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  1. The Harms of Polemical Debating in Today’s Era By Mawlana Ashraf 'Ali Thanawi Translated by Javed Iqbal (Translator’s Note: The following translation is of an Arabic piece by Hakim al-Ummah Mawlana Ashraf Ali Thanawi, may Allah have mercy on him, in which he has succinctly laid out the various objectives behind debating and pointed out the harms in each case. It provides a profound, insightful analysis of the debate culture which is in vogue more than ever before, concluding that such debates are of no benefit, rather they are harmful.) Debating, with respect to its objective, is of a few types. This is because the objective is either: (i) To make evident what is right, even if the opponent does not go quiet, in which case the debater will not concern himself with silencing him. In fact, when he sees stubbornness in him, he says: “For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together.”[1] The Qur’an is filled with this type of debate and also calls towards it. Allah Most High says: “And if they dispute with you, say (to them), ‘Allah is best aware of what you do.’”[2] I have named this beneficial point: Aversion to the Accustomed Manner of Debating (Al-Munafarah ‘an Muta’araf al-Munazarah). This type is definitely praiseworthy, but it is non-existent in this era, except in very rare circumstances, which is essentially the same as non-existent.[3] (ii) To silence the opponent, and this is also praiseworthy – provided the intention is good.[4]However, this is dependent on the opponent becoming silent; if he is stubborn or a troublemaker and does not have any shame, he will not be quiet. Thus, intending this objective is to intend something one has no power to achieve independently. One who has power through someone else’s power is not powerful [in reality]. Thus, this is something non-volitional, and to intend a non-volitional matter is futile and tiresome. Hence, this cannot be an objective. (iii) To silence the opponent and then this is actually achieved. However, because becoming silenced is not proof that this person who is totally silenced is wrong, this is also futile. In fact, it is harmful, because it suggests in the eyes of laymen that the one who has gone quiet is wrong. Hence, if such silence occurs at times from the people of truth, due to the opponent being more eloquent in expressing his evidence, laymen will take this as proof of their being wrong also. This is extremely harmful.[5] (iv) To inform the people of the arguments of the opponents, to establish the truth and falsify the false: This is a form of arbitration, so how can an ignorant person be an arbitrator? Therefore, this is also futile. In fact, it is harmful, as one is essentially saying through one’s action that ignorant people are capable of arbitrating. The harm of this is evident. If they seek a scholar as an arbitrator, the general habit, rather the definite habit, is that he will already believe in either side of the issue, in which case, how can one be sure that his fairness will supersede his own [preconceived] belief? Hence, this is also futile. Thus, it has become very clear that the accustomed manner of debating in our times is totally void of any benefit, even if nobody agrees with us in this regard.[6] But if someone asks: How will a seeker of the truth, in particular one who is confused, be guided? We say the path to this is that which is common throughout the Qur’an, namely that the truth is to be explained time and time again under different headings.[7] This is as Prophet Nuh (upon him be peace) said: “My Lord, I have called my people night and day…Then I called them loudly, and then I spoke to them in public and spoke to them in private.”[8] This is what Allah Most High indicated to, saying: “Surely, We have explained things in various ways in this Qur’an, so that they may pay heed to the advice.”[9] So, have conviction in this and know it well. 18 Rabi al-Thani 1351AH (Bawadir al-Nawadir, vol 2, pg 468) _____________________________ Qur’an, 42:15 Qur’an, 22:68 Hakim al-Ummah says, “The way debates are conducted today is not from the way of the predecessors (salaf). The Qur’an debates with the disbelievers in many places, but its style is amazing. It is nothing like the noisy quarrels of today.” (Al-Tabligh, vol 21 pg 123) Hakim al-Ummah says: “In today’s era, debating is extremely harmful, because it has no praiseworthy objective behind it. The objective is predominantly to disgrace the opponent and show one’s own point to be superior. The objective is not to establish the truth.” (Anfas-i-‘Isa, vol 2, pg 62). Hakim al-Ummah says: “On the day of the debate in Muradabad, there was so much noise about the debate that even the Hindus were saying, ‘Let’s go to the Shahi Mosque to see the molvis fighting.’ How shameful! La ilaha illa’Allah. There is such disgrace in these debates. Mawlana Muhammad Qasim (may Allah have mercy on him) also despised this greatly. He would never debate Muslims. Yes, he would debate non-Muslims.” (Husn al-Aziz, vol 1, pg 461). Hakim al-Ummah says: “With all these harms, even a praiseworthy act becomes prohibited, let alone when it is blameworthy in itself due to the conditions not being met.” (Huquq al-‘Ilm, pg 79). Hakim al-Ummah says: “Debates promote the people of falsehood even more and they have no positive result. However, to break the influence of the people of falsehood, explaining the truth and spreading it repeatedly and in different places is undoubtedly very beneficial. (Anfas-i-‘Isa, vol 2, pg 590). He also says, “What one should do is that when the people of falsehood prattle, one should make one’s point separately. This is a much better method. This is the way of the prophets. They would not be so concerned with answering the disbelievers. They would however repeat the truth constantly, and not bother too much with giving answers.” (Kalimat al-Haqq, pg 102). Elsewhere he said, “In today’s era, debating non-Muslims is generally harmful. The beneficial method is to deliver talks. I delivered a talk which is entitled ‘Mahasin al-Islam’. It has been published and is worth reading.” (Kalimat al-Haqq, pg 65) Qur’an, 71:5,8-9 Qur’an, 17:41 deoband.org
  2. Bint e Aisha

