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  2. احادیث مشہورہ کی تحقیق

    📚 حدیث کے مختصر مضامین /47 تبلیغی روایات 1 سوال :تبلیغی جماعت والے اکثر اپنے بیان میں یہ کہتے ہیں "پهلا آسمان دوسرے آسمان کے سامنے ایسا ہے جیسے ایک بڑے میدان میں چهوٹی سی گیند موجود ہو " کیا یہ بات کہنا کہیں سے ثابت ہے؟ الجواب : حضرت ابو ذر رضی اللہ عنہ کی طویل روایت جو کتاب ( العظمة 2 / 635) ، كتاب (العرش 58 ) اور (الخلعیات) وغیرہ میں ہے، اس میں یہ وارد ہے : « مَا السَّمَوَاتُ السَّبْعُ وَالأَرْضُونَ السَّبْعُ فِي الْكُرْسِيِّ إِلا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلاةٍ مِنَ الأَرْضِ ، وَفَضْلُ الْعَرْشِ عَلَى الْكُرْسِيِّ كَفَضْلِ تِلْكَ الْفَلاةِ عَلَى الْحَلْقَةِ» ۔ اس میں تمام آسمانوں کو کرسی کے مقابلہ میں ، اور کرسی کو عرش کے مقابلہ میں گیند کی طرح بتایا گیا ہے ۔ لیکن تفسير طبری (23/ 79) میں مجاہد کا قول منقول ہے : حدثنا عَبَّاسٌ، عَنْ عَنْبَسَةَ، عَنْ لَيْثٍ، عَنْ مُجَاهِدٍ، قَالَ: هَذِهِ الْأَرْضُ إِلَى تِلْكَ مِثْلُ الْفُسْطَاطِ ضَرَبْتَهُ فِي فَلَاةٍ، وَهَذِهِ السَّمَاءُ إِلَى تِلْكَ السَّمَاءِ، مِثْلُ حَلْقَةٍ رَمَيْتَ بِهَا فِي أَرْضٍ فَلَاةٍ . مجاہد کا قول مرفوع کے حکم میں ہے ۔ اسی طرح ملا علی قاری مرقاة المفاتيح (8/ 3566) میں فرماتے ہیں : لَكِنْ جَاءَ فِي الْحَدِيثِ «أَنَّ الْأَرْضَ بِجَنْبِ السَّمَاءِ كَحَلْقَةٍ فِي فَلَاةٍ، وَكَذَا كُلُّ سَمَاءٍ بِالنِّسْبَةِ إِلَى مَا فَوْقَهَا، وَالسَّمَاوَاتُ السَّبْعُ وَالْأَرَضِينَ عِنْدَ الْكُرْسِيِّ كَحَلْقَةٍ فِي فَلَاةٍ، وَكَذَا هُوَ فِي جَنْبِ الْعَرْشِ» . خلاصہ یہ ہے کہ : تبلیغ والوں کی یہ بات درست ہے ، اور اس کی اصل روایات میں وارد ہے ۔ ✍ بقلم الشیخ محمد طلحه بلال احمد منیار حفظه اللہ
  3. Smoking - Let's clear the air

    Smoking – Let’s Clear the Air Cigarette smoking is the single largest preventable cause of death and disease The cigarette represents a uniquely dangerous drug. Just like other drugs it is unsafe at any level. Smoking is also addictive and causes harm to everyone; smokers and non smokers – passive smoking. What’s in a cigarette Tobacco smoke contains thousands of poisonous chemicals. Tobacco smoke continues to be an important contributor to toxic air. Exposure to contaminated toxic air in homes, public places, workplaces, parks, children playgrounds and Musjid car parks also affects non-smokers. It irritates the eyes, nose and throat. It can also contribute to or worsen non-smokers breathing and health problems. Tobacco smoke is very dangerous for children and babies. Tobacco smoke also affects the environment, your worship and angels Every cigarette is doing you damage Smoking just one cigarette can have immediate health effects on the body. These include: 1) Temporary increase in blood pressure and heart rate. 2) Slows down blood flow around the body 3) Reduces the amount of oxygen delivered to the tissues. Some long term effects of smoking Cigarette smoking also causes: bad breath, stained teeth, stomach and duodenal ulcers, etc. !! Warning !! Smoking cigarette Is Haraam. Not permissible in Islaam M S Sa’eed Pietermairtzbur Source: alinaam
  4. Those Who Slander Ummul Mu'mineen

    Those Who Slander Ummul Mu’mineen… Those Who Slander Ummul Mu’mineen ‘A’isha And The Other Pure Wives (RA) Subsequent to the revelation of the Qur’anic verses vindicating Hadrat ‘Aa’isha رضي الله عنها, the person who slanders the pure wife of the most noble of all the Prophets, Muhammad Rasoolullah صلى الله عليه وسلم, the wife who has been referred to as Mubarraah Minas-Samaa’ [1], such a person is unanimously declared a Murtadd (apostate) because he is effectively falsifying or rejecting the Holy Qur’an. Just as scepticism in the purity and chastity of Hadrat Maryam bint ‘Imran is tantamount to kufr (disbelief), similarly, to entertain any doubt about the chastity and purity of Hadrat ‘Aa’isha bint Umm Ruman رضي الله عنها is undeniably regarded as kufr as well. And just as the Jews are cursed and damned for their slanderous allegations against Hadrat Maryam عليها السلام, similarly, the Rawafid Shia are cursed and damned for their allegations against Hadrat ‘Aa’isha رضي الله عنها. The slanderers of Hadrat Maryam Siddeeqa عليها السلام were the Jews of Ummat-e ‘Isa (Jesus), and the slanderers of Hadrat ‘Aa’isha رضي الله عنها are the Jews of Ummat-e Muhammadiyyah. A Rafidi Shia made disparaging remarks against Hadrat ‘Aa’isha رضي الله عنها in front of an Imam of Ahle Bayt. The Imam immediately directed his servant to behead the culprit, saying: “This person is guilty of disparaging Rasoolullah because Allah declares: “Evil women are for evil men, and pure men are for pure women. These people are innocent of what they (the hypocrites slanderers) say. For them (the pure men and women) is forgiveness and a gracious sustenance.”(24:26) So if this man declares ‘Aa’isha to be an evil woman, he indirectly declares Rasoolullah (Allah forbid) to be an evil man. Hence, this man is a kafir (disbeliever) who deserves to be executed.” The narrator says: “I was present when this man was beheaded.” [2] Similarly, an Iraqi once uttered a few insulting words against Hadrat ‘Aa’isha رضي الله عنها in the presence of Hasan Ibn Zaid رحمه الله. At once, Hasan Ibn Zaid رحمه الله stood up and whacked him with a stick on his head with such force that his brains spattered out and he died. [3] Similarly, a person who harbours evil thoughts about any of the other pure wives of Rasoolullah صلى الله عليه وسلم is also declared a kafir and deserves to be executed. As mentioned previously in this incident, Rasoolullah addressed the Sahabah in his sermon, saying: “O Muslims! Who will assist me in challenging that man who has caused me untold anguish in regards to my family?” From this it is evidently clear that the person who makes any form of vile remark against any member of Rasolullah’s صلى الله عليه وسلم household, whether it is Hadrat ‘Aa’isha رضي الله عنها or any of the other pure wives رضى الله عنهنّ, it is a source of anguish for Rasoolullah and he who causes anguish to Rasoolullah صلى الله عليه وسلم is undoubtedly a kafir, as Allah سبحانه و تعالى declares: “Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating torment. And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin…” Until the verse:“Accursed, wherever found, they shall be seized and killed with a (terrible) slaughter.” (33:57-61) The moment Rasoolullah صلى الله عليه وسلم made this plea, “Who will assist me in challenging that man who has caused me untold anguish in regards my family?” Hadrat Sa’d Ibn Mu’adh رضي الله عنهpromptly responded: “O Rasoolullah! We are prepared with all our hearts and lives to kill such a man.” This is why the ‘Ulamaa’ have unanimously agreed that a person who slanders the wives of ordinary Muslims is termed a fasiq and fajir (flagrant sinner) whilst the malicious person, who, out of his maliciousness, slanders the pure wives of Rasoolullah صلى الله عليه وسلم is indisputably declared a kafir and Murtadd (apostate). Furthermore, Allah سبحانه و تعالى refers to the pure wives of Rasoolullah as Ummahaatul Mu’mineen (the mothers of the believers) in the Qur’an. He says: “The Prophet is closer to the believers than their ownselves, and his wives are their mothers.” (33:6) Allah forbid! Would Allah سبحانه و تعالى ever mention a flagrant sinner or adulteress with such a lofty title? Never. Sayyiduna Ibn ‘Abbas رضي الله عنهما says: “Not a single wife of any Nabi (prophet) ever perpetrated the sin of adultery.” [4] Furthermore, the Messenger صلى الله عليه وسلم who was commissioned by Allah سبحانه و تعالى to stamp out all forms of internal and external shamelessness – and this is exactly what he did; in a few days he transformed the brazen shamelessness of the whole nation into righteous modesty, he converted their adulterous dispositions to anchors of chastity – can there be any uncertainty about such a pure Nabi صلى الله عليه وسلم, Allah forbid, that he failed to cleanse his own household of such loathsome transgression? Subhanallah! This is a grave allegation! Furthermore, the supreme human being صلى الله عليه وسلم upon whom Allah سبحانه و تعالى bestowed the mantel of Risalat (prophethood), the status of honour and love, He chose him as His Mustafa (exclusive) and Mujtaba (privileged), He chose him as His beloved servant and saintly slave, He declared him a paragon of purity and angelic attributes and He assigned Jibra’eel عليه السلام and Mika’eel عليه السلام as his second and minister respectively, it does not behove Allah’s status of glory and propriety to choose an evil adulteress as a wife for the most superior human being. This is why Allah says: “And why did you not, when you heard it, say? “It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie.”” (24:16) At this point in the verse, Allah سبحانه و تعالىmentions the phrase ‘Subhaanak’ as though He implies that Allah سبحانه و تعالى is free and pure of selecting an evil woman as a wife for His revered Nabi صلى الله عليه وسلم. So the moment you heard of such an unfounded rumour, you were duty-bound to say: “Subhaanak (glory be to You), this is a blatant slander!” When Sa’d Ibn Mu’adh رضي الله عنه, Abu Ayyub Ansari رضي الله عنه and Zayd Ibn Haritha رضي الله عنه heard such a glaring rumour, they instantaneously responded by submitting: “Subhaanak, this is a blatant slander!” According to Fathul-Bari, besides Sa’d Ibn Mu’adh رضي الله عنه and Abu Ayyoob al-Ansari رضي الله عنه, instead of Zayd Ibn Haritha رضي الله عنه, Usamah Ibn Zayd رضي الله عنه is mentioned. To sum up, the person who utters such unseemly words against any wife of the Messenger صلى الله عليه وسلم, it is not permissible to give any heed whatsoever to such blatant lies. To refer to a person’s wife as an adulteress is, in effect, tantamount to referring to him as a cuckold. Those who accuse Hadrat ‘Aa’isha رضي الله عنها should reflect, what they are indirectly referring to the pure Rasool صلى الله عليه وسلم as. The heart shudders even to imagine something as ominous as this. [Seeratul Mustafa, volume 3, pp 332-336] Notes: [1] It was the habit of Masrooq رحمه الله while narrating from Hadrat ‘Aa’isha رضي الله عنها, that he would say: “Siddeeqa bint as-Siddeeq, the beloved of Rasoolullah صلى الله عليه وسلم and the Mubarraah Minas-Samaa’ (the lady whose vindication has been declared in the skies through divine revelation) narrated to me.” [2] Narrated by Lalka’i [3] As-Sarimul Maslool ‘Ala Shatimir Rasool by Hafidh Ibn Taymiyya رحمه الله [4] Tafseer Ibn Katheer Maulana Idris Kandhlawi رحمه الله Source: alinaam
  5. Beautiful Qur'anic recitations

