Revivalry

Powerful Du'as & Dhikr - 15

2010-02-16T20:04:00.004+08:00

(TABRANI)

Abdullah ibn Abbas RA narrates that the Prophet Muhammad SAW said that whomsoever recites the above Du'a for 1000 times at anytime within the day, Allah Ta'ala has indeed protected him and saved him from His Punishment. And at the end of his life he will be called by the name: "Atiqullah" ("Made Noble by Allah"). This is verily a great benefit and indicates success. For those who benefits from this simple Du'a, indeed success is for him. Thus, all Muslims should strive to make the above recitation a practice in his life.

Powerful Du'as and Dhikr - 14

2010-02-16T19:37:00.003+08:00

TREASURE OF PARADISE

(NASA'I / BAYHAQI)

It is mentioned in the Hadith of the Prophet Muhammad SAW that - Indeed, it (i.e. the above Dhikr recitation) is one of the Treasures of Paradise, and it is verily a cure for all sorts of diseases, whereby the disease of lowest ranking, is - Worry.

Powerful Du'as & Dhikr - 13

2010-02-16T19:22:00.004+08:00

DU'A BEFORE RISING UP FROM ANY GATHERING

The Prophet Muhammad SAW is reported to have said: that whomsoever that sits in a gathering whereby there is much negligence and futile talk, and then before he rises, recites the following du'a, then all of his sins that would have been recorded through the gathering will be forgiven by Allah Ta'ala.

The du'a is as follows:

(NASA'I)

It is common that when people sit together with family, friends and acquaintances - there is always tendency to indulge in backbiting, slandering, and evil statements; all of which are sinful.

It is thus for this reason that before we depart from meetings with family, friends, acuqiantances, and even from any gathering - we should make effort to recite this very du'a.

Powerful Du'as & Dhikr - 12

2009-12-14T18:09:00.004+08:00

THE MOST VIRTUOUS DEEDS ON THE DAY OF QIYAMAH

It is mentioned in Hadith that whomsoever recites for one hundred times:

Allah Ta'ala shall forgive all of his / her sins even if it is more than all the foam of the ocean. And whomsoever recites this daily, then indeed there is no deed more virtuous for that person on the forthcoming Day of Qiyamah, except for those who has recited as much as that person has, or has recited more than that person.

(Muslim, Tirmidhi & Nasa'i)

Powerful Du'as & Dhikr - 11

2009-12-14T17:45:00.008+08:00

TO REMOVE WORRIES AND TO FULFIL DEBTS

O Allah! I seek your refuge from being helpless and lazy. I seek only your refuge from being cowardly and stingy. I seek your refuge from being overpowered by debt and hardness and oppression of people.

To remove immense worries and to fulfil large debts, the Prophet Muhammad SAW has taught us to recite the above Du'a, in the morning and in the evening. (Sunan Abu Dawud)

Powerful Du'as & Dhikr - 10

2009-11-05T13:34:00.007+08:00

Meaning:

"...My Lord! Cause me to land at a blessed landing-place, for You are Best of all who bring to land." (Surah Al-Mu'minuun: Ayat 29)

TO BE SAFE FROM DOUBT (WAS-WAS)

Whomsoever wants to protect oneself from doubts instigated by Shaytaan and would like to obtain that Solat which is full of Khushu' (concentration) and Khudu' (devotion) should recite the above Ayat as much as is possible.

Powerful Du'as & Dhikr - 09

2009-11-02T15:27:00.006+08:00

THREE OF MANY SPECIAL DU'AS WHEN HAVING FOOD

Whomsoever recites the following Du'a when about to eat:

And after finishing his/her meal - recites the following Du'a:

Hence - he/she will not be questioned (made Hisaab) of the food that has been eaten.

If at the beginning of the meal, he/she forgot to recite 'Bismillah', then whenever he/she remembers, the following Du'a should be recited:

(RAWAHUL TIRMIDHI)

Powerful Du'as & Dhikr - 08

2009-10-29T16:42:00.004+08:00

PROTECTION FROM THE FIRE OF JAHANNAM

It is mentioned in the Hadith of the Prophet Muhammad SAW that: whomsoever who has completed the Maghrib Solah, and then before speaking to others, recites the above Du'a seven times, then if it destined that during the night death meets that person - then he/she shall be protected from the Fire of Jahannam forever; and if that person recites the above Du'a seven times after completing the Subuh Solah before speaking to others, then if it is destined that during the day death meets that person - then he/she shall be protected from the Fire of Jahannam forever.

(MISHKAAT - ABU DAWUD)

Powerful Du'as & Dhikr - 07

2009-10-29T15:21:00.003+08:00

ATTAINMENT OF A MILLION REWARDS

FORGIVENESS OF A MILLION SINS

It is described in Hadith that - a Muslim who recites the above Du'a (when he is) in the market, Allah Ta'ala will have it written - one million rewards for that person, one million sins forgiven, and one million ranks elevated (for that person in the Hereafter); and other than that (Allah) shall prepare for that person - a palace of great majesty in Paradise. Hence, recite this particular Du'a immensely when in the market.

(TIRMIDHI, IBN MAJAH)

Powerful Du'as & Dhikr - 06

2009-10-26T13:07:00.007+08:00

DIRECT ENTRY INTO PARADISE

Whomsoever recites Ayatul Kursi after each and every Fardhu (obligatory) Solah, then what is separating him/her from entering Paradise is just death itself. (NASA'I)

Powerful Du'as & Dhikr - 05

2009-10-26T12:52:00.005+08:00

DU'A TO BE RECITED WHEN LEAVING THE HOUSE

Whomsoever recites this Du'a when leaving the house, then for that person till he/she returns home, will be (Allah's) protection from all ills and the Shaytaan, and for whatsoever affairs he/she intended (for having to leave the house), that too will be completed. (TIRMIDHI)

Powerful Du'as & Dhikr - 04

2009-10-26T12:30:00.004+08:00

A SPECIAL AMAL TO PROTECT ONESELF

The Prophet Muhammad SAW is reported to have said that - whomsoever recites the above Du'a for three times in the morning, then no calamity can inflict him/her till the evening; and whomsoever recites the Du'a for three times in the evening, then no calamity can inflict him/her till the morning. (TIRMIDHI, ABU DAWUD)

Powerful Du'as & Dhikr - 03

2009-10-20T12:59:00.003+08:00

FORGIVENESS OF ALL SINS

It is mentioned in the Hadith of the Prophet Muhammad SAW that - whomsoever recites the above Istighfaar three times before he goes to sleep - Allah Ta'ala will forgive all his / her sins, even if it is as much as the foams of the ocean; or as many as the stars (in the sky); or as many as the particles that exist (on the earth); or as many as the particles of sand; or as many as the days there are in the world. (Tirmidhi)

Powerful Du'as & Dhikr - 02

2009-10-13T15:23:00.002+08:00

Rasulullah SAW is reported to have said that – whomsoever recites the above Kalimah, Allah Ta’ala shall have written for him: two million rewards. In the month of Ramadhan, for every good deed – it is multiplied 70 folds. Hence – by just reciting it once – it shall be written for him 140 million rewards and for how much he/she will recite – the equivalent reward is what he/she will receive. (At-Targhib Wat-Tarhib)

Powerful Du'as & Dhikr - 01

2009-10-13T14:59:00.007+08:00

The Prophet SAW's companion – Saiyidina Thauban RA narrates that The Prophet Muhammad SAW said that – whomsoever recites this Du’a in the morning and in the evening, hence it will become compulsary for Allah to be pleased with the reader of this Du’a on the Day of Qiyamah and (Allah) will place him/ her into Paradise.

It is narrated in the Book of Tabrani, the Prophet Muhammad SAW said:

“I guarantee that I will hold the hand of the reader (of this Du’a) and place him in Paradise.”

(Abu Dawud, Tirmidhi, Nasa’i and Ibn Majah)

BOOK: The Tahajjud Prayer: Virtues and Technicalities

2009-10-12T11:36:00.006+08:00

Assalaamu'alaikum Warahmatullahi Wabarakatuh

I think I have forgotten to announce this on the blog; but for your information - Alhamdulillah the book I have written entitled:

The Tahajjud Prayer: Virtues and Technicalities
- has been released.
It was launched in Ramadhan this year, MashaAllah.

The ISBN Number is: 978-983-065-290-0

May Allah Ta'ala accept our works. Ameen.

The Six Days Fast of Shawwal

2009-09-28T11:20:00.002+08:00

THE FIQH RULING

In Islam, it is recommended to fast for six days within the month of Shawwal.

The best way and most virtuous way to do this is by fasting the six days consecutively, immediately following the Eid of Eid-ul-Fitr. That means, one should start his/her fast on 2nd Shawwal.

Although it is permissible to fast the six days later as well as non-consecutively in Shawwal, it is important to understand that:

1. performing this fast consecutively - one after another - until completed; and

2. performing this fast immediately after Eid (i.e. starting 2nd Shawwal)

- are two separate Sunnahs.

The grand scholar, Khatib al-Shirbini RH explains the reasoning for this as being:

"In order to hasten to do the good, and because of the problems inevitable in delaying..." - such as becoming lazy and not actually fulfilling this Sunnah in the end, though he points out that the Sunnah is fulfilled by both consecutive and non-consecutive fasting of six days in Shawwal. (Mughni Al-Muhtaj)

With regards to the evidences for the Six Days Fast of Shawwal from the Ahadith of the Prophet Muhammad SAW, these are as follows:

EVIDENCE 1

Ayyub RA relates that the Rasulullah SAW said:

"Whoever fasts Ramadhan and follows it with six days from Shawwal, it is as if they fasted the entire year." (Muslim, Abu Dawud, Tirmidhi, and Ibn Majah; Ahmad transmitted it from Jabir, Muntaqa)

EVIDENCE 2

Thawban RA relates that Rasulullah SAW said:

"Whomsoever fasts Ramadhan, and then six days after Eid, it is (like fasting) an entire year. Whoever does a good deed shall have ten times its reward." (Ibn Majah, Muntaqa)

EVIDENCE 3

In another Hadith, the rendition is as follows:

The Prophet Muhammad SAW is reported to have said:

"Whoever fasts Ramadhan, then follows it with six from Shawwal, it is as though he fasted all of time."

All of time here basically implies the whole year, for if one did this every year, it would be all of time.

In further elaborating on this, it is mentioned in Nuzhat-Al-Mutaqin, the commentary of Imam Nawawi's Riyadh-us-Salihin (2/132) that:

"Whoever fasts Ramadhan and follows it up with six (days) from Shawwal, it is as though he has fasted all of time, because each day is equivalent to ten days."

(This is supported by the Hadith:)

"Whoever performs a good deed, he will have ten like it."

Hence, the holy month of Ramadhan would count as ten months; whereas the six days fast multiplied by ten would equal two months. Both added together will make - one whole year.

It is then explained:

"It is best that one fast the six altogether and directly after the day of Eid."

According to the above, our understanding is that the reward of one's fasting is according to how much one fasts. Should Allah accepts our fasts, and then counts each day of fast as equivalent to ten, it will be considered as such, from Allah's Limitless Mercy. Due to the fact that a Hadith has not come to us about fasting less than six days in Shawwal, one can assume that his worship (in attaining the virtue of one year fast) would not be complete unless he/she performed the full number.

STRIVING FOR SUPREMACY IN IBADAH

With regards to striving to do what is most superior and virtuous, the evidence may be rendered as follows:

Abu Hurairah RA narrates that the Prophet Muhammad SAW said:

"The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Be avid for that which benefits you. Rely on Allah and do not deem yourself incapable…" (Muslim: Hadith 4816, Ibn Majah: Hadith 76, Ahmad: Hadith 8436)

Thus - the core advice of my spiritual mentors when it comes to Deen in its learning, practices and propagation:

"Be Hard On Yourself, Be Easy On Others..."

Imam Nawawi RH explained that the 'strength' in the above Hadith refers to:

"...one’s determination and ability in matters of the next life." (Sharh Sahih Muslim)

What To Do For Eid-ul-Fitr (The Eid After The Ramadhan Fast)

2009-09-17T14:47:00.002+08:00

THE SUNNAT BATH

It is Sunnat to perform a purificatory bath in preparation for Eid. The time for this begins starting from the middle of the night, right up to the day on 1st Syawal. The best time to perform this bath is after Dawn, and this is so even if one does not attend the Eid Prayer in the morning.

EATING AN ODD NUMBER OF DATES

It is Sunnat to eat an odd number of dates before the Eid Prayer on 1st Syawal.

TO WEAR PERFUME

Men are recommended to wear Attar (perfume).

TO PUT ON YOUR BEST DRESS

One should put on his / her best dress.

ALL MEN AND WOMEN SHOULD ATTEND

Except for women who will attract men's attention, all should attend the Eid Prayer. Women should be careful not to wear perfume or fine clothes. It is Makruh (offensive) for any attractive woman to attend the Eid Prayer in congregation.

COME EARLY AFTER THE SUBUH PRAYER ON FOOT

It is best that the Muslim walk to the Eid Prayer as soon as possible after the Subuh prayer. Here it should be stressed that it is best to walk.

PAYING THE ZAKAT OF EID-UL-FITR (ZAKAT FITRAH)

The zakat of Eid-ul-Fitr is obligatory for every free Muslim. Someone obligated to pay the Zakat Fitrah must also pay it for every person he is obliged to support, such as his wife and family e.g. his young son, grandson, father, or mother, if they are Muslims.

Zakat Fitrah becomes obligatory when the sun sets on the night before the 1st of Syawal i.e. on the evening of the last day of Ramadhan. It is permissible to give Zakat Fitrah at anytime during Ramadhan, though the best time is on the day of Eid itself before the Eid Prayer. It is Haraam to delay giving it until after the day of Eid. Hence, one should give it out before sunset on the 1st of Syawal, and it is a sin to delay until after this.

RETURNING HOME WITH A DIFFERENT ROUTE

The Muslim should make effort to return home after the Eid Prayer using a different route to the one used to come.

DELAY OF THE IMAM

It is Sunnat for the Imam to delay his arrival until the time of the Eid Prayer itself. It is also recommended for the Imam to call the people to Solah with the words - "the prayer is gathering".

THE EID PRAYER

The Eid Prayer is Sunnat Mu'akkad - which means that it is a confirmed and emphasised Sunnat, which has never been left by our dear Prophet Muhammad SAW.

The Eid Prayer is performed on the 1st of Syawal, and is recommended to be prayed in a group i.e. Jama'ah. It's time begins at sunrise, and it is recommended to take place after the sun is a spear's length above the horizon; and it is correct for this Solah to be performed from then until noon.

Not many people know that it is best to perform the Eid Prayer in the Masjid if there is space; though if there is not, then it is better to hold it outdoors.

The Eid Prayer consists of Two Rak'ah.

In addition to the opening Allahu Akbar, one says "Allahu Akbar" seven times in the first Rak'ah after the Du'a Iftitah and and five times in the second Rak'ah, EXCLUDING the Allahu Akbar for rising from Sujud.

One raises one's hands each time one says "Allahu Akbar."

Between each Allah Akbar, one quietly invokes Allah Most High by reciting:

"Subhanallah, Alhamdulillah, Laa Ilaaha Illallah, Allahu Akbar"("Glory be to Allah, Praise be to Allah, There is no God but Allah, Allah is Greatest") - placing the right hand upon the left each time one says this invocation.

Should one miss or add repetitions of "Allahu Akbar", this does not necessitate a forgetfulness prostration at the end of one's Solah. If one forgets them and already begins reciting the Al-Fatihah, one does not go back to complete the sets of seven or five Takbirs.

In the recitation, it is Sunnah for the Imam to recite Surah Qaf in the first Rak'ah and Surah Al-Qamar in the second Rak'ah; ORSurah Al-A'la in the first Rak'ah and Surah Al-Ghasiyah in the second Rak'ah; ORSurah Al-Kafirun in the first Rak'ah and Surah Al-Ikhlas in the second Rak'ah.

After the two Rak'ahs have been completed, the Imam then proceeds to give two Khutbahs - with integrals similar to that of Solat-ul-Jum'ah. It is Sunnah for the Imam to open the first sermon by saying "Allahu Akbar" nine times and to open the second sermon by saying "Allahu Akbar" seven times. It is permissible for the Imam to sit during the sermons.

THE TAKBIR OF EID FOR 1ST SYAWAL

This Takbir is also known as the 'Unrestricted Takbir', refers to those not confined to a particular circumstance but rather recited in Masjids, homes, and the street. It is Sunnat that this Takbir is recited from Maghrib on the night before the Eid until the Imam commences the Eid prayer with the opening Allahu Akbar.

RULINGS PERTAINING TO THE TAKBIR OF EID

The Ulama have agreed that the Takbir of Eid is Sunnah, and that there is no specific wording in saying this Takbir; but rather the matter is open and there are no restrictions in it, as many scholars have said. So due to this, we see that the scholars have differed in the form in which it is said and they have not accused one another of Bid'ah in this.

The Sahabah RA and our Pious Predecessors RH did not specify any particular characteristic of the Eid Takbir. Hence, the Imams and Fuqaha have stated that the features of the Takbir are open, so it is permissible for anyone to glorify Allah in any way. Nonetheless, some of the Ulama have chosen specific ways for themselves that they prefer over others by relying on some general texts that have come about as evidence of the Takbir of the Prophet Muhammad SAW. For example, the wordings chosen by Imam Shafi'i RH are the same wordings of the Prophet Muhammad SAW used during Fatah Makkah (Conquest of Makkah).

Imam Shafi'i RH said in his book, Al-Umm - the Takbir is how Rasulullah SAW used to make Takbir in the Solah i.e. 'Allahu Akbar'.

Then, the Imam begins to say:

'Allahu Akbar, Allahu Akbar, Allahu Akbar' - until he has said this three times, and if he says more, it is good. And if he wants to add to it, he says - "Allahu Akbar Kabiran, Walhamdu Lillahi Kathiran, Wa Subhanallahi Bukrata(n)w Wa Asilan, Allahu Akbar, Wa La Na' Budu Illa Iyyah, Mukhlisina Lahud-deena Wa Law Karihal Kafiran, Laa Ilaaha Illaallahu Wahdah, Sadaqa Wa'dah, Wa Nasara 'Abdah, Wa Hazamal Ahzaba Wahdah, Laa Ilaaha Illallahu, Wallahu Akbar."

- this is excellent. Whatever Dhikr he wishes to add to this, I have loved it, though I love that he begin with three takbirs successively, and if he limits himself to only one, I have permitted it.

Anyone familiar to practices in the Hanafi community, will notice that many of them prefer two Takbirs. Which too - is permissible.

Rulings Pertaining To Hijab of Women - Ahlus Sunnah Wal Jama'ah, Shafi'i School of Jurisprudence

2009-09-16T12:14:00.002+08:00

Allah Most High says:

"Tell Believers to lower their gaze.'' (Al-Qur'an - Surah 24: Ayat 30)

The Ulama have given elaborations on the above Qur'anic verse based on evidences from Ahadith and Seerah.

HIJAB FOR SOLAH

The nakedness of a woman for Solah , and even if a young girl - consists of her whole body except for the face and hands. Here, nakedness of woman refers to that which will invalidate her Solah - should they become exposed. This ruling for Hijab in Solah - is what has been confused with a woman's Hijab in Public / when in front of Non-Mahram Men.

HIJAB IN PUBLIC / IN FRONT OF NON-MAHRAM MEN

A man is not permitted to look at any part of a woman who is neither a member of one's unmarriageable kin (Mahram) nor one's wife.

It is hence obligatory for the women to cover her whole body - and this means the hands and face too. Here it should be stressed that the laws of Hijab does not make distinction between the face and hands or some other part of a woman if it is uncovered. Her whole body must be convered.

However, such ruling excludes her voice, which is not unlawful to listen to as long as temptation is unlikely.

The Ulama of the Ahlus Sunnah Wal Jama'ah, of Haqq, with the exception of some Hanafis - hold that it is unlawful for women to leave the house with faces unveiled, whether or not there is likelihood of temptation. When there is likelihood of temptation, scholars unanimously concur (i.e. inclusive of these Hanafis) that it is unlawful. Temptation here refers to anything that leads to sexual intercourse or its usual preliminaries e.g. joyful chit-chatting, comfortable accompaniment, etc. As for when there is real need e.g. for testimony in court, for commercial dealings, looking is not unlawful, provided temptation is unlikely. It should be stressed that in such circumstances - it is not permissible to exceed the degree required, as when looking at part of the face is sufficient, in which case looking at the rest of it is not permissible, as it exceeds the amount required.

EVIDENCES FROM AHADITH

The Ahadith of the Prophet Muhammad SAW help to explain and elaborate the meaning of the verses of the Qur'an related to Hijab / Niqab of women. They also become the basis of the rulings established by the Fuqaha and the Imams of the Ahlus Sunnah Wal Jama'ah. These are as rendered below.

Hadith 01

Narrated Safiya bint Shaiba RA: "A'ishah (RA) used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," - was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces." " " (Sahih Al-Bukhari, Volume 6, Book 60, Hadith No. 282)

Hadith 02

Narrated A'ishah RA that Rasulullah SAW used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognised. (Sahih Al-Bukhari, Volume 1, Book 8, Hadith No. 368)

The Ulama explain that this Hadith makes it clear that the Islamic dress is concealing of the entire body, as explained in this Hadith - for only with the complete covering of the face and hands can a woman become totally unrecognisable. Hence, this was the understanding and practice of the Sahabah RA and they were the best of group, the noblest in the sight of Allah Ta'ala with the most complete Imaan and noblest of characters. And so if the practice of the women of the Sahabah was to wear the complete veil then how can we deviate from their path? Indeed it is unbecoming for a person who has desire for Paradise, and emancipation from the Fire of Hell.

Hadith 03

Narrated A'ishah RA: "The wives of Rasulullah (SAW) used to go to Al-Manasi, a vast open place (near Baqia in Madinah) to answer the call of nature at night. Umar (RA) used to say to the Prophet (SAW) "Let your wives be veiled," but Rasulullah (SAW) did not do so. One night Sauda bint Zam'a (RA) the wife of the Prophet went out at Isha' time and she was a tall lady. Umar RA addressed her and said, "I have recognised you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). (Sahih Al-Bukhari, Volume 1, Book 4, Hadith No.148)

Hadith 04

Rasulullah (SAW) said: "ALL of a woman is ‘Awrah." (Imam Tirmidhi - with a Sahih chain)

Hadith 05

Thabit ibn Qays RA: "A woman called Umm Khallad came to the Prophet (SAW) while she was veiled. She was searching for her son who had been killed (in the battle). Some of the Companions of the Prophet (SAW) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. Rasulullah (SAW) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him." (Abu Dawud, Book 14, Hadith No. 2482)

Hadith 06

Narrated Umm Salamah RA: "When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments" (Abu Dawud, Book 32, Hadith No. 4090)

Hadith 07

Narrated A'ishah RA: "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them." (Abu Dawud, Book 32, Hadith No. 4091)

In Fathul Baari, Imam Ibn Hajar Al-Asqalani RH - the Amirul Mu'mineen of Ahadith mentioned that the phrase, "covered themselves", in the above Hadith means that they "covered their faces".

Hadith 08

Yahya related to me (Imam Malik RH) from Malik from Hisham ibn Urwa that Fatimah bint al-Mundhir RA said: "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (RA). (Al-Muwatta Imam Malik, Book 20, Hadith 20.5.16)

Hadith 09

Narrated A'ishah RA: "The riders would pass us while we were with the Messenger of Allah (SAW). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces. (Ahmad, Abu Dawud and Ibn Majah)

In another narration - it has been marked that Asma RA (A'ishah RA's sister) - also covered her face at all times in front of men.

Hadith 10

Narrated Ikrimah RA: "Rifa'a (a man) divorced his wife whereupon Abdur Rahman bin Az-Zubair Al-Qurazi married her. A'ishah (RA) said that the lady (came), wearing a green veil." [This is a long Hadith, and for brevity and relevance to discussion - this is enough] (Sahih Al-Bukhari, Volume 7, Book 72, Hadith No. 715)

Hadith 11

Narrated Umm 'Atiya RA: We were ordered (by Rasulullah SAW) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla (place of prayer / praying mat). A woman asked, "O Allah's Apostle, what about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He (SAW) said, "Let her share the veil of her companion." (Sahih Al-Bukhari, Volume 1, Book 8, Hadith No. 347)

This above Hadith proves that the general norm amongst the women of the Sahabah RA was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. It was for this reason that when Rasulullah SAW ordered them to go to the Place for Eid Solah, they mentioned this hindrance. As a result Rasulullah SAW said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah SAW did not allow women to go to a place like the Eid Solah, which has been ordered by Shari'ah for women and men alike, then how can people let women to out to market places and shopping centres without where there is open intermingling of the sexes, without a veil? The above Hadith also indicates the importance of celebrating the grandness of the two Eids - i.e. Eid-ul-Fitr and Eid-ul-Adha - of which even women in their menses, wearing their veils are instructed to attend the Eid masses.

Hadith 12

Anas RA narrates from Rasulullah SAW as part of a long Hadith: "...and if one of the women of Paradise looked at the earth, she would fill the whole space between them (i.e. the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it." (Sahih Al-Bukhari, Volume 8, Book 76, Hadith No. 572)

Hadith 13

A'ishah RA narrates: "On one occasion, a female Muslim wanted to give a letter to the Holy Prophet (SAW). The letter was delivered to the Holy Prophet (SAW) from behind a curtain." (Abu Dawud, Book 33, Hadith No. 4154 - agreed upon by Nasa'i)

The above Hadith proves this order is for the whole Ummah, and not just for the wives of the Prophet SAW. The Ulama have explained that - in the Hadith where women came up to Rasulullah SAW face-to-face, this actually occurred before the relevation of the verse: "And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts." (Surah Al-Ahzaab: Ayat 53)

Hadith 14

A'ishah RA narrates: "Rasulullah (SAW) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil." (Abu Dawud, Book 2, Hadith No. 0641)

Hadith 15

A'ishah RA narrated that Utba bin Abi Waqqas RA said to his brother Sa'ad bin Abi Waqqas RA: "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Fatah Makkah (Conquest of Makkah), Sa'ad took him and said: (This is) my brother's son whom my brother has asked me to take into my custody." Abd bin Zam'a got up before him and said: (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (SAW). Sa'ad said: "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father". Rasulullah (SAW) said, "The boy is for you, O Abd bin Zam'a!" Then Rasulullah (SAW) further said: "The child is for the owner of the bed, and the stone is for the adulterer". Rasulullah (SAW) then said to Sauda bint Zam'a: "Veil (screen) yourself before him." When he saw the child's resemblance to 'Utba, the boy did not see her again till he met Allah. (Sahih Al-Bukhari, Volume 9, Book 89, Hadith No. 293)

A careful analysis of the above Hadith simply proves that Rasulullah SAW did infact order the veil to be observed.

Hadith 16

Narrated Anas RA: "I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubayy bin Ka'ab used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married in Madinah. After the sun had risen high in the sky, the Prophet (SAW) invited the people to a meal. Rasulullah (SAW) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (SAW) got up and went away, and I too, followed him till he reached the door of A'ishah's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of A'ishah's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (SAW) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed." (Sahih Al-Bukhari, Volume 7, Book 65, Hadith No. 375)

Hadith 17

Narrated Umm Salamah RA: "I was with Rasulullah (SAW) while Maymunah was with him. Then Ibn Umm Makhtum came. This happened when we were ordered to observe veil. Rasulullah (SAW) said: Observe veil from him. We asked: Oh Rasulullah! is he not blind? He can neither see us nor recognise us. Rasulullah (SAW) said: Are both of you blind? Do you not see him?" (Abu Dawud, Book 32, Hadith No. 4100)

Hence the grace and wisdom of speech of our beloved Prophet Muhammad SAW. And the above Hadith is again - another evidence to mark the point that poth genders - male as well as female - must observe the provisions of Hijab.

The Signs of Laylatul Qadr

2009-09-11T09:33:00.005+08:00

The Prophet Muhammad SAW described the morning after Laylatul Qadr, so that Muslims may know which day it is.

Ubayy RA said that he (the Prophet Muhammad SAW) said:

"On the morning following Laylatul Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up." (Muslim, Abu Dawud, Tirmidhi and Ibn Majah)

Abu Hurairah RA said:

"We were discussing Laylatul Qadr in the presence of Rasulullah (SAW) so he said:

"Which of you remembers (the night) when the moon arose and was like half a plate? (Muslim)

Abdullah ibn Abbas RA said:

"Rasulullah (SAW) said:

"Laylatul Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." (At-Tayaalisii, Ibn Khuzaimah and Al-Bazzaar with a Hasan Isnad)

Narrated by Ubayy ibn Ka’ab RA:

"Zirr ibn Hubaysh RA reported:

"I thus asked Ubayy ibn Ka’b:

Your brother (in faith) Ibn Mas’ud says:

"He who stands (for the night prayer) throughout the year will find Laylatul Qadr."

Thereupon he said:

May Allah have mercy upon him. (He said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Laylatul Qadr) was in the month of Ramadhan and it was the 27th night.

I said to him:

"Abul Mundhir, on what grounds do you say that?"

Thereupon he said:

"By the indication or by the sign which the Messenger of Allah SAW gave us, and that is that on that day (the sun) would rise without having any ray in it." " (Muslim)

It was narrated by Abu Salama RA:

"Once I went to Abu Said Al Kudri and asked him:

"Won’t you come with us to the date palm trees to have a talk?"

So Abu Said replied:

"Once Allah’s Apostle (SAW) performed I'tikaaf on the first 10 days of the month of Ramadhan and we did the same with him.

Jibril AS came to him and said:

"The night you are looking for is ahead of you."

So the Prophet SAW performed the I'tikaaf in the middle (second) 10 days of the month of Ramadhan and we too performed I'tikaaf with him.

Jibril AS came to him and said:

"The night which you are looking for is ahead of you."

On the morning of the 20th Ramadhan, the Prophet SAW delivered a sermon saying:

"Whoever has performed I'tikaaf with me should continue it. I have been shown the Night of ‘Qadr’, but have forgotten the date, but it is in the odd nights of the last 10 nights. I saw in my dream that I was prostrating in mud and water."

In those days the roof of the mosque was made of branches of date palm trees. At the same time the sky was clear and no cloud visible, but suddenly a cloud came and it rained. The Prophet SAW led us in the prayer and I saw the traces of mud on the forehead and the nose of Allah’s Apostle. So it was the confirmation of that dream." (Bukhari)

Working in Banks, Accounting & Riba Transactions

2009-09-10T10:44:00.002+08:00

(Based on 'Ilm / clarifications given by Mufti Ebrahim Desai DB and Mufti Taqi Usmani DB)

INFO 1

The issue of working in a conventional bank must be viewed from two angles; a) Interest, b) Assisting in sin.