    Bachon ki tarbiyat kaise karain?

    بچوں کی تربیت کیسے کریں؟ بیان: مفتی خلیق الرحمان صاحب https://youtu.be/1kQBxpcgb3s
  3. Bint e Aisha

    Hazrat Ayyub Alaihis Salam ki bimari

    *تنبیہات سلسلہ نمبر 152* *حضرت ایوب علیہ السلام کی بیماری* *● سوال:* ایک واقعہ سنتے آرہے ہیں کہ حضرت ایوب علیہ السلام کے جسم میں بیماری اس قدر بڑھ گئی تھی کہ آپ کے جسم میں کیڑے پیدا ہوگئے... *کیا یہ بات درست ہے؟* ▪ *الجواب باسمه تعالی* حضرت ایوب علیہ السلام کی بیماری کی یہ تفصیل کہ ان کے جسم میں کیڑے پیدا ہوگئے تھے اسکو مختلف مفسرین نے نقل کیا ہے. *١. علامہ ابن کثیر فرماتے ہیں کہ ابن عساکر نے نقل کیا ہے کہ ان کے جسم میں مختلف بیماریاں لگ گئی تھیں یہانتک کہ صرف دل اور زبان بچ گئے تھے۔* □ قال ابن كثير: وحكى ابن عساكر: ابتلى في جسده بأنواع من البلاء، ولم يبقَ منه عضو سليم سوى قلبه ولسانه... *٢. سدی کہتے ہیں کہ جسم کا گوشت گل کر گر گیا تھا یہانتک کہ صرف ہڈیاں اور پٹھے رہ گئے تھے.* □ وقال السدى: تساقط لحمه حتى لم يبقَ إلاَّ العظم والعصب. *٣. ابن کثیر البدایة والنهایة میں لکھتے ہیں کہ ایوب علیہ السلام کے جسم پر جذام کی بیماری لگ گئی تھی جس سے دل اور زبان کے علاوہ سارا جسم متاثر ہوا تھا.* □ قال ابن كثير في كتابه البداية والنهاية (ج:1، ص:207) أنه أصيب بالجزام في سائر بدنه ولم يبقَ منه سليمًا سوى قلبه ولسانه يذكر بهما الله عزوجل. *٤. حسن بصری اور قتادہ کہتے ہیں کہ ایوب علیہ السلام پر سات سال ایسے گذرے کہ ان کے جسم میں کیڑے نظر آنے لگے تھے.* □ قال الحسن البصري وقتادة: ابتلى أيوب عليه السلام سبع سنين وأشهرًا يرعى في جسده الدود وتعبث به الدواب. *٥. علامہ بغوی کہتے ہیں کہ ان کے جسم پر پھوڑے نکلے جس سے ان کا جسم بدبودار ہوگیا اور بستی والوں نے ان کو بستی سے نکال دیا.* □ من قرنه إلى قدمه تآليل مثل أليات الغنم فوقعت فيه حكة فحك بأظفاره حتى سقطت كلها ثم حكها بالمسوح الخشنة حتى قطعها ثم حكها بالفخار والحجارة الخشنة فلم يزل يحكها حتى نغل لحمه وتقطع وتغير وأنتن وأخرجه أهل القرية فجعلوه على كناسة وجعلوا له عريشا فرفضه خلق. (بغوی) *٦. علامہ قرطبی لکھتے ہیں کہ جسم کا گوشت گل گیا اور جسم میں کیڑے پڑ گئے.* □ وبالضر في جسمه حتى تناثر لحمه وتدود جسمه، حتى أخرجه أهل قريته إلى خارج القرية. (قرطبی) *● ان اقوال کا مأخذ:* حضرت ایوب علیہ السلام کے جسم پر اس قدر قبیح بیماری لگی تھی اس بارے میں اسرائیلیات ہی اصل ہیں کہ وہاں اس بیماری کی اس طرح کی تفاصیل موجود ہیں، جیسا کہ کتاب السفر جو غالبا انجیل کا کوئی حصہ ہے اس کے عربی ترجمے میں ایسا منقول ہے کہ: *شیطان کو اللہ تعالی کی طرف سے اجازت ملی تو وہ آیا اور ایوب علیہ السلام کے سر سے پیر تک پھوڑے نکلے اور ایوب علیہ السلام نے سخت کپڑے سے اس کو کھجانا شروع کیا.