    Surah 'Abasa (80), Verses 17-42 by Mu'ayyid al-Mazen (مؤيد المزين)
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  8. Guidelines regarding Male Haircuts Q: I know that it is not permissible for women to cut or trim their hair. However, I wish to enquire about male haircuts. Is it permissible for males to cut their hair in uneven lengths? I was informed that this is permissible as it does not enter under the prohibition of qaza’ mentioned in the Hadith. A: At the onset, one should understand that a believer's entire life is governed by the laws and injunctions of Shari’ah. In every aspect of one's life, whether relating to one's domestic, social and economic dealings, or one's ibaadaat, deeni rituals and acts of worship, one is commanded to follow the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Similarly, in dressing and physical appearance, a believer is duty bound to emulate the way of Rasulullah (Sallallahu Alaihi Wasallam) and refrain from adopting the culture and ways of the kuffaar. In essence, every aspect of Islam is perfect and totally distinguished from all other religions. Islam has shown great importance to the laws regarding hair. It is for this reason that every kitaab of Hadith has a separate chapter dedicated to discussing the description of the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) and other related aspects. Making a Center Path when Combing the Hair Hazrat ibn Abbaas (Radhiyallahu Anhuma) mentioned that in the beginning of Islam, Rasulullah (Sallallahu Alaihi Wasallam) would conform to the ways of the Ahl-e-Kitaab in those matters regarding which no specific injunction was revealed by Allah Ta’ala. Therefore, Rasulullah (Sallallahu Alaihi Wasallam) would not make a center path when combing his blessed hair, as this conformed to the way of the Ahl-e-Kitaab (Jews and Christians). Later on, Wahi was sent to Rasulullah (Sallallahu Alaihi Wasallam) commanding him to oppose the ways of the Ahl-e-Kitaab in all matters. It was after this that Rasulullah (Sallallahu Alaihi Wasallam) opposed the ways of the Ahl-e-Kitaab in all matter and began to make a center path when combing his blessed hair. In this way, Allah Ta’ala wished that Islam be totally distinguished from all other religions. (Saheeh Muslim #2336) Allaamah ibnu Abdil Barr, Imaam Nawawi and Haafiz ibnu Hajar (Rahimauhumulah) have mentioned that it is mustahab for one to make a center path when combing his hair as this conforms to the mubaarak practice of Rasulullah (Sallallahu Alaihi Wasallam). [1] The Two Options regarding Hair In Fataawa Hindiyyah, it is mentioned that Shari’ah has given a person two options regarding his hair; he may either grow his hair or he may shave his hair. This is also mentioned in other kitaabs of Fiqh such as Raddul Muhtaar and Haashiyatut Tahtaawi. [2] In regard to these two options, the Fuqahaa mention that the option of growing the hair is preferred, as this was the constant amal (practice) of Rasulullah (Sallallahu Alaihi Wasallam). Apart from the occasions of Haj and Umrah, there is no other occasion on which it is reported that Rasulullah (Sallallahu Alaihi Wasallam) shaved his mubaarak head. Similarly, during the era of Rasulullah (Sallallahu Alaihi Wasallam), most of the Sahaabah (Radhiyallahu Anhum) were accustomed to growing their hair, as this conformed to the mubaarak way of Rasulullah (Sallallahu Alaihi Wasallam). Shaving the Head As far as the option of shaving the head is concerned, there are two views of the Fuqahaa. Imaam Tahaawi (Rahimahullah) and Allaamah Teebee (Rahimahullah) have mentioned that shaving the head is sunnah, as this conformed to the practice of Hazrat Ali (Radhiyallahu Anhu) which was approved by Rasulullah (Sallallahu Alayhi Wasallam). On the other hand, Haafiz ibnu Hajar (Rahimahullah) and Mulla Ali Qari (Rahimahullah) have mentioned that shaving the head is not sunnah as it was not the constant practice of Rasulullah (Sallallahu Alaihi Wasallam) and the other Khulafaa-e-Raashideen viz. Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthmaan (Radhiyallahu Anhum), as well as the majority of the Sahaabah (Radhiyallahu Anhum). Therefore, shaving the head is not sunnah but merely permissible. [3] Keeping Uneven lengths of Hair and Adopting Hairstyles of the Kuffaar The Hadith has commanded that all the hair be grown or the entire head be shaved. It is not reported in any Hadith that the Sahaabah (Radhiyallahu Anhum) would keep uneven lengths of hair. Rather, there are certain Ahaadith in which this type of hairstyle has been prohibited by Rasulullah (Sallallahu Alaihi Wasallam) and strongly condemned by the Sahaabah (Radhiyallahu Anhum). Hence, the hairstyles that are in vogue today such as shaving a portion of the head, keeping different lengths of hair and dying or styling the hair according to the fashions of the kuffaar are all impermissible and against the way of Islam. The Description of the Blessed Hair of Rasulullah (Sallallahu Alaihi Wasallam) The Ahaadith have described three lengths of the blessed hair of Rasulullah (Sallallahu Alaihi Wasallam). 1. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed earlobes. This length of hair is referred to in the Hadith as wafrah. [4] 2. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed shoulders. This length of hair is referred to in the Hadith as jummah. [5] 3. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach between his blessed earlobes and shoulders. This length of hair is referred to in the Hadith as limmah. [6] It is commendable for one to grow his hair according to these lengths as these conform to the mubaarak appearance of Rasulullah (Sallallahu Alaihi Wasallam). However, it should be understood that in regard to the hair, since Shari’ah has given a person the two options of either growing the hair or shaving the hair - and there is no injunction from the side of Shari’ah commanding a person to grow his hair to any specific length - if a person keeps his hair shorter than the lengths mentioned in the Ahaadith regarding the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam), it will be permissible. Nevertheless, men should refrain from growing their hair further than the shoulders or tying their hair into a plait or bun as these styles are specific to women, and Shari’ah has prohibited men from emulating women in their dressing, appearance, etc. This is clearly seen in the following Hadith: عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال (صحيح البخاري رقم 5885) Hazrat ibn Abbaas (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) cursed those men who emulate women, and those women who emulate men.” Guidelines regarding Male Haircuts In regard to the topic of permissible and impermissible haircuts , Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu) have prepared a detailed article outlining the Islamic perspective of haircuts and providing guidelines through which one will be able to refrain from kuffaar emulation. [7] Below we will mention a few of the Shar’ee guidelines in regard to cutting the hair as well as some of the important points detailed in the article of Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu). It is essential for one to adhere to these guidelines in order to emulate the sunnah and refrain from adopting the alien culture of the kuffaar. Basically, there are four styles in which people cut their hair: 1. The first style is where the entire head is shaved, or all the hair on the head is cut to an equal length. Shari’ah has permitted this style. It is reported regarding Hazrat Ali (Radhiyallahu Anhu) that he used to shave his head. عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من ترك موضع شعرة من جنابة لم يغسلها فعل بها كذا وكذا من النار قال علي فمن ثم عاديت رأسي ثلاثا وكان يجز شعره (سنن أبي داود رقم 249) Hazrat Ali (Radhiyallahu Anhu) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Whichever person in the state of janaabah performs ghusal and leaves an area equal to a strand of hair without washing it, he will be undergo such-and-such punishment of Jahannum.” Hazrat Ali (Radhiyallahu Anhu) thereafter said three times, “Since then, (it is on account of the fear that I should not leave out any portion of my hair unwashed during ghusal that) I treated (the hair of) my head with enmity (and would remove all my hair through shaving my head).” Therefore, Hazrat Ali (Radhiyallahu Anhu) would shave his head. 2. The second style is where the hair of one portion of the head (or different portions of the head) is shaved while the remaining hair on the head is not shaved. This style is not permissible. The Hadith has prohibited this and termed it as qaza’. عن ابن عمر أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض شعره وترك بعضه فنهاهم عن ذلك وقال احلقوه كله أو اتركوه كله (سنن أبي داود رقم 4195) Hazrat Abdullah bin Umar (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) saw a child whose head was partially shaved (i.e. a portion was shaved and a portion was left). Rasulullah (Sallallahu Alaihi Wasallam) prohibited them from cutting the hair in this manner and said, “Shave all the hair or leave all the hair.” Similarly, we find that the Sahaabah (Radhiyallahu Anhum) objected to these impermissible haircuts, where a portion of the head is shaved while the remaining hair is kept. عن أبي سلام قال دخلت على عائشة وفي رأسي قزع فأمرت به فجز أو حلق (مصنف ابن أبي شيبة رقم 25782) Hazrat Abu Salaam (Rahimahullah) narrates, “I once entered into the presence of Hazrat Aa’ishah (Radhiyallahu Anha) while some of the hair on my head was shaved and the remaining hair on my head was left. Hazrat Aa’ishah (Radhiyallahu Anha) commanded regarding my hair (that all the hair be removed). Hence, all my hair was removed or shaved.” عن الحجاج بن حسان قال دخلنا على أنس بن مالك فحدثتني أختي المغيرة قالت وأنت يومئذ غلام ولك قرنان أو قصتان فمسح رأسك وبرك عليك وقال احلقوا هذين أو قصوهما فإن هذا زي اليهود (سنن أبي داود رقم 4197) Hazrat Hajjaaj bin Hassaan (rahimahullah) narrates, “We once entered into the presence of Hazrat Anas (radhiyallahu ‘anhu). My sister mentioned to me, ‘You were a young boy at the time, and you had two plaits. Hazrat Anas (radhiyallahu ‘anhu) passed his hand over your head and made du‘aa for you to be blessed with barakah (blessings). Hazrat Anas (radhiyallahu ‘anhu) then said, ‘Shave these two (plaits)” or he said, “cut them (i.e. totally remove them), as this is the style of the Jews .’’” Allamah Nawawi (Rahmatullahi Alaih) has explained that the reason for Hazrat Anas (Radhiyallahu Anhu) commanding that the plaits of the child be shaved or totally removed was that this was qaza’ as the remaining hair of the head was shaved. It should be noted that in the above-mentioned Ahaadith, though Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah disapproved that the hair of a child be cut in the style of qaza’, the Muhadditheen and Fuqahaa have mentioned that the prohibition of qaza’ is not restricted to a child. Rather, it applies to adults as well. 3. The third style is where the hair of one portion or different portions of the head is cut shorter while the remaining hair is left longer. Though this will not enter under the definition of qaza’ mentioned in the Hadith, it will not be permissible as this resembles the ways of the kuffar. There are many Ahaadith that prohibit resembling the ways of the kuffaar. Rasulullah (Sallallahu Alaihi Wasallam) said: عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود رقم 403) The one who emulates a people will be counted amongst them (in the court of Allah Ta’ala) The esteemed and renowned commentators of Hadith, Allaamah Nawawi (Rahimahullah) and Allaamah Aini (Rahimahullah), have mentioned that the impermissibility of qaza’ is due to one of three reasons: Disfiguring the natural way Allah Ta’ala has commanded that the hair be kept. Resembling the Jews. Resembling the ways of immoral people. [8] Hence, we understand that the above three reasons for the impermissibility of qaza’ are also found in the case where one cuts his hair to different lengths. 4. The fourth style is that which resembles the styles and fashions of the kuffaar. This includes the situation where one cuts his hair at an even length, but styles it or dyes it with colors that resemble the ways and fashions of the kuffaar. This is also impermissible in Shari’ah. Among the impermissible hairstyles are those listed below: • Crew cut • Buzz cut • Dreadlocks • Fohawk • Mowhawk • Flattop • Spikes • Cornrows • Half ponytail • Step Cutting the Hair in Different Lengths If one has to closely examine the Hadith of Hazrat ibn Umar (Radhiyallahu Anhuma) mentioned above wherein Rasulullah (Sallallahu Alaihi Wasallam) had commanded that a portion of the head of the child should not be shaved while the remaining hair be left, one will find that at the end of the Hadith, Rasulullah (Sallallahu Alaihi Wasallam) highlighted the Islamic perspective in regard to growing the hair. Rasulullah (Sallallahu Alaihi Wasallam) said: احلقوه كله أو اتركوه كله [9] “Shave the hair entirely or leave the hair entirely”. From this statement of Rasulullah (Sallallahu Alaihi Wasallam), “Shave the hair entirely or leave the hair entirely”, one understands that in the case where a person wishes to shave his hair, then one should shave the entire head. Similarly, if one wishes to keep his hair, then he should keep all his hair at the same length. In other words, all the hair of the head should be treated equally. If one wishes to keep the hair, then he should keep all the hair at the same length and should not cut some and leave some. This meaning will be easily understood from the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would keep their hair. Similarly, this can also be understood from the context of Haj where Rasulullah (Sallallahu Alaihi Wasallam) gave the Sahaabah (Radhiyallahu Anhum) the two options of either shaving the hair or trimming it. It is not reported that the Sahaabah (Radhiyalahu Anhum) would trim their hair at uneven lengths. Hence, this statement of Rasulullah (Sallallahu Alaihi Wasallam) “Shave the hair entirely or leave the hair entirely” should be understood in the correct context in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) were growing and keeping their hair. Therefore, for one to understand this Hadith in any other way and feel that if one keeps all his hair, but cuts it at uneven lengths, then it will be permissible, as he is still keeping all his hair, this will be incorrect as it opposes the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would grow and keep their hair. Hence, in today’s times, the trend of cutting the hair at different lengths is the way of the kuffaar and not the way of the sunnah. Another Form of Qaza’ Nowadays, when men cut their hair, they neaten the nape area by shaving the hair on the nape. Similarly, they sometimes neaten the area behind the ears by shaving the hair in that area. In this regard, it is important to bear in mind that if the one shaving the hair on the nape has to remove some of the hair above the nape (i.e. he removes some of the hair of the head) then this will also be regarded as qaza’ according to the Ulamaa and will hence be impermissible. Accordingly, if while neatening the area behind the ears, one has to remove extra hair past the hairline, it will also be regarded as qaza’ and will be impermissible. This point has been highlighted by Mufti Ahmed Khaanpuri (Daamat Barakaatuh) in Mahmood-ul-Fataawa. [10] Conclusion We make du’a that Allah Ta’ala bless us with the tawfeeq of preserving Islam in its pure and pristine form, living our entire lives in accordance to the mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and refraining from emulating the kuffaar in their culture and ways. We should realize that true respect, honour and dignity can only be attained by following the pristine, pure teachings of Islam and the mubaarak sunnah of Nabi (Sallallahu Alaihi Wasallam) in all facets of our lives.If we seek honour and respect elsewhere, we will bring nothing but disgrace and humiliation to ourselves. Hazrat Umar (Radhiyallahu Anhu) has emphasized: إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله (حاكم #207) "We were the most disgraced of people. Allah Ta’ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta’ala has honoured us (Islam), Allah Ta’ala will disgrace us." [1] (كان أهل الكتاب يسدلون أشعارهم وكان المشركون يفرقون رؤسهم وكان رسول الله صلى الله عليه وسلم يحب موافقة أهل الكتاب فيما لم يؤمر به فسدل ناصيته ثم فرق بعد) قال أهل اللغة يقال سدل يسدل ويسدل بضم الدال وكسرها قال القاضي سدل الشعر إرساله قال والمراد به هنا عند العلماء إرساله على الجبين واتخاذه كالقصة يقال سدل شعره وثوبه إذا أرسله ولم يضم جوانبه وأما الفرق فهو فرق الشعر بعضه من بعض قال العلماء والفرق سنة لأنه الذي رجع إليه النبي صلى الله عليه وسلم قالوا فالظاهر أنه إنما رجع إليه بوحي لقوله إنه كان يوافق أهل الكتاب فيما لم يؤمر به قال القاضي حتى قال بعضهم نسخ المسدل فلا يجوز فعله ولا اتخاذ الناصية والجمة قال ويحتمل أن المراد جواز الفرق لا وجوبه ويحتمل أن الفرق كان باجتهاد في مخالفة أهل الكتاب لا بوحي ويكون الفرق مستحبا ولهذا اختلف السلف فيه ففرق منهم جماعة واتخذ اللمة آخرون وقد جاء في الحديث أنه كان للنبي صلى الله عليه وسلم لمة فإن انفرقت فرقها وإلا تركها قال مالك فرق الرجل أحب إلي هذا كلام القاضي والحاصل أن الصحيح المختار جواز السدل والفرق وأن الفرق أفضل والله أعلم(شرح النووي على مسلم 15/90) وَفِيهِ أَيْضًا مِنَ الْفِقْهِ أَنَّ الْفَرْقَ فِي الشَّعْرِ سُنَّةٌ وَأَنَّهُ أَوْلَى مِنَ السَّدْلِ لِأَنَّهُ آخِرُ مَا كَانَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا الْفَرْقُ لَا يَكُونُ إِلَّا مَعَ كَثْرَةِ الشَّعْرِ وَطُولِهِ وَالنَّاصِيَةُ شَعْرُ مُقَدَّمِ الرَّأْسِ كُلُّهُ وَسَدْلُهُ تَرْكُهُ مُنْسَدِلًا سَائِلًا عَلَى هَيْئَتِهِ وَالتَّفْرِيقُ أَنْ يُقَسِّمَ شَعْرَ نَاصِيَتِهِ يَمِينًا وَشِمَالًا فَتَظْهَرَ جَبْهَتُهُ وَجَبِينُهُ مِنَ الْجَانِبَيْنِ وَالْفَرْقُ سُنَّةٌ مَسْنُونَةٌ.( التمهيد 6/75) قوله ثم فرق بعد في رواية معمر ثم أمر بالفرق ففرق وكان الفرق آخر الأمرين ومما يشبه الفرق والسدل صبغ الشعر وتركه كما تقدم ومنها صوم عاشوراء ثم أمر بنوع مخالفة لهم فيه بصوم يوم قبله أو بعده ومنها استقبال القبلة ومخالفتهم في مخالطة الحائض حتى قال اصنعوا كل شيء الا الجماع فقالوا ما يدع من أمرنا شيئا إلا خالفنا فيه وقد تقدم بيانه في كتاب الحيض وهذا الذي استقر عليه الأمر ومنها ما يظهر لي النهي عن صوم يوم السبت وقد جاء ذلك من طرق متعددة في النسائي وغيره وصرح أبو داود بأنه منسوخ وناسخه حديث أم سلمة أنه صلى الله عليه و سلم كان يصوم يوم السبت والأحد يتحرى ذلك ويقول أنهما يوما عيد الكفار وأنا أحب أن أخالفهم وفي لفظ ما مات رسول الله صلى الله عليه و سلم حتى كان أكثر صيامه السبت والأحد أخرجه أحمد والنسائي وأشار بقوله يوما عيد إلى أن يوم السبت عيد عند اليهود والأحد عيد عند النصارى وأيام العيد لا تصام فخالفهم بصيامها ويستفاد من هذا أن الذي قاله بعض الشافعية من كراهة إفراد السبت وكذا الأحد ليس جيدا بل الأولى في المحافظة على ذلك يوم الجمعة كما ورد الحديث الصحيح فيه وأما السبت والأحد فالأولى أن يصاما معا وفرادى امتثالا لعموم الأمر بمخالفة أهل الكتاب قال عياض سدل الشعر إرساله يقال سدل شعره وأسدله إذا أرسله ولم يضم جوانبه وكذا الثوب والفرق تفريق الشعر بعضه من بعض وكشفه عن الجبين قال والفرق سنة لأنه الذي استقر عليه الحال والذي يظهر أن ذلك وقع بوحي لقول الراوي في أول الحديث إنه كان يحب موافقة أهل الكتاب فيما لم يؤمر فيه بشيء فالظاهر أنه فرق بأمر من الله حتى ادعى بعضهم فيه النسخ ومنع السدل واتخاذ الناصية وحكى ذلك عن عمر بن عبد العزيز وتعقبه القرطبي بأن الظاهر أن الذي كان صلى الله عليه و سلم يفعله إنما هو لأجل استئلافهم فلما لم ينجع فيهم أحب مخالفتهم فكانت مستحبة لا واجبة عليه وقول الراوي فيما لم يؤمر فيه بشيء أي لم يطلب منه والطلب يشمل الوجوب والندب وأما توهم النسخ في هذا فليس بشيء لا مكان الجمع بل يحتمل أن لا يكون الموافقة والمخالفة حكما شرعيا إلا من جهة المصلحة قال ولو كان السدل منسوخا لصار إليه الصحابة أو أكثرهم والمنقول عنهم أن منهم من كان يفرق ومنهم من كان يسدل ولم يعب بعضهم على بعض وقد صح أنه كانت له صلى الله عليه و سلم لمة فإن انفرقت فرقها وإلا تركها فالصحيح أن الفرق مستحب لا واجب وهو قول مالك والجمهور.( فتح الباري 10/362) [2] وفي روضه الزندويستي أن السنة في شعر الرأس إما الفرق وإما الحلق وذكر الطحطاوي الحلق سنة ونسب ذلك إلى العلماء الثلاثة كذا في التتارخانية.(الفتاوى الهندية 5/357) قوله ( وأما حلق رأسه إلخ ) في الروضة للزندويستي أن السنة في شعر الرأس إما الفرق أو الحلق وذكره الطحاوي أن الحلق سنة ونسب ذلك إلى العلماء الثلاثة.( رد المحتار 1/407) وفي روضة الزند ويستى السنة في شعر الرأس اما الفرق واما الحلق.( حاشية الطحطاوي على مراقي الفلاح ص526) [3] وكان أي علي يجز أي يحلق شعره رضي الله عنه وبهذا الحديث استدل الطيبي على سنية حلق الرأس لتقريره صلى الله عليه وسلم ولأنه من الخلفاء الراشدين الذين أمرنا بمتابعة سنتهم ورد عليه القاري وابن حجر فقالا: إن فعله - رضي الله عنه - إذا كان مخالفا لسنته عليه الصلاة والسلام وبقية الخلفاء يكون رخصة لا سنة. (بذل المجهود 1/152) [4] حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، قال: سمعت أبا إسحاق، قال: سمعت البراء، يقول: «كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين عظيم الجمة إلى شحمة أذنيه عليه حلة حمراء ما رأيت شيئا قط أحسن منه صلى الله عليه وسلم». (صحيح مسلم رقم 2337) [5] حدثنا محمود بن غيلان حدثنا وكيع حدثنا سفيان عن أبي إسحق عن البراء قال : ما رأيت من ذي لمة في حلة حمراء أحسن من رسول الله صلى الله عليه و سلم له شعر يضرب منكبيه بعيد ما بين المنكبين لم يكن بالقصير ولا بالطويل. (سنن الترمذي رقم 1724) [6] حدثنا سليمان بن داود، قال: أخبرنا عبد الرحمن، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: " كان شعر رسول الله صلى الله عليه وسلم دون الجمة، وفوق الوفرة ".(مسند أحمد رقم 24871) [7] أحسن الفتاوى 8/79-86 ، محمود الفتاوى 3/274-278 [8] فإن قلت ما الحكمة في النهي عن القزع قلت تشويه الخلقة وقيل زي اليهود وقيل زي أهل الشر والدعارة.(عمدة القاري 22/58) قال العلماء والحكمة في كراهته أنه تشويه للخلق وقيل لأنه أذى الشر والشطارة وقيل لأنه زي اليهود وقد جاء هذا في رواية لأبي داود والله أعلم.( شرح النووي على مسلم 14/104) [9] سنن أبي داود رقم 4195 [10] محمود الفتاوى 3/274-278 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
  9. Fabricated narrations - Stop quoting them

