers, as documented, amounted to four hundred and thirty-seven, with each reciter’s chain of transmission carefully delineated. These criteria were required for the individuals within this tier, as specified by Al-Dhahabi, although he did not provide a comprehensive historical account for this group.

This continues to be the case within the Muslim community, where the transmission of the Quranic text through the method of direct oral presentation persists from generation to generation and layer to layer, just as the companions received it from the Messenger of Allah through the intermediary of Jibrail, who received it from the Almighty, the Most High. 

This method represents the most robust means of transmitting the Quranic text, as it involves direct presentation during the time of the Prophet and thereafter, solidifying the continuous transmission of the Quranic text through connected and authenticated chains of narration.

2- Continuity in Transmitting the Quranic Text Orally Without Official Presentation 

This was the primary means of conveying the Quran to the Ummah (community), and it had various methods, including: reciting the Quran to those attending gatherings, reciting it to those invited to Islam, and reciting it to people in mosques, during loud prayers, in sermons, and in gatherings of the community. The news and authentic reports about this were abundant, and they have all been extensively documented by scholars such as Ibn Jarir, Al-Tha’labi, Al-Rua, and others in the books of Hadith.

This method had three significant outcomes:

  1. The widespread dissemination of the Quranic text in his ﷺ time and thereafter. The companions, may Allah be pleased with them, followed the example of the Messenger of Allah in this method of conveying the Quranic text, and they spread it extensively in villages and regions. They recited it to people in mosques, during prayers and sermons, and in gatherings of the community.
  2. The practice of reciting the Quran continued during the era of the Tabi’un (followers of the companions) and those who followed them with excellence, until in every mosque, there was a Quranic memorizer, a reciter who memorized a a large portion of if it, or even a small part of the Quran. But that practice established centers for unofficially transmitting the Quranic text.
  3. This practice has endured until today in our Ummah (community). It has resulted in the formation of a class of individuals in every country, province, and region whose recitation is connected to those who recited to the Messenger of Allah, peace be upon him.

Second: The Abundance of Quranic Memorizers During The Prophet’s Time and After

The evidence for this is the well-established fact that the number of Quranic reciters who were martyred in the Battle of Bi’r Ma’una during the lifetime of the Prophet reached approximately seventy. This is in addition to those who were martyred in the Battle of Yamama led by Musaylimah the Liar.  Some historians have mentioned their number to be around five hundred, as Ibn Kathir presented. 

This does not contradict what is reported in Sahih al-Bukhari from the hadith of Anas: when he was asked about those who memorized the Quran during the Prophet’s time, and he said, 

“Four, all of them from the Ansar: Ubay ibn Ka’b, Mu’adh ibn Jabal, Zaid ibn Thabit, and Abu Zaid.”

 It is also narrated from him that he said, “The Prophet ﷺ passed away, and only four people had compiled the Quran: Abu al-Darda’, Mu’adh ibn Jabal, Zaid ibn Thabit, and Abu Zaid.”

Scholars have provided various explanations for these two hadiths, as mentioned by Ibn Hajar in Fath al-Bari. He also presented a number of narrations that confirm the multitude of Quran memorizers among the companions and they  were even more than that. 

It’s possible that Anas meant to emphasize the specific clan of the Ansar called “Bila al-Khasr” in that context. This does not exclude the fact that Quran memorization extended beyond the Ansar to include the Nasr tribe, the descendants of other generations of immigrants, and those who came after them.

Third: Precision of Deleivering The Quranic Text Verses & Words

The Prophet’s recitation to his companions in loud prayers, sermons, and community gatherings, along with the meticulous preservation of Quranic verses, ensured that the Quran was firmly rooted in the hearts of the memorizers among the companions. Their memorization reached the highest levels of precision and mastery, even if it involved adding or omitting a letter. 