* □ ففي هذا السفر ما نصه: فَخَرَجَ الشَّيْطَانُ مِنْ حَضْرَةِ الرَّبِّ، وَضَرَبَ أَيُّوبَ بِقُرْحٍ رَدِيءٍ مِنْ بَاطِنِ قَدَمِهِ إِلَى هَامَتِهِ. فَأَخَذَ لِنَفْسِهِ شَقْفَةً لِيَحْتَكَّ بِهَا وَهُوَ جَالِسٌ فِي وَسَطِ الرَّمَادِ. (أي 2: 7). *● کیا یہ اسرائیلیات مقبول ہیں؟* علمائےکرام نے ایسی اسرائیلی روایات کے تسلیم کرنے سے انکار کیا ہے جو کہ انبیائےکرام علیہم الصلاۃ والسلام کی شان کے منافی ہوں اور ایوب علیہ السلام کے بارے میں یہ تمام روایات شان نبوت کے خلاف ہیں، لہذا اس بارے میں جس قدر قرآن مجید اور احادیث مطہرہ میں آیا ہے اسی پر اکتفا کیا جائےگا. *١. قاضی ابوبکر ابن العربی کہتے ہیں کہ ایوب علیہ السلام کے بارے میں اتنی بات درست ہے جو قرآن نے بیان کی ہے کہ ان کو تکلیف پہنچی اور تکلیف کی نسبت قرآن مجید میں شیطان کی طرف کی گئی ہے.* □ قال ابن العربي القاضي أبوبكر رضي الله عنه: ولم يصح عن أيوب في أمره إلا ما أخبرنا الله عنه في كتابه في آيتين؛ الأولى قوله تعالى: ﴿وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ﴾ [الأنبياء: 83] والثانية في «ص» ﴿أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ﴾. *٢. علامہ آلوسی روح البیان میں لکھتے ہیں کہ اس میں کسی کا اختلاف نہیں کہ ایوب علیہ السلام کی تکلیف اور امتحان بڑا تھا، البتہ یہ کہنا پڑےگا کہ ان کی بیماری اس قدر نہیں بڑھی تھی کہ وہ قابل نفرت ہوجائیں جیسا کہ قتادہ وغیرہ نے نقل کیا ہے اور قصہ گو لوگوں نے بیان کیا ہے۔* □ قال الألوسي (ت 1270هـ) في تفسيره روح المعاني: وَعظَمُ بَلائه أي أيوبَ عليه السلامُ ممّا شاعَ وذاعَ ولَم يختلف فيه اثنان… فلابد من القول بأن ما ابتُلِي به أيوب عليه السلام لم يَصِل إلى حَدِّ الاستقذار والنفْرَة كما يُشعِر به ما روي عن قتادةَ ونَقَلَهُ القُصّاصُ في كُتُبِهم. *٣. علامہ طبرسی کہتے ہیں کہ امتحان کی یہ صورت تو ممکن ہے کہ فقر آجائے یا آل اولاد ہلاک ہوجائیں لیکن اس طرح کی بیماری کہ لوگ ان سے نفرت کرنے لگیں، انبیائےکرام کی طرف ایسی بات کی نسبت کرنا درست نہیں.* □ قال الطَبرسي (ت 548هـ): قال أهل التحقيق إنه لا يجوز أن يكون بصفةٍ يَستقذرُه الناسُ عليها لأن فِي ذلك تَنْفيرًا، فأمّا الفقرُ والمرَضُ (الذي لا يُنفِّرُ) وذهابُ الأَهل فيجوز أن يَمتحِنَهُ اللهُ تعالَى بذلك. *● صحیح روایات میں حضرت ایوب علیہ السلام کا تذکرہ:* *١.* حضرت ایوب علیہ السلام نہا رہے تھے تو ان پر سونے کی ٹڈیاں گرنے لگی تو ایوب علیہ السلام ان کو جمع کرنے میں لگ گئے تو اللہ تعالی نے فرمایا کہ ایوب! کیا ہم نے تجھ کو اس سے مستغنی نہیں کیا؟ تو ایوب علیہ السلام نے عرض کیا کہ آپ کی برکت سے مستغنی نہیں. *□* وروى البخاري عن أبي هريرة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: بينما أيوب يغتسل عرياناً، خرَّ عليه جراد من ذهب، فجعل أيوب يحثو في ثوبه، فناداه ربه، ياأيوب! ألم أكن أغنيتك عما ترى؟ قال: بلى يا رب! ولكن لا غنى بي عن بركتك. *٢.* وقد روى البزار وغيره عن أنس بن مالك رضي الله عنه، أن رسول الله صلى الله عليه وسلم قال: "إن نبي الله أيوب عليه السلام لبث به بلاؤه ثماني عشرة سنة، فرفضه القريب والبعيد إلا رجلين، كانا من أخص إخوانه به، كانا يغدوان إليه ويروحان، فقال: أحدهما لصاحبه: تعلم والله لقد أذنب أيوب ذنباً ما أذنبه أحد من العالمين. قال له صاحبه: وما ذاك؟ قال: من ثماني عشرة سنة لم يرحمه الله، فيكشف ما به، فلما راحا إليه، لم يصبر الرجل حتى ذكر ذلك له. فقال أيوب: لا أدري ما تقول، غير أن الله يعلم أني كنت أمُرُّ على الرجلين يتنازعان، فيذكران الله عزوجل، فأرجع إلى بيتي فأكفر عنهما، كراهية أن يذكرا الله إلا في حق. قال: وكان يخرج إلى حاجته، فإذا قضاها أمسكت امرأته بيده حتى يبلغ، فلما كان ذات يوم أبطأ عليها، وأوحى الله تعالى إلى أيوب عليه السلام، أن {اركض برجلك هذا مغتسل بارد وشراب} فاستبطأته، فتلقته تنظر، فأقبل عليها، قد أذهب الله ما به من البلاء، وهو على أحسن ما كان. فلما رأته قالت: أي بارك الله فيك! هل رأيت نبي الله هذا المبتلى. فوالله على ذلك ما رأيت رجلاً أشبه به منك، إذ كان صحيحاً. قال: فإني أنا هو. قال: وكان له أندران: أندر للقمح، وأندر للشعير. (الأندر: البيدر) فبعث الله سحابتين، فلما كانت إحداهما على أندر القمح، أفرغت فيه الذهب حتى فاض، وأفرغت الأخرى في أندر الشعير حتى فاض. - قال الهيثمي في "مجمع الزوائد": رجال البزار رجال الصحيح. *٣. حسن اور قتادہ کہتے ہیں کہ ایوب علیہ السلام کی اولاد زندہ کردی گئی اور اتنی اولاد اور دی گئی.* □ قال الحسن وقتادة: أحياهم الله تعالى له بأعيانهم، وزادهم مثلهم معهم، ولهذا قال تعالى: {وَوَهَبْنَا لَه أهْلَه وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِّنَّا وَذِكْرى لِأُولِي الْأَلْبَابِ}. *٤. ابوحیان کہتے ہیں کہ جمہور علمائےکرام کا قول یہ ہے کہ انکی تمام اولاد کو زندہ کر دیا گیا اور بیمار ٹھیک ہوگئے اور سب بکھرے کام درست ہوگئے.* □ قال أبوحيان: والجمهور على أنه تعالى أحيا له من مات من أهله، وعافى المرضى، وجمع عليه من شُتِّت منهم. ▪ *خلاصہ کلام* حضرت ایوب علیہ السلام ایک بڑے امتحان میں تقریبا اٹھارہ(١٨) سال مبتلا رہے اور یہ امتحان جان، مال، اولاد سب پر آیا تھا لیکن اس دوران ان کے جسم میں کیڑے پڑ گئے یا کچھ ایسا ہوا کہ لوگ ایوب علیہ السلام سے نفرت کرنے لگے یہ بات سند کے لحاظ سے بھی درست نہیں اور نہ ہی شان نبوت کی وجہ سے عقلا درست ہے، لہذا اس طرح کے واقعات بیان کرنے سے گریز کرنا چاہیئے. 《واللہ اعلم بالصواب》 《کتبه: عبدالباقی اخونزادہ》 ٢٩ نومبر ٢٠١٨ کراچی
  4. Bint e Aisha