    IS LOVING ONE'S COUNTRY PART OF FAITH? Status: FABRICATED Question What is the status of this Hadith? Hubbul Watan Minal Iman Translation: Loving one’s homeland is part of Iman Answer There are several narrations which report Rasulullah’s (sallallahu’alayhi wasallam) love and yearning for his birthplace; Makkatul Makarramah. However, the particular Hadith you question has no basis according to the Muhaddithun. ‘Allamah Saghani and Mulla ‘Ali Al Qari (rahimahumallah) have deemed this narration a fabrication. (Mawdu’atus Saghani, hadith: 81 and Al Masnu’, hadith: 106) Mulla ‘Ali Al Qari (rahimahullah) writes that IF this hadith were to be proven authentic, the correct meaning of ‘homeland’ would be Jannah or Makkah. He also offers other explanations for this narration. (Al Asrarul Marfu’ah, pg. 190-191) Note: Mulla ‘Ali Al Qari (rahimahullah) has not said that the Hadith is authentic, all he is saying is: “If per chance it was found to be authentic then the explanation would be..” (which hasn’t happened. No Muhaddith has proven these words as the words of Rasulullah sallallahu ‘alayhi wa sallam) Therefore one cannot quote this as a Hadith. And Allah Ta’ala Knows best, Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers
  10. Revive Forgotten Sunnats