This is supported by the narration where Umar recited, 

“(And the forerunners, the first of the Muhajireen and the Ansar, those who followed them in righteousness)” 

with the raf’ of “the Ansar” and without repeating “those who.”  Zaid bin Thabit asked him about it, and Umar confirmed that it was indeed “those who followed them in righteousness.” Then, Umar turned to Ubay bin Ka’b, who also recited it as “those who followed them in righteousness.” Thus, they corroborated each other’s recitation. 

This shows how the Quranic text was orally transmitted from the Prophet ﷺ to his companions and, from there, to the entire Ummah (community), safeguarded from any alteration, addition, or omission, thanks to the agreement of the Quranic specialists in each generation on the authenticity of the Quran.

The Second Means of Establishing Certainty: Documentation

The Prophet’s focus on preserving the Quranic text through writing was not less important than oral transmission. Historical sources mention that there were scribes who recorded revelations from the Prophet since the early days of its revelation in Mecca. There were around forty-three scribes, the most famous among them being the four Caliphs and Abu Sufyan and his son, Muawiyah, Yazid, Az-Zubair ibn Al-Awam, Talha ibn Ubaidullah, Saad ibn Abi Waqqas, Abdullah ibn Rawaha, Ubay ibn Ka’b, and Abdullah ibn Abi Al-Sarh. 

The first to write down the revelations of the Messenger of Allah in Mecca was Zaid ibn Thabit. He was especially dedicated to this task. Ali ibn Abi Talib, may Allah be pleased with them both, also participated in writing. Zaid ibn Thabit wrote down the revelations, and Ali ibn Abi Talib confirmed them.

There are many narrations that confirm the written documentation of the revelations from the Messenger of Allah. For instance, Al-Bukhari narrated from Al-Bara’ that when the verse,

 “Not equal are those of the believers who sit (at home) and those who strive hard and fight in the Cause of Allah with their wealth and lives.” [Quran 4:95], 

was revealed, the Prophet ﷺ said, “Call Zaid for me and let him bring the board, the inkpot, and the scapula bone (which he used as an inkwell).” Then, the Prophet said, “Write: ‘Not equal are those of the believers who sit (at home) except those who are disabled by injury or are blind or lame’ (to the end of the verse).”

There is also the narration about the conversion of Umar ibn Al-Khattab, which underscores the Prophet’s written documentation of the revelations from the very beginning of his mission in Mecca. When Umar learned that his sister and her husband had converted to Islam, he went to them and found them reading from Surah Ta-Ha, which was written down. He asked to read it, and upon doing so, he was deeply moved. So, he went to his sister but found that she had to perform ablution first. He got up and performed ablution, then took the written text and read it. Afterward, he went to the Messenger of Allah ﷺ and declared his Islam.

Any revelation received was promptly written down in separate scrolls and placed in the hands of the Messenger of Allah ﷺ. This is confirmed by the narration from Al-Bukhari through Al-Bara’ ibn ’Azib. Accordingly, the one who compiled and wrote down the Quran, ordered its collection, and dictated it to his scribes was the Prophet ﷺ himself, as stated by Judge Abu Bakr Al-Baqillani.

Scribes recorded the Quran on shoulder blades-bone-, pieces of leather, and sometimes even silk, following the customary practices of the Arabs in that regard. 

The term used for these writings was “Suhuf” (scrolls). The revelations remained documented in these scattered scrolls under the supervision of the Prophet ﷺ throughout his life until they were finally compiled into a single Quranic manuscript during the time of Abu Bakr. Later, this process continued during the era of Uthman, ensuring the continuity of its transmission, both in written form and orally.

 The Quranic Text and The Seven Ahruf Pg(s) 18-24

*Professor of Islamic Law and Arabic Literature, Tanta University, Egypt

Translated and abridged by Suhaib Webb

The Genius Methodology Of Hanafi Jurisprudence

Hanafis & Flipping The Script

The location of foundational principles (usul ‘ammah) in Islamic jurisprudence significantly varies between schools. The majority of Sunni madhabs follow the usul, allowing them to shape the answers, while the Hanafis reverse the process: they trace the answer back to the usul. For this reason, some have incorrectly criticized the Hanafis, claiming, in contemporary terms, that they “cook the books,” “stack the deck,” or, contradict logic, putting themselves in a pickle by placing the egg before the chicken. Such criticism fails to recognize the history and context of the madhab’s early formation, specifically how it prioritizes its fiqh and how serious it took its role.