    Valuable Islamic Quotes

    "Verily the world is accursed and accursed is what it contains, except the remembrance of Allāh, that which Allāh loves, and someone with sacred knowledge or someone learning it." (Tirmidhī, Ibn Māja)
  5. Bint e Aisha

    Qur'an

    قرآن کی تعریف کلام اللہ المعجز المنزل علی خاتم الانبیاء والمرسلین بواسطۃ الامین جبرئیل علیہ السلام المکتوب فی المصاحف المنقول الینا بالتواتر المتعبد بتلاوتہ المبدوء بسورۃ الفاتحۃا لمختم بسورہ الناس قرآن اللہ کا کلام ہے جو معجزہ ہے خاتم الانبیاء الرسل حضرت محمد ﷺ پر جبرئیل امین کے واسطے نازل ہوا ہے مصاحف میں اس کے حروف لکھے ہوئے ہیں ہم تک حد تواتر سے نقل چلا آیا ہے اس کی تلاوت عبادت ہے اور باعث ثواب ہے اس کی ابتداء سورۃ فاتحہ سےا ور اختتام سورہ ناس پر ہوتاہے. قرآن کی یہ تعریف علماء اور اصولیین کے درمیان متفقہ تعریف ہے ۔ طالب علوم قرآن کی کیا شان ہونی چاہیے ؟ طالب علوم قرآن کی یہ شان ہونی چاہیے کہ وہ خود کو قرآنی آداب سے وابستہ اور قرآنی اخلاق سے آراستہ کرے علم سے مقصد اللہ کی رضا اور دارآخرت ہو،نہ کہ دنیا اورا س کا مال اسباب ،ا سے قرآن پر عامل ہونا چاہیے تاکہ قرآن قیامت کےدن اس کے خلاف نہیں بلکہ اس کے حق میں حجت اور سفارشی بن سکے۔ا رشاد نبوی ﷺ ہے :”القرآن حجۃ لک او علیک “۔ ” قرآ ن یا تو آپ کے حق میں سفارشی ہے یا آپ کے خلاف حجت ہے “۔ (قرطبی) شیخ الاسلام حافظ ابن تیمیہ ؒفرماتے ہیں “جو قرآن کی تلاوت نہ کرے اس نے قرآن کو نظر انداز کیا جو قرآن کی تلاوت تو کرے لیکن اس کے معانی پرغوروتدبر نہ کرے اس نے بھی قرآن کو نظرانداز کیا۔اور جو قرآن کی تلاوت بھی کرے اس کے معانی میں غور وتدبر بھی کرے لیکن اس پر عمل نہ کیا توا س نے بھی قرآن کو نظر انداز کیا۔” ابن تیمیہ ؒ اس آیت کی طرف اشارہ کررہے ہیں کہ: وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا﴿٣٠﴾ ۔” اورا س د ن رسول کہیں گے اے میرے پروردگا ر میری قوم نے اس قرآن کو بالکل نظر انداز کر رکھاتھا۔ ( فرقان 30 قرطبی ) تحریر: مفتی انس عبد الرحيم http://www.suffahpk.com/quran-ki-taref/
  6. Bint e Aisha

    Is It Permissible For Women To Cut Their Hair?