A conventional bank operates on interest and other un-Islamic transactions. To work in such a department of the bank that actively promotes the un-Islamic transactions will be assisting in sin which is prohibited in the Qur’an (Surah Al-Maa’idah: Verse 5).

However, if one has wrongfully worked for a bank and already rendered his service, the employer is bound to pay him for his services. It is a different issue that the person should not work there as that is assisting in sin. The employment itself and rendering services is a legitimate contract in the Shari’ah and the employee must be paid. Yes, the income will be contaminated (Karaahat) as the employment consisted of assisting in a wrongful act. In brief, the issue must be viewed from the initial and inception and also upon completion. A person should not work at a conventional bank as that will be assisting in sin. But if the person worked, he will be remunerated as that is a legitimate contract in Shari’ah.

and Allah Ta'ala Knows Best

Mufti Ibrahim Desai

INFO 2

BUSINESS MASAA’IL

The Qur’an and Hadith are explicit with regard to the prohibition of interest. Rasulullah SAW is reported to have said:

“May the curse of Allah Ta’ala be upon the one who consumes interest, the one who pays interest, those who witness the interest transactions and those who record it.” (Mishkaat)

Thus the warning in this Hadith is severe.

Yet transactions in interest have become extremely widespread. However, it is tremendously pleasing to note that many people are concerned about their Imaan and wish to save themselves from any involvement in interest. Thus a group of accountants formulated some questions on interest related matters and submitted them to Mufti Taqi Usmani DB in order to determine the definite Islamic position on these matters. Selected questions have been published for the benefit of other people involved in similar situations.

In addition, we like to point out that the Madrasah consults Mufti Taqi Usmani DB on a number of Juristic matters.

Respected Mufti Taqi Usmani DB,

Assalaamu’alaikum Warahmatullahi Wabarakatuh

As accountants we are faced with a moral dilemma with regard to certain aspects of our work. Thus we write to you seeking guidance in this matter. Please advise us with regard to the following:

According to the well known Hadith, Rasulullah SAW has invoked the curse of Allah Ta’ala upon four categories of people due to their association with interest. Among them is the one who has written the interest transaction.

Concerning the above, what is the position of an accountant who prepares the financial statements of clients?

In the course of this preparation, he has to record amongst other transactions, the interest transactions of his clients in their books. It should be noted that he is generally never present at the time of the transaction (except rarely which also can be avoided). Does the accountant in the course of recording such interest in the financial statements of clients also fall within the ambit of this Hadith? The accountant in reality merely prepares an analysis of the year’s transactions and reports on the profit / loss and the assets and liabilities of the business i.e. the financial position of the business for / at a particular period.

Hereunder are some of the different types of transactions which accountants routinely record. Please advise us with regard to each one of them as to whether they fall within the ambit of the said Hadith.

LETTER
(mafhum)

Question 1

An accountant is working for a company. The company charges its debtors interest on their overdue accounts. The accountant is instructed by the directors, as part of his functions, to make appropriate entries in the records of the company in terms of which interest is charged on certain overdue accounts. The question arises whether it is permissible in Shari’ah for such an accountant to:

· Become involved in this manner in the charging, recording and execution of interest on overdue accounts.
· Remain employed with such an employer who charges interest on overdue accounts.
· Receive a salary which is considered as Halal in Shari’ah from such a company, a small portion of whose income is represented by interest collected from debtors.

Question 2

The accountant working for a company writes the cheques of the company. At times the amount recorded on the cheque includes an amount of interest. What is the position of the person who issues out such cheques? Also what is the position of the signatories to such cheques? It must be noted that the accountant himself was not an original party to the transaction of loan which gave rise to the interest obligation. In certain circumstances, even the signatory was not an original party to the transaction.

Question 3

A motor vehicle salesman sells a vehicle to a customer. The customer finances the vehicle through the bank upon which he pays interest. The salesman in most instances has to assist the customer in completing the application for finance to the bank by filling in the details on behalf of the customer. Some application forms also have a place for the signature of the person who assisted the customer in completing his application. Will this assistance to the customer be prohibited? Does the salesman also become a witness to this interest transaction merely by assisting to complete the application? It should be noted that the financing transaction is distinct from the sale transaction and it is solely between the customer and the bank.

Question 4

A client comes to the accountant seeking advice of the best option with regard to undertaking a certain business venture or the acquisition/purchase of an asset. Among the various options which the accountant advises him on is the position of financing via a bank whereupon he will be charged interest. What is the position of advising with regard to such an option? If the client is a non-Muslim, will it make any difference?

Question 5

A person working for a non-Muslim company invests surplus funds, on instruction, in interest bearing securities. What is his position in relation to the said Hadith?

Question 6

If the client’s business activities are mostly of a nature which the Shari’ah has declared forbidden, such as he sells liquor, or trades in meat not slaughtered according to Islamic rites, can the Muslim accountant undertake to do his books?

Question 7

A Muslim accountant works for a non-Muslim company which deals generally in Halal merchandise, but also sells some Haram items, such as liquor, etc. Is he committing any Shari’i violation in recording the transactions pertaining to the Haram items?

Question 8

What advice can you give to accountants in general pertaining to their profession?

Submitted by: A Group of Sixteen Accountants

THE REPLY

(mafhum)

Respected Brothers

Assalaamu’alaikum Warahmatullahi Wabarakatuh

It is true that according to a well known Hadith those who invoke the curse of Allah with regard to a transaction of Riba (interest or usury) include a person ‘who has written the interest.
However, this Hadith refers to the scribe of the transaction i.e. a person who has written an agreement or prepared the document to evidence the transaction. It does not include a person who was not involved in the transaction itself in any way, but while preparing the accounts of a person, has come across reference to the Riba transaction and has recorded it as an event that has already happened without his involvement. This is how the scholars have interpreted the Hadith:

Al-Ubbi, the famous commentator of Sahih Muslim has explained the Hadith in the following manner:

“By the word ‘writer of Riba’ the Hadith intends the scribe of the document evidencing the transaction of Riba, and by the word ‘witness’ it means a person who attended the occasion to become a formal witness in support of the transaction. The Holy Prophet SAW has held them all as equal in sin because the transaction took place only with their joint efforts.”

It is evident from these references that it is the writing of the document of Riba which invokes the curse of Allah and not its subsequent recording in a statement of the facts that already happened. Therefore, the case of an Accountant of a firm or a company is different from the person who is directly responsible for the operation of interests.

Answer 1

So far as the Accountant is not involved in charging interest, claiming it from the debtor or pursuing him for that matter, merely making entries in the books of account will not make him liable to fall within the ambit of prohibition stipulated in the Hadith. Unless the major part (at least 51%) of the company is Haram it is not prohibited to draw salary for permissible services rendered to that company.

Answer 2

If the cheque is intended to be written or issued exclusively for the payment of interest with a clear statement that this should settle the amount of interest due on the issuer of the cheque, it is not permissible for any person to write or issue such a cheque. However, if the cheque is issued for the settlement of different liabilities of which interest is also a part then the issuance or writing of such a cheque cannot be termed as absolutely prohibited. This applies to both issuer and the signatories of the cheque.

Answer 3

Of course, any assistance provided to the customer for obtaining an interest bearing loan, including the filling of the application form for the loan, is not permissible according to Shari’ah and it does fall within the scope of the warning of the Hadith.

Answer 4

A Muslim cannot advise anyone to opt for a financing option based on interest. The mere fact that the rental in a lease contract has been based on the market rate of interest does not render the transaction unlawful. However, there are certain other conditions which must be fulfilled for a valid lease transaction that cannot be summarised in this letter.

Answer 5

As mentioned earlier, direct involvement of a Muslim in a transaction of interest is prohibited and comes under the purview of the above Hadith. Therefore, it is not permissible for an employee of a non-Muslim to invest his surplus funds, on his instruction, in interest-bearing securities, because in this case the employee works as an agent for the employer which is a direct involvement in the transaction of Riba.

Answer 6

If most of the activities of a business are Haram, a Muslim should not take up the work for that business.

Answer 7

The answer to this question is analogous to question 1 i.e. so far as a Muslim is not involved in a prohibited transaction directly, merely recording that transaction in the books of account is not Haraam. However, a Muslim should avoid this also as far as possible.

Answer 8

My advice is to abide by Shari’ah in every walk of life.

Mufti Taqi Usmani DB

Tarawih Is 20 Rak'ah, Not 8 Rak'ah

2009-09-06T18:06:00.002+08:00

Allah Ta’ala has blessed the Muslims with Ramadhan – a very sacred and blessed month in which all rewards are multiplied, the reward for Optional Ibadah is equivalent to a Wajib Ibadah and the reward for a Wajib Ibadah is multiplied 70 times. In this month the gates of Paradise are opened, the punishment of Hell is ceased and Paradise is at its best. Besides all these blessings, the month of Ramadhan has been blessed with tha Solah of Tarawih.

BACKGROUND HISTORY

It is narrated by Imam Muslim RH on the authority of Abu Hurairah RA that the Prophet SAW said:

“Whomsoever stands in Ramadhan with Imaan and hope of reward, all his past sins will be forgiven.” (Muslim)

The Prophet SAW has stated here that ‘whoever stands in Ramadhan’, this refers to standing Tarawih. The commentators of Hadith and Sunnah have said this is because the the Prophet SAW has specified ‘standing' with the month of Ramadhan. So it is apparent that it is NOT referring to Tahajjud but Tarawih.

A’ishah RA narrates in a Hadith that the Prophet SAW said:

“Your act was not hidden from me but I feared that Tarawih will become compulsory on you and you will not be able to complete it, (and) then the Prophet SAW passed away.” (Bukhari, The Benefit of Standing in Ramadhan; Muslim; Abu Dawud, Inspiring to Stand in the Month of Ramadhan, Tarawih.

In short, the Prophet Muhammad SAW did not go to pray Tarawih with the people because of the fear that Tarawih will become compulsory.

It is written in the Muwatta of Imam Malik RH that:

“I (Abdur Rahman ibn Abdulnil Qari) came out with Umar ibn al-Khattab in Ramadhan towards the Masjid, people were scattered everywhere. A man was praying alone and another man was praying alone and a group of people praying in another corner. Then Umar al-Khattab said, “I swear by Allah, that I intend to gather these people under one Imam and that is better, thus I gathered them to pray behind Ubay ibn Ka’ab.” (Muwatta Imam Malik)

Verily Umar RA gathered the people to pray behind Ubay ibn Kaab RA and Tamim Dari RA in Ramadhan.

HOW MANY RAK’AH IS TARAWIH?

The precept of the Holy Prophet Muhammad SAW has been misunderstood by many with regards to how many Rak’ah of Tarawih should be prayed.

It is mentioned in the collections of Musanif ibn Abi Shayba RH, Tabrani RH and Baihaqi RH on the authority of Abdullah ibn Abbas RA that the Prophet SAW used to pray 20 Rak'ah in Ramadhan besides Witr.

Further evidence that the Prophet SAW did 20 Rak’ah of Tarawih is proven by a narration narrated by Imam Malik RH. In the time of Saiyidina Umar RA, the people used to pray 23 Rak’ah and this was by the order of Saiyidina Umar RA, the second Khalifah of the Prophet SAW, regarding whom the Prophet SAW said:

“If there were to be a Prophet after me, it would be Umar.”

The Prophet SAW also said that Saiyidina Umar RA was the Mulham of this Ummah (command revealed upon). There is no space for objection here saying this is not a Sunnah of the Prophet Muhammad SAW, because the Prophet SAW has himself said:

“Hold on firmly to my Sunnah and the Sunnah of the Khulafa Ar-Rashideen.” (Ibn Majah, Abu Dawud)

Abu Nu’aim RA narrates that the Prophet Muhammad SAW said:

“After me, there will be new things and the best new thing will be what Umar (RA) creates.”

The Ulama have given explanation of interpretation that this was a prophecy by the Prophet Muhammad SAW regarding Saiyidina Umar RA’s decision about the Tarawih Solah.

It is narrated by Abdullah ibn Mas'ud RA that the Prophet SAW said:

“Whatever the Muslims find good, this is good with Allah.” (Musnad Ahmad)

It is narrated by the Imam Abu Yusuf RH that he asked Imam Abu Hanifah RH about Tarawih and what Saiyidina Umar RA did. He replied that Tarawih is an emphasised Sunnah and Saiyidina Umar RA did not say it himself nor did he initiate it, nor did he order for it, but for a foundation he had from the time of the Prophet SAW. Umar RA carried out this way and gathered the people to pray behind Ubay ibn Kaab RA thus they prayed Tarawih and amongst the Jama’ah (congregation) were Saiyidina Uthman RA, Saiyidina Ali RA, Abdullah ibn Mas'ud RA , Abbas RA and his son (Abdullah ibn Abbas RA), Talha RA , Zubair RA, Mu’adh RA and many more Companions RA amongst the Muhajireen and Ansar. None from amongst them objected, but they helped him and agreed to it and also ordered it.

It is narrated by Abdullah ibn Abbas RA:

“The Prophet Muhammad SAW used to pray 20 Rak'ah without congregation and three Witr in Ramadhan.” (Baihaqi)

In the above Hadith, there is again further proof that the Prophet prayed 20 Rak'ats.

TARAWIH IS NOT TAHAJJUD

The Hadith narrated by A’ishah RA which states that the Prophet SAW did not pray more than 11 Rak’ah in Ramadhan and outside (i.e. in other months) was brought by Imam Bukhari RH and Imam Muslim RH under the Chapter of: Witr and Tahajjud. In a Hadith it is mentioned that the Prophet SAW used to pray four Rak'ah together and what is to be said about its beauty. Tarawih is not prayed in four Rak’ah but in two Rak’ah. This is why this Hadith is not about Tarawih but Tahajjud.

The portion of the Hadith narrated by A’ishah RA is as follows:

“The Prophet of Allah SAW used to pray four Rak’ah, and don't ask about the grace and length of his Solah (i.e. that it was long and full of tertib), then again he would pray four Rak’ah, and do not ask about the grace and length of his Solah, then he would read three (Witr) Rak’ah.”

In this Hadith, it is mentioned that the Holy Prophet SAW prayed four Rak’ah, and then again four Rak’ah and it is important to note that the Prophet SAW would not pray Tarawih four Rak'ah at a time.

So this is why theabove Hadith is referring to Tahajjud and not Tarawih.

SAYINGS OF THE GREAT IMAMS REGARDING TARAWIH

Imam Nawawi RH says that the four Imams: Imam Abu Hanifah RH, Imam Malik RH, Imam Shafi’i RH, and Imam Ahmad ibn Hanbal RH have all agreed that ‘Standing in Ramadhan' refers to Tarawih.

Indeed, this particular Solah is associated specifically with Ramadhan otherwise why has it been associated with Ramadhan? Hence the clarity that it is in reference to Tarawih.

And it is interesting to note, that besides the Shi’ites, nobody has denied that Tarawih is an emphasised Sunnah.

No Imam has said that Tarawih is less than 20 Rak'ah but only more. In this regard, Imam Malik RH and the people of Madinah would pray 36 Rak’ah, and this was simply because the people of Madinah knew that the people of Makkah would perform Tawaf (circumambulation) of the Ka’bah after every four Rak'ah of Tarawih, and in the spirit of competition, Imam Malik RH and the people of Madinah would pray 36 Rak’ah. Such was their piety and eagerness to spiritually excel.

As-Shaykhul-Hadith Muhammad Zakariya Khandalwi RH said that there is the consensus of the Ulama on the fact that Tarawih is 20 Rak'ah.

APPROACHING THE USAGE OF AHADITH – SAHIH OR DA’IF

As-Shaykh Muhammed ibn Ismail Al-Ansari RH says that – upon certain cases, there would sometimes be a Hadith that is weak (i.e. weak in its chain of narrators but not to say that it is false) but because of the number of people agreeing to it and common practice, then is no longer weak. In Islamic juristic practices for example: the case of repayment of debt before making a will. Although there is no authentic Hadith to confirm this practice, but because of the consensus of the Ulama and common practice, the Hadith becomes a strong reference point, and it is wrong to mandate that wills can be made / executed before repayment of debt.

ISLAMIC BELIEF (Al-'Aqidah)

2009-08-11T10:07:00.002+08:00

by Imam Abu Ja'far al-Tahawi (239-321 AH)
literal contributions by Iqbal Ahmad A'zami

Preface

In the Name of Allah, the Most Merciful, the Most Compassionate.

Imam Tahawi's Al-'Aqidah, representative of the viewpoint of Ahlus Sunnah Wal Jama'ah - has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim Beliefs. This post only depicts an edited version in the English language. May Allah Ta'ala make it easy for all of us to understand.

About The Author

Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abdul Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi RH, popularly known as Imam Tahawi RH, after his birth-place in Egypt, is among the most outstanding authorities of the Islamic world on Hadith and Fiqh (Islamic Jurisprudence).

He lived between 239-321 A.H. - an epoch when both the direct and indirect disciples of the four Imams - Imam Abu Hanifah RH, Imam Malik RH, Imam Shafi'i RH and Imam Ahmad bin Hanbal RH - were teaching and practicing. This period was the zenith of Hadith and Fiqh studies, and Imam Tahawi RH studied with all the living authorities of the day.

Imam Tahawi RH began as a student of his maternal uncle, Isma'il bin Yahya Muzni RH, a leading disciple of Imam Shafi'i RH. Imam Tahawi RH is a follower of the Hanafi School of Jurisprudence. His monumental scholarly works, such as Sharh Ma'ani al-Athar and Mushkil al-Athar, are encyclopaedic in scope and have long been regarded as indispensable for training students of Fiqh.

As far as Aqidah goes - all schools of the Ahlus Sunnah Wal Jama'ah are united in their Belief system. Infact, even in their juristic practices, almost 75% is the same in the execution of rulings and best practices.

Imam Tahawi's Al-'Aqidah, - though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Sahabah RA, Tabi'in RH and all the leading Islamic authorities such as Imam Abu Hanifah RH, Imam Malik RH, Imam Shafi'i RH, Imam Ahmad ibn Hanbal RH, Imam Abu Yusuf RH and Imam Muhammad RH - on the doctrines enumerated in this work. This is fundamentally because these doctrines shared by the Ahlus Sunnah Wal Jama'ah owe their origin to the Holy Qur'an, as well as consistent-and-confirmed Ahadith - both being the undisputed primary sources of Islam.

Being a text on the Islamic doctrines, this work draws heavily on the arguments set forth in the Holy Qur'an and Sunnah. Likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunnah, are also taken from the Holy Qur'an and Sunnah.

As regards to the misguided sects mentioned in this work, a study of Islamic history up to the time of Imam Tahawi would be quite helpful. References to sects such as the Mu'tazilah, the Jahmiyyah, the Qadriyah, and the Jabriyah are found in the work. Moreover, it contains allusions to the unorthodox and deviant views of the Shi'ah, the Khawarij and such mystics as had departed from the right path. There is an explicit reference in the work to the nonsensical controversy on Khalq-al-Qu'ran in the times of Ma'mun and some other 'Abbasid Caliphs.

While the permanent relevance of the statements of belief in Al-'Aqidah is obvious, the historical weight and relevance of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of the Ulama able to elucidate its arguments fully. The Ulama will be able to provide reference to the intellectual and historical background of the sects refuted in the work, InshaAllah. Such study helps one to better understand the Islamic doctrines and avoid the deviations of the past or the present.

May Allah grant us a true undersanding of faith and include us with those to whom Allah refers as:

"those who believe, fear Allah and do good deeds"

and

"he who fears Allah, endures affliction, then Allah will not waste the reward of well-doers."

In the Name of Allah, the Merciful, the Compassionate.

Praise be to Allah, Lord of all the Worlds.

The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri RH said:

This is a presentation of the beliefs of Ahlus Sunnah Wal Jama'ah, according to the school of the jurists of this religion:

Abu Hanifah An-Nu'man ibn Thabit al-Kufi;
Abu Yusuf Ya'qub ibn Ibrahim Al-Ansari; and
Abu 'Abdullah Muhammad ibn Al-Hasan Al-Shaybani

May Allah be pleased with them all;

and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the Worlds.

1. We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.

2. There is nothing like Him.

3. There is nothing that can overwhelm Him.

4. There is no god other than Him.

5. He is the Eternal without a beginning and enduring without end.

6. He will never perish or come to an end.

7. Nothing happens except what He wills.

8. No imagination can conceive of Him and no understanding can comprehend Him.

9. He is different from any created being.

10. He is living and never dies and is eternally active and never sleeps.

11. He creates without His being in need to do so and provides for His creation without any effort.

12. He causes death with no fear and restores to life without difficulty.

13. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.

14. It was not only after the act of creation that He could be described as 'the Creator' nor was it only by the act of origination that He could he described as 'the Originator'.

15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.

16. In the same way that He is the 'Bringer to life of the dead', after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of 'Creator' before He has created them.

17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything.

"There is nothing like Him and He is the Hearer, the Seer." (Ash-Shura 42:11)

18. He created creation with His knowledge.

19. He appointed destinies for those He created.

20. He allotted to them fixed life spans.

21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.

22. He ordered them to obey Him and forbade them to disobey Him.

23. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.

24. He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.

25. All of them are subject to His will between either His generosity or His justice.

26. He is exalted beyond having opposites or equals.

27. No one can ward off His decree or put back His command or overpower His affairs.

28. We believe in all of this and are certain that everything comes from Him.

29. And we are certain that Muhammad SAW is His chosen servant and selected Prophet and His Messenger with whom He is well pleased. And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.

30. Every claim to prophethood after him is falsehood and deceit.

31. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.

32. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever.

Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:

"I will burn him in the Fire." (Al-Muddaththir 74: 26)

When Allah threatens with the Fire those who say

"This is just human speech" (Al-Muddaththir 74: 25)

we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

33. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.

34. "The Seeing of Allah by the People of the Garden" is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it:

"Faces on that Day radiant, looking at their Lord." (Al-Qiyamah 75: 22-3)

The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Prophet Muhammad SAW in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger SAW, and leaves the knowledge of things that are ambiguous to the one who knows them.

35. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will be subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

36. Belief of a man in the "seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing" or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. This is the Deen of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's Glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him.

37. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.

38. Al-Mi'raj (the Ascent through the Heavens) is true. The Prophet Muhammad SAW, was taken by night and ascended in his bodily form, while awake, through the Heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him:

"And his heart was not mistaken about what it saw." (Al-Najm 53: 11)

Allah blessed him and granted him peace in this world and the next.

39. Al-Hawd, (the Pool which Allah will grant the Prophet SAW as an honour to quench the thirst of His Ummah on the Day Of Judgement), is true.

40. Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.

41. The covenant "which Allah made with Adam and his offspring" is true.

42. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased.

43. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.

44. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book:

"He is not asked about what He does but they are asked." (Al-Anbiya' 21: 23)

So anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

45. This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.

46. We believe in Al-Lawh (the Tablet) and Al-Qalam (the Pen) and in everything written on it. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it.

47. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book:

"He created everything and ordered them in due proportions." (Al-Furqan 25: 2)

And He also says:

"Allah's command is always a decided decree." (Al-Ahzab 33: 38)

So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.

48. Al-'Arsh (The Throne) and Al-Kursi (The Chair) are true.

49. He is independent of the Throne and what is beneath it.

50. He encompasses everything and is above it, and what He has created is incapable of encompassing Him.

51. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.

52. We believe in the angels, and the prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.

53. We call the people of our qiblah - Muslims and believers as long as they acknowledge what the Prophet SAW brought, and accept as true everything that he said and told us about.

54. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah.

55. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad SAW. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it.

56. We do not consider any of the people of our qiblah to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

57. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

58. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

59. Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two (e.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).

60. A person does not step out of belief except by disavowing what brought him into it.

61. Belief consists of affirmation by the tongue and acceptance by the heart.

62. And the whole of what is proven from the Prophet SAW, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.

63. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

64. All the believers are 'friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.

65. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.

66. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

67. Those of the Ummah of Muhammad SAW, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says:

"And He forgives anything less than that (shirk) to whoever He wills" (An-Nisa' 4: 116)

and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognise Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.

68. We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.

69. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

70. We do not agree with killing any of the Ummah of Muhammad SAW, unless it is obligatory by Shari'ah to do so.

71. We do not recognise rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for them right guidance and pardon from their wrongs.

72. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.

73. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

74. When our knowledge about something is unclear, we say: "Allah knows best".

75. We agree with wiping over leather socks (in Wudhu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.

76. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

77. We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.

78. We believe in the Angel of Death who is charged with taking the spirits of all the worlds.

79. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Prophet Muhammad SAW, and in reports from the Sahabah RA.

80. The grave is either one of the meadows of the Garden or one of the pits of the Fire.

81. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and Al-'Ard, having been shown them and Al-Hisab, brought to account for them. And Qira'at Al-Kitab, reading the book, and the reward or punishments and in Al-Sirat (the Bridge) and Al-Mizan (the Balance).

82. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

83. Good and evil have both been decreed for people.

84. The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shari'ah. Allah the Exalted says:

"Allah does not charge a person except according to his ability." (Al-Baqarah 2: 286)

85. People's actions are created by Allah but earned by people.

86. Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: "There is no power and no strength except by Allah". We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.

87. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw.

"He will not be asked about what He does but they will be asked." (Al-Anbiya' 21: 23)

88. There is benefit for dead people in the supplication and alms-giving of the living.

89. Allah responds to people's supplications and gives them what they ask for.

90. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

91. Allah is angered and can be pleased but not in the same way as any creature.

92. We love the Companions of the Messenger of Allah RA but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.

93. We confirm that, after the death of Rasulullah SAW, the caliphate went first to Abu Bakr As-Siddiq RA, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn Al-Khattab RA; then to 'Uthman ibn Affan RA; and then to 'Ali ibn Abi Talib RA. These are the Rightly-Guided Caliphs and upright leaders.

94. We bear witness that the ten who were named by the Prophet Muhammad SAW, and who were promised the Garden by him, will be in the Garden, as the Prophet SAW, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, 'Umar, 'Uthman, 'Ali, Talhah, Zubayr, Sa'd, Sa'id, 'Abdur-Rahman ibn 'Awf and Abu 'Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.

95. Anyone who speaks well of the Companions of the Messenger of Allah RA, and his wives RA and offspring RA, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

96. The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts - they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.

97. We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the Awliya' put together.

98. We believe in what we know of Karamat, the marvels of the Awliya' and in authentic stories about them from trustworthy sources.

99. We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of 'Isa ibn Maryam RA, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

100. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.

101. We agree that holding together is the true and right path and that separation is deviation and torment.

102. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says:

"Surely religion in the sight of Allah is Islam." (Al 'Imran 3: 19)

And He also says:

"I am pleased with Islam as a religion for you." (Al-Ma'idah 5: 3)

Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and Ta'til (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).

104. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu'tazilah, the Jahmiyyah, the Jabriyah, the Qadriyah and others like them who go against the Sunnah and Jama'ah and have allied themselves with error. We renounce any connection with them and they are in error and on the path of destruction.

We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

What Is The Evidence of Spending Time In The Path of Allah for 3 Days, 40 Days, 4 Months, etc.

2009-07-16T13:06:00.003+08:00

Haters and despisers of the so-labelled 'Tablighi Jamat' ramble on and on about how much innovations this so-called group is spiralling themselves into. During my days of ignorance, I too was a person who hated and despised the so-labelled 'Tablighi Jamat'. But now not anymore, Alhamdulillahi Rabbil 'Aalameen.

I find it absolutely unbecoming that in this day and age, into the 21st century, people at large are still ignorant about the virtue and graceful acceptance of this noble work. First and foremost, those who are active, who are supporters and who are sympathisers of this group don't regard it as a 'Jamat' as per se. But it is a work, i.e. the work of Da'wah, the work of calling one another, and more importantly - one's ownself to bring the greatness of Allah SWT into one's heart. This work has been revived in the 1920s and it is the culmination of the work of Rasulullah SAW. Those who say that 'Tablighi Jamat' are people of innovation are infact saying that Rasulullah SAW did innovation, Na'udhubillah Min Zaleek.

This post hopes to clarify and politely destroy misconceptions and perceptions. I am fully aware that by writing and posting - it is not as powerful as spending time in the path of Allah in itself; for if a person were to benefit and see the beauty of this work, one should open-mindedly and open-heartedly go out and spent three days with the so-labelled 'Tablighi' brothers - only then will one appreciate, understand and embrace the work of Rasulullah SAW. It is through this work that Islam spread to all corners of the world. There were approximately 124,000 Companions of the Prophet Muhammad SAW, but only 10,000 died in Hijaz (Makkah / Madinah) - so where are the graves of the rest i.e. the majority of the Sahabah RA - scaterred all around the world. They made Da'wah, the purpose and mission of their lives.

So let's zoom in to the main question(s):

Why 3 Days, 40 Days or 4 Months? What is the Dalil? What is the evidence?

Hahahahahahah. Let me first laugh first to tickle my heart, as I remember how staunchly ignorant are opposers and haters of this blessed work.

Usually when people ask this question, I invite the questioner to ask themselves: why is primary school 6 years? why is secondary school 5 years? why is university 3 years? Why must you have four wheels on the axle of a car? Why must the steering wheel be a wheel? Why must the car be made of metal? and so forth.

Evidence from the Lives of the Sahabah RA - Companions of the Prophet Muhammad SAW

There was a total of 150 Jamaats that was sent from Madinah during the life of Rasulullah SAW in this blessed city.

The Prophet Muhammad SAW himself participated in 25 of these Jamaats. Some of these Jamaats consisted of 10,000 Sahabah RA, some consisted of 1,000 Sahabah RA, some 500 Sahabah RA, some only 15 Sahabah RA, some only 7 Sahabah RA, and more. These Jamaats went out in the path of Allah for the duration of 3 months, 2 months, 15 days, 3 days and so forth.

As for the remaining 125 Jamaats that went out in the Path of Allah, some consisted of 1000 Sahabah RA, some 600 Sahabah RA, 500 Sahabah RA and so forth. And the durations of these Jamaats varied - some for 6 months, some for 4 months, and so forth.

If we were to calculate in detail, the average time that each Sahabi RA spent in the Path of Allah, outside his house - then this average was 6 to 7 months per year.

The Sahabah RA Spending Time in the Path of Allah for 5 Years

In the year 627M a group of Sahabah RA of the Prophet Muhammad SAW, which was led by Wahab bin Abi Qabahah RA visited Riau, part of the Malay Archipelago. The group stayed in Riau for 5 years for the purpose of Da'wah and Tabligh before returning to Madinah. It was through the effort of this blessed Sahabah RA that the Malay Archipelago and Peninsular was graced and blessed with the religion of Islam.