Dr. Muhyi al-Din Muhammad ‘Awamah responds to that critique against the Hanafis, writing that Hanafi scholars extracted universal principles of law (usūl) from their secondary judgments. They accomplished this by employing a thorough analysis of those judgments, identifying patterns and logic to scaffold their usul based on those opinions, and eventually aligning them: the usul with the furu’.

The rationale behind this approach is that the Hanafis knew that the legal answers and opinions they adhered to originated from the companions and the tabi’in. Consequently, there was no necessity for new ijtihad to generate fresh answers. Instead, the imperative was to safeguard the opinions inherited from the salaf—ensuring they remained preserved, protected, and defended. Thus, it was the established opinions that informed the usul, not the other way around.

That shows the genius reason why at times, the Hanafi approach is unique and practical.

Suhaib Webb

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Sayyiduna Abu Dharr & Insulting Sayyidana Bilal’s Mother

A few weeks ago, I was on a call with Sheikh Dirie Ahmed from MAFAZ ARABIC. We talked about a story that’s often mentioned about Sayyiduna Abu Dharr رضي الله عنه supposedly insulting Sayyiduna Bilal’s mother رضي الله عنه. Sheikh Dirie pointed out that this story doesn’t have strong evidence to back it up.

I recall some research I had done on that topic that I am sharing below. Remember, just because something is popular amongst the masses does not mean it is authentic or true.

Abu Dharr & The Insult

Ibn Battal shares a story saying that Samurah ibn Jundub رضي الله عنه heard Abu Dharr رضي الله عنه insulted Bilal رضي الله عنه by talking about his mother. But when we look closely, we find that this story doesn’t have a strong link back to the original sources.

What we do know for sure is that Abu Dharr رضي الله عنه once insulted someone and mentioned his mother in a bad way. However, the story that it was about Bilal رضي الله عنه and his mother is unreliable because the sources that tell this story are weak and don’t match up with the authentic ones.

Al-Ma’rur bin Suwaid said, “I saw Abu Dharr wearing a cloak, and his servant was wearing a similar one. When I asked him about that, he mentioned that he had insulted a man during the time of the Messenger of Allah, ﷺ, and derided his mother.

The man went to the Prophet ﷺ and mentioned that to him. The Prophet, ﷺ, said, ‘You are a man who has ignorance in him. Your brothers and those under your command; Allah has placed them under your charge. Whoever has his brother under his charge, let him feed him what he eats and clothe him with what he wears, and do not burden them with what overwhelms them. If you burden them, then help them.’” Narrated by Muslim (1661), and in a narration by Bukhari (6050): “Yes, they are your brothers, Allah has placed them under your charge. Whoever Allah has placed his brother under his charge, let him feed him what he eats, and clothe him with what he wears, and not burden him with work that overwhelms him. If he burdens him with what overwhelms him, then let him help him.” Therefore, Al-’Ayni said in “Umdat al-Qari” (1/208): “His saying: ‘I insulted a man’: Al-Nawawi said: And the context of the hadith suggests that the insulted was a slave.” Ibn Hajar comments on that narration: that it was Bilal رضي الله عنه, “It is broken.” The claim that Abu Dhar insulted Bilal or his mother, or her color is therefore unfounded.

Sh. Dirie adds, “So how did Bilal رضي الله عنه and his mother get brought into this? Well there is a report in Shu’ub al-Iman of Imam al-Bayhaqi that highlights that it was Bilal and his mother who Abu Dharr insulted. However, in the chain of transmission is a narrator by the name of ‘Abu Abdil Malik Ali Bin Yazid, who many of the great scholars of hadith designated as weak. [see tahdhib-at-tadhib 3/199 Mu’assasah al-Risālah.

Allah knows best.
Suhaib Webb