    Archery And Horse Riding It has been narrated on the authority of Ibn Amir (ra) who said: I heard the Messenger of Allah (may peace be upon him) say- and he was delivering a sermon from the pulpit: 'Prepare to meet them with as much strength as you can afford. Beware, strength consists in archery. Beware, strength consists in archery. Beware, strength consists in archery.' (Saheeh Muslim, 4711) It has been narrated on the authority of Uqba b. Amir (ra) who said: I heard the Messenger of Allah (may peace be upon him) say: 'Lands shall be thrown open to you and Allah will suffice you (against your enemies), but none of you should give up playing with his arrows.' (Saheeh Muslim, 4712) It has been reported by 'Abd al-Rahman b. Shamasa (ra) that Fuqaim al-Lakhmi (ra) said to Uqba b. Amir (ra): You frequent between these two targets and you are an old man, so you will be finding it very hard. 'Uqba said: But for a thing I heard from the Holy Prophet (may peace be upon him), I would not strain myself. Harith (one of the narrators in the chain of transmitters) said: I asked Ibn Shamasa: What was that? He said that he (the Holy Prophet sallallaahu 'alaihi wa sallam) said: 'Who learnt archery and then gave it up is not from us. or he has been guilty of disobedience (to Allah's Apostle).' (Saheeh Muslim, 4714) It has also been narrated that the Prophet (sallallaahu 'alaihi wa sallam) said, "Practice archery; that is good for you." (Reported by al-Bazzar and by al-Tabarani on good authority.) The Prophet (peace be on him) once passed by a group of his Companions who were competing in archery. He encouraged them, saying, 'Shoot, and I am with you.' (Reported by al-Bukhari) Allah has commanded: 'And make ready for them all thou art able of (armed) force....'(8:60) The Prophet (peace be on him) said, "The missiles (arrows) are the force," repeating it three times. (Reported by Muslim.) Allah Ta'ala says, 'And (He created) horses, mules, and donkeys for you to ride and as adornment....' (16:8), and the Prophet (peace be on him) said, "There is blessing in the forelocks of horses." (Reported by Ahmad.) He also said, "Practice archery and horseback riding." (Reported by Muslim.) And again, 'Any action without the remembrance of Allah is either a diversion or heedlessness excepting four acts: walking from target to target (during archery practice), training a horse, playing with one's family, and learning to swim.' (Reported by al-Tabarani on good authority.) Said Hadrat 'Umar (RA), "Teach your children swimming and archery, and tell them to jump on the horse's back." The Prophet (sallallaahu 'alaihi wa sallam) also said, 'Horses are of three kinds: the horse of al-Rahman (the Most Merciful, i.e., Allah), the horse of man, and the horse of Satan. As for the horse of the Most Merciful, it is dedicated to jihad in the cause of Allah, so feeding it, cleaning its urine and dung, and everything related to it are counted as good deeds. As for the horse of Satan, it is that on which people bet and gamble. As for the horse of man, it is that which is for breeding, and it is a protection against poverty.' (Reported by al-Bukhari and Muslim.)
  11. Disciplining the Soul