The Sahabah RA Spending Time in the Path of Allah for 6 Months

Bara bin Malik RA (brother of Anas bin Malik RA) narrates that Rasulullah SAW had sent Khalid Al-Walid RA to the people of Yemen, to invite them to embrace Islam.

Bara RA said:

"I too was part of that Jamaat. We stayed there (in Yemen) for 6 months. Khalid RA frequently invited them to embrace Islam, but they rejected his invitation."

Next, Rasulullah SAW sent Saiyidina 'Ali ibn Abi Talib RA to Yemen, and instructed Khalid RA to return with his whole Jamaat except for only one person who wants to accompany Saiyidina 'Ali RA - so let him be with Saiyidina 'Ali RA.

Bara RA said:

"I was the one who accompanied 'Ali RA for the time we were there. When we were very close to the people of Yemen, hence they came out and faced us. Then Ali RA arranged their Saf (row) for Solah (prayer) and 'Ali RA was the Imam in our Solah. After Solah, 'Ali RA read the content of the letter from Rasulullah SAW to them. After listening to the content of the letter of Rasulullah SAW, then the whole of the Bani Hamadan (clan) embraced Islam.

Next, 'Ali RA wrote a letter to Rasulullah SAW of which its content was to inform the Prophet SAW of them embracing Islam. (Then the letter was sent to the Prophet SAW). After the letter was read to Rasulullah SAW, he (SAW) immediately performed Sujud Shukur (Prostration of Thanks) to Allah SWT. After lifting his head, he (SAW) made Du'a (supplication):

"(Ya Allah, grant) prosperity to Bani Hamadan. (Ya Allah, grant) prosperity to Bani Hamadan."
[Bukhari, Baihaqi, Bidayah-wan-Nihayah]

The Sahabah RA Spending Time in the Path of Allah for 4 Months

Ibn Juraij RA narrates:

"There was a person who narrated to me that on one night when Umar RA was rounding (in Jaulah) in the lanes of the city of Madinah, suddenly he heard a woman reciting a Sha'eer (poetry):

"Oh how long is this night and how dark is its surroundings. I cannot sleep because my beloved is not here whom I want to kiss. Should it be that I am not afraid of committing sin against Allah - the One and Only; I would have permitted this body be shakened by another (person)."

When Umar RA heard this Sha'eer, he asked the woman:

"What has happened to you?"

The woman answered:

"I miss my husband very much, who has left me for several months."

Umar RA asked:

"What do you mean by doing what is bad?"

The woman answered:

"I seek refuge from Allah."

Umar RA said:

"Control yourself! Now I will send someone to call back your husband."

After that, Umar RA asked his daughter (who was also the wife of Rasulullah SAW):

"I will ask you one thing which is disturbing me, with the hope that you can resolve it for me. How long is it that a woman can afford to withstand her husband being away from her?"

Upon hearing this, Hafsah RA turned her head down in shame.

Umar RA said:

"Indeed Allah is never ashamed in this things that are good."

Hafsah RA answered by signaling with the fingers of her hands - "between three to four months."

After that, Umar RA wrote letters to all of the Amirs (leaders) of Islamic Jamats informing that they should not hold members of their groups for more than 4 months.
[Abdur Razzaq - Al-Kanz]

Abdullah ibn Umar RA narrates that on one night when Umar RA was out (to see the well-being of the people), suddenly he heard a woman reading Sha'eer (poetry): Oh how long is this night and how dark is its surroundings. I cannot sleep because my beloved is not here whom I want to kiss. Next Umar RA asked Hafsah RA: "How long is it that a woman can withstand from being away from her husband?" Hafsah RA answered: "6 or 4 months." Hence Umar RA said: "From now on, I shall not hold the army for a time longer than that."
[Baihaqi]

The Sahabah RA Spending Time in the Path of Allah for 40 Days

A man came to Saiyidina Umar ibn Khattab RA, and then Saiyidina Umar RA asked:

"Where have you been?

He answered:

"I wasat Ribat."

Saiyidina Umar RA asked some more:

"How long have you been in Ribat?"

He answered:

"Thirty days."

Hence Saiyidina Umar RA said:

"Why don't you just complete it to make it forty days?"
[Kanzul Ummal]

The Sahabah RA Spending Time in the Path of Allah for 3 Days

Abdullah ibn Umar RA narrates:

"Nabi SAW said had called Abdur Rahman bin 'Auf RA and said:
"Prepare yourself, for indeed I will be sending you with one Jama'ah (for after that he narrated some more Hadith and then said:) Hence Abdur Rahman went out and met his companions, and hence they walked until they arrived at their first stop called Daumatul Jandal, and hence as they entered the village, he invited the villagers into Islam for three days. And then on the third day, Asbagh bin Amru al-Kabir RA embraced Islam, who previously was Christian, and he was the leader of the village."
[Darul Qutni]

Further Explanation from the Noble Ulama of Haqq -

1. As-Shaykh Abu Bakr Al-Jayzari, Chief Hadith Teacher of Masjid Nabawi, and the Islamic University of Madinah

2. As-Shaykh Mufti Ebrahim Desai, Mudir of Madrasah Al-In'aamiyah, Camperdown, South Africa

3. As-Shaykh Abil Abad, 'Aalim of Darul Uloom Faisalabad, Pakistan

The term: "Tashkeel" which is frequently used in Da'wah and Tabligh work means - to encourage all Muslims to spend time, out in the Path of Allah for the purpose of Islah (self-rectification) as well as Da'wah and Tabligh work within a particular timeframe; for example 3 days, 10 days, 15 days, 40 days, 4 months, 7 months, 1 year and so forth.

The time period is not something compulsary, whatmore an integral element in Deen; but it is so, in order to establish a form of system, just like how First Aid courses are held; whereby participants are required to do one month worth of practical first aid exercise. And although the person who has attended this First Aid course doesn not become a specialist doctor, but at least he knows what to do during emergencies. Similarly, a person who spends time in the path of Allah for 3 days, or 40 days, or 4 months, and so forth - does not imply that he becomes an expert in Shari'ah. However, in the least - he is able to understand the basic requisites of what is wanted in the Shari'ah of Islam.

The more a person spends time in the Path of Allah, the more he will learn, and have the opportunity to become a better Muslim. The time spent out, is not a criteria mandated by Shari'ah.

Some people say - Ooo, these Tablighis are doing Bid'ah for spending time in the Path of Allah for 3 Days, 40 Days and 4 months. To clarify against this notion, we must understand that going out in the Path of Allah to rectify oneself is similar in its tertib to going out to obtain knowledge and guidance. Similar is going out to do Da'wah to invite other human beings to Allah and share with them beneficial things which are useful for the Hereafter as well as this world. All of this is spending time in the Path of Allah, as long as it is wrapped with the pure intention of obtaining the pleasure of Almighty Allah; and nothing else.

It is incorrect to believe that when the brothers who go with the so-labelled "Tablighi-Jamaat" - that they are going out to correct others, and rectify others.

The Prophet Muhammad SAW has said:

"One evening or one morning out in the path of Allah, is better than the whole world and whatever it contains."

The Prophet Muhammad SAW ias also said:

"Whomsoever comes to this Masjid, we the pure intention to obtain goodness from what he teaches or learns, is like a person in Jihad, in the Path of Allah."

There are plenty other authentic Hadith (Sahih / Hassan) that teach and encourage us to spend time in the Path of Allah. How strange is it that these nonsense makers say that the brothers in the so-labelled 'Tablighi Jamaat' are doing Bid'ah! What nonsense. Such spreaders of lies even go to the extent that the episode of Rasulullah SAW sending Mu'adh bin Jabal RA alone to Yemen alone is enough to indicate that going out in the Path of Allah with Jamaat is Bid'ah. May Allah give light to the ignorant and the arrogant. Ameen. They have forgotten that the Prophet Muhammad SAW did not send Mu'adh RA alone, but he was accompanied by Abu Musa Al-Ash'aari RA.

The Prophet Muhammad SAW said to the both of them:

"Make them happy and don't you both make them run away. Make it easy for them and don't give them hardship. Help one another and do not get into conflicts."

The Prophet Muhammad SAW also sent 'Ali bin Abi Talib RA and Khalid bin Sa'id bin Al-Ash RA. Together with them, the Prophet Muhammad SAW sent a large group for the purpose of Da'wah, Talim and making decisions between people (as mediators for rules and regulations related to Shari'ah).

Hence, the system and order of the so-labelled Tablighi Jamaat is similar in concept to the systems and orders in schools and universities - where they have divided time for classes, time for recess, etc. When in the Path of Allah, the brothers in Da'wah and Tabligh are also allocated time to prepare food and provisions, as well as fulfil necessities.

The work of Da'wah and Tabligh is the work of the Prophets; and this is the same work that has been passed by Allah to the whole Muslim Ummat. The purpose of this work is so that all human beings are able to practice complete Deen. Effort to revive Deen to pristine levels is not sufficient by just giving 3 days, 40 days, 4 months, etc. Instead, we should be prepared to give our whole life for Deen.

This is what Allah SWT has mentioned in the Qur'an:

"Lo! Allah hath bought from the believers their lives and their wealth because the Garden (Paradise) will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph." [Surah At-Taubah: Ayat 111]

In the above verse of the Qur'an, Allah mention that He has purchased and demanded the lives of all Believers and their wealths so that they strive to establish the Deen of Allah. It is hence - not for 4 months or 40 days only. Unfortunately, the Muslim Ummat today could not even handle something so light and easy like the five-times-daily Solah. Whatmore spend his whole life in Allah's Path.

The Muslim Ummat of today is far from Deen. The abilities and spiritual stamina is also different from one person and another. Hence, by basing on the Qur'an and hadith, the Ulama have established certain standards that could be followed by each member of the Muslim Ummat. Indeed there is no Ayat of the Qur'an that instructs us to go out for Tabligh for 4 months, 40 days and 3 days - but these figures and numbers are plentiful in the Qur'an and Ahadith. Why are these figures described in the Qur'an and Ahadith? Obviously - there must be some form of Hikmah (wisdom) behind these durations.

The Wisdom of Going Out for 3 Days

Environment is something which greatly influences the individual. A person who sits in the environment of Imaan, Amaal and Akhlaaq within three days will definitely entice and spark sweetness in the heart to be a good Muslim. During the time of Rasulullah SAW, the disbelievers who were caught were tied to the pillars of the Masjid. The intention is so that they can see the Amaals of the Muslims in the Masjid.

In Sahih Bukhari, an episode is narrated whereby a man by the name of Sumamah bin Ausal from the Banu Hanafiah tribe who was caught and then tied inside Masjid Nabawi. For three days he observed the practice of Muslims in the Masjid, who were busy with the Amaals of - Da'wah, Ta'lim-wa-Ta'lum (teaching and learning), Ibadah (worship) and Khidmat (service) between one another. On the first day he was persistent and did not want to embrace Islam. On the second day, his thoughts were similar. On the third day, the Prophet Muhammad SAW released him. After he was released, Sumamah felt somethin sweet in his heart. He took a bath and came back to Masjid Nabawi and met the Prophet Muhammad SAW, and immediately embraced Islam. How great was the effect of the environment of Masjid Nabawi to Sumamah - only through three days observation - it became the means of him embracing islam.

Other than that, we should also be well informed of the advice that the Prophet Muhammad SAW gave to the Jamaats that he sent for the purpose of Da'wah or Jihad - for which a certain set of order and guidance were given to these Jamaats on how to do Da'wah and how to perform Jihad.

Amongst them are:

1. Do not fight them before giving them Da'wah for 3 Days

2. Do not kill children, women and old people who are weak amongst them

3. Do not plunder and cause wreck and destruction to wealth, property, crops and livestock

Why did the Prophet Muhammad SAW give 3 Days for the purpose of Da'wah before any fighting took place?

This is the lesson we learn from the Prophet Muhammad SAW himself that in Islam - there is no war before Da'wah is given first. Through the three days of Da'wah - the non-Muslims will be able to see the mannerism and conduct of Muslims towards the non-Muslims. This would indeed affect their hearts and become a means of their own Hidayah.

The Prophet Zakariyya AS was old. When Allah SWT granted him a son, he asked:

"O Allah, what is the sign that you will give to my son since I am already old?"

Allah SWT answered the Prophet Zakariyya AS, in the manner - as described in the Qur'an:

"My Lord! Appoint a token for me. (The angel) said: The token unto thee (shall be) that thou shalt not speak unto mankind three days except by signs. Remember thy Lord much, and praise (Him) in the early hours of night and morning. [Surah Al-Imran: Ayat 41]

The Mufassirin (scholarly experts of Qur'anic interpretation) say that - the sign for which the Du'a of Nabi Zakariyya AS is accepted is if under the condition that he does not speak for three days except for by sign. At that time, Allah SWT commanded Nabi Zakariyya AS to make much Dhikr (remembrance of Allah) and leave worldly talks, so that he becomes closer to Allah.

Hence, from the above verse, the Ulama have given explanation that - should a human being be able to take time away in solitude in the Path of Allah for three days, to purify himself, to be away from worldly talks and concerns, to be busy in Da'wah, in Ibadah, in teaching and learning of religious Knowledge - then indeed, it will give great effect to his heart, love for Deen will come, repentance will come, and inclination will present itself so that he become close to Allah SWT.

The Wisdom of Going Out for 40 Days

Many people ask about this. Where do these so-called Tablighi Jamaat people get their dalil for 40 days?

Actually - the duration of 40 days has been mentioned in the Qur'an, many times in Qur'an and Hadith. The spiritual benefit is already clearly seen when Allah SWT Himself ordered the Prophet Musa AS to increase the number of days he spends in remembrance of Almighty Allah; and this is recorded in the Qur'an:

"And when We did appoint for Musa thirty nights (of solitude), and added to them ten, and he completed the whole time appointed by his Lord of forty nights; and Musa said unto his brother, Harun: Take my place among the people. Do right, and follow not the way of mischief-makers." [Surah Al-A'raaf: Ayat 142]

Similar is the instruction in Surah Al-Baqarah, Ayat 51:

"And when We did appoint for Musa forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrong-doers." [Surah Al-Baqarah: Ayat 51]

In the Ahadith of the Prophet Muhammad SAW, much has been mentioned about the period of Forty Days. Amongst these, is the Hadith whereby Abdullah ibn Mas'ud RA reported that Rasulullah SAW said:

"Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise." [Muslim]

In another Hadith, as narrated by Saiyidina Anas RA, the Holy Prophet Muhammad SAW said:

"The person who offers his Prayers continuously for 40 days without missing the first Takbir, is granted a two-fold immunity by Allah: immunity from Hell-fire and immunity from hypocrisy." [Tirmidhi]

In another Hadith it is narrated:

"Whomsoever is sincere to Allaah for forty days, fountains of wisdom will spring from his heart to his tongue." [Tirmidhi, Ahmad, Bukhari]

Indeed, there are many other Ahadith like this that shows the virtues and hence why priority is placed on the duration of 40 Days. Hence, it is clear and easy to understand that whomsoever spends time in the Path of Allah trains himself to be pious and follow the commands of Almighty Allah for 40 Days, then obviously, InshaAllah - he will carry this piety and obedience when he returns home.

It is thus for these various spiritual reasons that we see the Ulama and Mashaa'ikh in the effort of Da'wah and Tabligh encourage us to spend time for 40 days to make Islah of one's own self and learn the effort of the Prophet Muhammad SAW.

Da'wah & Tabligh - The Work of Acceptance

2009-07-13T14:09:00.003+08:00

We must understand what Da'wah and Tabligh is. The Ulama of Haqq who carry this work as the mission of their lives have studied this work based on evidences from the Qur'an, the Ahadith and the lives of the Sahabah RA. In this day and age people carelessly say that there are so many ways or preferences. How is it such a high work has no standard? or tertib? or methodology? Yet it is not so sophisticated or complex to understand, or require rgeat ability and skill.

The thing is, this work is the work of Allah SWT. And in this work, it does not depend on how talented a person is. Rather, in this work, the most important thing is that how can a person be accepted by Allah SWT.

Acceptance is the criteria for this work, not the talents and not the abilities. And because we do not have this in our environment, so what we think is:

"...let's bring people i.e. the people who are talented to do this work."

But the reality is, this work is for those people who are accepted by Allah. It happens to that point, that a person who does not have any qualities or any abilities or any talents, so what? When he comes through the way of acceptance of Allah, he becomes so talented and Allah gives him so much that he exceeds those people who have talent. And if Allah wishes - those who have talent cannot even utilise or take benefit from their own talents. This is the way of acceptance of Allah; this is how Allah Ta'ala accepts a person. And it happens that when Allah Ta'ala desires to accept a person, this person has to go through different tests and trials. Different decisions and circumstances are put on this person. This person has to go through these circumstances and conditions. And while passing through these different tests, trials, and conditions, this person reaches a level that he becomes acceptable to Allah Ta'ala.

Because Allah Ta'ala chooses; He says:

"[...from the people he wants to do the work."

So when Allah Ta'ala chooses a person, that person has to go through various tests and trials, so that different benefits can enter the person. He goes through all that, so that through that, different qualities become embedded in the person. And because of these qualities, this person becomes accepted by Allah.

Allah Ta'ala mentions about the Prophet Ibrahim AS that he underwent so many tests, and Ibrahim AS passed all those tests. And when he passed all those tests, Allah Ta'ala chose him as Imam, as Imam of the
Millat (belief), and Imam of the Deen. Allah Ta'ala chose him. This is what the acceptance of Allah Ta'ala is; that when a person goes through this process, then Allah chooses him and selects him. And this is the most important thing - i.e. how can a person get accepted by Allah Ta'ala?

First of all, every worker of Deen must assess his personal life. This is very essential and very important. Shaykha Muhammad Ilyas Khandalwi RahA used to say that Allah Ta'ala will protect this work with such people that have the qualities to carry out this work. The people with such qualities and such attributes that they will carryout this work, then through them, Allah will protect the effort.

As such, there are four things that must come in the life of a human being;

the first is 'Ibadah,

then Akhlaaq,

then Mu'amalat, and

then Mu'asharat.

Ibadah is between a person and Allah.

The rest - Akhlaaq, Mu'amalat and Mu'asharat- i.e. the character of a person, the dealings of a person, the social life of a person; this is between a person and other people. Between a person andAllah, there is just one aspect; between a person and other people, thereare three aspects.

That's why, Shaykh Muhammad Yusuf Khandalwi RahA, in Hayatus Sahabah, has written a chapter where he has written how through the Akhlaaq of the Sahabah RA, Allah SWT gave Hidayah to other people. Their Akhlaaq, their character, their dealings and their Mu'amalat became a means of Hidayah for other people. The first thing which a person is tested is in his patience.

One Jewish scholar once came to Rasulullah SAW, and he wanted to test Rasulullah SAW in his patience, to see if he was really a nabi, and to see the dealings of Rasulullah SAW. And he dealt with Rasulullah SAW very harshly, and very rudely. But as harshly as he dealt with Rasulullah SAW, Rasulullah SAW showed even more patience. Patience and forbearance are signs of prophethood. He showed more patience, because Ambiya AS are given this quality of patience. They had so much patience, that whatever conditions come upon them, they would make Sabr and have patience on those conditions, until the decision of Allah Ta'ala comes forth. They tolerated those conditions and had patience so that Allah Ta'ala can open the doors of Hidayah for them.

The temperament of a Da'iee is one of patience and tolerance, and thus these must be adopted in the lives of every worker of Da'wah and Tabligh. The life of Rasulullah SAW before Prophethood was such that he was considered "Sadiqul Ameen", that he was truthful, pure, and trustworthy. Rasulullah SAW had all these qualities, even before prophethood, because he was in a position where he frequently had to deal with people. That is why we are told again and again that we should read Hayatus Sahabah, and we should carry out this effort according to the temperament and the methodology that is shown through the lives of the Sahabah. If we carry it out in this manner, then our efforts will be accepted. But if we do not read it, or keep these examples in front of us, and the life of Rasulullah SAW is not in front of us, then we will deviate from that path.

So if we are not guided, then how will we carry out this work with what? With cheating with one another, lying with one another, betraying one another, hating one another. And we will carry out the work in this manner. And what will happen next is that the work will be destroyed. People leave the work because of the lack of example they see around them, and the worst thing happen - they don't get involved in the work. They only become Abids, in their own spiritual comfort zone, which is also wrong and sinful, because this work is the work of all - scholars or non-scholars.

That is why it is very necessary to recognise that the first quality that the Ambiya AS developed was the quality of patience, and we have to bring this quality inside ourselves. And the more a person has patience, the more Allah SWT will use him as a means of Hidayah. There is a chapter in Hayatus Sahabah which mentions those qualities of Rasulullah SAW which were linked to the Hidayah of other people; among those, the first quality mentioned was that of patience. So we must bring this quality inside us. If we spend three days with full tertib, InshaAllah we will gain guidance.

Nobody Has The Right To Criticise Imam Shafi'i Rh

2009-06-09T09:13:00.002+08:00

Assalaamu'alaikum Warahmatullahi Wabarakatuh

I have received many forwarded emails giving new "unique" and so-felt "intelligent" ways to approach Islamic juristic laws. I am no expert myself, and have always regarded that the Ulama (scholars) are my guides and means of myself being protected from the Fire of Jahannam.

When I read these entries / posts - it fumes me with rage, firstly because of my own weakness of being unable to contain my anger against blasphemous claims of righteousness; but more secondly and primarily - due to the fact that these claims are actually tools of Shaytaan to destroy our Deen of Islam, and hence our practice of our Deen, and hence our spiralling down into the pit of Jahannam. May Allah protect us all. Ameen.

In my humble mind, I find it extraordinarily dubious that people who claim to be knowledgeable say things that directly or indirectly attack the credibility of Imam Shafi'i Rahmatullahu 'Alaih. These people go about looking for Dalils (evidences) from Hadith, and they do not stop. Even "better" they back their Hadith evidences with "certification" - claiming that their evidences either come from the collections of Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah, and so forth. This is actually very comical; because little do they know that these illustrious Imams of Hadith are all Shafi'is in practice themselves. It is absolutely hillarious. In other words, they follow, abide and carbon copy the methodology of Imam Shafi'i Rh in deriving, abiding, following and conveying the Laws of Shari'ah.

Infact, many illustrious scholars are Shafi'is. If we were to spend our post here to name them all, then I guess I would have to use up an extra hour for the time I spend in crafting this email response. But anyway, let us just list some of our frontliners, to give a taste of reality...and of course - Ilm (knowledge).

Among the glorious Scholars of Islam who were Shafi'is in their juristic practices are:

(Imam of Aqidah)
1. Abu Al-Hasan Ash'ari Rh

(Imams of Hadith)
2. Imam Muhammad ibn Ismail Al-Bukhari Rh
3. Imam Muslim ibn al-Hajjaj Rh
4. Imam Nasa'i Rh
5. Imam Bayhaqi Rh
6. Imam Tirmidhi Rh
7. Imam Ibn Majah Rh
8. Imam Ibn Hibban Rh
9. Imam Daraqutni Rh
10. Imam Al-Hafiz Ibn Hajar al-Asqalani Rh
11. Imam Abu Dawud Rh
12. Imam Nawawi Rh
13. Imam As-Suyuti Rh
14. Imam Ibn Kathir Rh
15. Imam Dhahabi Rh
16. Imam Al-Hakim Rh

(Imams of Fiqh)
17. Sheikh Khatib Shirbini Rh
18. Ibn Hajar Haytami Rh
19. Imam Al-Rafi'i Rh
20. Imam An-Nawawi Rh
21. Al-Hafiz Izzuddin Abdus-Salam Rh
22. Imam Daqiiqul-Eid Rh

(Imams of Tafsir & Sirah)
23. Imam Mawardi Rh
24. Imam Al-Baghawi Rh
25. Imam Fakhruddin Ar-Razi Rh
26. Al-Hafiz Ibn Kathir Rh
27. Shaykh Khatib Al-Baghdadi Rh
28. Imam Al-Baydhawi Rh

(Other Leading Scholars and Religious Experts)

29. Imam Jalaluddin Al-Mahally Rh
30. Imam Taqiyuddin As-Subki Rh
31. Imam Tajuddin As-Subki Rh
32. Shaykhull-Islam Zakariyya Al-Ansari Rh
33. Imam Ramli Rh
34. Imam Al-Ghazali Rh
35. Imam Tabari Rh (who later became an independent Mujtahid)

See - it is a colourful, magnificent, glorious and supreme list of Ulama - who are the flagbearers and legacy of Rasulullah SAW.

Now - one may ask in irony - how come Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah - are all Shafi'is?

Were they not capable too?

Were they not pious?

Were they not accessible to the various sources of Deen?

Were they not closer in their time to Rasulullah SAW?

Were they not in an age when the reasonings in Islamic Law and the Arabic medium was understood crystal clear?

I tell you now - if there were Imam Bukhari Rh standing in front of me here on one side, and the other side was a charismatic critique-blogger from year 2009 with a loose tongue also in front of me - then of course I would want to follow Imam Bukhari Rh. Default selection by using the minutest basic intelligence.

And then I think I will want to ask Imam Bukhari Rh - why is it that you are following Imam Shafi'i Rh although you are a Hadith Master, the most authentic in nature, the strictest in requirements, and when you sit in Hadith readings during your glorious time, you didn't even need to use a pen to jot down notes, yet you memorised the narrations; you can memorise each hadith text, and their narrators right up to Rasulullah SAW; and you know the qualities, strengths and weaknesses of these narrators as if you knew them like your own family - then why still do you follow the juristic requirements of Imam Shafi'i Rh?

Why O Imam Bukhari Rh?

I can imagine, that the realistic answer from Imam Bukhari Rh to this hypothetical question would be:

"I am an expert in the collection of authentic narrations of Hadith, but the best integrator, systemiser of the evidences we have in the forray of Islamic Jurisprudence - so that every Muslim can abide by the rules of the Lord Almighty was Imam Shafi'i Rh.

Imam Shafi'i Rh is the scholar of Islam who developed established, integrated, and documented the systematised and cohesive form of fundamentals / origins for Islamic legal reasoning. This helped to further eradicate the problem when various sources of Hadith gave conflicting conclusions or so-seemed confusing / inconsistent."

The A-B-C for any Muslim who plans to understand the core-ultra-basics of Islamic Law is to firstly understand the term: Usul-ul-Fiqh.

What is it?

Well, Usul-ul-Fiqh, literally translates in Arabic as "The Origins / Fundamentals of the Laws" - which is the study of the origins, sources, and principles upon which Islamic Jurisprudence is based.

In narrow terms, it simply refers to the question of - what are the sources of Islamic Law?

In an extended sense, it includes the study of the philosophy and rationale of Islamic Law and the procedures by which the law applicable to particular cases is derived from the sources.

Thus, Imam Shafi'i Rh was responsible to raise the Sunnah of the Prophet Muhammad SAW to a place of prominence and fixed its position for legal use - that is to say - only practices directly passed down from the Prophet Muhammad SAW were valid. Imam Shafi'i Rh is best known for writing Al-Risalah, which is a prime example of applying logic and order to Islamic Jurisprudence.

Imam Shafi'i Rh was the one who established that there are basically four major sources of jurisprudence: that is -

(i) the Qur'an,
That is - Imam Shafi'i Rh established that the first source of law covers those duties made clear in the Qur'an. For example, Al-Risalah says that in the Qur'an men must "perform the Solat, pay the Zakat, perform the Hajj, and observe the Sawm (fast)". On the other hand, in the Qur'an, men are forbidden from "adultery, (the drinking of wine), eating (the flesh of) dead things and of blood and pork."

(ii) the Sunnah (Hadith) of the Prophet Muhammad SAW,
That is - the Sunnah covers those duties which are required by the Qur'an, but whose methods are made clear only through the words and practice of Muhammad SAW. Extending the examples cited for the first source, Al-Risalah describes "the number of Solah (each day) and the (amount of) Zakat and their time (of fulfillment)" as examples of issues that may be clarified through the Sunnah.

(iii) the Ijma' (consensus), and
Then, for those issues that are addressed by neither the Qur'an nor the Sunnah, the Ulama (Islamic Scholars) can be consulted in order to arrive at an Ijma (i.e. scholarly consensus).

(iv) Qiyas (analogy).
Finally, as a last resort, Ijtihad (personal reasoning) may be used to seek the truth. This personal reasoning entails the use of analogy (qiyas) to relate a specific issue to something that has already been addressed by any of the other three sources of Sacred Law.

In this day and age, this kitab is not easy to find. I was extremely fortunate to purchase this book, ironically in an "Islamic" bookstore in London porported by those who were rejecters of the Ahlus Sunnah Wal Jama'ah. Still, although being very hard-headed in their juristic preferences, they still cannot deny the legitimacy of Al-Risalah - as being a core reference for finding the means in deriving Islamic Law.

An example of the contribution of Imam Shafi'i Rh is as follows:

"If anyone does or says something before Rasulullah SAW, and Rasulullah SAW does not stop or rebuke the act / words, then this serves a proof as to the permissibility of this act, and this was solely to the undisputed fact that Rasulullah SAW was infallible. Others beside Rasulullah SAW cannot rely on this, as they are not infallible."

In the foray of Hadith sciences, Imam Bukhari Rh, who was also Shafi'ite said:

"Other than Rasulullah (SAW), the silence of someone cannot be advanced as proof."

Hence, all of the above is through the rigorous application of legal principles as opposed to speculation or conjecture. It is considered one of the most conservative and most systematic of the four schools of Islamic Jurisprudence.

For this reason, Imam Shafi'i Rh is also known as the "First Among Equals" for his exhaustive knowledge and systematic methodology to religious science. His approach to Islamic Jurisprudence has become the standard reference of the scholars not only among his School but among others as well.

There is hence - the famous Fiqh saying:

"The Shafi'is Are The Pillars of Our Religion (of Islam)."

May This Be Beneficial and A Means of Guidance.

Jazakamullahu Khairan Katheer.

Aqidah 112

2009-04-29T10:22:00.004+08:00

The Holy Qur'an is the speech of Allah Ta'ala.

It is eternal and uncreated.

Allah Ta'ala has referred to the Qur'an as His Speech and has linked it to Himself.

There is a unanimous consensus of the Ummah on this that the Holy Qur'an is the Speech of Allah Ta'ala and it is His quality.

Allaah Ta'ala is eternal in all His Qualities.

There was no difference of opinion during the first era of Islam that the Qur'an is uncreated; and even the predecessors after the era of the Sahabah RA were unanimous that the Qur'an is not a creation.

Allaah Ta'ala says:

"Indeed Our Speech to a thing when We desire it, then We say to it 'Be' and it is."

