ummtaalib

Question I told my wife: "I divorce you." I just told her once. Does it count as a divorce? Also is there a 3 month waiting period for man too or is it just for woman? Answer In the Name of Allah, the Most Gracious, the Most Merciful As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Divorce is of two types. Divorce may either be Sareeh or Kinayah. A Sareeh divorce is one in which clear words of divorce are used. Kinayah divorce is where the intention of divorce is expressed using ambiguous words. A divorce that was issued with clear words maybe revocable. However, a divorce that was issued with ambiguous words may not be retracted without having to re-perform a nikah. To say “I divorce you” are clear words of divorce and falls under the category of Sareeh Divorce. To issue a divorce once using clear words is sufficient for divorce. If it was said once or twice, the husband can revoke the divorce before the expiry of the three months period (iddat). This could be by saying “I take you back as my wife” or to be physically intimate with your wife etc. There is no waiting period of iddat for a man. Iddat of divorce or death is only for women. And Allah Ta’āla Knows Best Mawlana Saeed Ahmed Golaub Westmoreland, Jamaica, West Indies Student Darul Iftaa Checked and Approved by Mufti Ebrahim Desai daruliftaa.net http://askimam.org/public/question_detail/21148

Question I'm a new muslim. I got married 6 months ago.. My husband told me by text message I DIVORCE YOU 3 times I don't speak arabic, I don't what he means after he said that. He never told me front of me after that day we were living in the same house like normal marriage. he was so angry at the moment the text me . We are divorce? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh It is unclear from your query whether your husband sent you a text message saying “I divorce you three times” or whether he sent you three text messages, each message saying “I divorce you”. The ruling may be different in both cases. Hereunder are the rulings for both cases: 1) If your husband sent you a text message saying “I divorce you three times”, then three talaaqs (divorces) have taken place whether he intended talaaq (divorce) or not. You are no longer husband and wife. Your iddah (waiting period) started the moment he wrote the text message. You cannot marry anyone before the expiry of your waiting period. The waiting period is three menstruations if not pregnant or birth of the child if pregnant. You cannot marry him again unless you marry someone else, consummate the marriage and happen to get divorced again. الكتابة على نوعين : مرسومة وغير مرسومة ، ونعني بالمرسومة أن يكون مصدرا ومعنونا مثل ما يكتب إلى الغائب ... ( وبعد أسطر ) ... وإن كانت مرسومة يقع الطلاق نوى أو لم ينو ثم المرسومة لا تخلو إما أن أرسل الطلاق بأن كتب : أما بعد فأنت طالق ، فكما كتب هذا يقع الطلاق وتلزمها العدة من وقت الكتابة إلخ ( رد المحتار: ج 4 ص 442 ط دار المعرفة ) 2) If your husband sent you three text messages and in each text message he said “I divorce you”, then in this case also three talaaqs (divorces) have taken place and the same rulings as above will apply. If, however, by sending the second and third text messages, the intention of your husband was merely to emphasize the talaaq (divorce), then in this case one revocable divorce (talaaq raj’i) has taken place. In a revocable divorce, the husband may take his wife back during her iddah (waiting period) by saying “I am taking you back into my nikah (marriage)” or “I am going to maintain you as my wife and I will not let you go.” or by kissing or fondling her, etc. If your waiting period has expired and both of you wish to get back together, then you may do your nikah again. ( فتاوى دار العلوم ديوبند: ج 9 150 ط دار الإشاعت ) ( بهشتي زيور: ج 1 ص 463 ) في الدر المختار: كرر لفظ الطلاق وقع الكل ، وإن نوى التأكيد دين ؛ وفي حاشية ابن عابدين: ( قوله كرر لفظ الطلاق ) بأن قال للمدخولة : أنت طالق أنت طالق أو قد طلقتك قد طلقتك أو أنت طالق قد طلقتك أو أنت طالق وأنت طالق إلخ ( قوله وإن نوى التأكيد دين ) أي ووقع الكل قضاء ( رد المحتار: ج 4 ص 510 ط دار المعرفة ) Please note that the rulings mentioned above will not change because of the fact that your husband was angry when he sent you the text message/s; and neither will the rulings change because of you not having understood what he meant by the text message/s. And Allah Ta'ala Knows Best Wassalaamu `alaykum Ml. Faizal Riza Correspondence Iftaa Student, Australia Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah http://askimam.org/public/question_deta