    DISCIPLINING THE SOUL In the Name of Allâh, the Most Beneficent, the Most Merciful Know that all the facets of mankind's disposition are for their benefit - either directly such as the desire for food, or indirectly by preventing harm, such as the capacity for anger. However, when these natural impulses are not moderated it culminates in harm. If the desire for food is excessive it leads to gluttony. Similarly when anger is uncontrolled it leads to transgression. The aim should be to achieve equilibrium of the soul, to allow the faithful to approach God without distraction. The author addresses many spiritual diseases - such as envy, greed, uncontrolled lust, sexual desire, arrogance, gluttony, anger, stinginess, extravagance, vanity and attachment to this world. He also discusses the qualities that the seeker of God must acquire - such as love, self discipline, humility, self-criticism, improvement of character, patience and truthfulness. In a simple yet effective way he shows the wayfarers how to cure their spiritual diseases and acquire the necessary qualities for their journey to Allah. This masterpiece has been divided into thirty chapters to facilitate the reader's comprehension. Important points are highlighted using anecdotes from the early righteous predecessors. The author, Ibn al-Jawzi (d. 597 AH) was an erudiate scholar of the Hanbali madhab. Download
  12. Remember Death

  13. Earlier
  14. 9 Lessons from Surah Hujurat

    9 Lessons from Surah Hujurat When a glass breaks, the sound of breaking disappears in mere moments, but the glass pieces are scattered all over, hurting whoever walks over it. Similarly, when you say something that hurts someone's emotions and feelings, your words disappear, but the pain in the heart remains for a long time. Therefore, before uttering any statement, remember the nine advises and prohibitions that Allah Ta’ala has given in Surah Hujurat: 1.فتبينوا: "Fa Tabayyanu" Investigate: whenever you receive an information, ensure it is accurate lest you harm people out of ignorance. 2.فأصلحوا: "Fa Aslihu" Reconciliation: reconcile between one’s fellow Muslim as believers are brothers/sisters to one another. 3. وأقسطوا: "Wa Aqsitu" Act justly: whenever there is a dispute and one is attempting reconciliation, act justly among both parties as Allah loves those who are just. 4.لا يسخر : "La Yaskhar" Don't ridicule people, perhaps they may be better than you in the eyes of Allah. 5.ولا تلمزوا : "Wa La Talmizu" Don't insult one another. 6. ولا تنابزوا:"Wa La Tanabazu" Don't call each other with offensive nicknames. 7.اجتنبو كثيرا من الظن : "Ijtanibu Kathiiran minaz zan" Avoid negative assumptions, indeed some of the assumptions are sins. 8.ولا تجسسوا : "Wa La Tajassasu" Don't spy on each other. 9. ولا يغتب بعضكم بعضا: "Wa La Yaghtab" Don't backbite about each other. It is a sin equivalent to eating your dead brother's flesh. Jamiatul Ulama (KZN) Council of Muslim Theologians
  15. Performing Salah (Prayer) on A Chair

    Praying on a Chair - by Mufti Amjad M Mohammed Praying on a Chair-Mufti Amjad Mohammed.pdf
  16. On Knowledge

    Islamically, What is Beneficial Knowledge?: The Prophet ﷺ instructed us: سَلُوا اللَّهَ عِلْمًا نَافِعًا وَتَعَوَّذُوا بِاللَّهِ مِنْ عِلْمٍ لَا يَنْفَعُ 'Ask Allah for beneficial knowledge and seek Allah's protection from knowledge that does not benefit.' * Beneficial knowledge, in short, is that which increases us in knowledge of God; acquaints us with the divine commands and prohibitions; leads us to detaching ourselves from the world and becoming desirous of the Hereafter; and brings home to us the flaws and defects in our own actions and character. Knowledge must be transformative. It should be internalised and rooted in the heart in order to beget reverent awe before God and humility before man. Sound intention is key. Malik b. Dinar said: ‘Whoever learns knowledge so as to act by it, his knowledge humbles him. Whoever seeks it for other than that, will only increase in pride by it.’** In this regard, Imam al-Dhahabi left us with this gem: ‘Whoever seeks knowledge in order to act by it, his knowledge humbles him and causes him to weep at himself. But one who learns knowledge just to teach, give fatwas, to brag or show-off, becomes foolish, arrogant, argumentative, perishes in his vanity and is despised by others: "He is indeed successful who purifies it [his soul], and is a failure who corrupts it." [Qur'an 91:9-10].’*** Our prayer, then, should be as our Prophet taught: اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي وَعَلِّمْنِي مَا يَنْفَعُنِي وَزِدْنِي عِلْمًا 'O Allah! Benefit me by what you have taught me, teach me what will be of benefit to me and increase me in knowledge.'**** ——————— *Ibn Majah, no.3843. **Cited in al-Khatib al-Baghdadi, Iqtida al-‘Ilm al-‘Aml (Beirut: al-Maktab al-Islami, 1977), no.31. ***Siyar A‘lam al-Nubala (Beirut: Mu’assasah al-Risalah, 1996), 18:192. **** Al-Tirmidhi, no.3599, where he said: 'This hadith is hasan gharib.'
  17. Using Social Media - A Responsibility