Therefore if everything is created by the word "Be" then it should be understood that these words and this Speech of Allah Ta'ala is not a creation. Otherwise to create this word another word "Be" would be necessary. And for the second one, a third would be necessary. This will continue into infinity. Hence it is established that the Speech of Allah Ta'ala is not a creation.

Abdullah ibn Abbas RA says regarding the Aayat:

"The Arabic Qur'an, in it there is no crookedness" -

- indicates that the Qur'an is not a creation.

"Because there is no creation except that crookedness is found in it."

Also Allah Ta'ala says regarding the Holy Qur'an that there is no crookedness in it.

Abdullah ibn Abbas RA once heard a person saying at the Ka'abah:

"O Rabb of the Qur'an..."

Then Abdllah ibn Abbas RA said:

"Do not let your tongue utter such words, indeed everything that is Marbuub (being nourished) is a creation; and the Qur'an is uncreated."

Also, if the Qur'an is a creation then it would be possible to find its equivalent.

Imaan Rabbani Mujjaddid Alfa Thaani RA said:

"The Qur'an is the Speech of Allah Ta'ala, which He has clothed with words and sounds and revealed it upon our Nabi SAW. In it He has addressed His servants with Commands and prohibitions. Just as we would bring to the fore our own speech by means of effort and the tongue, similarly our hidden object and aim is brought to the fore; in the same way Allah Ta'ala has clothed His own Speech in words and sounds without the use of effort or tongue, merely by His Perfect Power. In this way he has revealed it upon His servants and through the means of words and sounds He has made known His object. Therefore both types of speech that is His Own Speech and worded speech, are in reality the Speech of Allah Ta'ala. Just like the two types of our speech, own and worded are in reality one speech. Not that the first type (own) is literal and the second type (worded) is figurative. Because a sign of figurative is that it is permissible to negate it and (thereby) negate worded speech. And not to regard it as Allah Ta'ala's speech is undoubtedly Kufur. Like it is mentioned in the Qur'aan that the Kuffaar say:

"This (Qur'an) is but the speech of man."

Also if the Qur'aan was a creation then it would be possible to bring a similarity to it. And since it is not possible to bring anything similar to the Qur'an then it should be understood that it is eternal and uncreated.

Allah Ta'ala says:

"They listen to the Speech of Allah and then they change it."

The crux is that just like worded speech, own speech is also in reality speech. Like Allah Ta’ala says:

"They say to themselves why does Allah not punish us for what we say" , "Lower your speech or make it loud" - Saiyidina Umar RA said on the day of Saqeefah: "I prepared some speech in my mind."

*NOTE: The meaning of Saqifah is explained at the end of this article.

From these texts it is dear that both, worded speech and own speech, are in reality referred to as speech.

One should know that the speech of Allah Ta'ala is based in two meanings.

Firstly, Speech is Allah Ta'ala's encompassing Quality, that is connected to the Being of Allah Ta'ala. There is no doubt on its being eternal.

The second meaning is that by saying Speech - those words of Allah Ta'ala are meant which He has spoken. The Qur'an is referred to as the Speech of Allah Ta'ala in this meaning. This Qur'an is the Speech of Allah Ta'ala that was revealed upon Nabi Muhammad SAW, that we recite with our tongues and listen to with our ears and memorise in our hearts and is written on our pages. It is eternal and uncreated. However, the recitation of the Qur'an and its listening to and its writing is new and created, because this recitation and listening and writing are the doings of the servants. The actions of the servants are new and created actions.

The above is the view held by Imam Bukhari RA and other Ulama-ul-Muhaqqiqeen RA.

Imam Zahli's RA view is that - the person who says that the words of the Qur'an are new, that is the recitation and the listening to the Qur'an is new, then that person is a Bid'ati.

The object of Imam Bukhari RA was to differentiate between the Quality of Allah Ta'ala and the action of the slave.

- END OF ARTICLE -

* Saqifah:

Saqifah, also known as "Saqifa Bani Saeda" or Saqifat Bani Sa'ida, was a roofed building used by Banu (tribe) of Sa'ida, of the faction of the Khazraj, of Madinah. On the day that the Prophet Muhammad SAW died, the Ansar (Muslims originally from Madinah), gathered in the Saqifah to discuss the future & leadership of the Muslims. There were two tribes of the Ansar, the Khazraj and the Aws; who were both present. When the Prophet Muhammad SAW's companions, Abu Bakr RA and Umar RA learned of the gathering, they went to the meeting. After an extensive discussion, those who gathered there gave their Bai'ah (allegiance), to Abu Bakr As-Siddiq RA as the leader of the Muslims.

The Prophet Muhammad SAW Wore His Ring On His Right Hand

2009-04-21T15:31:00.002+08:00

HADITH 1

Saiyidina Ali ibn Abi Talib RA says:

"Rasulullah SAW wore his ring in the right hand."

COMMENTARY

Various narrations have been quoted regarding whether the Prophet Muhammad SAW wore the ring on his right or the left hand. A group of Muhadditheen (Compilers of Ahadith) have preferred the view that he wore the ring on his right hand. This is the view of Imam Bukhari RA, Imam Tirmidhi RA, and other Muhadditheen.

Some Ulama have concluded that the Prophet SAW wore it on the right hand most of the time, but also sometimes wore it on the left hand. The Ulama hence differ as to which hand it is best to wear a ring.

Among the Hanafi Ulama there are different opinions. A few say it is best to wear it on the left hand and others say both hands are equal. Shaami RA has quoted both views. Mulla Ali Qaari RA has quoted a saying of the Hanafis - that it is best to wear it on the right hand. According to the Hanafi school of jurisprudence, the view stated by Shaami RA is more acceptable. Imam Nawawi RA has stated that it is permissible according to the majority of the Ulama, to wear it on either hand without Karaahah (dissaproval). The Maalikis state it is better to wear it on the left hand.

n short both are proven from the Hadith. The Ulama have also given preference to both. It is mentioned in Durri Mukhtaar from Qahistani RA that it has become a symbol of the Rawaafids (the Shi'ites) to wear a ring on the right hand, therefore it is compulsary to abstain from wearing it on the right hand. However the author of Durri Mukhtaar says that it is possible that it was the symbol of the Rawaafid at that time and now it is not. Shaykh Cangohi RA writes in his kitaab entitled - Kaukabi Durri - that because the wearing of the ring on the left hand is the symbol of the Rawaafid, it is Makruh (undesirable) to do so. Shaykh Khalil Ahmad Saharanpuri RA has given the same view in his - Badhlul Majhud - and has also written that although there is a difference of opinion whether the Rawaafid are Muslims or non-Muslims, there is no difference of opinion in that they are Faasiqs (sinful people). It is very important to save one's self from imitating the Fussaaq (plural of Faasiq).

HOWEVER - Now after the Iranian Revolution the belief of the Rawaafid (Shi'ites) has been openly propagated and made known. They reject the fundamental beliefs of Islam and hence are apostates and out of the fold of Islaam.

HADITH 2

Hammaad bin Salamah RA says that he saw Abdur Rahman bin Abi Rafi' RA wearing a ring on his right hand. He asked him the reason and he replied:

"I had seen Abdullah bin Ja'far RA wearing a ring on his right hand, and he said that he had seen the Prophet of Allah SAW wear a ring on the right hand."

HADITH 3

It is related from Abdullah bin Ja'far RA from another source (another chain of narrators) that the Prophet of Allah SAW wore a ring on the right hand.

COMMENTARY

In a particular Hadith, it has also been stated that beauty and elegance is more appropriate to the right hand. Therefore Ibn Hajar RA, who is an Imam of the Science of Hadith says:

"After studying that Hadith, I have found that if it is worn for elegance and beauty, it should be worn on the right hand, and if it is worn for use as a seal or stamp it should be worn on the left hand, as it is easier to remove from the left hand when using it."

It is mentioned in the Ahadith that the ring was worn on both hands (right and left).

HADITH 4

Jabir bin Abdullah RA says:

"The Prophet of Allah SAW wore the ring on the right hand."

HADITH 5

Salt bin Abdullah RA said:

"Abdullah ibn Abbas RA wore a ring on the right hand, and as far as I can remember he used to say that the Prophet of Allah SAW also wore it on the right hand."

COMMENTARY

Imam Tirmidhi RA has written this Hadith briefly. It is mentioned with more detail in the collection of Imam Abu Dawud RA.

Ibn Ishaq RA says:

"I have seen Salt wear a ring on the smallest finger of his right hand. I enquired the reason from him.

He replied:

"I have seen Ibn Abbas RA wearing it in this manner. The top part of the ring was facing outwards, as far as I can recall he was talking about the Prophet of Allah SAW and said that the Prophet of Allah SAW wore it in the same manner." "

Two things are mentioned in this Hadith. One is that the top part was kept on the outer side of the finger. It is stated in the Badhlul Majhud and Mirqaatus Su'ud that it is more correct to wear the top part of the ring facing the inside (towards the palms). This has also been stated in many narrations. This is also mentioned in the Hadith appearing hereafter. Shaykh Munaawi RA says that this is best because it protects the stone and saves one from pride and high mindedness.

The second matter referred to is the wearing of the ring on the smallest finger. Imam Nawawi RA says that it is Sunnah to do so according to the Ijmaa' (Consensus of Scholars). Shaami RA states that the ring should be on this finger, and the stone should face towards the palm for men, and towards the outside for women, as they wear it for beauty and elegance.

HADITH 6

Hazrat Abdllah ibn Umar RA reports:

"The Prophet of Allah SAW had a ring made of silver. The top portion remained towards the inside. On it was engraved 'Muhammad the Rasul of Allah'. The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Mu'ayqib RA into the well of Arees during the reign of Saiyidina Uthman RA."

COMMENTARY

The reason for the Prophet of Allah SAW prohibiting the Sahabah RA to make the same inscription on their rings is because the Sahabah RA followed and imitated the Prophet of Allah SAW in every sphere of life, and by doing so it was feared that there would be a confusion with the original seal.

Mu'ayqib RA was a Companion of the Prophet SAW and the guardian (keeper) of the ring of the Prophet of Allah SAW. When the Prophet of Allah SAW did not wear the ring it was kept by Mu'ayqib RA. In the same manner it was kept by him during the reign of Saiyidina Abu Bakr RA, Saiyidina Umar RA and Saiyidina Uthman RA.

During the reign of Saiyidina Uthman RA, while sitting at the well of Arees, Mu'ayqib RA was giving the ring to Saiyidina Uthman RA or was taking it from him and it accidentally fell into the well. This incident is mentioned in many Ahadith. As to whether it fell from the hands of Saiyidina Uthman RA or from the hands of Mu'ayqib RA, the Ulama have adopted the view that it was the latter. Both Ahadith agree that it happened between them.

HADITH 7

Imam Muhammad Baaqir RA relates that Saiydina Hasan RA and Saiydina Husain radiyallahu RA, both wore their rings on their left hands.

COMMENTARY

This hadith is of course very much in contrary to the ones mentioned above by Imam Tirmidhi RA. It is stated there that the ring was worn on the right hand. An explanation can be given that the intention here is to indicate that after mentioning all the Ahadith, this narration that is contrary to the others may be of a weak chain. According to Shaykhul Hadith Muhammad Zakariyya Khandalwi RA, the mentioning of the right hand shows that this is the preferred method. This narration under discussion indicates that this too is permissible. Some of the learned have explained that in translations, according to the practice of the Muhadditheen, the word, 'am fee yasaarihi' has been removed i.e. the Prophet of Allah SAW used to wear the ring on the right hand or the left. According to this explanation no narration will be different from a translation.

HADITH 8

It is related from Anas RA that the Prophet of Allah SAW wore a ring on the right hand, and some people have also related from Anas RA that the Prophet of Allah SAW wore a ring on the left hand.

COMMENTARY

The findings of Imam Tirmidhi RA are that both these Ahadith are incorrect, which would mean that Anas RA could not ascertain the correct hand.

The Muhadditheen take great precautions and study each part of a Hadith in detail to determine which portion is correct, and which is incorrect in that respective Hadith, although in other Ahaadith this has been ascertained to be correct. Consequently, today - the subject of Hadith has been carefully preserved and has spread in the world with Nur (Light of Guidance).

Many Ahadith prove that the Prophet of Allah SAW wore the ring on both the right or the left hand. The Ahadith where he wore it on the right hand have been mentioned. The Ahaadith regarding his (SAW) wearing it on the left hand are stated in the Sunan Abu Dawud and Sahih Muslim etc.

Imam Nawawi RA informs that both type of Ahaadith are correct. It is a practice of the Muhadditheen, that although if three Ahaadith are correct (on a subject) and due to some special rule it does not comply with the standard, they will mention their views on this special rule. Therefore, Imam Tirmidhi has made a comment here.

HADITH 9

Abdllah ibn Umar RA relates that the Prophet of Allah SAW had a ring made of gold which he wore on his right hand. The Sahabah RA in imitating the Prophet of Allah sallallahu SAW also had gold rings made for themselves. Thereafter, the Prophet of Allah SAW threw away the gold ring and said - "I will never wear it again."

COMMENTARY

During the early periods of Islam, it was permissible for men to wear gold in the early periods of Islam. Subsequently, this was ordained Haraam for men. All the Ulama are unanimous in that it is Haraam for men to wear gold. Imam Nawawi RA has also stated the unanimous verdict of the Ulama in this respect. This subject is discussed at length in the books of Fiqh.

The Islamic Ruling Pertaining To Ghibat (Backbiting)

2009-03-13T23:02:00.004+08:00

When a Muslim dies, it is important that the body of the deceased is washed, as per requirement. In fact, it is Sunnah and recommended to find a washer who is trustworthy; so that he can be relied upon to wash the deceased completely and so forth. Should the washer notice something good on the deceased, then it is Sunnah to mention it. However, if he notices something bad, then it is Haraam (Unlawful) to mention it - as this is Backbiting i.e. Ghibat.

The above ruling in Islamic Jurisprudence exemplifies the great detail of caution and precaution to be onserved in Muslims' lives. Such that, even a dead person's honour is still preserved; and his / her dignity - protected.

The grand Shafi'ite scholar, Imam Nawawi RA described backbiting and talebearing to be the two ugliest sins but most frequently done by men and women. Few people are safe from the sin of backbiting. Due to the increasing ignorance of the multitude of sin involved and what actions are considered as backbiting, it is essential to explain about Ghibat and what it entails.

What Is Ghibat?

Ghibat basically means to mention anything concerning a person that - that person would dislike, whether about his body, religion, everyday life, self, disposition, property, son, father, wife, servant, turban, garment, gait, movements, smiling, dissoluteness, frowning, cheerfulness, or anything else connected with him.

Mention here means by word, writing, sign, or indicating him with one's eye, hand, head, and so forth.Body refers to saying such things as that someone is blind, lame, bleary-eyed, bald, short, tall, dark, or pale.

Religion includes saying that he is corrupt, a thief, cannot be trusted, is a tyrant, does not care about performing his Solah (prayer), does not watch to avoid filth, does not honour his father, does not spend zakat on what it should be spent on, or even - does not avoid slandering others!

Everyday life includes saying that his manners are poor; he does not care about others; does not think he owes anyone anything; that he talks, eats, or sleeps too much; or sleeps or sits when he should not.

Father refers to saying such things as that his father is corrupt, his father is an Indian, Nabatean, African; and even when the occupation is mentioned e.g. cobbler, draper, carpenter, blacksmith, or weaver - when mentioned derogatorily.

Disposition includes saying that he has bad character, is arrogant, a show-off, overhasty, domineering, incapable, fainthearted, irresponsible, gloomy, dissolute, and so forth.

Clothing means saying such things as that his sleeves are too loose, his garment hangs too low, is dirty, or the like. Other remarks can be judged by the above examples. The determining factor is; mentioning about a person what he would not like.

As for Namina (talebearing) - it consists of quoting someone's words to another in a way that worsens relations between them.

Evidence From Sacred Text To Prove That Slander & TaleBearing Are Unlawful

The above define slander and talebearing. As for the ruling on them - it is simple enough to say that involvement in the above sins is Haraam (Unlawful) by the unanimous consensus of Muslims. There is much explicit and intersubstantiative evidence that they are Unlawful from the Qur'an, Sunnah, and Ijma' (Consensus of the Muslim Community).

In the Holy Qur'an, Allah Most High says:

"Do not slander one another" (Surah 49: Ayat 12)

"Woe to whomever disparages others behind their back or to their face" (Surah 104: Ayat 1)

"... slanderer, going about with tales" (Surah 68: Ayat 11)

As for the evidences from the sayings of the Prophet Muhammad SAW, below are some evidences:

The Prophet Muhammad SAW said:

"The talebearer will not enter Paradise."

In a conversation between the Holy Prophet SAW and his Noble Companions, the below episode has been rendered:

"Do you know what slander is?"

They answered:

"Allah and His Messenger know best."

He SAW said:

"It is to mention of your brother that which he would dislike."

Someone asked:

"What if he is as I say?"

And he replied:

"If he is as you say, you have backbited him, and if not, you have calumniated him."

As a core rule - the Muslim is the brother of the Muslim. He does not betray him, lie to him, or hang back from coming to his aid. All of the Muslim is inviolable to his fellow Muslim: his reputation, his property, his blood. Godfearingness is here pointing to his heart. It is sufficiently wicked for someone to belittle his fellow Muslim.

Mimicking Another's Idiosyncracies

As mentioned above - backbiting - is saying anything about a person that he would dislike, whether aloud, in writing, by a sign, or a gesture. Anything by which one conveys a Muslim's or non-Muslim's shortcomings to another is considered backbiting, and is Unlawful. It includes doing imitations of someone, such as by walking with a limp, with a stoop, or similar posture, intending to mimic the person with such a deficiency. Anything of this sort is unquestionably Unlawful.

Backbiting in Published Works

Backbiting also includes the author of a book mentioning a specific person in his work by saying, "so-and-so says such and such," which is unlawful if he thereby intends to demean him. But if he wants to clarify the person's mistake so that others will not follow him, or expose the weakness of his scholarship so others will not be deceived and accept what he says, it is not backbiting, but rather advice that is obligatory, and is rewarded by Allah for the person who intends it as such.
Nor is it backbiting for a writer or other person to say - "there are those" or "a certain group" who say such and such, which is a mistake, error, ignorance, and folly," and so forth, which is not backbiting because backbiting entails mentioning a particular person or a group of specific individuals.

Backbiting by Allusion and Innuendo

When the person being spoken to understands whom one is referring to, it is backbiting and Unlawful to say, for example - "a certain person did such and such" - or - "a certain scholar" - or - "someone with pretensions to knowledge" - or - "a certain Mufti / certain person regarded as good" - or - "someone who claims to be an ascetic" - or - "one of those who passed by us today" - or - "one of the people we saw."

This includes the backbiting of some would-be scholars and devotees, who make backbiting innuendoes that are as clearly understood as if they were plainly stated. When one of them is asked, for example, how so-and-so is, he replies, "May Allah improve us," - or - "May Allah forgive us," - or - "May Allah improve him," - or - "We ask Allah's forbearance," - or - "Praise be to Allah who has not afflicted us with visiting oppressors," - or - "We take refuge in Allah from evil," - or - "May Allah forgive us for lack of modesty," - or - "May Allah relent towards us," and the like, from which the listener understands the person's shortcomings. All of this is backbiting and is unlawful, just as when one says - "So-and-so is afflicted with what we all are," - or - "There's no way he can manage this," - or - "We all do it."

The above are but examples. Otherwise, as previously mentioned, the criterion for backbiting is that one gives the person being addressed to understand another's faults.

Listening to Backbiting

Just as backbiting is unlawful for the one who says it, it is also unlawful for the person hearing it to listen and acquiesce to. It is obligatory whenever one hears some one begin to backbite another to tell him to stop if this does not entail manifest harm to one. If it does, then one is obliged to condemn it in one's heart and to leave the company if able. When the person who hears it is able to condemn it in words or change the subject, then he must. It is a sin for him not to. But if the hearer tells the backbiter to be silent while desiring him in his heart to continue, this, as Imam Ghazali RA notes - is hypocrisy that does not lift the sin from him, for one must dislike it in one's heart.

Whenever one is forced to remain at a gathering where there is backbiting and one is unable to condemn it, or one's condemnation goes unheeded and one cannot leave, it is nevertheless unlawful to listen or pay attention to. What one should do is invoke Allah (Dhikr) with the tongue and heart or heart alone, or think about something else to distract one from listening to it. When this is done, whatever one hears under such circumstances does not harm one as long as one does not listen to or heed the conversation. And if afterwards one is able to leave the assembly and the people are persisting in backbiting and the like, then one must leave.

In the Holy Qur'an, Allah Most High says:

"When you see those engaged in idle discussion about Our signs, keep apart from them until they speak of other things. And if the Devil makes you forget, then do not sit with wrong-doing people after being reminded." (Surah 6: Ayat 68)

The Sahabi - Ibrahim ibn Adham RA answered an invitation to come to a wedding feast, where some of those present mentioned that a certain person who did not attend was "unpleasant".

Ibrahim said:

"I myself have done this by coming to a place where others are backbiting" - and he left and would not eat for three days.

Backbiting Another In One's Heart

Entertaining bad thoughts about others (su' al-zann) is as unlawful as expressing them. Just as it is unlawful to tell another of the failings of a person, so too it is unlawful to speak to oneself of them and think badly of him.

Allah Most High says in the Holy Qur'an:

"Shun much of surmise" (Surah 49: Ayat 12)

The Prophet Muhammad SAW advised his Ummah:

"Beware of suspicions, for they are the most lying of words."

There are many Ahadith which say the same, and they refer to an established conviction or judgement in the heart that another is bad. As for passing thoughts and fancies that do not last, when the person having them does not persist in them, scholars concur that they are excusable, since their occurrence is involuntary and there is no way to avoid them.

The Prophet Muhammad SAW said:

"For those of my Community, Allah overlooks the thoughts that come to mind as long as they are not uttered or acted upon."

Scholars say this refers to passing thoughts that do not abide, whether of backbiting, unbelief (kufr), or something else. Whoever entertains a passing notion of unbelief that is a mere fancy whose occurrence is unintentional and immediately dismissed is not an unbeliever and is not to blame. The reason such things are excusable is that there is no way to take precaution against them. One can only avoid continuing therein, which is why persistence in them and the established conviction of them in one's heart is unlawful.

Whenever one has a passing thought of slander, one is obliged to reject it and summon to mind extenuating circumstances which explain away the appearances that seem to imply the bad opinion.

Imam Abu Hamid Ghazali RA says in the Ihya':

"A bad thought about someone that occurs in one's heart is a notion suggested by the Shaytaan, and one should dismiss it, for the Shaytaan is the most corrupt of the corrupt, and Allah Most high says:

'If a corrupt person brings you news, verify it, lest you hurt others out of ignorance and then regret what you have done.' " (Surah 49: Ayat 6)

It is not permissible to believe Shaytaan, and if the appearance of wrongdoing can possibly be interpreted otherwise, it is not lawful to think badly of another. The Shaytaan may enter the heart at the slightest impression of others' mistakes, suggesting that one only noticed it because of one's superior intelligence and discernment, and that "the believer sees with the light of Allah," which upon examination often amounts to nothing more than repeating the Shaytaan's deceit and obscurities. If a reliable witness informs one of something bad about another, one should neither believe it nor disbelieve it, in order to avoid thinking badly of either of them. And whenever one has a bad thought about a Muslim one should increase one's concern and respect for him, as this will madden the Shaytaan and put him off, and he will not suggest the like of it to one again for fear that one will occupy oneself with prayer for the person.

Imam Ghazali RA said:

"If one learns of a Muslim's mistake by undeniable proof, one should advise him about it in private and not let the Shaytaan delude one into backbiting him. And when admonishing him, one should not gloat over his shortcoming and the fact that he is regarding one with respect while one is regarding him with disdain, but one's intention should rather be to help him disengage from the act of disobedience, over which one is as sad as if one had committed it oneself. One should be happier if he desists from it without being admonished than if he desists because of one's admonishment."

We have mentioned that it is obligatory for a person with a passing ill thought of another to dispell it, this being when no interest recongnised by Sacred Law conduces one to reflect upon it, for if there is such an interest, it is permissible to weigh and consider the individual's deficiency and warn others of it, as when evaluating the reliability of court witnesses or Hadith transmitters, and in other cases we will mention below in the section on permissible slander.

Situations When Backbiting Becomes Permissible

backbiting, though unlawful, is sometimes permissible for a lawful purpose, the legitimating factor being that there is some aim countenanced by Sacred Law that is unattainable by other means.

This may be for one of six reasons, as marked below:

1. Redressing Grievances

The first is the redress of grievances. Someone wronged may seek redress from the Islamic ruler, judge, or others with the authority or power to help one against the person who has wronged one. One may say, "so-and-so has wronged me," "done such and such to me," "took such and such of mine," and similar remarks.

2. Eliminating Wrongdoing

The second is seeking aid in righting a wrong or correcting a wrongdoer, such as by saying to someone expected to be able to set things right, "So-and-so doing such and such, so warn him not to continue," and the like. The intention in such a case must be to take the measures necessary to eliminate the wrong, for if this is not one's purpose, it is unlawful.

3. Asking for a Legal Opinion

The third is asking for a legal opinion, such as by saying to the mufti, "My father [or "brother," or "So-and-so,"] has wronged me by doing such and such. May he do so or not?" "How can I be rid of him," "get what is coming to me," "stop the injustice," and so forth. Or such as saying, "My wife does such and such to me," "My husband does such and such," and the like. This is permissible when necessary, but to be on the safe side it is best to say, "What do you think of a man whose case is such and such," or "A husband or "wife who does such and such," and so on, since this accomplishes one's aim without referring to particular people. But it is nevertheless permissible to identify a particular person, as is attested to by the Hadith in which Hind said:

"O Messenger of Allah, Abu Sufyan is a stingy man..."

and the Prophet SAW did not forbid her.

4. Warning Muslims of Evil

The fourth reason is to warn Muslims of evil and advise them, which may take several forms, including:

(a) Impugning unreliable hadith transmitters or court witnesses, which is permissible by consensus of all Muslims, even obligatory, because of the need for it.

(b) When a person seeks one's advice about marrying into a certain family, entering into a partnership with someone, depositing something for safekeeping with him, accepting such a deposit, or some other transaction with him, it is obligatory for one to tell the person asking what one knows about the other by way advising him. If one can accomplish this by merely saying, "Dealing with him is of no advantage to you," "Marrying into the family is not in your interests," "Do not do it," and similar expressions, then one may not elaborate on the individual's shortcomings. But if it cannot be accomplished without explicitly mentioning the individual, one may do so.

(c) When one notices a student of Sacred Law going to learn from a teacher who is guilty of reprehensible innovations in religious matters i.e. Bid'ah or who is corrupt, and one apprehends harm to the student thereby, one apprehends harm to the student thereby, one must advise him and explain how the teacher really is. It is necessary in such a case that one intend to give sincere counsel. Mistakes are sometimes made in this, as the person warning another may be motivated by envy, which the Shaytaan has duped him into believing is heartfelt advice and compassion, so one must beware of this.

(d) And when there is someone in a position of responsibility who is not doing the job as it should be done, because of being unfit for it, corrupt, inattentive, or the like, one must mention this to the person with authority over him so he can remove him and find another to do the job properly, or be aware of how he is so as to deal with him as he should be dealt with and not be deluded by him, to urge him to either improve or else be replaced.

5. Someone Unconcerned with Concealing their Disobedience

A fifth reason that permits backbiting is when the person is making no effort to conceal his corruption or involvement in reprehensible innovation (Bid'ah), such as someone who openly drinks wine, confiscates others, property, gathers taxes uncountenanced by Sacred Law, collects money wrongfully, or perpetrates other falsehoods, in which cases it is permissible to speak about what he is unconcerned to conceal, but unlawful to mention his other faults unless there is some other valid reason that permits it, of those we have discussed.

6. Identification

The sixth reason is to identify someone. When a person is known by a nickname such as "the Bleary-eyed," "the Lame," "the Deaf," "the Blind," "the Cross-eyed," or similar, it is permissible to refer to him by that name if one's intention is to identify him. It is unlawful to do so by way of pointing out his deficiencies. And if one can identify him by some other means, it is better.

These then, are six reasons Islamic scholars mention that permit backbiting in the above cases.

Easy Good Deeds - Ten Things You Ought To Know

2009-01-08T20:23:00.002+08:00

READ, UNDERSTAND, APPLY AND SHARE WITH OTHERS

1. Sitting After Subuh Solah

"Whomsoever prays Al-Ghadaa (Fajr) in congregation, then sits remembering Allah until sunrise, then prays two rak'ats of Solah has a complete reward of Hajj and Umrah." The Prophet SAW repeated the word 'complete' three times for emphasis. (TIRMIDHI)

2. Praying the Twelve Sunnat Prayers Each Day

"Allah will build a house in Jannah for whomsoever that is diligent in observing 12 Sunnat Rak'ahs (as follows): 4 rak'ahs before and 2 after Dhuhr, 2 after the Maghrib, 2 after 'Ishaa, and 2 before Fajr." (TIRMIDHI)

3. Attending Lectures In The Masjid

"Whomsoever goes to the Masjid not desiring except to learn or to teach what is good - has the reward of a pilgrim who completed his Hajj." (TABRANI)

4. Visiting A Sick Muslim

"There is no Muslim who visits a sick muslim early in the morning but 70 thousand Angels send blessings upon him until evening comes; and if he visits him (i.e. the sick person) in the evening, 70 thousand Angels send blessings upon him until morning comes; and he will have a Garden in Paradise." (TIRMIDHI)

5. Providing Food To Break The Fast

"Whomsoever provides food for breaking the fast of a fasting person - receives the reward of the fasting person, without the reward of the fasting person being reduced in any way." (TIRMIDHI, IBN MAJAH)

6. Standing In Solah On Laylatul Qadr

"Laylatul Qadr is better than a thousand months." (AL-QUR'AN 97:3)

Note: Better than a thousand months means that it is superior than approximately 83 years of worship!

7. Remember Allah When Going Shopping

"Whomsoever enters a market and recites:

'Laa ilaha illallah wahdahu la shareeka lah, lahul mulku wa lahul hamdu yuhyi wa yumeetu wa huwa hayyun laa yamoot, bi yadihil khair, wa huwa ‘ala kulli shayin qadeer...'

(Meaning: 'There is nothing worthy of worship except Allah, alone without partner, to Him belongs dominion and praise, He causes life and feath and He is the Living and does not die. With him is all the good, and He is over all things competent.')

