The Sufis Using the Hadith of Ruqyah as a Proof for Wiping the Graves … | Using a General Proof for Something Specific and Vice Versa



Questioner: A hadith in Bukhari:

بِسْمِ اللهِ تُرْبَةُ أَرْضِنَا بِرِيْقَةِ بَعْضِنَا يُشْفَى سَقِيْمُنَا بِإِذْنِ رَبِّنَا

“In the Name of Allaah. The earth of our land with the spittle of some of us, our sick will be cured, with the permission of our Lord.”

Some of the Sufis use this as a proof for the permissibility of wiping [one’s hands on the graves etc.]?

Al-Albaani: Along with the clear invalidity of this deduction [let me add the following].

As you can see the scope of the wiping referred to in this hadith is very limited, and the occasion it is concerning is when one is seeking a cure through spittle, supplication and a little earth, [the amount] that would stick to your thumb or finger–so where is this in relation to wiping/rubbing the graves of the dead and not reciting the dhikr which has been reported from the Messenger عليه السلام?

And I say and I have said recently that if there is a general hadith–this one [mentioned in the question] is specific–and it has its restrictions as myself and you hear … [let me clarify further] if there was a general hadith but it was implemented in a specific way and was not implemented in a general manner then it is not permissible for us to implement it in a general manner. Because the one who narrated the hadith and those who directly received the hadith from the Messenger عليه السلام did not implement it in a manner which would include it amongst the general texts. I gave you an example which I will mention now in order to clarify what is meant by this statement.

His saying عليه السلام, “A man’s prayer with another is better than his prayer alone and the prayer of three [together] is better than that of two,” to the end of the hadith. So if a group of people prayed the Sunnah before the midday prayer [dhuhr] in congregation using this hadith as a proof such an argument would be rejected, why?

Because the one who said this hadith and those who heard it from his mouth عليه السلام fresh and new did not implement it with this general meaning which includes praying the Sunnahs in congregation.

So how can a hadith which is specific be used for a general topic when we reject using a general hadith as a proof for a specific topic which was not the practice of those in the first era?

And this is from the fiqh which it befits a student of knowledge to bite onto with his molar teeth because it opens a door to knowledge for them which maybe some of the major scholars do not take note of especially those who are rigid and people of blind following.

Fatawa Jeddah, 6.