    Women cutting their Hair <QUESTION> What is the ruling regarding cutting the hair for women? If it is allowed, then how short can she cut it? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, In general, the major classical Hanafi Fiqh books prohibit the cutting of hair for women. This is also affirmed by many Indian Subcontinent scholars. However, some scholars of the Arab world have permitted it conditionally. In a Hadith, “the Messenger of Allah (Allah bless him & give him peace) forbade women from shaving their hair.” (Sunan Tirmidhi, 2/246 & Sunan Nasa’i, 5/407) Imam al-Haskafi (Allah have mercy on him) mentions in his famous book in Hanafi Fiqh: “If a woman cuts her hair, she will be sinful and cursed. In al-Bazzaziyya it is added: “Even with the permission of the husband, as there is no obedience to the creation in disobeying the Creator.” (See: Radd al-Muhtar with the Durr of al-Haskafi, kitab al-hazr wal-ibaha, 5/261) The main two reasons given by scholars for the impermissibility of women cutting their hair are: a) Imitation of the Kuffar (non-Muslims), b) Imitation of men, Both of which have been clearly prohibited in Shariah. In the Hadith recorded by Imam Abu Dawud in his ‘Sunan’ and others, the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever imitates a group is amongst them.” (Sunan Abu Dawud, no. 4031) Regarding the imitation of men, the Messenger of Allah (Allah bless him & give him peace) cursed those men who imitate women and those women who imitate men.” (Sahih al-Bukhari, 7/205) For the above two reasons, the jurists (fuqaha) have generally prohibited the cutting of hair for women. It is for the reason of imitating men; they considered such women to be cursed, as in the Hadith women who imitate men are cursed by the Messenger of Allah (Allah bless him & give him peace) In view of the above, it would generally not be permitted for women to cut their hair. To imitate the styles of the Kuffar and non-Muslim women is not permissible. The hair cuts prevalent among many modern women have a clear resemblance with the styles of non-Muslim women, thus it will be unlawful. Similarly, to shorten the hair in a way that it resembles the hair of men is also prohibited. If a woman does so, she will earn the curse of the blessed Messenger of Allah (Allah bless him & give him peace) However, if a woman trims her hair slightly in a way that she did not contravene any of the above two reasons, then this would be (and Allah knows best) permitted. In other words, there are two conditions for this permissibility, and they both should be understood properly, and not misused or taken out of context: 1) There should be no imitation of non-Muslim Women, The hairstyles adopted by kuffar and non-Muslim women, such as flicks, perms, fringes, etc… will not be allowed. Cutting the hair from the front will also be impermissible. 2) There should be no imitation of men Cutting the hair in any way that resembles the hair of men is unlawful (haram), as mentioned previously. Therefore, if a woman cuts her hair from the lower end slightly in order to equate the level of the hairs, then this will be permissible. It should be noted that, if the hair is cut, then it should be well below the shoulders, and this permissibility is only to cut it slightly. If the woman is married, then this should be done with the consent of her husband. Finally, it should be remembered that it is better for a woman to not cut her hair altogether, unless there is some genuine reason. In the early times, a woman’s beauty was considered in the length of her hair, and not in looking like a man. In conclusion, generally it is not permissible for a woman to cut her hair. However, if the hair is cut in the manner outlined above, it would be permissible, although better to avoid. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK http://daruliftaa.com/node/4672
  7. Need of a Heart with Noor (light / radiance) Pathofehsaan Excerpts taken from Hazrat Shaykh Talha Qasmi Naqshbandi Damat Barkatuhum’s discourses If the heart is not purified and the Noor (light/radiance) is not attained and if the person is actually Munafiq and he does not believe in Allah by heart or he is Munafiq in his deeds and is living the life of negligence then his heart will be void of light, his heart will be dark. Rasulullah صلى الله عليه وسلم said: “The heart which remembers Allah is alive, and the heart which does not remember Allah is dead”. And Allah Ta’ala said: Think about that person who was dead then we made him alive. Mufassireen comment that this verse is talking about the heart. First the heart was dead and then Allah made it alive. And Rasulullah صلى الله عليه وسلم, who is the biggest Mufassir, the Imam and the seal of Mufassireen said: “The heart that is Zakir (that does Zikr constantly) is the heart that is alive and the heart that is Ghaafil (negligent) is the heart that is dead.” That means previously the heart was Ghaafil and we made it Zakir. And after becoming Zakir, what happens is وَجَعَلۡنَا لَهُ ۥ نُورً۬ا يَمۡشِى بِهِۦ فِى ٱلنَّاسِ We grant him Noor (light) and when he walks, he walks with that light. This Noor goes along with him to any locality he enters. When he talks to someone or sits with someone, his words leave an impact on their hearts. This is what is called as Tawajjuh. This is the benefit of company. When someone sits in the company of a person who has the light in his heart, then his own heart gets illuminated with this light. Is he like one who is in utter darkness and is not able to emerge therefrom? Do you know how the heart gets illuminated? Rasulullah صلى الله عليه وسلم has told us that when a person does good deeds and remembers Allah, then a small amount of light develops in his heart similar to the light of the firefly. When he increases in good deeds, protects himself from sinful ways and remembers Allah more, then this light increases as well. Slowly and gradually this light increases and consequently his whole heart becomes illuminated. This light not only stays in the heart, it moves further to the flesh, to other organs, to bones, to hair, to skin and the whole body of man becomes illuminated. Angels see him as a jewel of light. He seems like a walking light and the Sahib-e-kashf can see this. And when he further advances in dhikr, his light further expands; first of all, the diameter of 1 meter is formed around him, then it grows to 5 meters and so on and so forth. Sometimes this diameter expands to 100-200 meters around him and people become attentive towards him. If Allah SWT endows this light to all Muslims, then Insha’Allah kufr and shirk will be eliminated from this country. Do you think this is something new I’m talking about? In the famous book of hadith Sunan At-Tirmidhi, Imam Tirmidhi رحمة الله عليه has mentioned a narration from Hazrat Abdullah ibn