… Allah will write for him / her a million good deeds and erase a million bad deeds and raise him a million levels." (TIRMIDHI)

8. Asking Allah to Forgive Your Muslim Brothers and Sisters

"Whomsoever seeks forgiveness for believing men and believing woman, Allah will write for him a good deed for each believing man and each believing woman." (TABRANI)

9. Recitation of Subhanallah Wabihamdih Morning and Evening

"Whomsoever recites 'Subhanallah Wa Bihamdih' (meaning: 'praise and glory be to Allah') one hundred times (100 x) morning and evening, his sins will be erased even if they are like the foam on the sea." (BUKHARI)

10. Recitation of Subhanallah One Hundred Times

"If a person says 'Subhanallah' (meaning: 'glory be to Allah') one hundred times (100 x) - a thousand (1000) good deeds are recorded for him and a thousand (1000) bad deeds are wiped away. (MUSLIM)

Easy Good Deeds - Optimism and Hope from Allah

2009-01-01T10:11:00.013+08:00

Besides fear of Allah, expecting good from Him is an act of sublime merit.

Abu Hurairah RA has quoted the Prophet Muhammad SAW as saying:

"Hoping for good is also an act of worship of Allah." (Tirmidhi, Hakim)

In a Hadith Qudsi (Divine Hadith) our blessed Prophet SAW has quoted the Divine words of Allah Ta'ala:

"I am what my bondsman thinks of me, and where he remembers Me, there I am with him." (Bukhari, Muslim)

Many merits have been given in Q'uran and Hadith for having high hopes from Allah. This implies that one must try to live according to the Divine Commands and when he incuritably commits errors, he should expect Divine Mercy for it. But if one is entirely unmindful of Divine commands, does not care to reform himself, and is driven by worldly and carnal desire and yet expects Divine Pardon and Mercy, he has been castigated and condemned in the above Hadith.

The right way is to try to reform oneself and to balance Allah's fear and good hopes from Him.

Anas RA related:

"Once our Prophet (SAW) went to a young man who was on his death bed and asked him:

'How do you feel?'

The young man said:

'I have much hope from Allah but I also fear for my sins.'

The Holy Prophet (SAW) said:

The believer who has these two ideas simultaneously at such time, Allah fulfils his hopes and grants him security from his fear." (Tirmidhi)

The Ring Of The Prophet Muhammad SAW - Part 2 of 2

2008-10-11T11:05:00.003+08:00

HADITH 6

Anas bin Malik RA reports:

"When Rasulullah SAW went to the toilet, he removed his ring."

COMMENTARY

As the name of Allah Ta'ala was engraved on it, he never went to the toilet with it. For this reason the Ulama have written that it is makruh to go to the toilet with anything that has a venerable name or sentence on it.

HADITH 7

Anas bin Malik RA relates:

"Rasulullah SAW made an intention to write letters to Kisra (Cosroes), Qaysur (Caesar) and Najaashi (Negus), inviting them to accept Islam. The people said: '(O Rasulullah) those people do not accept letters without a stamp on it'. For this reason Rasulullah SAW had a stamp made. The ring (loop) of which was silver, and had 'Muhammad Rasulullah' engraved on it."

COMMENTARY

Kisra is the title of the Persian kings. Qaysar (Ceasar) that of the Romans and Najashi that of the Abyssinian kings.

Rasulullah SAW sent a letter to Kisra through Abdullah bin Hudhaafah RA. Kisra tore the letter of Rasulullah SAW. When Rasulullah SAW heard this he said, "May Allah tear his kingdom to pieces", and so did it happen.

The letter to the king of the Romans was sent with Dihyah bin Khalifah Kalbi RA. Although accepting the prophethood of Rasulullah SAW, he did not accept Islam.

The letter to Najaashi, the king of Abyssinia was sent with Amr bin Urnayyah Damri RA, as is mentioned in 'Mawaahib Ladunniyyah' and other kitaabs. This is not the Najaashi for whom Rasulullah SAW had performed janazah Solah. This was another Najaashi. It is not known whether he had accepted Islam or not, as Mulla Ali Qaari RAH has written in his kitaab.

Rasulullah SAW sent letters which have been discussed in detail in the books of Hadith and history. Special books have been written on this subject. In the above Hadith, three letters are mentioned, of which a brief account seems appropriate here. One letter was written to Kisra, which is the title of the kings of Persia. The name of this Kisra was Aparvez, who was the grandson of Naw-sherwaan. The contents of the letter to him were as follows:

"In the Name of Allah, the Most Beneficent the Most Merciful From Muhammad, Allah's Messenger, to the great ruler of Persia. Peace be upon the one who follows (accepts) righteousness and reposes a faith (Imaan) in Allah and His Rasul, and bears witness that none is to be worshipped besides Allah, Who has no partners and that Muhammad is His servant and Messenger. I call you towards Allah, for I am Allah's true Messenger, who has been sent to the whole world to warn those whose hearts are alive (because they have a little understanding - as a man without sense is like a dead person), and complete the proof of Allah (Allah's existence) to non-believers (so that they may not say on the Day of Qiyaamah that we did not know). Accept Islam so that you may live in peace. If you reject then the sin of all the fire-worshippers will be upon you, for they will be led astray by following you."

Abdullah bin Hudhaafah RA was given this letter and instructed to give it to a governor of Kisra who was living in Bahrain. The letter was to be sent to Kisra through him. It was then delivered to Kisra with the governor's assistance. Kisra had this letter read out to him whereafter he tore it to pieces and threw it away. When Rasulullah SAW was informed of this he cursed Kisra. Later Kisra's own son - Sherwiyyah - killed him in a very brutal manner. This incident is written in the books of history.

The second letter mentioned in the hadith was sent to Qaysar (Ceasar), the king of the Romans. According to historians his name was Hiraql. This letter was sent through Dihyah Kalbi RA. Although the Qaysar did not accept Islam, he respected the letter and kept it safely. When Rasulullah SAW heard of this he said: 'Kisra tore his country to pieces, and Qaysar guarded his'.

The contents of the letter from Rasulullah SAW to the Qaysar were as follows:

"In the Name of Allah, the Most Beneficent the Most Merciful From Muhammad, Allah's servant and Messenger, to Hiraql, the great (ruler) of the Romans. Peace be upon the one that follows righteousness. After praise and salutations, I call you towards the Kalimah (Laa liaha illlallah Muhamamdur Rasulullah) of Islam. Accept Islam that you may live in peace. Allah will grant you a double reward, (because the Ahlul-Kitaab will receive double reward if they accept Islam, as is mentioned in the Qur'an at the end of Surah Al-Hadid), and if you reject then the sin of the tillers of the land (farmers) who are under you, will be upon you. Oh People of the Book, come towards the kalimah, that is the same between us and you, and that is Tauhid (the oneness of Allah), that we shall not worship anyone besides Allah and shall not make any partner unto Him, and that we shall not make anyone from among ourselves a god besides Allah (like the monks and priests are made gods) and if they reject (Oh you Muslims) then say to them that bear witness that we are Muslims (we openly proclaim our religion and now you are responsible for yourselves). (Bukhari, I'laamus Saa'ileen.)

The portion from, "Oh People of the Book, come towards... " to the end, is an Ayat of the Qur'an in Surah Al-Imraan. When Dihyah Kalbi RA delivered this letter and it was read before the Qaysar, his nephew who was present, became very angry, and began saying, give this letter to me. The uncle (Qaysar) asked: "What will you do with it?" He replied: "This letter is not worth reading, your name was not mentioned first in the letter, but that of his (i.e. Rasulullah SAW). Instead of emperor he addresses you as a ruler etc. etc."

The Qaysar replied:

"You are stupid. Do you want me to throw away such a letter from a person to whom the Great Jibril (AS) comes. If he is a prophet then he should write like this."

Dibyah RA was accommodated with great honour and respect. The Qaysar was on a tour there at that time.

When he was returning he called all the ministers of his kingdom, and said to them:

"I wish to bring vour, attention to such a thing that is full of goodness and prosperity. And is a means to keep your country for long. Verily this person ( i.e. Rasulullah SAW) is a Prophet, follow him and pay allegiance to him."

He delivered this long speech in a room where all the doors and windows were closed and locked. The ministers and others became so rash with anger that they caused a commotion and began jumping about violently, trying to run out. Since all the doors and windows were locked, this situation carried on for a while.

The Qaysar calmed all those present and delivered another speech, and said:

"A person who has claimed prophethood has appeared. I was testing your reaction that how firm are you on you religion, and now I have gauged it."

As was normal all began prostrating before him. Thereafter he praised them and let them leave. In some narrations it is stated that he kissed the letter and put it on his head. He then covered it with silk and put it safely away. He sent for the pope and discussed this matter with him.

The pope said:

"Verily this is the last of the Prophets, the good news of which has been mentioned in our Holy Books."

The Qaysar said:

"I also believe this, but there is one problem, if I become a Muslim these people will kill me, and I will lose my kingdom."

The Qaysar was on a pilgrimage to Baytul Muqaddis when this letter, reached him. A trading caravan from Makkah was also there at that time. To investigate this matter the Qaysar called the leader of the Makkan traders. Details of this event are mentioned in Bukhari. This incident took place at the time when Rasulullah SAW had signed a peace treaty for a few years with the Makaans at Hudaybiyah. An agreement was drawn up that there would be no war, between the Muslims and the Makkans (who were then still not Muslims).

Abu Sufyan, who had not yet accepted lslam, said:

"I once went to Shaam (Syria) during this period, of peace. At that time Hiraql received Rasulullah SAW's letter inviting him to accept Islam."

Upon receiving, this letter, which was delivered by Dihyah Kalbi RA, he asked the local people if there was anybody in the town who knew this person claiming prophethood.

They said:

"Yes, there are some people who have recently, arrived."

Thereupon we were asked to appear before the king. A few of my companions and myself from the Quraysh went to the king.

He made us all sit near him and then asked:

"Who of you is the nearest in relationship to the person that has claimed prophethood?"

I replied that I was the most closely related.

He asked me to come nearer to him motioning my companions to sit behind me, and said to them:

"I am to ask him some questions. If he gives false information, inform me."

Abu Sufyan had not yet accepted Islam and was a staunch enemy of Rasulullah SAW.

He said:

"I swear that if I had not been afraid that the people would later say that I was a liar, and disgrace me, then I would have surely given false information, but fear of disgrace made me speak the truth."

He then began asking me through his interpreter the following questions:

(Question)
"The person who has claimed prophethood, how is he regarded amongst you according to his family lineage?"

(Answer)
"He hails from a great family and is of a noble lineage amongst us."

(Question)
"Was anyone amongst his ancestors a king?"

(Answer)
"There was none."

(Question)
"Before claiming prophethood, was he ever accused of falsehood?"

(Answer)
"Never."

(Question)
"Those who follow him, are they from the elite, or are they from the ordinary people?"

(Answer)
"From the ordinary people."

(Question)
"Are his followers increasing or decreasing?"

(Answer)
"They are increasing."

(Question)
"Those who adopt his religion, does anyone among them become frustrated and turn away?"

(Answer)
"No."

(Question)
"Did you go to war with him?"

(Answer)
"Yes."

(Question)
"What were the results of the war?"

(Answer)
"Sometimes they were victorious, at other times we were victorious."

(Question)
"Does he ever break his promises?"

(Answer)
"No. These days we have an agreement between us. We do not know if he will fulfil it or not."

Abu Sufyaan said:

"I did not have a chance to say anything from my own side besides this sentence."

(Question)
"Did anyone claim prophethood before him?"

(Answer)
"No."

In some narrations it stated that Hiraql asked Abu Sufyaan:

"Why do you fear that he will dishonour the treaty?"

Abu Sufyaan replied:

"My people have helped our allies against their allies."

Hiraql said:

"You have been dishonest."

Thereafter Hiraql continued the conversation and said:

"I asked you about his lineage. You replied that he was of noble lineage. The prophets are from the noble families of their people. I asked if any of his ancestors were kings? You said: 'No'. I thought that he wanted to regain the control of kingship. I asked if his followers were from the high class or common and weak people. All those who followed the earlier prophets, were from among such people (The high class felt it a shame to follow others). Iasked if he was ever accused of falsehood before he claimed prophethood. You denied it. I thought that by lying to people he would begin to lie about Allah (Na'udh billah). (The person who does not lie to people, how can he lie about Allah). I asked if anyone accepted his message and thereafter became disillusioned and turned away from it (became a murtad-apostate ). You replied in the negative. This is a peculiarity of Imaan, that the love and happiness of it enters the heart. I enquired if their number increased or decreased? You replied that they were increasing. The peculiarity of good imaan is this till its completion. I asked about war against him? You said sometimes he gained victory, sometimes you. This was the case with all the prophets, but the best results were always in favour of them. I queried about his breaking promises? You said no. This is the quality of a prophet, for, he does not break promises. I asked did anyone claim, prophethood before him? You denied it. I thought if someone had claimed prophethood before, then he might be trying to imitate them."

Hiraql thereafter asked these people:

"What are his teachings?"

The people replied:

"To perform Solah, give Zakah and to uphold relationship with one's relatives. To keep one's chastity and modesty."

Hiraql said:

"If all that you have said is true, then verily he is a nabi (prophet). I was certain that he was to be born shortly, but not certain that he would be amongst you. If I were sure that I could go to him, I would surely have gone to meet him. (But cannot go because of the fear that I will lose my kingdom and my life). If I were in his presence I would have washed his feet. There is no doubt that his rule will reach till where I am."

There are many other incidents about Hiraql related in the books of hadith. He was well versed in their holy books and was also an expert in astronomy. He therefore thought on these lines, and did some research on it too. In some narrations it is related that he kept the letter of Rasulullah SAW very carefully with respect in a golden case. This was kept safely by his children and then their offspring for many generations. The third letter which is mentioned in the above hadith was sent to Najaashi. It has already been stated that the Abyssinian kings were called Najaashi.

In the lifetime of Rasulullah SAW there were two kings of Abyssinia. The name of the first was As-hamah who accepted Islam. The Muslims had migrated to Abyssinia under his rule. At that time he had not yet accepted Islaam.

Rasulullah SAW sent a letter to the second Najaashi with 'Amr bin Umayyah Damri RA.

The contents of the letter reads as follows:

"In the Name of Allah, the Most Beneficent the Most Merciful. From Muhammad, the Messenger of Allah to Najaashi, the king of Abyssinia. You love peace. I convey to you the praises of that Allah, besides whom there is none worthy of worship. He is the King, and is free from all faults. He is free from all shortcomings (or the creation is safe from His oppression). He grants peace; He guards (He saves the creation from all calamities); And I bear witness that Isa Alayhis Salam is one of Allah's Ruhs, and was the Kalimah of Allah which was sent to the pure, clean and virgin Maryam, thus she conceived. Allah Ta'aala created Isa Alayhis Salam from one of his special ruh's, and put life into him, as he had created Adam Alayhis Salaam with His hands (without a father or a mother). I call you towards the worship of the One Who is alone and has no partner and call you to assist in obeying His commands. I invite you to accept Imaan (faith), and follow the Shari'ah with which I am sent. Without doubt I am the Messenger of Allah. I invite you and your army towards Allah. I have conveyed the truth to you and have advised you. Accept my advice. Peace be on the one who follows the right path."

A group among the Muhadditheen have ascertained that this Najaashi had already accepted Islam. After receiving this letter of Rasulullah SAW he publicly declared that he was a Muslim. Some are of the opinion that he accepted Islam after receiving the letter.

He (Najaashi) replied to the letter confirming that he had accepted Islam, and that whatever was written of Isa Alayhis Salaam was word for word, true. He sent the reply with his son, accompanied by a group of seventy people, to Rasulullah SAW, but unfortunately the boat that they were travelling in sank in the sea and none among them reached Rasulullah SAW.

Najaashi passed away during the life-time of Rasulullah SAW. Rasulullah SAW performed janazah Solah for him.

After the death of this Najaashi, another Najaashi was crowned as a ruler.

Another letter was written to him which read as follows:

"This letter is from Allah's Nabi SAW to the, Najaashi, great (ruler) of Abyssinia. Peace be on the one that follows the straight path, and reposes his faith in Allah and His Rasul, and bears witness that none is worthy of worship save Allah; He is One; He has no partners nor any wife, nor any child; And also bears witness that Muhammad SAW is His servant and Messenger. I invite you to the Kalimah (Laa ilaha illahah, Muhammadur Rasulullah) of Allah. Accept Islam and you shall remain in peace. Oh People of the Book, come to the word that is common between us and you, that we shall not worship anyone besides Allah, and we shall not make anyone from amongst ourselves a god besides Allah. And if they reject (Oh Muslims) then say to them, bear witness that we are Muslims (openly announce their imaan). If you do not accept my invitation (to Islam) and reject it, the sin of the Christians (as they are your followers) shall fall on you."

At the beginning of the letter, as is customary, Bismillah must have been written. But Bismillah was not written in the copy from where this letter was taken. It has not been confirmed whether this Najaashi had accepted lslaam or not, or what his name was. The opinion of the majority of the Muhadditheen is that the third letter in this hadith, which is to Najaashi, is the same Najaashi. In some narrations with the name Najaashi, it is also stated that this was not the Najaashi for whom Rasulullah SAW had performed Janazah Solah. This is a more correct explanation. A few Muhadditheen have only mentioned the letter to the first Najaashi, and a few have only mentioned the second letter.

HADITH 8

Abdullah ibn Umar RA says:

"Rasulullah SAW kept his ring in his Mubaarak hands (possession). Then it was kept by Abu Bakr RA, then by Umar RA. Thereafter by Uthman RA. In his (Uthman RA's) time it fell in the Well of 'Arees. The inscription on this ring was 'Muhammadur Rasulullah'."

COMMENTARY

Bir Arees is a well near Masjid Quba. During the caliphate of Saiyidina Uthman RA, the ring remained with him for six years, then accidently it fell into the well. Saiyidina Uthman RA ordered a thorough search of the well. For two days water of the well was pulled out, but it could not be found. The Ulama write that from the time the ring fell in the well, mischief and revolt began, and increased in the later years of Saiyidina Uthman RA's caliphate.

In this hadith, Abdullah ibn Umar RA says that Rasulullah SAW kept the ring in his mubaarak hands, and in another hadith in this chapter he denies that Rasulullah SAW wore a ring. A special answer to the apparent contradictions in this hadith is that the meaning of Rasulullah SAW kept the ring in his hands is, he kept it in his possession. It does not necessarily mean that he wore it. It is stated in the following chapter that the ring was kept by Mu'ayqeeb RA.

The Ring Of The Prophet Muhammad SAW - Part 1 of 2

2008-10-10T22:01:00.005+08:00

HADITH 1

Anas bin Malik RA says: (mafhum)

"The ring of Rasulullah SAW was ,made of silver and the gem stone was from Abyssinia."

COMMENTARY

According to the majority of the Ulama it is permissible to wear a ring made made of silver. In the early stages, Rasulullah SAW did not have a ring made, until it was known that the kings of Persia and other countries did not accept or take into consideration letters that had no seal (stamp) on them. The Prophet SAW begun sending letters to the kings inviting them to Islam, and for this a seal (stamp) was made in the sixth or seventh year Hijri.

The Ulama give different opinions on the wearing of the ring. SomeUlama say that it is Makruh (offensive) for any person besides the king and judge to wear a ring. Besides them it is permissible for others, but better not to use it. The reason is evident that Rasulullah SAW only made one when it became necessary, before he began sending letters to the kings. Infact, the great Muhadditheen - Imam Abu Dawud RA, as well as other Ulama have stated that besides the kings, others are prohibited from wearing a ring.

Nevertheless, since it has been proven that many Sahabah RA wore a ring in the presence of Rasulullah SAW, and in other Ahadith that Rasulullah SAW had permitted it, this prohibition will be taken as that which is contrary to a more meritorious and desired act.

HADITH 2

Abdullah bin Umar RA says: (mafhum)

"Rasulullah SAW had a ring made of silver. He used it as a seal (stamp) on letters etc, but did not wear it."

COMMENTARY

The Prophet Muhammad SAW wore a ring as has been stated in Ahadith. The Ulama give a few explanations to the above hadith. Some have explained that it meant that he (SAW) did not wear it continuously. Some are of the opinion that Rasulullah SAW possessed two rings, one had the seal and was used to put a stamp on letters etc. and he did not wear this ring. The other ring was used for wearing. In the same manner, the Ulama have given many other explanations.

According to perhaps the greatest scholar of the twentieth century - Syaikhul Hadith Muhammad Zakariyya Khandalwi RAH - the most accepted explanation is that the Prophet SAW did not wear it always.

It is reported in Hadith that Rasulullah SAW was once performing Solah, and he (SAW) was wearing a ring on the right hand. While performing Solah, his eyes fell on the ring. After that he (SAW) stopped wearing the ring. In another Hadith, a similar incident is mentioned regarding a printed cloth. While in Solah his (SAW) sight fell on it. Hence, Rasulullah SAW removed this cloth and wore another one. Since the ring was of importance it could not be discarded completely. Therefore he (SAW) did not generally wear it. This is the most correct explanation. The ring was mostly kept by the Sahabi - Mu'ayqeeb RA.

HADITH 3

Anas bin Malik RA reports that Rasululah SAW had a ring made of silver and its (inlaid) gem was also of silver.

COMMENTARY

The above Hadith seems to contradict the one where it is mentioned that an Abyssinian stone was inlaid. Those who are of the opinion that Rasulullah SAW had two rings, say that this Hadith in context is similar to it being two rings. Imam Bayhaqi RA and others also hold the same view, and according to him there no is complication, as far as the meaning of the Hadith is concerned.

Those who are of the opinion that Rasulluah SAW had one ring, give the explanation, that by Habshi (Abyssinian) it is meant Habshi colour or Habshi style, or the maker of it was a Habshi.

The more popular explanation is that there was more than one ring, because from Hadith it has been proved that at different times Rasulullah SAW had different rings. Rasulullah SAW had a ring made for himself. His servant gave him one as a present as is evident from different narrations stated in the book of 'Jam'ul Wasaa-Il'.

HADITH 4

Anas bin Malik RA narrates:

"When Rasulullah SAW intended to write letters to the kings of 'Ajam (non arabs), inviting them to Islam, the people said that they did not accept letters without a seal (stamp) on them. Rasulullah SAW therefore had a ring made, the whiteness of which is still before my eyes."

COMMENTARY

The last sentence shows that the Sahabi - Anas RA remembers the above episode well. By whiteness - it simply means that the silver colour of the ring is referred to.

HADITH 5

Anas bin Malik RA says: (mafhum)

"The inscription engraved on the ring of Rasulullah SAW was 'Muhammad Rasullulah, of in the first line was engraved, in the second line 'Rasul, and in the third line 'Allah'."

COMMENTARY

Some Ulama have written that 'Muhammad Rasulullah' was engraved in such a manner, that the word 'Allah' was engraved on the top. This stamp was round, and was read from the bottom. The muhaqqiqeen (research scholars) write that this is not proven from any Hadith, but from the apparent words we find it was written thus:

Allah
Rasul
Muhammad

The Shoes of The Prophet Muhammad SAW - Part 2 of 2

2008-10-10T21:28:00.003+08:00

HADITH 6

Amr bin Hurayth RA reports:

"I saw Rasulullah SAW perform Solah with such shoes that had another leather sole sewn onto them."

COMMENTARY

The above Hadith is actually explaining that the sole of the shoes of the Prophet Muhammad SAW was double. In other words, it had two layers of leather. It may also mean that because the shoe was tearing apart or beginning to wear off, a patch was sewn onto it.

HADITH 7

Abu Hurairah RA reports that Rasulullah SAW said:

"One should not wear one shoe and walk. Both shoes should be worn or both shoes should be removed."

COMMENTARY

This particular Hadith is included in discussion to amplify the fact that it was never the practice what more habit of the Prophet Muhammad SAW to wear one shoe only whilst leaving the other foot bare. Such was the Akhlaq of Rasulullah SAW that whenever he (SAW) prohibited others to do a certain thing, then he (SAW) would not practice it himself (SAW).

Nonetheless, apparently the prohibition in the above Hadith is for doing so habitually. However if a single shoe is worn for a little while because the other one is torn or because of some difficulty, then there is no harm. Arising from the above Hadith also is that the Ulama have added that, in the same manner only one Khuff (leather sock) or one sleeve should not be worn. Both should be worn as is done commonly. One should keep away from cheap formalities, fashions and rudeness.

HADITH 8

Jaabir RA says: (mafhum)

"Rasulullah SAW prohibited eating with the left hand, or the wearing of one shoe only."

COMMENTARY

According to the majority of the Ulama, the fulfillment of these commands are meritorious, that means it is not Haraam. Some Ulama have stated that it is prohibited to act contrary to this. Whatever it may be, it is always best to follow the path of piety and adhere to what is best. It is unbecoming for a person who wants to obtain the Shafa'at of Rasulullah SAW, but is not so eager to follow his (SAW) ways.

HADITH 9

Abu Hurairah RA says that RasulullahSAW said:

"Whenever one amongst you puts on his shoes, he should begin with the right, and when he removes his shoes the left one should be removed first. The right should be first when putting on and last when removing the shoes."

COMMENTARY

The shoe being an ornament for the feet, should be long on the feet, as has been mentioned earlier. In the same manner all those things, the wearing of which are ornaments, when wearing them, the right should be first, and when removing them, the left first, like the wearing of the shirt, trousers, jubbah and so forth.

HADITH 10

A'ishah RA narrates:

"Rasulullah SAW while combing his hair; wearing his shoes; and while washing his limbs during Wudhu, as far as possible began with his right."

COMMENTARY

This is not confined to the above three actions only, but covers all other acts as stated previously. The saying - "as far as possible" - means that if for some unforeseen reason a person begins from the left, then there is no harm.

HADITH 11

Abu Hurayrah RA says: (mafhum)

"The shoes of Rasulullah SAW had two straps. In the same manner the shoes of Abu Bakr (RA)and Umar (RA) had two straps on them. Uthman (RA) began the use of one strap."

COMMENTARY

The Ulama have explained that the reason why Saiyidina Uthman RA adopted the use of one strap was so that the Muslims at that time did not assumed that the use of two straps are strictly necessary.

The Shoes of The Prophet Muhammad SAW - Part 1 of 2

2008-07-15T18:49:00.002+08:00

The type of shoe that Rasulullah SAW wore, his (SAW) method of putting them on and taking them off, and other matters have been well studied and discussed by the Classical Ulama of the Ahlus Sunnah Wal Jama'ah. Infact, even the grand 'Aalim of recent times - Shaykh Ashraf Ali Thanwi RA has written in his "Zaad-us-Sa'eed" about the Barakah and Fadhilat of the shoes of the Holy Prophet Muhammad SAW.

In short, it is no exaggeration to say that that even the Mubarak shoes of the Prophet Muhammad SAW has countless qualities.The Ulama have experienced it many a time. One is blessed by seeing Rasulullah Sayyidina Rasulullah SAW in one's dreams;one gains safety from oppressors; and every heartfelt desire is attained. Every object is fulfilled by its Tawassul (means, petition, request). The method of Tawassul is also mentioned therein. The grand classical 'Aalim - Imam Tirmidhi RA has elaborated many Ahadith regarding this.

HADITH 1

Qatadah RA reports:

"I asked Anas (RA) to describe the shoe of Rasulullah (SAW)."

He replied:

"Each shoe had two straps."

COMMENTARY

During those days, the shoes in Arabia were not of the type commonly known in other parts of the world. They consisted of a leather sole with two straps on them.

HADITH 2

Abdullah ibn Abbas RA reports:

"The shoe of Rasulullah SAW had two 'double straps'."

COMMENTARY

The above Hadith refers to the fact that the shoe of the Prophet Muhammad SAW had two straps, and every strap was made of two strips of leather sewn together.

In the chain of narrators of this Hadith there is a narrator whose name is Khalid Hadh-dhaa. Hadh-dhaa in Arabic means a shoe maker. The Ulama write that this narrator was not a shoe maker, but had an acquaintance with those whose trade was shoe making. Due to his acquaintance and friendship, he was also named (Khalid) Hadh-dhaa, and became known by his name. Even through this indirect information from the oceanful knowledge of the Ulama, we learn that one is surely influenced by and develops the habits and manners of those with whom one keeps company.

HADITH 3

'Isa bin Tahmaan says:

"Anas (RA) took out a pair of shoes and showed then to us. They did not have hair on them. Later Thaabit (RA) told me these were the shoes of Rasulullah SAW."

COMMENTARY

It was common in Arabia that the hair was not removed from the skin from which shoes were made. For this reason the narrator mentioned the hair.

HADITH 4

Ubayd bin Jurayj RA asked Abdullah ibn Umar RA the reason for not wearing shoes with hair on them.

Abdullah ibn Umar RA replied:

"I had seen Rasulullah SAW wear and perform Wudhu with shoes that did not have hair on them. That is why I also like this type of shoes."

COMMENTARY

The reason for asking this question is that at that time - it was not a general practice to wear shoes without hair on them.

Imam Bukhari RA quotes a detailed Hadith, whereby Ubayd bin Jurayj RA said to Abdullah ibn Umar RA:

"I see you observe a few things which the other Sahabah (RA) do not observe!"

Among other question, he asked the reason for wearing shoes with a smooth leather surface. Abdullah ibn Umar RA made strong efforts to follow Rasulullah SAW in every aspect. The others generally wore the common leather shoes with hair.

HADITH 5

Abu Hurairah RA relates that the shoes of Rasululah SAW had two straps.

(The above Hadith displays similar content to the others previously quoted.)

The Khuff Of The Prophet Muhammad SAW

2008-06-01T13:34:00.002+08:00

Khuffs are waterproof leather socks which meet certain requirements in Shari'ah that could be used through Solat with a special Wudhu procedure. In brief - when a person has performed Wudhu and then puts on his Khuffs, then if he break Wudhu while wearing the Khuffs; he may proceed to performing Wudhu again, and when the order comes to wash the feet - he wipes his wet fingers on the top of his Khuffs instead of taking them off to wash his feet. This is a special concession.

The Prophet Muhammad SAW used different types of Khuffs. The etiquette of wearing Khuffs is that the right one should be put on first. Before wearing the Khuffs, the inside should be cleansed and dusted out. The reason being that in the Imam Tabrani RA's kitab - "Mu'jizaat" ("Miracles"), Imam Tabrani RA has written a narration on Khuffs in which Rasulullah SAW once while in the jungle, had on one of his Khuffs and as he began to put on the second one, a crow came and took away that Khuff, flew into the sky and dropped it. What had actually happened was that a snake had entered that Khuff! When the Khuff fell, the snake got injured and came out. Rasulullah SAW thanked Almighty Allah for His help and made it etiquette of the Khuff, that the inside be cleaned out before putting them on.

Imam Tirmidhi RA quoted two Ahadith discussing the Khuff.

HADITH 1

Buraydah RA says:

"Najaashi sent two simple black-coloured Khuffs as a gift to Rasulullah SAW. He wore these and made Masah (wiping wet fingers) over after performing Wudhu."