    SELFIES AND SOCIAL MEDIA When a supervisor says “I am watching you”, it is said in a threatening manner. Allah regularly reminds us in the Qur’an that He is the All-Seeing in a loving, merciful and compassionate manner. I was pondering over this, and social media came to mind. In our day and age, technology is considered the way forward and an obsession in our modern era. Whether young or old, you would be hard-pressed to find someone without a handheld device. Though a phone was designed to call and text, nowadays, the camera is a greater selling point. That is how Shaytan has made common the sin of taking pictures of living beings. Selfies which were once unheard of, have become very common now. It made me wonder, why do people do it? Why do people who would once upon a time, cycle to simply unwind, now cycle and video their journey? Or keep a log of their activities on social media, which they would have previously kept to themselves? Often it is an act of ostentation or vanity. Our concern lies with impressing people online, thus we share private aspects of our lives to draw attention. But in reality, only a few people may notice, some may be jealous and most people do not care. In contrast, Allah cares about what we do, He is the All-Seeing. Even when our cameras are off, His are still on. He is watching even when no-one else can. Technology can fail us. At times the camera dies whilst a person may think it is still on and recording. Allah never fails to watch and record us. Therefore, if you desire to show someone, show Allah. Want to impress someone? Impress Allah. If you impress people on social media you may just get a few likes, comments and shares and that is all. However, if you impress Allah He will grant you Jannah, a reward far greater than we can possibly imagine. A seeker will always find what he seeks. Seek people, you will never be able to acquire their pleasure. Seek Allah and you will acquire Him, via His mercy in this life and His honorable presence in the afterlife. May Allah rid our hearts of ostentation, vanity and all such evil qualities, Aameen. — Hazrat Ml. Dawood Seedat حفظه الله Above is an article taken from www.islaahiadvices.com. It is an extract from Hazrat’s talk on 25/09/17. To listen to the full talk, please click here.
  18. Using Social Media - A Responsibility

    Selfie craze and evil eye New car? Take a selfie. Put it on social media. Child's birthday? Take a slefie. Put it on social media. New job? Take a selfie. Put it on social media. Nice meal? Take a selfie. Put it on social media. Got married? Take a selfie. Put it on social media. Performed Hajj/Umrah? Take a selfie. Put it on social media. New look? Take a selfie. Put it on social media. All done? Then we wonder why things go terribly wrong. Allah Almighty says 'And from the evil of the envier when he envies'. (113:5) The Messenger صلى الله عليه وآله وصحبه وسلم said 'the evil eye is real'. (Hadeeth) A private life, is a safe life. But it's difficult to kill the ego and desire, and not share half of our lives with half the world. May Allah Almighty protect us all from the evil eye Ameen
  19. Using Social Media - A Responsibility

    SELFITIS Among the greatest qualities of a Believer is humility. Conversely, pride and arrogance are among the worst diseases that can afflict a person. A humble person is beloved to Allāh Ta‘ala and is also loved by people, while a proud person or one who loves to “show off” falls from the grace of Allāh Ta‘ala and is disliked by people as well, though they may appear to respect him. Pride and vanity are not detected by means of an X-ray or CT scan. Instead they are manifested in one’s utterances, reactions to situations, choices, manner and general conduct. One of the recently discovered symptoms is “Selfitis”. Inflamed Ego and Narcissism The Psychiatrists have defined “Selfitis” as being “the obsessive, compulsive urge to take photos of one’s self and upload them on social media.” In essence, the victims of this illness are major attention seekers[1]. They further explained that the suffix “itis” by which the word ends generally refers to inflammation. Hence bronchitis refers to inflammation of the lungs and tonsillitis to the inflammation of the tonsils. Thus this disorder was named “Selfitis” as the people who suffer from it are generally prone to having “Inflamed egos” which leads to Narcissism.[2] Pious Disorder In Makkah al-Mukarramah, authorities are concerned about people causing serious congestion by stopping to take selfies of themselves in the midst of making tawāf (circumbulation) of the Kā’bah. “We now have people who during the Friday prayers, instead of listening to the Imam, prefer to take pictures of worshippers or to indulge in selfies. The problem is that you cannot talk to them because these are the Friday prayers and worshippers must not speak at all,” authorities said. Another pilgrim, Khalid Al-Shimrani, a Kuwaiti, said: “The sight of the Kā’bah is truly wonderful and being next to it is an exhilarating experience that I would love to share with my friends and followers on social media,”. [3] Doesn’t Mr. Shimrani know that the exhilarating experience is that of the heart? A selfie cannot capture a feeling of ecstasy, only an emotion of the face. Can one be so devoid of spirituality at a place when he is supposed to be full of it? Is the Kā’bah an entertainment hot-spot? Can a selfie help one to relive an intensely spiritual moment in which you are drowned in communication with your Lord? The ahādīth have sounded numerous warnings for people who engage in the sin of photography. Apart from these warnings, when a person is filled with such vanity and conceit that his ego tricks him into thinking that the entire world is simply dying to share every moment of his mundane life with him, and thus he cannot see past his own face, how is he supposed to see the majesty and glory of Allāh Ta‘ala? Finally, it’s understandable that all humans have a desire to be recognized and appreciated, or to relive some of their memories, but this is not achieved by photographs or selfies. We need the recognition and approval of our Creator, and not His creation. In our most intense moments of prayer and spirituality, there is no thought of anyone but Him, why destroy this sacredness with a picture? This year, take the best selfie on the day Eid, that of your heart, and present it to your Lord. Wait for the ‘like’ or ‘dislike’ on the Day of Judgment. Footnotes: [1]- Barry, C. T., Doucette, H., Loflin, D. C., Rivera-Hudson, N., & Herrington, L. L. (2015, June 29). “Let Me Take a Selfie”: Associations Between Self-Photography, Narcissism, and Self-Esteem. “Let Me Take a Selfie”: Associations Between Self-Photography, Narcissism, and Self-Esteem. Available from: https://www.researchgate.net/publication/281317126_Let_Me_Take_a_Selfie_Associations_Between_Self-Photography_Narcissism_and_Self-Esteem [accessed Jun 22, 2017]. [2]- Gwendolyn Seidman Ph.D. Are Selfies a Sign of Narcissism and Psychopathy? Available from: https://www.psychologytoday.com/blog/close-encounters/201501/are-selfies-sign-narcissism-and-psychopathy [accessed Jun 22, 2017]. [3]- http://gulfnews.com/news/gulf/saudi-arabia/kaaba-selfies-trigger-heated-online-debate-1.1541422 Published by: Naseeha Channel (Telegram)
  20. The Gift of Gratitude

    The Gift of Gratitude On one occasion, after Nabi Ismaeel Alayhis salaam had married, Nabi Ebrahim Alayhis salaam came to visit him in Makkah Mukarramah. On arriving at his home, however, he did not meet Ismaeel Alayhis salaam as he was out, and instead met his wife. As she had never met Ebrahim Alayhis salaam before, she did not recognize him. Ebrahim Alayhis salaam asked her where Ismaeel Alayhis salaam was to which she replied, “He has gone to find sustenance for us (i.e. he has gone out to hunt).” Ebrahim Alayhis salaam next asked her regarding their condition and state. She replied by complaining and mentioning, “We are in a bad condition. We are undergoing constraints and poverty.” Ebrahim Alayhis salaam then said to her, “When your husband arrives, convey my salaam to him, and tell him to change his doorstep.” When Ismaeel Alayhis salaam later returned, he perceived that someone had visited, and thus asked his wife, “Did anyone come?” She replied, “Yes, an old man with such-and-such an appearance arrived. He asked me where you were, and so I told him that you were out. He asked me regarding our condition, and so I told him that we are in difficulty and hardship.” Ismaeel Alayhis salaam asked her, “Did he give you any message?” She replied, “Yes, he told me to convey salaam to you, and to tell you to change your doorstep.” Ismaeel Alayhis salaam responded, “That was my father, Ebrahim Alayhis salaam. He has instructed me to separate from you.” (Ebrahim Alayhis salaam was actually referring to the wife of Ismaeel Alayhis salaam when he used the term ‘doorstep’.) After some time had passed, Ismaeel Alayhis salaam remarried. When Ebrahim Alayhis salaam came to visit him after he remarried, he was again out of the home. Hence, Ebrahim Alayhis salaam met his wife who did not recognize him. Ebrahim Alayhis salaam asked her where Ismaeel Alayhis salaam was to which she answered, “He has gone to search for sustenance for us.” Ebrahim Alayhis salaam next asked her regarding their condition. She praised Allah Ta‘ala and replied, “We are in a good condition, enjoying prosperity.” Ebrahim Alayhis salaam then said to her, “When your husband arrives, convey my salaam to him, and tell him to keep and look after his doorstep.” When Nabi Ismaeel Alayhis salaam later returned, he perceived that someone had visited, and thus asked his wife, “Did anyone come?” She replied in the affirmative and informed Ismaeel Alayhis salaam of what had transpired, together with conveying to him the salaam and the message of Ebrahim Alayhis salaam. Ismaeel Alayhis salaam responded, “That was my father, and you are the ‘doorstep’ to which he referred. He has instructed me to keep you as my wife and look after you.” (Bukhaari #3364) NB: The doorstep acts as a form of protection for the door and the home. Similarly, the woman of the home is a form of protection for the home, as she guards the home in the absence of the husband. Furthermore, the wife always remains at home (in the ideal situation) just as the doorstep never moves and always remains in one place. For this reason, the word ‘doorstep’ was used to refer to the woman of the home. (Fathul Baari vol. 6, pg. 499 and Al-Kautharul Jaari vol. 6, pg. 261) Lessons: 1. The first wife and second wife of Ismaeel Alayhis salaam had lived in the same home and had both experienced the same conditions of hardship. However, there was a great difference between the two wives. The first wife had the bad qualities of ingratitude and complaining, and hence she was deprived of remaining in the marriage of Ismaeel Alayhis salaam. The second wife was blessed with the qualities of gratitude for the favours they enjoyed, patience over their hardships, and contentmentwith the little that they had, and so she was honoured to remain the wife of Ismaeel Alayhis salaam. 2. The importance of the wife remaining grateful to her husband and abstaining from complaining can be clearly understood from the hadeeth in which Rasulullah Sallallahu Alayhi wa Sallam warned the women of this Ummah that one of the main causes for them entering Jahannum is their excessive complaining and lack of appreciation for the favours and kindness of the husband.(Muslim #2048) In another hadeeth, Rasulullah Sallallahu Alayhi wa Sallam described those women who do not have the quality of appreciation saying, “If you treat such a woman kindly for your entire life, and she thereafter sees something from you (that she dislikes), she will say, ‘I never saw any good from you!’ (i.e. on account of one unhappy experience, she will immediately forget the lifetime of good that you showed her and will immediately complain.)” (Bukhaari #29) 3. Ismaeel Alayhis salaam heeded the advice of his father, Ebrahim Alayhis salaam regarding his wife. Similarly, we should ensure that we consult and follow the advice of our parents and elders when choosing a spouse. uswatulmuslimah.co.za
  21. On Knowledge