Abbas رضي الله عنه. He says that in the last part of night, I saw Rasulullah صلى الله عليه وسلم woke up and performed the Salah of Tahajjud and then he started making dua to Allah. The dua is very detailed and the words of this dua are very ajeeb (strange). Rasulullah صلى الله عليه وسلم has asked Allah for every good and sought refuge from every bad. Different words are mentioned in different narrations. Muhadditheen have collected it all and they have mentioned that Rasulullah صلى الله عليه وسلم has asked Allah Ta’ala for Noor in 17 different ways. In this way Muhammad Rasulullah صلى الله عليه وسلم used to ask Allah for Noor (light) whom Allah has made entirely of light. [The argument of Noor and Bashar is not related to this]. Allah Ta’ala has granted this light to everyone and the greatest amount of light in this universe is granted to Rasulullah صلى الله عليه وسلم. But then why would he ask Allah for this dua in Tahajjud? So that the listeners listen to him. And his pure wives listened to him, Hazrat Abdullah ibn Abbas RA listened to him and he conveyed it to us and it will reach all the Muslims until the day of judgment. May Allah reward him and other narrators and Imam Tirmidhi who recorded it so it reached us and we know what to ask from Allah SWT. Those who don’t care about light in this world will have no light in the hereafter. They will be standing in darkness, while this light is important to enter Jannah. It will be said to them go back to the dunya and seek some light. Is it possible to return back to dunya? No! These poor people will think that light is being distributed somewhere behind them. They will turn back and meanwhile the people of Iman will move forward and a wall will be placed between them. These Munafiqeen can be me and you if we are not concerned about ourselves. Allah has granted this life to take heed. The life of negligence and heedlessness is not good for us. It will become the reason of embarrassment on the day of Judgment. May Allah protect me, you and all Muslims from this embarrassment (Ameen). Do not think that someone else is being discussed here. Make it a habit of reading and listening to the Quran as if it is talking about you. They will ask why are you being selfish? Were we not with you in the dunya? We used to perform salah together in the masjid. We used to go together on Iftar parties and wedding functions. We were relatives to each other. You gave my son your daughter and I gave my daughter to your son. Yes, this verse is talking about Muslims who were negligent in this dunya. May Allah protect us all from this negligence. The people of Iman will answer yes you used to live with us but you didn’t understand what we said. You considered us foolish that we leave our businesses and visit the masjid five times daily. Once a person came to me and said: “You people are the biggest hindrance in the success of Muslims. They remain inside Masajid at the time of business. Isn’t it enough to just pray Fajr and Isha? Muslims are losing just because of you at the time of Dhuhr, Asr and Maghrib.” This is the condition of Muslims in this dunya. I don’t know what will happen in akhirah. May Allah protect us. It has been a long time since that person talked to me and I’ve no idea whether he is alive or not. May Allah keep him in His protection and if his mindset has not been changed then Allah ta’ala grant him forgiveness. So my friends, those who fear about their akhirah are being considered stupid. Once a person came to our Hazrat Peer Sahab and said: Don’t you have any other business that you just keep doing “Allah Allah”. Hazrat’s eyes got filled with tears and he joined his hands in front of him and said: “For the sake of Allah give this Shahadah in front of Allah on the day of judgment that this person had no other work except doing Allah Allah.” The people of Iman will say: Yes you were our relatives but you were deluded by the dunya and you awaited the afflictions to fall on us. And you had no belief for the hereafter in your hearts. You just called yourselves Muslims from your tongues whereas you doubted it in your hearts. And you had big desires and dreams in your hearts. You were deluded by these desires and the biggest deluder is Satan. https://youtu.be/2EeLtIz_ERI
  8. Question Aoa I wanted to know about the permissibility of writing Fictional stories in Islam and whether earnings made from them are halal or not. I have conflicting fatwas, some saying it is permitted while the others are condemning it. Those who say it is permitted say it because: It is permissible to write fiction books if the following conditions are met: 1) Content of the stories should be within the boundaries of the Qur’an and Sunnah of the Prophet of Allah Sallallahu Alayhi Wasalam i.e. the storylines should not be about immodesty, immorality and violence. 2) If it is written for a purpose of deriving a moral or a lesson . Those who say it is forbidden do so because according to them: It is based on a lie. What i don’t understand is that every reader knows that the book is a Fictional work i.e. it is from author’s imagination and the events have no realexistence and is not based on a true story. How can this be classified as a lie? Answer Wa’alaykum as Salam wa rahmatullahi wa barakuhu, Since there is no clear verse in the Quran or any narration from the Prophet (sallallahu alayhi wa sallam) on the issue of writing fictional tales, there will be differences of opinion amongst scholars. According to our teachers, writing fictional tales is permissible if it is for eductional purposes or to drive home a moral and lesson. However, there are conditions, boundaries and guidelines which one should adhere to: 1) There should not be anything which contradicts the Shari‘ah and Islamic religion. 2) The content should not promote false ideologies, obscenity, immorality, violence or anything else prohibited in Islam. 3) There should be no pictures of animate objects included. 4) The reader should be made aware that he/she is reading something which is fictional. They should know that this is entirely from the authors imagination. 5) There should be no attempt to distort any real incident or historical event. 6) There should be no disrespect to any religion, race, gender etc. 7) The author should try his/her level best to give some benefit to the reader; whether it is through the moral of the story, educational content, or even by enhancing the readers linguistic skills. If the above is kept in mind at the time of writing, then there is no reason for it to be impermissible to write anything fictional, which is beneficial. The earnings derived from inventing and transcribing such material will be Halal and pure. And Allah Ta'ala knows best Wassalam Ismail Moosa (Mufti) https://www.fatwaa.com/permissibility-of-writing-fictional-stories/
  9. Bint e Aisha