COMMENTARY

Najaashi was the title of kings of Abyssinia (Old Christian Ethiopia), just like how Sharif was the title of the rulers of Makkah. The name of this Najaashi was As-hamah, who later became a Muslim. The Ulama have deduced from the above Hadith that it is permissible to accept a gift of a non-believer. Najaashi had not yet accepted Islam at the time of sending the gift. The Ulama have therefore summed up these in different ways.

HADITH 2

Mughirah bin Shu'bah RA relates:

"Dihyah Kalbi sent Khuffs as a gift to Rasulullah SAW."

In another narration it is stated that with the Khuffs, a Jubbah was also sent. Rasulullah SAW did not inquire if the skin was from slaughtered animals or not.

The last sentence of this Hadith strengthens the ruling in most Schools of Jurisprudence of the Ahlus Sunnah Wal Jama'ah that it is permissible to use tanned skin of an animal whether it is slaughtered according to Shari'ah or not. Tanning is a process that involves removal of blood, clots, hair etc. of the skin of an animal with a particular mixture or chemicals and its respective drying at the end.

The Dress Of The Prophet Muhammad SAW - Part 4 of 4

2008-06-01T13:21:00.002+08:00

HADITH 13

Abdullah ibn Abbas RA says that Rasulullah SAW used to say:

"Choose white clothing, as it is the best clothing. White clothing should be worn whilst living, and the dead should be buried in white."

COMMENTARY

In the above Hadith it is not literally stated as to whether the Prophet Muhammad SAW wore white clothing. Nevertheless, the above Hadith is synergised by what has been clearly stated in the Sahih Bukhari that Rasulullah SAW wore white clothing. Rasulullah SAW was a person who elegantly preached what he himself (SAW) practiced. Thus, when Rasulullah SAW encouraged the wearing of white clothing, then obviously he (SAW) himself must have worn it too.

HADITH 14

Samurah bin Jundub RA says:

"Rasulullah (SAW) said - "Wear white clothing because it is more Taahir (pure) and clean; and also clothe your dead in it."

COMMENTARY

By the phrase - "it is more Taahir (pure) and clean" - is meant that if a small stain appears, it will show clearly, whereas in coloured clothing it does not show easily.

HADITH 15

Ummul Mu'mineen, A'ishah RA reports:

"Rasulullah (SAW) once left the house in the morning, wearing a sheet made of black hair."

HADITH 16

Mughirah bin Shu'bah RA says:

"Rasulullah (SAW) wore a rumi Jubbah which had narrow sleeves."

COMMENTARY

This incident was at the time of the Battle of Tabuk between the Sahabah RA and the Roman Byzantine Empire. The Ulama have interpreted from this Hadith that a thing made by non-believers is not najis until we can outwardly find this. Upto that time there were no Muslims in Rome, and Rasulullah SAW wore the clothing made by them.

The Dress Of The Prophet Muhammad SAW - Part 3 of 4

2008-05-31T12:36:00.002+08:00

HADITH 9

Abu Juhayfah RA says:

"I saw Rasulullah (SAW) wearing a pair of red (coloured) clothing. The lustre of the feet of Rasulullah (SAW) is still before me."

Sufyaan RA who is a narrator of the above Hadith says:

"According to my understanding - the pair (of clothing) was printed red."

HADITH 10

Baraa bin 'Aazib RA says:

"I have never seen anybody more handsome in red clothing than Rasulullah (SAW). At that time, the hair of Rasulullah (SAW) reached his shoulders."

COMMENTARY

The Ulama specialising in Hadith and Seerah say that this incident took place at the time of the Hajjat-ul-Widaa (Farewell Hajj) of the Prophet Muhammad SAW - as is stated in the Sahih Bukhari and other kitaabs of Ahadith.

With regards to red-coloured clothing for men, there is a difference of opinion among the Ulama. Thus, in normal practice of everyday life, before choosing red-coloured clothing, an 'Aalim should be consulted. Nonetheless, it is generally understood from the point of Taqwa and piety that - it is better for a man not to wear red-coloured garments, since there is a substantial difference of opinion among the learned scholars of Islam.

HADITH 11

Abu Rimthah Taymi RA says:

"I saw Rasulullah (SAW) covering himself in two green-coloured sheets."

HADITH 12

Qaylah bin Makhramah RA says:

"I saw Rasulullah (SAW) in such a state that he was wearing two old waist wraps that had been dyed a saffron colour but there was no sign of saffron left on it."

IMPORTANT COMMENTARY

The Ahadith of the Prophet Muhammad SAW have given clear indication about the prohibition of using clothing dyed with saffron. For this reason it has been pointed out in the above Hadith that the colour of the saffron had faded, so that there remains no contradictions in the Ahadith.

Rasulullah SAW wore the two old sheets as a sign of humility. It is for this reason that those under the regimental training of Tasawwuf have chosen a rugged way of life. This leads one towards humility and keeps one away from pride and arrogance.

However, it should also be borne in mind that if the wearing of such clothing does not cause this effect then this manner is not preferred. It will cause more harm than good as we see it happening in this day and age. Many a time this way is asopted to show that one has reached the stage of perfection whilst the tongue is begging from people.

An incident of Abul-Hasan Shaadhali RA who is from among the great Sufis saints is a famous example. Once he was wearing smart clothing. Some raggedly dressed person objected.

He replied:

"My dressing in this manner shows praise and gratefulness to Allah, whereas this state of yours shows a state of begging. You in your present state are begging from people."

In short, it is better not to wear showy clothing but only with the intention of humbleness, and on condition that it does not lead one towards some other harm. On the other hand, if it is worn for some religious benefits or to please a confidant who has given it as a present, then in this case to wear elegant clothing will also be Mandub (desirable) and better.

Rasulullah SAW once purchased a set of clothing in exchange for twenty seven camels and wore that clothing for this reason. The Mashaaikh of the Naqshabandiyyah and Shaadhaliyyah Orders usually wear elegant type of clothing. It has been given preference becarue it saves one from the appearance of a beggar.

Imaam Abul-Hasan Shaadhali RA has said:

"It is important that one should keep away from the deceit of the heart from both angles. The gaining of fame by dressing shabbily, to show off by being humble, and to show pride by wearing smart elegant clothing, all are dangerous to our spiritual upliftment."

In the extension of the above Hadith, is mentioned incidents fo the early period and experiences of Sayyiditina Qaylah RA after her acceptance of Islaam. In a few narrations it is also mentioned that Ralsulullah SAW was sitting with his old clothing in a humble manner. He had a branch of a palm in his (SAW) hands. A person then entered his (SAW) noble assembly. He saw Rasulullah SAW in this state of humbleness and due to the awe-inspiring appearance of Rasulullah SAW, began shivering. Upon seeing this person in this state, or being made aware of it, Rasulullah SAW said to him: "Keep calm." As soon as Rasulullah SAW said this he became calm, and all the signs of fear vanished. In some Ahadith we gather that this incident relates to Sayyiditina Qaylah RA herself.

The Dress Of The Prophet Muhammad SAW - Part 2 of 4

2008-05-28T20:20:00.002+08:00

HADITH 5

Qurrah bin Ilyaas RA relates:

"I came with a group from the tribe of Muzeenah to make bai'ah (pay allegiance) to Rasulullah SAW. The button loop of Rasulullah SAW's qamis (top dress) was open. I put my hand in the collar of Rasulullah SAW's qamis to touch the Seal of Prophethood (to gain Barakah)."

COMMENTARY

When he visited Rasulullah SAW Qurrah bin Ilyaas RA found the collar of Rasulullah Sallallahu SAW's qamis open. It is characteristic of one who loves, that every act of his beloved sinks into his heart.

The Sahabi - Urwah RA, who is a narrator of this says:

"I have never seen Mu'aawiyah (bin Qurrah - RA) and his son button up their collars. Be it summer or winter, their collars were always open."

Their love for Rasulullah SAW has given us a glimpse of each and every act and deed of the beloved Rasul of Allah, SAW.

HADITH 6

Anas bin Maalik RA reports:

"Rasulullah SAW came out of his house with the assistance of Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet. Rasulullah SAW came and led the Sahabah in prayer."

COMMENTARY

In the kitab - Daar Qutni, it has been stated that this incident took place when Rasulullah SAWwas ill. For this reason he was assisted by Usaamah bin Zayd RA. It is possible that it was the time of Rasulullah SAW's illness before his death.

Imam Tirmidhi RA has written a surprising incident on the sanad (chain of narrators) of this Hadith, from which we can gauge the intense love of the Muhadditheen (Scholars of Hadith) for the Ahadith, and their detachment from this unstable and materialistic world.

Muhammad bin Al-Fadl RA says:

"Yahya bin Mu'een (who is a great Imaam and scholar of Hadith -some Ulama have said that he has written ten Lakh i.e. 100,000 Ahadith of the Prophet Muhammad SAW with his own hands) asked me - as soon as I sat down (when visiting him) - about this hadith. I started reciting it to him. He said: "I desire you to read it out from your kitaab so that it may be more satisfying"."

Muhammad bin Al-Fadl RA says:

"I stood up to go inside and fetch the kitaab. He caught me by my qamis and said: "First dictate it to me from memory, so that I may write it down. There is no surety of life and death. It is possible I may meet you or I may not meet you again. You may repeat it from the kitaab later."

Muhammad bin Al-Fadl RA says:

"I recited it to him from memory, then brought the kitaab and read it out again from the kitaab."

AllahuAkbar! Let us take heed from the piety of our glorious Predecessors. Yahya bin Mu'een RA did not have that little assurance that either of them would live till he went inside to get a kitaab and return. His love for the Ahadith was such that he did not even like to wait till the kitaab was brought from inside the room.

HADITH 7

Abu Sa'eed Khudri RA says:

"When Rasulullah SAW put on a new garment, he would in happiness mention that garment's name. For example - Allah Ta'ala gave me this qamis, 'amaamah (turban), sheet, (etc.) then recited this Du'a:

"Allahumma lakal hamdu kama kasauw- tanihi, as-aluka khayrahu wa-khayra ma-suni'a lahu wa-a'u- dhu bika min sharrihi wa-sharri ma-suni'a lahu."

Translation:

"Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for, and I ask Your protection from the evil of it and the evil of what it was made for." ."

COMMENTARY

The goodness and badness of a garment is evident and - "for the good and bad for which it was made" - means for summer and winter, elegance etc. For whatever reason it is worn, the goolness in it is that it may be used to obtain Allah's pleasure, like performing Ibaadah (religious devotions) with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.

HADITH 8

Anas bin Maalik RA says:

"The sheet (body wrap) most liked by Rasulullah SAW was the Yamaani printed sheet."

COMMENTARY

The above narration seems to contradict the Hadith where it is stated that Rasulullah SAW preferred wearing the qamis (kurtah) the most. The Ulama have given many explanations for this. The simplest explanation for this is that there is no difference - that is, the Prophet Muhammad SAW liked the qamis very much and the sheet too. It could also be said that among ordinary clothing that are worn, the Prophet SAW liked the qamis the most, and from the ones that are used for outer covering, the Prophet SAW liked the sheet the most. It has also been stated that for purposes of evidence, this is a much stronger Hadith.Some Ulama have taken the first Hadith for the different types of clothing, among which Rasulullah SAW liked the qamis most, and this Hadith - with regards to coloured clothing,the Prophet SAW liked the coloured printed sheet the most. Some narrators have marked that this very sheet was green in colour. The object of discussion is that, among the colours - green was liked the most, as it is the colour of the clothing in Jannah (Paradise).

The Dress Of The Prophet Muhammad SAW - Part 1 of 4

2008-05-19T19:04:00.002+08:00

How a Muslim should dress has been well elaborated in Islam. The Ulama of Haqq have taken great pain in deriving rulings pertaining to the Islamic way of clothing as per the Qur'an and the Ahadith of the Prophet Muhammad SAW.

In terms of category, the Ulama say that the dressing of a person is either Waajib (compulsary), Mustahab (commendable), Haraam (forbidden), Makruh (offensive) or Mubaah (permissible). A person should, when dressing, diligently follow the Mandub (preferred) mode, and abstain from the Makruh mode of dressing. It is Waajib to dress in a manner where the awrah is covered at all times. The Mandub manner is that which the Shari'ah has preferred and induced us to wear, like the wearing of one's best clothing on the two Eids, and the wearing of white on Fridays. Makruh is that clothing which the Shari'ah has discouraged us from wearing. For example, a rich person should not always wear torn and tattered clothes. Haraam clothing is that which the Shari'ah has prohibited us from wearing. For example, it is Haraam for men to wear silk without a valid Shar'ee reason e.g. skin condition.

HADITH 1

Ummul Mu'mineen, Umm Salamah RA relates:

"Of all the clothing, Rasulullah SAW preferred wearing the qamis (thowb) the most."

HADITH 2

(Same as HADITH 1)

COMMENTARY

The Ulama have written different reasons for Rasulullah SAW preferring to wear a qamis (thowb). Some say it is because it covers the body well and covers it better than a sarong, lungi, mantel etc. Some say because it is 'qumait' and besides, it is less of a burden on the body, as compared to a sheet, which has to be straightened every now and then. Some Ulama are of the opinion that it does not create pride in a person, as other clothing does. It may be highlighted here that the qamis is a type of clothing which covers the aurah well, whilst at the same time - being neat, whereas in some clothing there is less beauty, like the lungi.

HADITH 3

It has been reported from Umm Salamah RA:

"Rasulullah SAW preferred wearing, from among all clothing - the qamis (thowb)."

COMMENTARY

Mulla Ali Qari RA relates from Dimyaati that the qamis of Rasulullah SAW was made of cotton and was not very long, nor were the sleeves long. Bayjuri RA has written that Rasulullah SAW had only one qamis.

It is reported from A'ishah RA that:

"Rasulullah SAW did not leave any of the morning food for the evening, nor any of the evening food for the morning. He possessed only one each, of an izar (lower wrap), qamis, sheet ( body wrap), shoes or any other clothing. He (SAW) did not have a pair of any of these."

Munaawi RA relates from Abdullah ibn Abbas RA that the qamis of Rasulullah SAW was not very long, nor were its sleeves long. In another Hadith of Abdullah ibn Abbas RA, it is stated that the qamis of Rasulullah SAW was above the ankles. the grand scholar, Shaami RA says that the qamis should reach halfway down the calf.

HADITH 4

Asmaa binti Yazeed RA says:

"The sleeve of Rasulullah SAW's qamis reached to the wrists."

COMMENTARY

This narration apparently contradicts the one where it has been stated that the sleeves of the qamis of Rasulullah SAW were a bit longer than the wrist. In explaining this, the Ulama have summed up the difference in several ways.

Firstly, that at different times it had different lengths. Secondly, that when the sleeves were creased they were above the wrists, and when they were smooth and straight they were over the wrists. Some are of the opinion that both are taken on estimation. In this case there is no difficulty.

Shaykh Khalil Ahmad RA has written in Badhlul Majhud that where it is mentioned till the wrists, it is taken to be the best and desirable. Where the sleeves are stated to be longer, it is considered permissible. In another explanation, Jazari RA states that it is Sunnah that the length of the qamis sleeves reach till the wrists, and that of a jubbah be a bit longer, but in no case should it be longer than the fingers.

The Kuhl of the Prophet Muhammad SAW

2008-05-17T18:31:00.002+08:00

Introduction

To apply kuhl i.e. (antimony, collyrium, surma) in the eyes is mustabab. It is recommended as it is the Sunnah of the Prophet Muhammad SAW. One should use kuhl with the intention of obtaining reward from Allah SWT for practising the Sunnah of the Prophet Muhammad SAW. The kuhl has beneficial medical properties too - fit for Muslims.

Imam Tirmidhi mentions five Ahadith about this in his Shamaa-il:

HADITH 1

Abdullah ibn Abbas RA says:

"Rasulullah SAW said: "Use kuhl made of ithmid on the eye; it brightens the eyesight, and strengthens and increases the growth of the eye lashes"."

Abdullah ibn Abbas RA also used to say:

"Rasulullah SAW had a small container for keeping kuhl, from which he applied kuhl in each eye three times every night."

COMMENTARY

Ithmid is a special type of kuhl which is reddish black in colour. It is obtained in the Eastern countries. Some of the learned say it is the Isfahaani kuhl, and other say it is the Totiya. Some Ulama say, it means (i.e. it is encouraged for) those who have good eyesight and it should be used by those with whose eyesight it agrees. Otherwise a sick person's eyes will pain more by its use. It is more beneficial to apply kuhl at the time of sleeping as it will remain longer in the eyes, and will penetrate more into the pores.

There are different narrations on the number of times it should be applied in each eye. In a few it is stated that it should be applied three times in each eye, as mentioned above. In other narrations it is stated that it should be put three times in the right eye and two times in the left eye. It is supposed that the variations are because of the different times of the narrations. At a certain time, Rasulullah SAW applied it in one manner and at another time in the other manner.

Hafiz Ibn Hajar RA, Mulla Ali Qari RA and other Ulama have preferred the first method - as given in the Hadith under discussion. The first method has been narrated many times from Rasulullah SAW - as will be seen in the narration that follow,

HADITH 2

Abdullah ibn Abbas RA reports:

"Rasulullah SAW applied kuhl of ithmid three times in each eye before sleeping."

In a narration also from Abdullah ibn Abbas RA, it is reported:

"Rasulullah SAW had a small container for keeping kuhl, from which he applied in each eye kuhl three times before sleeping."

HADITH 3

Jaabir bin Abdullah RA says:

"Rasulullah SAW said: "Use the kuhl made from ithmid for the eyes. It brightens the vision and strengthens the growth of the eye lashes"."

HADITH 4

Abdullah ibn Abbas RA says:

"Rasulullah SAW has said: "The best from among all the kuhl used by you is the one made from ithmid. It brightens the eyesight and strengthens the growth of the eye lashes"."

COMMENTARY

One of the narrators in the chain of this hadith is Bishr bin Mufaddal RA. The Ulama wrote that he performed four hundred Nawafil (optional Sunnat Solats) daily, and it was his permanent practice to fast every alternate day.

HADITH 5

Abdullah bin Umar RA related the same Hadith from Rasulullah SAW that:

"Verily use the kuhl made from ithmid. It brightens the vision and strengthens the growth of the eye lashes."

COMMENTARY

In all the above narrations the use of kuhl made from ithmid has be stressed. Only eyes that agree with the use of it is encouraged, otherwise, because of certain eye conditions kuhl does not agree with some people, as was mentioned previously. The Ulama have written that due to these commands and practices it is Sunnah to use kuhl, and it is better to use the one made from ithmid. If one uses kuhl made from any other substance it will be regarded as Sunnah, but the virtue is obtained by using kuhl made of ithmid.

Islam For Our Times

2008-05-09T22:25:00.003+08:00

Adapted from the treatise by Shaykh Dr Jafar Shaikh Idris

Islam, exactly as it was revealed to Prophet Muhammad SAW, and without any changes or alterations, is the religion that Allah chose for all people from the time he sent His Messenger (SAW) till the end of time.

Islam is thus for recent times just as it was for earlier times. But while the texts of this religion are immutable, people's conditions are not. What can we do? In answering this question, people these days have been, basically, divided into two main camps: the faithful and the revisionist.

THE REVISIONIST SAYS:

Keep the religious texts as they are but give them meanings that suit contemporary culture just as those before you gave them meanings that suited their particular cultures. The texts are divine revelation, but their understanding is a human endeavour. Divine words are absolute, but their human understanding is relative.

THE FAITHFUL ANSWERS:

But the Qur'an was revealed in clear Arabic words whose meanings are well known to Arabic speaking people:

"We send it down as an Arabic Qur'an in order that you may understand." (Surah 12: Ayat 2)

The Prophet Muhammad SAW, explained the Qur'an verbally and by example. All the Prophet SAW's words and deeds are considered to be a living commentary on the Qur'an. The companions of the Prophet SAW were better placed to do so than later generations because Arabic was their mother tongue, and because they had knowledge of the occasions on which the verses were revealed, and the situations in which the Prophet SAW's words were uttered. Then came generations after generations of great leading scholars whose extant works are a living witness to the fact that they understood the basic meanings of the verses of the Qur'an in generally the same way as they were understood by the first generations. Your claim that each generation gave the words of the Qur'an and those of the Prophet SAW's meanings that suited their contemporary cultures is one that history belies.

REVISIONIST:

Are you saying that they never differed?

FAITHFUL:

They differed only slightly as far as the basic meanings of the verses and the Ahadith are concerned. But they naturally differed sometimes on matters like what was to be deduced logically from the text or the way rules were to be applied to a new situation. What is important here, is that the differences, whatever they were, did not come as a result of differences in culture. They were individual differences that occurred even among contemporaries living in the same cultural milieu. True, there were drastic differences, but they were among those who adhered to the correct method as well as those who adopted irrational methods.

REVISIONIST:

Are you claiming that there is a scientific method for the interpretation of Islamic text?

FAITHFUL:

I am saying rather that there is a scientific method for the basic understanding of every text, Islamic or otherwise.

REVISIONIST:

How?

FAITHFUL:

If you want to understand a poem by say, Shakespeare, what do you do?

REVISIONIST:

I consult the books that explain what Shakespeare meant by it.

FAITHFUL:

Do you mean that you do not understand it in the light of your contemporary culture?

REVISIONIST:

No, because my aim is to understand what Shakespeare meant by his poem.

FAITHFUL:

Do you mean that you give his words and phrases the meaning that he meant by them at the time that he wrote his poem, even if they differed from what current English usage might suggest?

REVISIONIST:

Of course; because my aim, as I said, is to understand what Shakespeare actually meant. If I give his words meanings that he did not intend by them, I would be attributing to him something that he did not say.

FAITHFUL:

Do you follow this same method if you want to be, say, an Aristotle's expert? Do you try, for example, to learn ancient Greek in which he wrote his philosophy?

REVISIONIST:

I certainly would, and would try not to confuse it with Modern Greek, because my aim again is to understand what Aristotle said.

FAITHFUL:

Are there any ways, besides his language that you think would help you in understanding his philosophy?

REVISIONIST:

Yes, I would for example, try to see how his contemporaries understood it because they were better placed to do so than I am. I would also consult the works of the experts who preceded me, and so on.

FAITHFUL:

Well, that is the method that we called scientific, and it is the method we advocate for understanding Islamic texts.

REVISIONIST:

But you are now ignoring the great differences between ordinary texts and Islamic texts.

FAITHFUL:

Would you please elucidate those differences for me?

REVISIONIST:

One of them is that I can understand what humans like myself really mean because I am human being, and because they address me in words that are human; therefore limited. But God is absolute and what He means is absolute, and cannot therefore be couched in limited human words. But if every reader of Islamic text is given the right to interpret them the way the reader understands them, there will be a multiplicity of meanings which approaches the absolute.

FAITHFUL:

Leaving aside your vague talk about the limited and the absolute, the gist of what you are saying is that while human beings have the ability to successfully communicate their meanings through a medium like Arabic, God fails to do so. This is despite the fact that He himself says that he used this human language so that those who speak it may understand his message.

REVISIONIST:

This looks like a good argument. But related to the difference we just mentioned is another important one. Islam, we say, is good for all times and places. If we give the words of its texts the same meanings that an earlier generation like the Prophet SAW's companions gave, we would be limiting Islam to a particular age.

FAITHFUL:

So, what is the alternative?

REVISIONIST:

The alternative is what I propounded at the beginning Of our dialogue. Every generation of Muslims should give them the meanings that suit their culture.

FAITHFUL:

Is this the understanding of the principle of the suitability of Islam for all times and places?

REVISIONIST:

It is, and I don't see how it can otherwise be.

FAITHFUL:

If the characteristic of the suitability of a message for all times and places is what you take it to be, then any message, even one that is advocated by the most stupid human beings can fit it.

REVISIONIST:

I think you're exaggerating.

FAITHFUL:

I am not, suppose that some one called Mr. Donkey formulated what he thought was a comprehensive ideology that consisted of many doctrines on different aspects of life. Suppose that, to make it suitable for all times and places Mr. Donkey concluded his ideology with this statement; I hereby give all believers in this world ideology the right to make any changes in it they deem necessary to make it suit their different times and circumstance.

REVISIONIST:

Change will start to be made in donkeyanism soon after it is issued so much so that after a short lapse of time nothing remains of it except that concluding statement. But the Donkeyans will continue to boast of the suitability of their ideology to all times and places.

FAITHFUL:

Is this how you conceive Islam to be?

REVISIONIST:

Of course not. But then, what is your conception of this characteristic of the Islamic religion?

FAITHFUL:

I conceive it to mean that Islam, as it was revealed to Muhammad SAW, and without the slightest alterations, is good for all times and places. What makes this miracle possible is that Islam is not a man-made religion. It is a message of guidance from the Creator of mankind who knows who they essentially are, and who thus addresses them as human beings, and irrespective of their different cultures, colors, times, places, standards of living and so on.

REVISIONIST:

What do you then mean by the phrase 'Islam for our times'?

FAITHFUL:

I am saying that though the religion does not change, people's circumstances and problems do change. And so, to make the immutable religion relevant to their special circumstances, we need to present it in a language that our contemporaries understand, evaluate, in the light of it, any new ideas or ideologies that have a bearing on it, refute any claims that throw doubt on it, find in it solutions for new intellectual problems.

Finally it is important to make use of scientific discoveries to strengthen the faith of its adherents, and to use them as means of invitation to Islam. And many other things, all of which are made possible because though the texts are limited, what can be deduced and learnt from them is not.

The Power of Tabligh

2008-05-09T22:13:00.002+08:00

(From the treatise - Conversion of the Mongols by Shaykh Abul Hasan Ali Nadwi RA

Islam was about to be submerged in the whirlpool of the Mongol ardour of slaughter and destruction, as several Muslim writers had then expressed the fear, wiping it out of existence, but Islam suddenly began to capture the hearts of the savage Tartars. The preachers of Islam thus accomplished a task which the swordarm of the faith had failed to perform, by carrying the message of Islam to the barbaric hordes of heathen Mongols.

Conversion of the Mongols to Islam was indeed one of the few unpredictable events of history. The Tartaric wave of conquest which had swept away the entire Islamic east within a short period of one year was, in truth, not so astounding as the Mongol's acceptance of Islam during the zenith of their glory; for, the Muslims had by the beginning of the seventh century of Muslim era imbibed all those vices which are a natural outcome of the opulence, luxury and fast living. The Mongols were, on the other hand, a wild and ferocious, yet vigorous and sturdy race who could have hardly been expected to submit to the spiritual and cultural superiority of a people so completely subdued by them, and who were also looked down and despised by them. The author of the Preaching of Islam, T.W. Arnold, has also expressed his amazement over the achievement of this unbelieveable feat.

But Islam was to rise again from the ashes of its former grandeur and through its preachers win over these savage conquerors to the acceptance of the faith. This was a task for the missionary energies of Islam that was rendered more difficult from the fact that there were two powerful competitors in the field. The spectacle of Buddhism, Christianity and Islam emulously striving to win the allegiance of the fierce conquerors that had set their feet on the necks of adherents of these great missionary religions, is one that is without parallel in the history of the world.

For Islam to enter into competition with such powerful rivals as Buddhism and Christianity were at the outset of the period of Mongol rule, must have appeared a wellnigh hopeless undertaking. For the Muslims had suffered more from the storm of the Mongol invasions than the others. Those cities that had hitherto been the rallying points of spiritual organization and learning for Islam in Asia, had been for the most part laid in ashes: the theologians and pious doctors of the faith, either slain or carried away into captivity. Among the Mongol rulers — usually so tolerant towards all religions — there were some who exhibited varying degrees of hatred towards the Muslim faith. Genghis Khan ordered all those who killed animals in the Islamic fashion to be put to death, and this ordinance was revived by Qubilay, who by offering rewards to informers set on foot a sharp persecution that lasted for seven years, as many poor persons took advantage of this ready means of gaining wealth, and slaves accused their masters in order to gain their freedom. During the reign of Kuyuk (1246-1248) who left the conduct of affairs entirely to his two Christian ministers and whose court was filled with Christian monks, the Muslims were made to suffer great severities.

Arghun (1284-1291) the fourth Ilkhan persecuted the Muslims and took away from them all posts in the departments of justice and finance, and forbade them to appear at his court. In spite of all difficulties, however, the Mongols and the savage tribes that followed in their wake were at length brought to submit to the faith of those Muslim peoples whom they had crushed beneath their feet.

Unbelievable and of far-reaching significance, although the conversion of the Mongols to Islam had been, it is also not less surprising that extremely few and scanty records of this glorious achievement are to be found in the annals of the time. The names of only a few dedicated saviours of Islam who won proselytes from the savage hordes are known to the world, but their venture was no less daring nor their achievement less significant than the accomplishment of the warriors of the faith. Their memory shall always be enriched by the gratitude of Muslims for they had, in reality, performed a great service to the humanity in general and to the Muslims in particular, by diffusing the knowledge of faith among those barbarians, winning them over to the service of one God and making them the standard-bearers of the Apostle of Peace.

After the death of Genghis Khan the great heritage of that Mongol conqueror was divided into four dominions headed by the offsprings of his sons. The message of Islam had begun to spread among all these four sections of the Mongols who were rapidly converted to the faith. In regard to the conversion of the ruling princes in the lineage of Batu, the son of Genghis Khan's first born Juji, who ruled the western portion as Khan of the Golden Horde, writes Arnold:

The first Mongol ruling prince who professed Islam was Baraka Khan, who was chief of the Golden Horde from 1256 to 1267. According to Abu'l-Ghazi he was converted after he had come to the throne. He is said one day to have fallen in with a caravan coming from Bukhara, and taking two of the merchants aside, to have questioned them on the doctrines of Islam, and they expounded to him their faith so persuasively that he became converted in all sincerity. He first revealed his change of faith to his youngest brother, whom he induced to follow his example, and then made open profession of his new belief.

Baraka Khan entered into a close alliance with the Mamluk Sultan of Egypt, Rukn al-Din Baybars. The initiative came from the latter, who had given a hospitable reception to a body of troops, two hundred in number, belonging to the Golden Horde; these men, observing the growing enmity between their Khan and Hulagu, the conqueror of Baghdad, in whose army they were serving, took flight into Syria, whence they were honourably conducted to Cairo to the court of Baybars, who persuaded them to embrace Islam. Baybars himself was at war with Hulagu, whom he had recently defeated and driven out of Syria. He sent two of the Mongol fugitives, with some other envoys, to bear a letter to Baraka Khan. On their return these envoys reported that each princess and amir at the court of Baraka Khan had an imam and a mu'addhin, and the children were taught the Qur'an in the schools. These friendly relations between Baybars and Baraka Khan brought many of the Mongols of the Golden Horde into Egypt, where they were prevailed upon to become Muslims.