    "Still studying? Come on!" A man entered upon a gathering where a Shaykh was teaching Sahih Al-Bukhari to his students. In mockery of that gathering, the man said, "People in the West have managed to land on the moon whilst you're still teaching Sahih Al-Bukhari!" The Shaykh responded, "Why does that surprise you? They are a creation who've reached another creation, whilst we are a creation who want to reach the Creator. But I tell you this; you are the most hopeless person in this gathering, for you've both failed to reach the moon with them and failed to study Al-Bukhari with us" If Allah has inspired you to pursue a path of knowledge, then you've been inspired with a blessing that's beyond the planets. وَمَنْ سَلَكَ طَريقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللهُ لَهُ طَريقًا إِلَى الجَنَّةِ "Whoever pursues a path to gain knowledge, Allah will ease for him a path that leads to Paradise." Prophet Muhammad صلى الله عليه وسلم (copied)
  22. Why is there Suffering in the World? Q. I have a question regarding sufferings. People in general suffer, some a lot some not at all regardless of their religion. What is the reason behind these sufferings? Is it sins? In so many books it is said Allah is most merciful most kind and most loving yet we don’t see his love and mercy. My question is what is the reason and how do we make it stop? A. The first thing to understand is that this world is only the stepping stone to our true abode which is the hereafter. This world is our place for trial and examination. In this world we understand that the higher the qualification, the harder the exam. Our test in this world is not for qualifications or for degrees. It is for eternal life in gardens of paradise. It is for the supreme success. How can such a test be easy? Study the life of Rasulullah Sallallahu Alayhi Wa Sallam and you will find that no one went through greater tests and trials than him. Did Allah not have mercy on him? In the Quran, Allah tells us, “Indeed Allah has purchased your lives and wealth in exchange for Jannah.” This means that everything we are and everything we have is at the ready to be sacrificed in the attainment of Jannah. You may have come across children, whose parents have given them everything, yet their ingratitude is of a level that they say, “My parents have done nothing for me.” The child sees only the negative and his eyes have become blind to the many sacrifices and privileges his parents have afforded him. It is similar when we say that we do not see Allah’s mercy. In the Qur’aan, Allah tells us, “If Allah had to punish man in accordance to his sins, then not a creature would be left living on the earth (due to the punishment due).” It is Allah’s mercy that he affords the creation grace. It is Allah’s mercy that despite our sins, we may eat and drink and breath. The Nabi of Allah Sallallahu Alayhi Wa Sallam informed us, “The first favour of Allah that we will be questioned about on the Day of Judgement will be, “Have I not given you a sound body and quenched your thirst with cold water?” These are great favours of Allah upon us but how many of the creation are thankful. There is another aspect that we must consider. Allah has created this world as a place of means, a place of cause and effect and, by and large, Allah allows it to run its own course. A person who wants to do good is able to do good. A person who wants to do evil is able to do evil. The judgement and consequence is not in this world but in the hereafter. When people cause suffering and when greed and hatred cause war, genocide, looting and rape, do we blame Allah? No, the blame is on the wrongdoers. When governments usurp their countries wealth and leave the population in want and desperation, the blame is on them. Allah Ta’ala asks us in the Qur’an, “Why would Allah punish you if you are grateful and believing?” If the Ummah will en masse turn to Allah, then Allah will divinely intervene to change their condition for the better. But if they continue to live as they please then Allah will leave them to their own devices. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)
  23. Understanding the Three Types of Nafs