    Valuable Islamic Quotes

    "When you enjoy your Ibadat (salaah, fasting, etc) in the same way we enjoy our food then you have Halawatul Imaan (sweetness of Imaan)."
  10. The Fallacy of Critiquing the Noble Companions (Radhiallahu Anhum) in the Name of Research An excerpt from Maqam-i-Sahaba of the Late Grand Mufti of Pakistan, Mufti Muhammad Shafi (rahimahullah): With regard to research and critique, one of the first Islamic principles to bear in mind is that one’s effort and time should not be expended on researching matters which contain no foreseeable benefit in this life or the next. In Islam, research for the sake of it is considered a futile and superfluous act, which Allah’s Messenger (sallallahu alayhi wasallam) strongly discouraged. This is more so when the research or critique creates discord and strife. The likeness of such critique is that of a “good” son researching whether he is really the biological son of his father, and to this end, he goes to great lengths to investigate different aspects of his mother’s life. In the matter of critiquing others, Islam has laid down rules and parameters that are just and wise, and it does not allow for anyone to unreservedly say whatever they want about whomever they want. This is not the place to go into detailed discussion; books on the science of jarh and ta’deel cover this in detail. However, research and critique imported from Europe is unrestricted and without bounds, and there is no real place therein for respect and being mindful of limits. Sadly, many writers today have been influenced by this new style of critique. Without any worldly or religious need, making prominent individuals the target of unbounded criticism is considered a commendable academic service and the mark of being a researcher. The pious predecessors and great imams of this Ummah had been subject to iniquitous critiques for a long time; now we are seeing these critiques have slowly edged their way to the noble Companions (radhiallahu anhum) too. Many writers who class themselves to be part of the Ahl al-Sunnah wa ’l-Jama’ah have started to practice their critique skills on the noble Companions (radhiallahu anhum), considering it an excellent research initiative and showcase for their academic prowess. Under the pretext of supporting and defending Sayyiduna Mu’awiyah (radhiallahu anhu) and his son Yazid, some went to the extreme of targeting not only Sayyiduna Ali (radhiallahu anhu) and his family, but rather all of the Banu Hashim. In doing so, they did not just violate the respect and sanctity of the noble Companions (radhiallahu anhum), but they also broke every rule of balanced and regulated critique. On the other hand, when others started to write, they criticised and disparaged Sayyiduna Mu’awiyah (radhiallahu anhu) and Sayyiduna Uthman (radhiallahu anhu) in the same way. The current generation of educated youths, unknowledgeable in religious knowledge and etiquette of Islam, but fascinated by the newly-imported culture of Europe, became influenced by both groups and started maligning the noble Companions (radhiallahu anhum) in their circles. The noble Companions (radhiallahu anhum), who are the intermediary link between Allah’s Messenger (sallallahu alayhi wasallam) and the Ummah, are now viewed in the same light as other political leaders who fight for power, and who in the quest for securing power for themselves, misguide and destroy nations. A certain deviant group which abuses the noble Companions (radhiallahu anhum) is understood to be a separate sect. Muslims in general do not become affected by their deviance; in fact, they despise them. However, this dilemma has now arisen in those who claim to be from the Ahl al-Sunnah wa ’l-Jama’ah. It is evident that if Muslims lose their trust, may Allah forbid, in the noble Companions (radhiallahu anhum), there can remain no trust in the Qur’an and Sunnah or any principle of Islam. What can be the consequence of this besides open irreligiousness? All of this has compelled me to put pen to paper on this topic. And Allah’s help is sought, and on Him is our reliance. (Maqam-i-Sahaba, pg 8-10)
  11. Bint e Aisha

    Valuable Islamic Quotes

    "The tongue is either a weapon of mass destruction or a tool of great construction." ~ Moulana Yunus Patel ~
  12. Bint e Aisha

    Valuable Islamic Quotes

    . إذا تم العقل نقص الكلام “The smarter you are, the less you speak.”
  13. Bint e Aisha

    Remember Death

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