The Prophet Muhammad SAW Described in Hindu Scriptures

2008-05-04T18:40:00.003+08:00

An Indian Hindu research professor, in his stunning book, claims that the description of "Avatar" found in the holy books of Hindu religion is in fact that of the Prophet Muhammad SAW.

If the author of this book were Muslim, he could have been arrested or he could have even been murdered and all the copies of his book would have been confiscated. Even a ban would have been slapped on its publication. A riot and violence would have broken out against innocent Muslims and their blood would have been shed.

Amazingly, the author of this book is a fair-minded, famous professor who happens to be a Hindu. His name is Pandit Benda Prakash Upadhai and the name of his fact-revealing book is Kalki Avatar. The author is a Hindu Brahmin by caste of Bengali origin. He is a research scholar, a seeker of the Truth and a well-known Pandit in Allahabad University.

After years of research work, Pandit Vedaprakash published this book and eight other pandits have endorsed and certified his points of argument as authentic.

According to Hindu belief and their holy books, the description of the Guide and the Leader, named Kalki Avatar, fits only the Prophet Muhammad SAW of Arabia. So the Hindus of the whole world should not wait any longer for the arrival of Kalki Avatar (the spirit) and should readily accept Prophet Muhammad SAW as Kalki Avatar.

Never Ending Pain

What the author and other eight eminent pandits say - is that the Hindus who are still anxiously awaiting the arrival of Kaki Avatar are simply subjecting themselves to a never-ending pain, because such a great messenger has come and gone from this world fourteen centuries ago.

Pandit Vedaprakash produces the following sound evidence from the Vedas and other holy books of the Hindu religion in support of his claim:

1. In Purana (a holy book of the Hindus), it is stated that Kalki Avatar would be the last messenger (prophet) of God in this world for the guidance of the whole world and all human beings.

2. According to Hindu religions prediction of the birth of Kalki Avatar would take place in an isle which, again according to Hindu religion, is Arab region.

3. In the books of Hindus, the names of the father and the mother of Kalki Avatar are given as Vishnubhagat and Sumaani respectively. If we examine the meanings of these names, we shall come to a very interesting conclusion, e.g. take Vishnubhagat: Vishnu (meaning god) + Bhagat (meaning slave) = Allah (in Arabic) = Slave of God = Abdullah (in Arabic). Sumaani = Peace or Calmness = Aaminah (in Arabic)

4. In the religious books of Hindus, it is mentioned that the staple diet of Kalki Avatar would be dates and olive and he would be the most honest and truthful person in the Region. Without any doubt, the Prophet Muhammad SAW is acclaimed to possess these qualities.

5. It is stated in Vedas (Hindu holy book) that the birth of Kalki Avatar would take place in an honourable clan. This perfectly fits only with the clan of Quraysh to which Prophet Muhammad SAW belonged.

Dazzling Account

6. God would teach Kalki Avatar through His messenger (angel) in a cave. Allah taught Prophet Muhammad SAW through His Messenger - Jibril AS in a cave known as Ghaar Hiraa.

7. God would avail Kalki Avatar with a very speedy horse to ride and travel the whole world and the seven skies. This is an indication of the Buraq and the Mi'raaj.

8. God would also avail Kalki Avatar with divine help. This was probably proven in the Battle of Badr.

9. Another dazzling account given about Kalki Avatar was that he would be born on the 12th of a month. The Prophet Muhammad SAW was born on the 12th of Rabiu'ul Awwal.

10. Kalki Avatar would be an excellent horse rider and swordsman. The Prophet Muhammad SAW was both.

The author has given numerous other arguments in favour of his claim that Kalki Avatar is in fact Prophet Muhammad SAW and those who still await the arrival of Kalki Avatar should think again.

Ten Merits of Islam

2008-05-04T14:49:00.004+08:00

Adapted from the treatise of Shaykh Muhammad Idris Khandalwi RA

The First Merit

All principles and rules of Islam are most reasonable and proved. The Ulama i.e. the learned scholars of Islam - have written definite books on the principles and beliefs of the Shari'ah, and given the rational proofs, the causes, the secrets, expediencies of its provisions and the rules. In these books the principles and rules of Islam have been shown to be according to sound reason, right understanding and true nature. If any person raised any objection on any religious question, the Ulama has given, and will give - a very reasonable, logical and complete answer to it.

The Second Merit

Islam pointed out such wonderful ways of serving and worshipping Allah, as are not to be found either in any revealed book or in any worldly religion.

The Third Merit

Islam has given thorough details of the obligations towards Allah, towards one's own self and towards fellow beings; even one-hundredth of these details (1/100th) cannot be found in any other religion.

The Fourth Merit

No constitution and no law can compete with the perfect political system of a country or a city constitution and the rules of justice, administration and international security, that is presented by Islam. Take the constitution and Law of America, Britain or any other country; we will find - by going through them that they are based on the expediencies of a particular territory, and whichever law is enacted, it will be found to contain particularly the element of domination and preference of a particular nation and a particular territory. On the contrary, the law promulgated by Islam, enunciates the rights of mankind without distinction of race and colour. No branch of Islamic law is based on the expediencies and objects of any particular territory and particular race. The proof of this is that - whenever any problem presents itself in the world, whether it be about the agreement and treaty with any nation or about war and whether it be about the internal administration or foreign policy of the country, a commandment relating to it will certainly be found in Shari'ah of Islam.

In Agra, India - an Englishman demanded proof of the truth of Islam from a Muslim scholar. The 'Aalim gave some proof about the truth of Islam and related the miracles of the Prophet SAW which proved him to be a true Prophet (SAW). The Englishman admitted the truth of these proofs but said that there was one more proof about the truth of Islam. He said that their (English) constitutional and administrative law was framed with the deliberations and consultations of hundreds of wise men and politicians of the country and was completed in hundreds of years and inspite of all this, some law or the other needs amendment and alteration every four or five years. On the other hand, the Law of Shari'ah was set up in a period of twenty-three years by the tongue of a person who does not know how to read or write, without consulting anybody, and no amendment and alteration was needed in it until now, nor did it show any sign of weakness as to its stability and constitution. Such a complete and extensive constitution and code cannot be made without revelation from Allah. The 'Aalim then inquired of that Englishman as to why he did not embrace Islam. He replied that if he did so, his service and salary would come to an end. On hearing this, the 'Aalim kept quiet. It came to be known afterwards that the Englishman embraced Islam some time later. (This historical narrative can be found in Tuhfat-ul-Hind: Page 240)

The Fifth Merit

No other religion contains even a shadow of the science of ethics and manners as contained in Islam. Such discussion are well perused and dwelved into in immense detail by the kitabs - Ihya-ul-Ulum ("Renaissance of Learning") and Kimiya-I-Sa'daat (Alchemy of Bliss) by the grand scholar of Tasawwuf - Imam Ghazali RA. All sources of discussion of these monumental compositions are based directly from the Holy Qur'an and Hadith of the Prophet Muhammad SAW.

The Sixth Merit

No other religion contains the injunctions about the prevention and restraint of the carnal desires, evil instincts and worldly pleasures and about the protection of the chastity and character of women as are found in Islam.

Islam enjoined Hijaab for women and prohibits men from casting their looks on women, so that the chastity and character of women may not be tarnished; and so that descent and progeny may not become doubtful.

Islam has prohibited singing and music because it leads to sexual waywardness.

Islam has prohibited consummation if alcohol because it takes away the faculty of reason which is the most valuable gift in the world. Therefore, the Shari'ah of Islam has prohibited all intoxicating things which cause the destruction and annihilation of the faculty of reason. People should be thankful to Islam which has protected our faculties of reason, upon which depends - our faith and worldly affairs.

Islam has prohibited usury and gambling which are the causes of man's spiritual and temporal degeneration. Islam enjoins us to advance Qarz-i-Hasanah ("Loan Without Interest") to others when they need it. That is - we should help them by advancing loans without interest and if we gain any profit out of any pledged article, such profit should be credited towards the principal loan. We should help the needy when they are in need and advance loans to them without making them feel obliged. Allah is not kind to one who is not kind to men. This is the teaching of Islam.

The creed of usury tells you that we shold take advantage of the miseries and needs of the needy, and should increase wealth by advancing loan on interest to them, without doing any work or labour. If the debtor is unable to pay the debt in time, give him fürther time with a smiling face, so that the interest is doubled and trebled and you may eventually put his house and property to auction.

The evil results of usury are briefly as follows:

1. Mutual help and obligation come to an end.

2. It makes a man hard-hearted instead of kind-hearted.

3. One addicted to this evil is pleased to see others in trouble and he is always on the look out to find a needy person so that by showing sympathy, he may be able to entrap him in the net of loan and get his property auctioned.

4. When avarice and greed of wealth is augmented, his conscience teaches him various ways of dishonesty and fraud.

5. Gradually such a person becomes indolent and a pleasure-seeker. When he sees that he accumulated so much wealth to enable him to earn thousands, he does not care to take the trouble of indulging in trade, cultivation of land or industry, upon which depends the progress of the country. If the capitalists invest their capital only to secure interest and do not establish any industrial factory, the country will not make any progress.

In short, Islam has completely prohibited indulgence in revelry and carnal desires, and has made adequate provision for the protection of honour, chastity, descent and progeny of women. It has also prohibited the filth of usury, because Islam does not tolerate such an acquisition of money which generates dishonesty, fraud, cruelty, hard-heartedness and pleasure over the trouble of the afflicted.

Communism exhorts the poor to rob the Capital of the Capitalists and bring them down to the level of beggars and labourers.

But Islam enjoins the rich and wealthy people to pay the Zakat and to help the poor by giving alms to them without letting other people know of it in the least. It is not valid for anyone to let their neighbour go to bed hungry. When we give alms and charity to anybody, we should not press our obligation upon him, but we should thank Allah who enabled you to help others, because if Allah wished Allah could have done the reverse. If any needy person be not inclined to accept charity, help him by advancing Qarz-i-Hasanah ("Loan Without Interest") to him.

Islam enjoins the poor not to cast their looks on the property of others, but to remain content with their poverty, rather, to be grateful to Allah because poverty is also a blessing which was conferred by Allah on His friends. The Prophets - Ibrahim Khalilullah AS, Musa Kalimullah AS and Isa Ruhullah AS were blessed with the gift of poverty. On the other hand, Allah SWT granted Namrud, Fir'aun and the Jews the tempting sovereignty of this transcient world. When the rulers of states were intoxicated with power, wealth and position and became so proud and haughty as to defy that very Allah Who had granted the kingdom to them, Allah after the lapse of centuries, destroyed them all in no time. Now we may compare the preachings of communism with the teachings of Islam.

The Seventh Merit

Islam is the gist of the Shari'ah of all the Prophets AS and the essence of wisdom of all the wise men. There is not a single good and virtue which has not been enjoined and there is not a single evil and vicious act which has not been prohibited.

Imam Rabbani Mujaddid Alfi-Sani RA in one of his letters says :

"The personality of the Leader of the Universe - Muhammad Messenger of Allah, (SAW) was the reflector of all the attributes and virtues. The Book which was revealed on him, that is, the Holy Qur'an, is the gist of all the Divine Books which were revealed on all the Prophets (AS) and his Shari'ah is the gist and essence of all those Shari'ah and the practices and religious services of his shari'ah are the combinations of the religious services of the Angels and of the whole universe. Some Angels are ordained to undertake Ruku' (bowing), some Sujud(prostration) some Qiyam (standing erect). In Solat, all these services are combined. In previous communities, some had the morning prayer as obligatory, others had other prayers and on this community (of Islam) all the prayers have been made obligatory. The religious services of this community are the combination of the different religious services of the earlier communities.

Therefore, to act on the Shari'ah of Muhammad SAW - as a matter of fact, is to act upon all the Shari'ats; and to deny the Shari'ah of Muhammad (SAW) is to deny all the Shari'ats. To affirm our Prophet (SAW) is to affirm all the Prophets AS; and to deny him (SAW) is to deny all the Prophets AS. Therefore, the believers in him are the best communities and the deniers of him are the worst of communities." (Daftar-i-Awwal: 70th Maktub)

The Eight Merit

The Economic Law of Islam is based on this principle that no one should be left unprovided for. It is the primary duty of an Islamic State that it should establish a Bait-ul-Mal ("Public Treasury") and realise Zakat, charities and other recoveries; and spend the Zakat collected from a particular town on the poor and the destitute of that town and to spend only that portion of it elsewhere which is left after making provision for the deserving people of that town. It is also the duty of an Islamic State that if any non-Muslim is unable to earn livelihood, he should be maintained from the Bait-ul-Mal of the Islamic State.

The Ninth Merit

The judicial and criminal system of Islam is fully responsible for maintenance of public peace and order. It enjoins to cut the hands of the thieves so that no thief may dare even to look at the property of others. It enjoins to whip and stone the adulterers so that no bad character be able to defile the chastity and character of women and may not thereby make doubtful the descent and progeny of any family, and thus prevent the illegitimate issues from becoming co-sharers in the inheritance along with the legitimate issues.

The present form of Government not only fails to prevent the theft and adultery, but allows them to thrive day by day, and the simpletons regard it as progress and democracy and regard the Islamic penal law to be barbarous. By Allah, Reason tells us that the barbarity is far better as compared to the prevailing civilisation and democracy which puts the honour and property into danger.

There is no latitude for the thieves and the bad characters in the Islamic law as said:

"It is as bad to do good to the bad as to do bad to the good."

The fact that a particular law of the land creates anxiety among the thieves and the bad characters, is a clear proof of that law being just and right. Therefore, the fact that Islamic Penal Law makes the thieves and knaves nervous is a clear proof of its being just and right.

The Tenth Merit

The Islamic Shari'ah is plain and clear and not vague and complicated. The Islamic law does not tolerate that a case should remain pending for tens of years and the time and money of the parties should be wasted on the hearings; and the court that fails to grasp the facts of each case within a reasonable time is in all probability itself afflicted with the evils of bribery and corruption. In Islamic Shari'ah there is no room for a barrister or a representative to prove the truth as falsehood and vice versa. Secular laws which are so flexible that a representative may turn it in any direction he pleases, cannot be a just law, but a crookedness. In law and justice, there is no likelihood of any interference. Modern man-made laws are known as susceptible to any interpretation. Islamic Shari'ah is the law of justice. It only tends to do justice. It is rigid and not capable of being turned to any other side.

Coming Close to Zina

2008-04-30T08:11:00.001+08:00

Salams Brother Abdullah (not his real name)

My apologies for responding late. InshaAllah I will answer your question through this email.

Mixing with non-muhrim women is Haraam because it compounds towards Zina. There are many forms of Zina, but what we are addressing here is the highest form. This is adultery, fornication, having sexual intercourse without being married to the person.

Allah SWT has ordered in the Quran to stay away from and not come close to Zina:

"And those who invoke not any other god along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse (zina) and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; except those who repent and believe and do righteous deeds, for those Allah will change their sins into good deeds, and Allah is Oft Forgiving, Most Merciful." (Surah Al-Furqaan: Ayat 68-70)

The above links to the next Dalil, which is the point we wish to address:

"And do not come near to unlawful sexual intercourse. Verily, it is a faahishah (a great sin) and an evil way." (Sura Al-Isra: Ayat 32)

Imam Qurtubi RA said:

The Ulama said that the phrase -

"And come not near to unlawful sexual intercourse..." - is more eloquent than merely saying - "Do not commit Zina..." - because the meaning is - Do not even come close to Zina. This means not doing any deed that may get close to Zinaa or lead to it, such as being alone with a member of the opposite sex, touching, looking, going to evil places, speaking casually with non-Muhrim women without necessity - as it tends to develop thoughts about planning immoral acts, and so on.

Allah SWT further informs through the Qur'an:

"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from Zina illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do."

And Allah SWT further says in the Qur'an:

"And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from Zina illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful." (Surah 24: Ayat 30-31)

The Hadith of Rasulullah SAW also clearly warns against coming close to Zina.

"Some persons from Banu Hisham entered the house of Asma' daughter of Umays when Abu Bakr also entered (and she was at that time his wife). He (Abu Bakr) saw it and disapproved of it and he made a mention of that to Allah's Messenger (SAW) and said: I did not see but good only (in my wife). Thereupon Allah's Messenger (SAW) said: Verily Allah has made her immune from all this. Then Allah's Messenger (SAW) stood on the pulpit and said: After this day no man should enter the house of another person in his absence, but only when he is accompanied by one person or two persons." (Sahih Al-Bukhari: Book 25: Hadith 5403)

"Abdullah ibn Mas'ud (RA) said: I asked the Messenger of Allah (SAW), Which sin is worst in the sight of Allah? He said, To make any rival to Allah, when He has created you. I asked, Then what? He said, To kill your child for fear that he will eat with you. I asked, Then what? He said, To commit zina with the wife of your neighbour." (Sahih Bukhari: Hadith 492 & Sahih Muslim: Hadith 90)

"Rasulullah (SAW) explained: If one of you were to be stabbed in the head with a piece of iron it would be better for him than if he were to touch a woman whom it is not permissible for him to touch." (Reported by At-Tabrani; see also Sahih Al-Jaami': 5045)

This refers to the punishment for touching, so how about worse deeds, such as embracing and kissing, as well as the usual preliminaries like chit-chatting, socialising, and even worse kinds of illicit activity.

Saiyidina Umar Al-Khattab RA narrated that Rasulullah (SAW) said, "Whenever a man is alone with a woman the Devil makes a third." (Tirmidhi: 3118)

May Allah SWT make this beneficial for the Ummah.

JKK

Abu Khadijah Damansari

On 21/04/2008, firoz khan <khan_dipsy@hotmail.com> wrote:
>
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> Assalm-o-alikum...
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> Today i learn a masg on yr site ..... this masg is...
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> It is strictly prohibited (Haram) for non-muhrim males and females to have general (unnecessary) conversations with each other through any communication, such as telephone, chat-line, CB's, etc. Often, such communications lead to many immoral acts and also cause marital disputes and fitnah.
>
> i want to know about that in details according Quran & hadis...spacaly some girls like talk on net .. so i want to know how this is haram for her according Quran & hadis
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> Plz mail me soon as soon .... Allah hafiz !!!
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> ________________________________
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Protection Of Faith Must Take Precedence Over Everything

2008-04-24T22:08:00.002+08:00

ACKNOWLEDGE THE SERVICES OF PIOUS PRECURSORS AND ENTERTAIN RESPECT FOR THEM

A speech by the great 'Aalim - Shaykh Abul-Hasan Ali Nadwi R.A.

This speech was delivered at the Muslim Community Centre of Chicago on June 20, 1977. As there was a very representative gathering and it was going to be the last speech of the tour, the Shaykh Abul-Hasan Ali Nadwi RA thought it fit to restate briefly what he had seen and felt during his stay in that part of the world, and, also, offer some suggestions.

Brothers, Sisters and Friends!

I have been journeying through the United States and Canada for the last there weeks. During it, I have made dozens of speeches in Urdu and Arabic. But a speech is, after all, a formal public discourse in which there is the force of eloquence as well as repetition of ideas. Today, I will talk to you informally, like a family-member. I will give some personal impressions, and offer a few suggestions, and shall feel obliged if you will think over them seriously.

After meeting different people and representatives of different organisations, I have arrived at certain conclusions. There are, as it were, the gains of the present visit for which I am deeply grateful to M.S.A. and other well-wishers. I pray to Allah and beg you, also, to join me in the prayer that at todays meeting, I may say only what is going to be useful and beneficial to you in the long run, and this journey of mine does not turn out to be an exercise in futility, for I am often assailed by the doubt whether I have proved really worthy of all the trouble. It has been a long and expensive affair and friends have spared no pains to make it possible. Now, will I not be called to account by Allah - for it may be, I have committed mistakes during the trip and failed to live up to expectations. What I am going to say, today, may serve as an atonement for my failings. There is no dearth of speeches, and it has, also, become customary to put questions to the speaker at the end of a speech. In the midst of it all, however, the real thing is forgotten. Often it so happens that during a speech the listeners begin to formulate questions in their minds. I hope you will not indulge in the exercise until I have finished.

First of all, I will ask you earnestly to protect the wealth of Islam you possess. Do not lose it at any cost. If you realised how short was the life of world and how long the life of futurity and through what stages were you going to pass in the Hereafter, your hair would stand on end. Who will be more unfortunate than ourselves if we did everything here in America but allowed the provision of the fear of Allah and solicitude for the Hereafter to go to waste. I swear by Allah that it would have been much better to starve than to invite the risk and imperil the religious future of our children. We will be the greatest losers if we gained everything, but lost the wealth of Faith.

The Apostle of Allah said:

"One of the three qualities essential for tasting the sweetness of faith is that the idea of going back to Apostasy after a man has embraced Islam is as dreadful to him as being thrown into fire."

Let us not, by our conduct. be the verifiers of the truth of these verses of the Quran:

"Shall We tell you of those who lose most in respect of their deeds ? Those whose efforts have been wasted in this life, while they thought they were acquiring good by their works ?" (XVIII : 103-104)

The poor souls believed that they were acquiring good by their works ! This is the moral of these verses. What I fear is that it might be applying to us. Many people know that they are doing wrong when they are guilty of a reprehensible or immoral act. But a peculiarity of the modern civilisation is that it never occurs to a man that he can err. He is so smug and self-satisfied. For instance, if one enquires from anyone in India or Pakistan where his brother was and what he was doing, he will reply with a twinkle in his eye, "Masha Allah, He is in America and earning so many thousand dollars." This is what is being said back home. Here, on our part, we say, "How well have we done ? What would we be earning had we stayed in Hyderabad, Uttar Pradesh, Bihar, Lahore or Karachi? Here we are getting more than what a Governor or Minister in India or Pakistan gets?"

Be on your guard against this frame of mind and prefer the security and preservation of Faith to every kind of worldly success so that you do not depart from this world save as truthful Muslims. I say that a man who lives in America and takes the Faith unimpaired with him to the next world will, perhaps, merit a greater reward than him who dies in Arabia because he protects the lamp of his faith against all sorts of storms and tempests. It is related that the Apostle of Allah said:

"Some of my brothers will be steadfast in Faith and observe their duty to God."

"Are we not your brothers?" asked the Companions.

You are my Companions," replied the Prophet SAW.

"...but my brothers are those who have not seen me. They will be born much later and their faith will be on the unseen. i. e. they will embrace Islam without seeing me."

Believe me, you can attain the highest grade of spiritual excellence in America and the good work you do here will be infinitely more pleasing to the Lord because the mother feels more strongly for her child when it is far off from her and prays more earnestly for its safety. You are the children of Islam who are placed far away from its cradle and surrounded by forces of Apostasy and Materialism. You will, therefore, be receiving the special attention of Allah. Do not despair of His Mercy.

Give precedence to Islam in all circumstances. Poverty with Faith is a million times better than power and wealth that are without it. By the grace of Allah, you are an intelligent and educated people - Should there be the least danger to Faith, go back to your native land or to any other place where there may the security of Faith, along with your family, even if you have to do it on foot. Whatever the conditions, your endeavour should be to live upto the Divine Commandment:

"And die not save as men who have surrendered (unto Him)." (11: 132)

Next, let all your deeds be intended for seeking the countenance of the Lord and no other consideration, like that of place or position, should prevail. Worldly gain will, InshaAllah, come your way according to your ability and application, but take care of your intention so that you may receive the due reward on what you do. As a Tradition of the Prophet reads :

"The actions are judged according to intentions, and to every man is due what he intended. Thus, whosoever migrates for the sake of Allah and His Apostle, his migration is accounted for the sake of Allah and His Apostle; and whosoever migrates for the sake of this world or to wed a woman, it will be accounted only for the purpose for which it is intended."

Look into your intention from time to time, and make it right. The aim and idea behind all your acts should be the propitiation of the Lord and the service of Islam and Muslims. You will, then, Insha Allah, earn the reward equal in value to that on Jihad, and, sometimes, even on martyrdom.

Your effort should be to do everything with Iman (faith in Allah) and Ihtisab (confident expectation of Divine recompense) - A deed carries weight with Allah only when it is performed with Iman and Ihtisab. For example, it is stated in a Tradition about the fasts of Ramadhan that:

"Whoever keeps the fasts of Ramadhan with Iman and lhtisab, all his previous sins will be forgiven."

You may well ask how can fasting be observed with bad Niyyat (badness of intention). Brothers, bad Niyyat is one thing; absence of intention is another; and, as I often say, the Muslims are more a victim of absence of Niyyat than bad Niyyat. At the time of performing a deed they care not to ask themselves whether they are doing it with the intention of pleasing the Lord or out of habit or custom.

Thirdly, do not be self-complacent. Look inward, into your own heart and mind. Keep your deeds under constant review. Cultivate the habit of self-criticism. Be your own examiner. I will advise you to visit your native countries regularly, every two years or so. Maintain a living contact with the places of your origin. It would be better if you could go to India, Pakistan or the cities of Makkah and Madinah and spend some time there in a religious environment and in the company of virtuous and godly men. The wells of religious fervour and Allah-consciousness would dry up within you if you went on living here without a break. The battery of the heart must be charged from time to time by going to your country and passing a few months in it. I have noticed that there is a marked difference between those who maintain a contact with their native lands and those who do not. People who are out of touch with their home-countries generally, develop an insensitiveness towards religious feelings, values and ideals.

Even if they offer Solat and observe fasting, it is in a routine manner. I agree that this, too, is not unavailing, but they grow indifferent to the spiritual content of these acts. They fail to appreciate their solidity and have no idea of the state of the chosen bondmen of the Lord and of the quality of their prayers and the depth and intensity of their feelings.

Religious environment is in the nature of a power-house. By the grace of Allah, this environment still exists in India and Pakistan and men of high moral and spiritual stature are found in whose company the rust is removed from the hearts. I am saying it from personal experience. The same way have I felt even in Saudi Arabia which I visit frequently. There, also, I have observed that families who have remained in contact with India are in a much better shape than those who have adopted the Arab culture and severed their ties with India. Makkah and Madinah are, of course, the real centres of Islam, but they, too, have started accepting thoughtlessly the influence of the Western Civilisation and the petrodollars are playing havoc with the social and cultural values of the Arabs. What is more, a sort of complacency is created when people take up residence in those blessed cities. We are the inhabitants of Hijaz, we live under the shadow of the House of Ka'abah - this is how they begin to feel. On the contrary, religious condition of those is, definitely, better who maintain a living contact with India make regular visits to it, do not lose touch with Urdu in which religious books and magazines are published, and make the theologians and spiritual mentors coming from India and Pakistan their guests and learn the laws and principles of the Shari'ah from them; they go more frequently to Makkah and Madinah, perform the Umrah more often and bear a greater attachment for the sacred town of Madinah.

Fourthly, you live in America, and are, also, interested in the Islamic literature. I have seen that there is a growing demand in the United States and Canada for good religious books in English and Urdu, and theologians, writers and leaders from Islamic countries come here and meetings are arranged in their honour. Now, I want to impress upon you one thing : do not deprecate the pious precursors and think ill of those who have served the cause of Faith in their own spheres. It is a most dangerous trend and a grave folly. Our brothers whose knowledge is derived solely from books are, generally, more prone to it. When they read such articles or books they jump to the conclusion that no one had yet under- taken a thorough study of Islam. In their immature minds they form a tapeline for measuring the service to Faith, and proceed to pronounce judgement on every reformer on the basis of it.

You have no idea of the difficult circumstances in which these deep-hearted men had carried out their mission. I can only sympathise with him who, for instance, blames Shaykh Abdul Qadir Jaylani RA for spending all his time in giving sermons and caring nothing for the establishment of an Islamic State, although, in his days, the Abbasid Caliph had suspended the Islamic order.
Gentlemen ! Are you not aware of the magnificent work done by this illustrious man of Allah?

Africa is still indebted to him for it was through his Order that Islam spread there, and similar has been the case with India, Indonesia and many other countries. Allah alone knows how many dead hearts were reanimated by him and how many men were delivered from apostasy and polytheism to Islam through his efforts. He knew that the Abbasid Caliphs belonged to the family of the sacred Prophet SAW; they were Arabs and Hashmites, and understood the Qur'an as well as he did. Then, why did they not acquit themselves in a fitting manner as the Caliphs of Islam? He was convinced that at the root of it lay the excessive fondness for power and wealth. So, he set himself to the task of the moral and spiritual regeneration of the society as a whole.

I ask you what is wrong with Pakistan? Is that country and its rulers not Muslims? Had it not been created in the name of Islam? Only the other day a Pakistani friend was telling me that a young man who was related to him had joined a procession that was being taken out at Lyalipur to protest against the Government.

Someone in the procession raised the slogan:

"On what was the foundation of Pakistan laid?"

"On Laa Ilaaha Illallah, Muhammadar Rasulullah," replied the young man.

He had hardly finished the sentence that a bullet hit him in the chest and he dropped dead on the ground, (It should be noted that the incident took place in the days of Mr. Zulfikar Ali Bhutto, after the last General Elections.)

Now, tell me, whether the shot war fired by a Muslim or a non-Muslim? Why is it happening? Why is a Muslim killing a Muslim? If a person sincerely believed that the malaise was due primarily to headlong absorption in worldly aims and pleasures and spent his life fighting against it, what was wrong with it?

Sometimes, it is imagined that if anyone did not work for the establishment of an Islamic State, be simply wasted his time and did nothing, no matter whether he was Shaykh Abdul Qadir Jaylani RA, Mujaddid Alf-Sani RA or Shah Waliullah RA. This is owing to an imperfect reading of history. I say without hesitation that if Islam is safe and alive in the world, today, the credit for it does not go to any one section of the Ummat. The theologians, the jurists, the scholars of the Traditions, the religious teachers, the spiritual mentors and the Sufi-saints have all played their part.

Were anyone to assert that Imam Abu Hanifah RA only taught the rules and proprieties of Solat and Fasting while he should have seized power and established an Islamic State, then, my friends, the Islamic State would have come into being, but who would have been there to teach how Solat was to be offered ? And of what worth is a Caliphate in which no one knows how to say Solat?

"Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin what is right and forbid iniquity. And Allah's is the sequel of events." (XXII : 41)

The Qur'an does not say that those whom We will teach how to offer Solat will establish the Islamic Government, but that power and rule is meant for paving the way for Solat so that there remained no excuse for neglect.

Says the Lord :

"Until persecution is no more, and religion is all for Allah." (Vill : 39)

Never imagine that those who preceded us were worthless men, none of whom understood Islam or tried to establish the whole of it in form as well as in spirit. In fact, they all were doing their best to serve the cause of Faith -

- someone was giving sermons,
- someone was teaching the Traditions,
- someone was issuing religious decrees, and
- someone was writing books.