    The stages of the nafs: Nafs al ammara part 1 From Ashrafiya . Shaikh Abdul Ghani at Tarablusi al Khalwati (Allah have mercy on him) said, ‘It is your lower self (nafs) that veils you from Allah. The scholars of Reality (al haqiqa) have mentioned seven stages of the nafs according to its changing states, the ammara, lawamah, mulhema, mutmainah, radhiya, mardhiya and kamilah.’ Following is a summary of Shaikh’s discussion. 1. The inciting nafs (nafs-i-ammara) إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ‎ Surely, man’s inner self often incites to evil, unless my Lord shows mercy.”[12:53] In its primitive stage the nafs incites us to commit evil: this is the corrupt nafs as the lower self, the base instincts. Its characteristics include; stinginess, greed, envy, ignorance, arrogance, lust, anger, heedlessness, coveting, mad manners, involvement in useless, making others’ fun, having malice for them and harming them with speech or hand. It becomes the instrument of Satan’s seduction (to sin). It the most lethal enemy. Therefore extreme caution is needed in not listening to its insolent commands. In Prophetic saying the struggle against it has been mentioned as highest level of righteous effort (jihad al akbar). Being steadfast on the commandments of Shariah is essential. Keeping constant vigilance (muhasba) is required. It is imperative to have extreme humility and engagement in supererogatory deeds. This is facilitated by giving up (after consultation with Shaikh) the excessive permissible pleasures and all useless activities. By routinely crying in front of Allah asking for help and making remembrance of Allah as instructed by the Shaikh. ‘Never leave supplication because of being depressed and frustrated (by frequent slips) or lose hope by considering the goal to be unrealistic. This will severe the determination altogether.’ If one persists then Allah will spiritually enlighten the heart of the seeker that will make it possible to see the diseases that inflicts the nafs. Then comes the second stage. The stages of the nafs: Nafs al Lawwamah / part 2 The Self-reproaching nafs لا أقسم بيوم القيامة ولا أقسم بالنفس اللوامة [75:1] I swear by the Day of Resurrection, [75:2] and I swear by the self-reproaching conscience, (that Resurrection is a reality.) This is the stage where the conscience is awakened and the self reproaches one for listening to one’s ego. That is, in committing the evil acts or omitting the virtuous or doing them in a sloppy manner. Its characteristics include; reproaching, greed, coveting, self praise, show-off, cruelty, back-bitting, lying and heedlessness, love of fame and status. In sharing many characteristics of nafs al ammarah it maintains the ability to differentiate between the good and evil. However, it is not proficient, as yet, to fully follow the good commands and abstain from sinful. Moreover, if it does do some good acts it develops desires of self-praise (ujub) or showing-off or expecting praise from others. In this stage it is imperative that he acknowledges and exposes these blame worthy desires to his fellow-brethren (as per the instruction of his Shaikh). Otherwise these blame-worthy morals will cut-off his journey on this path. It is essential that in this phase he makes excessive remembrance of Allah and exerts in the struggle (to do good and abstain from evil). Here he is inflicted will excessive abstract, useless ideas, and random, bizarre thoughts. He has to fight them off with assistance of excessive remembrance of Allah and supplications, asking Allah for assistance in doing so effectively. If he does so, he passes to the third stage. The stages of nafs: Nafs e mulhimah / part 3 The Inspired Nafs Allah Almighty says, (9)ونفس وما سواها ( 7 ) فألهمها فجورها وتقواها ( 8 ) قد أفلح من زكاها [91:7] and by the soul, and the One who made it well, [91:8] then inspired it with its (instincts of) evil and piety, [91:9] success is really attained by him who purifies it, In this stage of development the nafs is gifted with the ability to distinguish between good and evil. Moreover,the performance of good actions and abstinence from evil is facilitated for him by the Grace of Allah. This Grace is manifested as immense desire to please Allah. And at this stage nafs remains drowned in intense love of Allah (‘ishq illahi). This is possible by following the recommendations of the Shaikh and excessive remembrance of Allah as instructed by him. In fact it is mandatory (wajib) to follow the recommendations of the Shaikh at this stage to be successful. This is both a phenomenal and a challenging stage. Any heedlessness here will pull the nafs to its initial stage. (May Allah protect us all from this disaster. Amin!) Its characteristics include; self restraint (hilm), philanthropy, contentment, humility, repentance, patience, forbearance, forgiveness, maintaining a good opinion about others, acceptance of others’ excuses, etc. In addition to the excessive remembrance of Allah and following the instructions of Shaikh meticulously one has to repeatedly remind himself of meeting Allah and His perfections. He has to be vigilant in following the Shariah and be compliant to his daily wird. He must efface his ego by purposefully doing permissible humble actions. Here the individual observes that everything is from Allah (tawhid e afa’li). He abandons all criticism. He cries often and is deeply effected by the crying of others. He withdraws from all the creation and finds solace with Allah. He is attracted to beautiful audition. In short this stage is marked by intense love, lofty desires and high aspirations to please Allah.
  24. Is it Proper to Refer to a Scholar as “Mawlānā” ? By Mufti Waseem Khan Edited by IlmGate Question: I heard that the word Mawlānā means master and that you cannot address anyone with that title as Mawlānā. Can you please clarify? Answer: The word Mawlānā is an Arabic word which is combined of two words namely Mawlā and nā – Mawlānā. It is not one word as some would think, but in reality it is two words as I have mentioned. As such, the permissibility or impermissibility of the usage of the word Mawlānā can only be seen when one looks at the two parts of this word with respect to its meaning and usage in the Arabic Language. Nā in the Arabic language is a pronoun which is used for possession when connected with a noun. Hence if you want to say ‘our book’ (in Arabic) you would say kitābunā – kitābu and nā. Similarly if you want to say ‘our pen’, you would say qalamunā – qalamu and nā. Therefore the word nā simply means ‘our’ in Arabic. As far as the word Mawlā is concerned, it is used in many different ways due to its varying meanings. In the book Mu’jam Lughat al-Fuqahā’ (Dictionary of Islamic legal terminology) written by Dr. Muhammad Rawwas (contributor to the encyclopedia of Islamic law and professor of Islamic Institutions) and Dr. Hamid Sadiq (Professor of Terminology and Dictionaries) it is written: The word Mawlā conveys many different meanings. Some of which are: 1. Master 2. Leader 3. The one who has freed a slave 4. The slave who has been freed 5. A slave 6. Sovereign 7. A patron 8. A client The Hans Wehr Arabic Dictionary has also given similar meanings. It states that Mawlā means master, lord, protector, patron, client, charge, friend, companion, and associate. It also states that al-Mawlā is used to say the lord, God, and the words Mawlāya (ya means ‘my’ in Arabic) and Mawlānā are forms of address to a sovereign. Similarly in the book Mu’jam al-Mustalahāt al-Dīniyah (a dictionary of religious terms) written by Dr. Abdullah Ibn Ashy Al-Maliki and Dr. Abdul Lateef Sheikh Ibrahim, it is mentioned that Mawlā means ‘a protector’ or ‘a guardian’. Based on these meanings, it shows that when the pronoun nā (our) is attached to the word Mawlā, it would have many different meanings such as: ‘our master’, ‘our leader’, ‘our slave’, ‘our freed slave’, ‘our master who freed the slave’, ‘our patron’, ‘our client’. It is therefore very clear that a master can address his slave as Mawlānā meaning ‘our slave’. Likewise a slave can address his master as Mawlānā meaning ‘our master’. In the same manner, people can address their leader as Mawlānā meaning ‘our leader’. In this manner all the above meanings can be used in the word Mawlā when connected to the pronoun nā. This is very clear and accepted in the Arabic Language. Additionally, the word Mawlā has been used in a tremendous amount of traditions where it sometimes referred to a slave and at times referred to a master and also to the one who freed the slave. While narrating the sanad (chain of narrators) for different Hadiths, Imams Bukhari, Muslim and all scholars of Hadith referred to certain narrators as the Mawlā of others. For example, sometimes Imam Bukhari would introduce Kurayb as the Mawlā of Ibn Abbas رضي الله عنه. He would also introduce Nafi’ as the Mawlā of Ibn Umar رضي الله عنه and would refer to Humran as the Mawlā of Uthman رضي الله عنه. There are hundreds of such examples in the books of Hadith. Additionally, the Qur’an has also used the word Mawlā for different meanings. It has been used singly and has also been used combined with other pronouns. [Amongst] these verses is Surat Al-Hajj, verse 78: And hold fast to Allah. He is Mawlā kum [your Patron, Lord]. What an excellent Mawlā [Patron, Lord] and what an excellent helper. Here the word has been used connected to a pronoun in the first case i.e. Mawlā kum (kum means ‘your’) and in the second case it has been used singly. In both cases, it is used to refer to Allah as being the Patron, the Lord. Similar usages have been given in other verses such as Surat Anfāl’s verse 40, Surat Āle Imrān’s verse 150, Surat Tahrīm’s verse 2, etc. In these verses, the word Mawlā has been used to mean ‘lord’, ‘patron’ and refers to Allah since He is the real Patron, the Lord and the real Governor of our affairs. Along with this, the word Mawlā has been used for several other meanings in the Holy Qur’an. For example Surat Dukhān’s verse 41 states: “The Day when no Mawlā (friend, protector, leader, etc) can avail another Mawlā in anything and no help can they receive.” In this verse, Mawlā does not refer to Allah Our Creator, but it refers to human beings. Similarly, Surat Hadīd verse 15 states: “This Day no ransom shall be accepted from you, nor of those who rejected Allah. Your abode is the fire, that is your Mawlā (place, destination) and an evil refuge it is.” In this verse, the word Mawlā has the meaning of ‘a place’ or ‘a destination’. Taking this meaning into consideration, if we were to attach the pronoun nā to this word and say Mawlā-nā, it would mean our place or our destination. It is therefore evident in the Qur’an itself that this word does not only mean master. In two places of the Holy Qur’an, the word Mawlā attached to the pronoun nā has been used and they both refer to Allah. In Surat Baqarah verse 286, it states: “And blot out our sins and grant us forgiveness and have mercy on us. You are Mawlā-nā (our Protector, Master).” In the above verse, the word Mawlā has the meaning of master and protector and our true and real protector and master is only Allah, hence the use of the word Mawlānā for Allah. Secondly in Surat Tawbah verse 51, it states, “Say nothing will happen to us except what Allah has decreed for us. He is Mawlā-nā (our protector) and on Allah let the believers put their trust.” Here again the word Mawlā conveys the meaning ‘protector’ and when used with the pronoun nā, it means our protector. Since Allah is our protector, it is used to refer to him in the above verse. It should be noted that the real issue is not with the word Mawlānā. Instead, it is with the usage of the word Mawlā, since the word nā is a pronoun which can be used for anyone. In this manner, the words Mawlā-hum’ (their Lord), Mawlā-kum (your Lord) and Mawlā–hu (his protector) have all been used in the Holy Qur’an to refer to Allah. In each of the above, a different pronoun was used with the word Mawla and when combined together were all used to refer to Allah. As such, it can be seen that the permissibility or impermissibility of the usage of the word Mawlānā is not based upon the word Mawlānā alone but instead it is based totally upon the usage of the word Mawlā. In some passages of the Holy Qur’an and traditions, as well as the books of Fiqh, it is evident that the word Mawlā has been used to convey many different meanings and is not confined with the meaning of ‘Protector’ and ‘Master’. In Surat Tahrīm verse 4, it states: “But if you back up each other against him, truly Allah is his Protector (Mawlā) and Jibreel عليه السلام and the righteous ones from among those who believe.” In this verse it is clear that Allah has used the word Mawlā (protector) for Himself, Angel Jibreel عليه السلام, and the righteous servants. In other words, the verse means that truly Allah is the Mawlā (protector) of the Prophet صلى الله عليه وسلم, Jibreel عليه السلام is also his Mawlā (protector) and the righteous believers are also his Mawlā (protector). The summary of this entire explanation is that in the Arabic language, the word Mawlā has been used for many different meanings. As such, whenever it is used singly or combined with another word or pronoun, one must look to see which of its meaning is used. From the given meanings, it is clear that it can also mean ‘a leader’, hence using it with the pronoun nā by saying Mawlānā would be allowed to refer to someone as ‘our leader’. It is also important for one to understand that during the course of Islamic history, many words bearing respect and authority have been used by great scholars to refer to a person with great learning ability. One would therefore find the words Muhaddith (traditionist), Mufassir (commentator), Faqīh (jurist), Shaykh al-Islam (the sheikh, leader of Islam) etc being used to describe the status of a particular scholar of Islam. Although these names were not found to be used during the time of the Sahabah رضي الله عنهم and the Prophet صلى الله عليه وسلم, they were all acceptable to all scholars since they were in no violation of any Islamic teaching. In the same manner, other words became prevalent among the Muslims living in different cities of the Islamic world. Words such as Mullah, ‘Allāma, Shaykh, Muftī, Mawlānā, Mawlawī etc. all became prevalent in different cities and were used to describe a person of great Islamic learning and authority. These words gained the wide acceptance of the general scholars and were not considered as being impermissible to use, since there was no meaning in any of the above words which could make its usage impermissible in the Shari’ah. Of late, the word Doctor (Daktūr) has also come into use in many Arab countries. Although this word has never been used by the al-Salaf al-Sālihīn (Pious Predecessors), all the Islamic scholars have given an allowance for its usage. And Allah knows best. Mufti Waseem Khan (Principal of Darul Uloom Trinidad & Tobago) Courtesy of Darul Uloom Trinidad & Tobago
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