According to his aptitude and circumstances, everyone of them was engaged in the propagation and preservation of Islam and moral and spiritual instruction of Muslims.

We must not denigrate those who dedicated their lives to the teaching of the Name of Allah and the training and uplift of the Muslims. It will be the height of ingratitude to deny or depreciate their services. These task were performed, generally, by those who, in common parlance, are called Sufis. Do you not know what a glorious role the Sufis have played ? They have saved the Islamic society from debasement and degeneration. I can prove it. The tide of materialism would have swept the Muslim Millet away like a straw had they not performed the fundamental duty. It was owing to them that sensuality and self-indulgence could not become the order of the day with the Muslims, and when anyone succumbed to the temptations of the Shaytaan or to his own baser instincts, he went to those godly men and repented. The Sufi saints and spiritual mentors produced the right kind of men and took from them the work for which they were most suited. Our history is defective.

As I have written in the Foreword of Tarikh-i-Dawat-o-Azimat (By the same author. It has been brought out into English under the title of Saviours of Islamic Spirit), the fault lies not with the history of Islam, but with the writing of it. The history as it has been written revolves round the courts of kings and noble lords and no worthwhile study has been made of the endeavours of reformation and renovation, otherwise there is no vacuum in it.

Do not be misled into believing that it is only now that some persons have understood Islam. No one had done it earlier. It will show Islam in a very poor light. The continuance of the Qur'an will become doubtful and so will be its clarity and understandability which has been demonstrated by Divine pronouncements like - "By the Scripture which maketh plain", (XLIII : 2), and "This is clear Arabic speech", (XVI : 103) - once we profess it.

Moreover, how can we be sure that the book which no one could understand for twelve hundred years had now been completely understood ? I, as such, regard every book or article as harmful which gives the impression that the meaning of Islam has not fully been grasped during all these twelve hundred years or that some of the Islamic truths are yet to be unrevealed. I can never accept it. The fundamental doctrines of Islam, the Qur'anic truths and the imperatives of Faith have always been with us, without an interruption, and whoever imagines that these have not been understood for a long time, betrays a lamentable lack of vision. I challenge anyone to prove about a reality or truth that it was forgotten at any time by the whole of the Islamic World. Ibn Taymiyah RA has gone to the extent of claiming that there is not even a Sunnat which might have been forsaken by the Muslims as a whole. If it had gone defunct in one part of the Muslim World, it was alive in another part.

Men of faith live in the world like the sun,
Setting here, rising there; rising here, setting there.

Just as the sun never really sets - if it passes below the horizon in one part of the world, it emerges into sight in another - the realities of Islam, also, do not become altogether extinct. If they fade away at one place, there rise up men at another place to stake their lives for the survival of those truths. Never imagine that no one has been able to understand Islam property although it has been here with us forever a thousand years, as if Islam is something of a riddle or an enigma. It is not like the doctrine of Trinity to explain which a complete philosophy is needed. It is nothing of the sort.

We may not meet again, and, hence, my eagerness to bring home the point to you. I do not want to blame or criticise anyone. My object simply is that the whole thing became clear to you.
So, have a good opinion of the pious precursors and pray for them.

It is set forth in the Quran:

"And those who come (into the faith) after them and pray : Our Lord ! Forgive us and our brethren who were before us in the faith and place not in our hearts any rancour towards those who believe. Our Lord ! Thou art Full of Pity, Merciful." (LIX 10)

There is a great protection of Faith in thinking well of the pious precursors, otherwise when the tongue becomes impudent, one speaks out whatever one likes.

Brothers ! Did they not understand the Faith who were much better than us in Knowledge, Action and Repentance ? If they did not understand, how can we be sure that we have understood it?

Another thing that helps greatly in the protection of Faith is Salaat Do your best to offer Solat regularly and at the correct time.

As Hadhrat Umar RA had said in a circular:

"The most important in all your activities and affairs is Solat. He who protects it, will protect everything, and he who neglects it, will not let anything remain."

Thus, hold fast to Solat; do not neglect it wherever you are. If nothing more, offer only the Fardh (obligatory) Rak'ats, but it is better to offer the Sunnats and Nawafils as well for they act as a shield for the Fardh Rak'ats.

Lastly, beware of the western civilisation which is now at the peak of its glory. I have noticed here a great laxity in some matters. To put it plainly, the intermixing of the two sexes has attained alarming proportions. Try your best to avoid mixed gatherings. If it is necessary for you to attend a party or meeting where the ladies are present, maintain a distance with them. At such gatherings there should be a separate enclosure and even a separate passage way, for women. There is a great protection in it. The Islamic social and cultural design is based on very wise principles and sound and healthful considerations. Free intercourse between men and women is strictly forbidden in Islam. Do not accept such influences of the American civilisation. As far as possible, protect the Islamic culture and civilisation and try to preserve its distinctive qualities and standards.

One word more and I have done. Please do not misunderstand me. I am not advocating cultural arrogance, nor supporting a hostile or negative attitude towards anyone. Whatever I have said is in a spirit of sincerity and well-wishing. I entertain respect for everyone and am known for large-heartedness to the extent of earning a bad name. I have relations with people belonging to different schools of thought and hold them in esteem. It is out of a feeling of moral obligation that I have drawn your attention to these things.

I shall, InshaAllah, be praying for you and hope that you, too, will remember me in your prayers.

The Place Of A Muslim - And His Message

2008-04-20T17:32:00.000+08:00

Being the Friday sermon delivered on June 3, 1977 in the assembly room of the United Nations where the employees of the Muslim and Arab countries meet for the Friday service, a large number of Arabs participated in the congregation among whom responsible members of the staffs of Rabita-i-Aalam-i-Islami and the United Nations were prominent.

You are the hunter of the Phoenix; it is only the beginning, The world of fish and fowl has not been created in vain.

The Quran says:

So lose not heart, nor fall into despair, for ye must gain mastery if ye are true in Faith. (III: 139)

This verse was revealed at a time when Islam was in its infancy, and the Islamic State had not been founded. The light of Faith had, till then, not spread beyond the Peninsula of Arabia, and Arabs were leading a life of intense poverty and indigence. They, generally, ate dates, the flesh of a camel and barley-bread, wore rough and coarse clothes and lived in mud- huts or ordinary tents. The state of misery and helplessness in which the Arabs passed their days has been described in these words by the Quran than which there can be no better and more trustworthy testimony :

And remember, when you were few and reckoned feeble in the land and were in fear lest men should extirpate you. (-VIII : 26)

Such was the condition of the Arabs. As against it, the Romans and the Iranians enjoyed the monopoly of leadership in the world. They had built up magnificent civilisations and their writ ran over a vast segment of humanity. The two Powers had divided the Eastern and Western parts of the civilised world between themselves : the Iranians ruled over the Eastern part while tire Western part was under the domination of the Romans. They wallowed in wealth and all the good things of life were available to them in plenty.

It was in these circumstances that the Quran challenged the power-drunk nations of Rome and Iran and instilled the spirit of dignity and self-confidence into the weak and helpless Arab Muslims. It declared:

So lose not heart, nor fall into despair; for ye must gain mastery if ye are true in Faith. (-III: 139)

The Quran challenged the Quraish of Mecca and the Romans and Persians, and, then, for the comfort and solace of the leader and guide of the handful of Muslims, the Prophet Mohammad (Peace and Blessings of the Lord be on him), Sura-i-Yzisuf was revealed. The Quran proclaimed:

For those who question, for them are signs (of Allah's sovereignty) in the life-story of Yusuf (Joseph) and his brothers. (XII : 7)

The Sura was brought to an end with these words:

Till, when the Messengers despaired and thought that they were denied, then came unto them Our help, and whom We would was saved. And Our wrath cannot be warded from the guilty.

In their history, verily, there is a lesson for men of understanding. It is no invented story but (the Quran is) a confirmation of the existing (Scripture) and a detailed explanation of everything and a guidance and a mercy for those who believe. (XII : 110- 111)

Similarly, the voice of Sura-i-Qasas thundered in the world. The Lord revealed the Sura in an atmosphere of oppression and fear.

Ta. Sin. Mim. These are revelations of the Scripture that maketh plain. We narrate unto thee (somewhat) of the story of Moses and Pharaoh with truth, for folk who believe.

Lo ! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their Sons and sparing their women. Lo ! he was of those who work corruption.

And We deemed to show favour unto those who were oppressed in the earth and to make them examples and to make them the inheritors. And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them. (XXVIII: 1-6)

Who could have dreamt of the good in those dreadful conditions ? Who could prophesise that the destitute and empty- handed, oppressed and down-trodden Muslims would shine on the firmament of history ? No wise or sensible person, gifted with any amount of foresight could say to those handful of men : So lose not heart, nor fall into despair ; for ye must gain mastery if ye are true in Faith.

But this announcement had filled the hearts of Muslims with such courage and enthusiasm that the mighty Romans and Persians appeared to them to be no more than pygmies. To quote the Quran once again :

And when thou seest them their figures please thee; and if they speak thou givest car unto their speech. (But in fact, they are) as though they were propped up blocks of wood. (-LXIII : 4)

When the helpless Arabs came out of their desert land, endued with the wealth of Faith, they cared nothing for the strength and vastness of Roman and Persian Empires and swept over them like an irresistible -tidal-wave. In the words of Iqbal :

Desert and oceans fold up at their kick, And mountains shrink into mustard-seeds.
Indifferent to the riches of the world it makes, What a curious thing is the joy of love ?
Judged by the law of cause and effect, the Arabs, or rather, the whole of mankind were caught between the two jaws of a lion. When the Arabs ventured forth, they were a new power, a supernatural power. They were now a unique people fired with a singular passion. They were, of course, weak and poor. No part of the earth was under their rule. But when they stepped out of Arabia, intoxicated with the wine of Monotheism, they began to understand the difference between man and man, Faith and Infidelity, and form and reality, and the contrast between the Fountain of Immortality' and the 'Mirage of the Desert' become clear to them. God had endowed them with the light of Faith, and, in the twinkling of an eye, they gained a full mental and spiritual grasp of the nature and significance of man's destiny. To eat, drink and be merry was not the high aim and purpose of his creation. His destiny lay in : Surely We created man of the best stature. When the Muslims had comprehended this fundamental truth, and the reality of the world and what lay beyond it had become clear to them, false manifestations of worldly power and glory failed to impress them and the ass dressed in the tiger's skin began to look to them the ass that it was. Caesar and Chosroes were, now, no more to them then the birds chattering in a cage: the cage, was marvellous-it was made of gold, but a cage, after all, even if it was studded with diamonds and was very extensive and there were ponds and orchards and stately buildings in it. The Arabs saw those who wore crowns on their heads or were known by the dignified denominations of ministers, army generals, princes and philosophers with an eye with which the performers in a play are seen and they refused to be over-awed by them. They knew that their hearts were frozen, their souls were dead and their minds had become sterile, and they strove to hide their inner insolvency in vulgar ostentation and in the sycophancy of servile flatterers. The Arabs realised that they were mere human figures, devoid of the force of will and the strength of purpose, and their thoughts and activities were directed solely towards the appeasement of the senses. They had no higher aim or ideal in life. There was no place for human sympathy in their calculations. Men were only the tools for the realisation of their desires and ambitions.

There were crowns on their heads, but the heads were empty, and costly dresses on their bodies, but the bodies were strengthiess.

When the Arabs set out as the redeemers of humanity and with the object of rescuing it from savagery and barbarism that had been going on for centuries, the reality I have indicated dawned upon them. When they set out to deliver men from the bondage of fellow-men to the bondage of One God, from the narrowness of the world to its extensiveness, and from the injustice of their faiths and creeds to the fairness of Islam, the soul-less pomp and splendour seemed worthless to them and than powerful empires no more than a toy-house. To lower the flags of the Romans and Persians was a child's play to them.

The Quran had filled the illiterate and backward Arabs with ardour and strength. It had infused their cold and vacant hearts with pride, self-confidence and magnanimity. It had taught them the properties of things, their essential qualities and effects. They came out armed and enriched with these truths and subjugated the world, but not to rule over it as other races had done. They had set out to make the mankind that had gone astray to bow its head before One God and to bring it under the shadow of Islamic justice and equity.

Gentlemen, We are meeting, today. at the headquarters of the United Nations. Now that we are representing numerous states and governments, we are more worthy of the dignity and self-reliance that was enjoyed by the early Arab Muslims. We deserve more to be addressed by the heavenly voice by which they had been addressed : So lose not heart, nor fall into despair; for ye must gain mastery if ye are true in Faith.

When this verse was revealed, there was no government of the Arabs in any part of the world; there was not a government even in the Peninsula of Arabia; Islam had made its advent barely ten years ago and it was toddling like a child. But if God found them worthy of being addressed with those soul- stirring words, do we not merit to be the recipients of that Divine edict today, when we represent forty states and a large number of our flags are flying on the building of the United Nations ? Though we do not possess nuclear arsenals and are lagging behind in scientific knowledge and modern education and do not come up to the standard the Western nations due to our apathy and internal discord and failure to appreciate the true worth of the Islamic teachings, we are definitely in a better shape than the Arabs of the earliest decades of Islam who did not have even a state or government of their own. Don't we, then, also deserve to be told: So lose not heart, nor fall into despair :for ye must gain mastery if ye are true in Faith.
This conviction is the real price of a truthful Believer. It is the cell without which a torch is worthless. This belief is the make-weight that brings down the scale of a balance in which it is put. It is the same make-weight that had been put in the balance by the sacred Prophet in the form of these memorable words in the thick of the Battle of Badr:

Oh Lord ! If these handful of men are killed today, Thou shalt not be worshipped on the earth till the end of time.

The holy Prophet had realised that it was thin time for repentance and supplication; God had endued him with wisdom and understanding, discernment and good judgement. There was no future for Islam and Muslims if the outcome of the Battle of Badr was going to be determined by numbers and plain strength. They would have been wiped out from the face of the earth for there were only three hundred and thirteen Muslims while against them was arrayed an army, - 1000 strong and fully equipped. How could the small band of Muslims prevail over the mighty horde of the Pagans ? At that critical hour, the Prophet turned to God with earnest repentance and prayer and entreated Him in these historic words :

If these handful of man are killed today, Thou shalt not be worshipped on the earth till the Day of the Last Judgement.

This is our worth and station. The Islamic countries carry a weight in the world and even in the United Nations. Were the people whom we have the honour to represent possessed of a living faith, permeating every nerve and fibre of their existence, the Muslims would even now be honourable in the world and commanding a position of strength and importance. Brothers, do not look up to anyone for aid or support, Avoid being a hanger-on of others. Borrowed strength is ephemeral. It does no endure. Also let it not be that your name was shone in the comity of nations, and, numerically, you were strong in the population count of the world, but had no weight in the scales of God. We can be weighty in the scales of God only when we are truthful Believers, the spark of Faith is present in our hearts and we are not only the bearers of the message of Islam, but also proud of it even here in the United States the citadel of Western power: and can say on the trumpet's tune that we are Muslims and proud of Islam and that we are an imperishable people and the custodians of the Divine message. We are no parasites or spongers, but possess our own culture and civilisation and we are not going to accept any grafting upon it. The Lord has bestowed the greatest boon and blessing upon us which is Islam.
God will be our Helper and Protector when we are proud of Islam, and Islam is ours and we are of and for Islam. It is the promise of the Almighty, and Allah never breaks His promise. Says the Quran:

If ye help (in the cause of) Allah, He will help you and plant your feet firmly. (-XLVII: 7)

But if we remain Muslims only in name and the reality of Islam is not present in us, we cannot hope for any help from the Lord since it is Faith alone that counts with Him and carries weight. May Allah grant us the good fortune to revive the Islamic values in our midst and to cherish them again: to bend only before Him, and fear no one aside of Him, and be loyal to His faith, and proud of His message! We beseech Him from the depths of our hearts to confer this wealth upon us. He, indeed, is able to do all things.

There Is No Compulsion In Religion

2008-04-19T11:35:00.002+08:00

An Advice to Those Who Seek the Truth for the Sake of Truth

Without any doubt Almighty Allah SWT could have created a world without hardship, pain and misfortune; but that would have meant His depriving man of freedom and choice; mankind would have been let loose in the world as a creature without will or the power of decision, just like any other creature lacking perception and awareness, formed exclusively by nature and totally obedient to it. Would he then have deserved the name of man?

Having paid the heavy price of losing all his innate capacities and freedom, his most precious resource, would he have advanced toward perfection, or decayed and declined? Would not the world too have lost all goodness and beauty, these being comprehensible only in terms of their opposites?

It is plain that the power to distinguish and discriminate makes possible the existence of good and evil, and of beauty and ugliness. By giving man the inestimable blessing of freedom and the ability to choose - Allah SWT, Whose Mahabbat and Wisdom is manifest throughout creation, wished to display fully His ability to create phenomena bearing witness to His Greatness, His Infinite Wisdom, His Glory and His Power.

Out of this great love and affection Almighty Allah placed within man’s being - the possibility of doing both good and evil, and although He compels him to do neither He always expects him to do good. Almighty Allah SWT does not approve of evil or Dhulum; it is righteous conduct that meets with Allah's approval and in exchange for which He provides abundant, unimaginable reward. Almighty Allah warns man against following the path of evil and threatens him with punishment and torment if he does so.

Thus by using the power of choice that Almighty Allah – Exalted and Glorious has bestowed on him - man can act as he should, conforming both to Divine guidance and to his own conscience. But if occasionally his foot should slip and he should commit some sin, the path remains wide open for him to return to purity and light, to Almighty Allah's favour and mercy.

This is in itself a further manifestation of the Glorious Creator’s generosity and all-embracing justice, one more of the countless blessings that He bestows on His servants. Were Almighty Allah to give immediate reward to the virtuous for their righteous conduct and acts, they would not in any way be superior to the corrupt and the sinful. And if the evil in thought and in deed were to be always met with instant punishment and retribution, virtue and purity would not enjoy any superiority in this world to vice and impurity.

Almighty Allah created all men in accordance with their primal nature: they neither knew faith through any religion nor Kufr through apostasy. Then Almighty Allah sent His Prophets Alaihimussalaam, the last in line and the Seal who was His Beloved Rahmatulil 'Aalameen – Muhammad ibn Abdullah SAW to summon mankind to faith in Allah SWT. Of them are those whom Almighty Allah guided and others whom He did not.

The import of the tradition is that Allah, Exalted and Glorious, does not compel anyone towards Imaan or Kufr. Out of His Infinite Mercy and Mahabbat, Allah created mankind in a pure state of Fitrah - a Divine-given nature wherein mankind has the capacity to distinguish good from evil and guidance from error. Then Allah SWT sent His Messengers and the Prophets Alaihimussalaam to guide humanity and to call them to faith in the Glorious Creator and Sustainer. Those who had not betrayed their Allah-given nature were thereby guided to faith. Others, by virtue of their betrayal, were led into error and Kufr. The evil of the evildoers makes them blind to guidance.

This is what is meant by what Allah SWT says in the Qur'an:

"But fear Allah, and listen (to His counsel): for Allah guided not a rebellious people." (Ayat 108: Surah Al-Maa'idah)

Allah mentions furrther in the Qur'an:

"And Allah guides not the rebellious." (Ayat 24: Surah At-Taubah)

and

"And Allah guided not those who are perversely rebellious." (Ayat 80: Surah At-Taubah)

Based on this belief, we can establish a standard for our thoughts, our speech, our deeds and our behaviour; we establish a complete way of living which results in success. Based on faith we can institute a programme of success as declared by Almighty Allah with words of truth and wisdom, as described in the following verse of the Holy Qur'an:

"So set thou thy face steadily and truly to the Faith: (Establish) Allah's handiwork according to the pattern on which He has made mankind (Fitrah): No change (let there be) in the work (wrought) by Allah: that is the standard religion (Din-ul-Qayyim): But most among mankind understand not." (Ayat 30: Surah Ar-Rum)

As turned out from the creative hand of Almighty Allah, man is innocent, pure, true, free, inclined to right and virtue, and endued with true understanding about his own position in the Universe and about Almighty Allah's goodness, wisdom, and power. This is his true nature, just as the nature of a lamb is to be gentle and of a horse is to be swift. But man is caught in the meshes of distorted customs, inflated egos, greed, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden, and deflected from the love of his fellow men and the pure unadulterated worship of the One True Creator and Sustainer – Almighty Allah SWT.

The problem before the Prophets' 'Alaihimussalaam is to cure this crookedness, and to restore human nature to what it should be under the Will of Almighty Allah. Din-ul-Qayyim here includes the wholelife, thoughts and desires of man. The "Standard Religion", or the "Straight Path" is thus contrasted with the various human systems that conflict with each other and call themselves separate "religion" or "sects". Almighty Allah's Religion is One, as Allah is One.

"Repentance" does not mean sackcloth and ashes, or putting on a gloomy pessimism. It means giving up disease for health, crookedness (which is abnormal) for the Straight Path, the restoration of our nature as Almighty Allah created it from the falsity introduced by the enticements of Evil.

Almighty Allah SWT tells us with words of truth that His Creation was pure and good in itself. All the corruption and mischief was introduced by Evil e.g. arrogance, quest for power, greed, selfishness, hatred, Fitnah, etc. -

"Mischief has appeared on land and sea because of (the meed) that the hands of man have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from evil)." (Ayat 41: Surah Ar-Rum)

The consequences of Evil must be evil, and this should be shown in such partial punishment as "the hands of men have earned" - so that it may be a warning for the future and an invitation to enter the door of repentance. The ultimate object of Almighty Allah’s justice and punishment is to reclaim man from Evil, and to restore him to the pristine purity and innocence in which he was created.

Almighty Allah then tells us that we must make the necessary changes to our life before it is too late. For a Day will surely come when true values will be restored and all falsehood and evil will be destroyed. Nothing but repentance and amendment can avert the consequences of Evil. When that fateful Day actually comes, repentance will be of no avail: for the impassable barrier between Evil and Good will have been fixed, and the chance of return to Almighty Allah's pattern will have been lost -

"But set thou thy face to the Right Religion, before there come from Allah the Day which there is no chance of averting: On that Day shall men be divided (in two)." (Ayat 43: Surah Ar-Rum)

The sharp division will then have been accomplished between the unfortunate ones who rejected Truth and Faith and will suffer for their rejection, and the righteous who will attain Peace and Salvation. The state of the Blessed will not be merely a passive state. They will actively earn and contribute to their own happiness as confirmed to us by Allah SWT in His Book:

"Those who reject faith will suffer from their rejection: And those who work righteousness will make provision for themselves (in Paradise)." (Ayat 44: Surah Ar-Rum)

Compulsion is incompatible with religion because religion depends upon faith and will, and that it would be meaningless if religion is induced by force. Truth and Error have been so clearly shown up by the Infinite Mercy and Bounty of Almighty Allah that there should be no doubt whatsoever in the minds of any persons of goodwill as to the fundamentals of faith for Almighty Allah's protection is continuous, and His Plan is always to lead us from the depths of darkness into the clearest light.

Almighty Allah SWT declares to us:

"Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects Tagut and believes in Allah hath grasped the most trustworthy hand-hold, That never breaks. And Allah heareth and knoweth all things." (Ayat 256: Surah Al-Baqarah)

Do we desire Fitrah? Are we heading toward the standard religion or has mankind reached a point where we are so pleased with ourselves that we desire no real change; are we perhaps so satisfied in doing what is not pleasing to Almighty Allah; have we found a way to avoid doing that which our Maker and Creator has commanded and that we continue to do the things that He has prohibited? Have we found another way to the Throne?

Clear vision and prudence are essential today. We must be able to perceive what is best for us, based on a standard higher than what society offers. We must reach a level where, on the basis of inspiration sent to us by Almighty Allah SWT, we accept knowledge that is in the best interest of ourselves. This comes as a result of practice, of doing what was taught to us by our Beloved Nabi SAW and doing what Almighty Allah has commanded.

InshaAllah – Almighty Rabbul 'Aalameen will confer upon us a full understanding of Adab in the sense of how things work. It is said that Almighty Allah gave Nabi Adam AS something that distinguished him from those whom Allah Exalted told to submit to him. He gave Nabi Adam AS the knowledge and the nature of things and Almighty Allah blessed him with the sense of Adab, how things would work and function. It is our understanding and practice of this level of Islam that demonstrates that we understand how things work. The extent that we are in accord with those things that Rabbul 'Aalameen has commanded upon us determines how much success Almighty Allah will bless us with, and what we will get by practicing His Deen.

We must begin to examine the tools that were created for us. As practicing Muslims we must become aware of other people defining for us our reality. We must be able to detach ourselves from man-made concepts of right and wrong, good and evil, individuality and equality. In order to see our problem, objectively, and define our struggle, we must elevate our consciousness above the temporal concepts found in man-made documents. Only by becoming aware of the Sacred Source of legislation can we understand for what goals we should be struggling during our very short stay in this Dunia. Let us therefore struggle for what Almighty Allah has commanded.

One who denounces Islam is called a Murtad.

This is mentioned in the Qur'an where Allah states:

"And he among you who turns away from his religion (becomes Murtad) and dies in the state of disbelief (Kufr) then all the deeds of such people are null and void, in this world and in the Hereafter, and such people are among the inmates of the Fire, to dwell therein forever." (Ayat 217: Surah Al-Baqarah)

The above verse tells us three important points:

1) A person who turns away from Islam is called a Murtad. This is the Arabic word in this verse.

2) Such a person's deeds are destroyed and rendered void.

3) Such a person, if he/she dies in the state of Kufr, will remain eternally in Hell.

On this basis the Ulama have ruled that all the Solat, Zakat, Sawn, Hajj, and other acts of worship are destroyed when one exits from Islam.

Rasulullah SAW said:

"If one changes his religion (i.e. turns from Islam to Kufr) then kill him." (Bukhari)

Hence the Fuqaha (Scholars of Islam) are unanimous that the Murtad must be slain.

However, such a ruling may only be executed in an Islamic state, not in the non-Muslim countries where we live, since there is no Shar'ee court to oversee punishments of this nature. Basically the Murtad must be given an opportunity to air his doubts about Islam. The Ulama would have to clear and answer these doubts.

When adequate time and effort has been exhausted on this issue, and reasonable answers have been advanced to expel and doubts and aspersions against Islam, and inspite of all this the Murtad refuses to come back into the fold of Islam, the law of execution will apply.

However, as stated earlier, this may only be carried out under the auspices of a Muslim court. In many cases in this world whereby Muslims live under kuffar rule, we will apply the initial stage of concillation: trying to convince him/her to come back into the fold. For this there is no time limit.

Deaf Tones Of Imaan

2008-04-14T09:49:00.001+08:00

There is one type of crying... people call 'weeping', 'sobbing' etc. Many times, a person absorbed in this type of melancholy tries his might to not show presence of that weeping. Frequently, he will block his face with his hands or he will quickly wipe tears welling in his eyes. Sometimes, he will just turn away, or he will walk away from the crowd.

There is another type of crying... everybody knows that he is crying. At this level, he does not care anymore - whether people notice him or not. His heart is soaked with emotion and touched by extra-ordinary occurrences that he is seeing. He weeps so excessively that he does not care anymore about how his face looks like, about getting unwanted attention from strangers and all. And at this level, he is only trying his best to maintain reasonable composure - controlling his voice so that he does not interfere with the group's discussion.

I was at Masjid Sri Petaling, Kuala Lumpur last Saturday evening. The routine was always for one person - Jama'ah and Proactiveness. Imaan & Sunnah. Taqwa & Piety. Due to unavoidable circumstances in where I parked my car, and where I stood in the saff for Maghrib Solat, I did not get to sit where I usually would sit to listen to the Bayan (talk) every Saturday night. But MashaAllah - it was a blessing in disguise.

By Allah's Will, I was extremely fortunate to get the opportunity to sit with an out-of-the-ordinary Halaqah.

Instead of sitting with the main congregation after Maghrib Solat, I sat with the Deaf and Mute Halaqah. There were about twenty brothers in all. Young and old. New and experienced. Some with full beards, half beards, some clean shaved. Some in jubah and kurta. Some in baju melayu. Some wearing kufiahs and turbans, some - songkoks, some with nothing covering their heads at all.

The deaf and the mute -

They use sign language to communicate.

Physical gestures, as well as facial expressions.

Subhanallah - I have never seen such determination and proactiveness.

I do not know the language of the mute and the deaf, but somehow I can make out what they were saying to each other.

I knew -

...they were 'talking' about Nabi Musa AS splitting the sea by the will of Allah Almighty...

...About how Allah provides Rizq (sustenance) for all His creation...

...About the Mercy of Allah SWT...

...About sacrificing time and making time for Deen and the Effort of Deen...

All in the deaf & mute Halaqah were ever-attentive. Their eyes continuously focused on the main 'translator' translating. When there was insufficient communication due to the speed of information / knowledge from the Bayan (talk) - they would further help each other with sign language to help each other understand correctly and accurately . It was deep silence in the deaf & mute Halaqah, but it was Alive ! Only echoes from the main Halaqah were heard.

And unfortunately, in the main Halaqah you could see people snoozing, chit-chatting, distracted with other things - but the deaf & mute brothers were ever attentive for that whole one and a half hours. May Allah SWT reward their Talab and eagerness. May Allah SWT give me the same.vOutside the masjid, well, healthy people with healthy ears and healthy voices are backbiting, listening to backbiting, swearing, cursing, listening to the same, and all forms of blameworthy evil deeds. Nonsensical talk, excessive talk of dunia, wealth, pride, power and entertainment. Such is the grandeur position of the blind & deaf brothers. Allah Knows best. With what they have, they use it as to what Allah wants from them.

I observed - a deaf father was disturbed by his little son slouching in his lap. The son was bored, listening to the Bayan. The father signaled with sign language to comfort his son - the importance of staying and listening to the Bayan. I could also tell that he was saying - "Please don't leave me in this crowd of thousands, because you will get lost, and when you get lost you will cry, and I will find trouble trying to find you..."

I observed and sensed - at the end of the Bayan - one deaf brother expressed his disappointment, for not having enough money to spend time in the Path of Allah. Another deaf brother comforted him with sign language - "...Allah does not need money as means for you to spend time. You just firm your intentions, and Allah will use you in His Path..."

MashaAllah - every week I try my best to go to this noble place to rectify my Imaan. Last night was my first experience ever - sitting with the deaf & mute Halaqah.

Legendary are the stories of the Da'wah of the deaf & mute. They would go far and wide for forty days, two months and four months and more - inviting people to righteousness and piety, while training themselves for the same. Always - despite having no capacity of speech, and no capacity to listen, they are always successful in preparing other Jamats for rectification of Imaan. In silence, Allah SWT bestows guidance and Hidayat through their facial expressions, movement of fingers, hands, arms and shoulders. Allah SWT is Most Powerful, Most Generous.

JKK

Ezrin