wslm...sure go ahead, i'll change it here as well

....So I said to him: “And the likes of her truly deserve that from you.”.... This story was recounted by Prof. Khalid Al-Jubeir, consulting cardiovascular surgeon, in one of his lectures: Once I operated on a two and a half year old child. It was Tuesday, and on Wednesday the child was in good health. On Thursday at 11:15 am – and I’ll never forget the time because of the shock I experienced – one of the nurses informed me that the heart and breathing of the child had stopped. I hurried to the child and performed cardiac massage for 45 minutes and during that entire time the heart would not work. Then, ALLAH decreed for the heart to resume function and we thanked HIM. I went to inform the child’s family about his condition. As you know, it is very difficult to inform the patient’s family about his condition when it’s bad. This is one of the most difficult situations a doctor is subjected to but it is necessary. So I looked for the child’s father whom I couldn’t find. Then I found his mother. I told her that the child’s cardiac arrest was due to bleeding in his throat; we don’t know the cause of this bleeding and fear that his brain is dead. So how do you think she responded? Did she cry? Did she blame me? No, nothing of the sort. Instead, she said “Alhamdulillah” (All Praise is due to ALLAH) and left me. After 10 days, the child started moving. We thanked ALLAH and were happy that his brain condition was reasonable. After 12 days, the heart stopped again because of the same bleeding. We performed another cardiac massage for 45 minutes but this time his heart didn’t respond. I told his mother that there was no hope. So she said: “Alhamdulillah. O ALLAH, if there is good in his recovery, then cure him, O my Lord.” With the grace of ALLAH, his heart started functioning again. He suffered six similar cardiac arrests till a trachea specialist was able to stop the bleeding and the heart started working properly. Now, three and a half months had passed and the child was recovering but did not move. Then just as he started moving, he was afflicted with a very large and strange pus-filled abscess in his head, the likes of which I had never seen. I informed his mother of the serious development. She said “Alhamdulillah” and left me. We immediately turned him over to the surgical unit that deals with the brain and nervous system and they took over his treatment. Three weeks later, the boy recovered from this abscess but was still not moving. Two weeks pass and he suffers from a strange blood poisoning and his temperature reaches 41.2°C (106°F). I again informed his mother of the serious development and she said with patience and certainty: “Alhamdulillah. O ALLAH, if there is good in his recovery, then cure him.” After seeing his mother who was with her child at Bed#5, I went to see another child at Bed#6. I found that child’s mother crying and screaming, “Doctor! Doctor! Do something! The boy’s temperature reached 37.6°C (99.68°F)! He’s going to die! He’s going to die!” I said with surprise, “Look at the mother of that child in Bed#5. Her child’s fever is over 41°C (106°F), yet she is patient and praises ALLAH.” So she replied: “That woman isn’t conscious and has no senses”. At that point, I remembered the great Hadith of the Prophet (Sallallaahu Alaihi Wa Sallam): “Blessed are the strangers.” Just two words… but indeed two words that shake a nation! In 23 years of hospital service, I have never seen the likes of this patient sister. We continued to care for him. Now, six and a half months have passed and the boy finally came out of the recovery unit – not talking, not seeing, not hearing, not moving, not smiling, and with an open chest in which you can see his beating heart. The mother changed the dressing regularly and remained patient and hopeful. Do you know what happened after that? Before I inform you, what do you think are the prospects of a child who has passed through all these dangers, agonies, and diseases? And what do you expect this patient mother to do whose child is at the brink of the grave and who is unable to do anything except supplicate and beseech ALLAH? Do you know what happened two and a half months later? The boy was completely cured by the mercy of ALLAH and as a reward for this pious mother. He now races his mother with his feet as if nothing happened and he became sound and healthy as he was before. The story doesn’t end here. This is not what moved me and brought tears to my eyes. What filled my eyes with tears is what follows: One and a half years after the child left the hospital, one of the brothers from the Operations Unit informed me that a man, his wife and two children wanted to see me. I asked who they were and he replied that he didn’t know them. So I went to see them, and I found the parents of the same child whom I operated upon. He was now five years old and like a flower in good health – as if nothing happened to him. With them also was a four-month old newborn. I welcomed them kindly and then jokingly asked the father whether the newborn was the 13th or 14th child. He looked at me with an astonishing smile as if he pitied me. He then said, “This is the second child, and the child upon whom you operated is our first born, bestowed upon us after 17 years of infertility. And after being granted that child, he was afflicted with the conditions that you’ve seen.” At hearing this, I couldn’t control myself and my eyes filled with tears. I then involuntarily grabbed the man by the arm, and pulling him to my room, asked him about his wife: “Who is this wife of yours who after 17 years of infertility has this much patience with all the fatal conditions that afflict her first born?! Her heart cannot be barren! It must be fertile with Imaan!”Do you know what he said? Listen carefully my dear brothers and sisters. He said, “I was married to this woman for 19 years and for all these years she has never missed the night prayers except due to an authorized excuse. I have never witnessed her backbiting, gossiping, or lying. Whenever I leave home or return, she opens the door, supplicates for me, and receives me hospitably. And in everything she does, she demonstrates the utmost love, care, courtesy, and compassion.” The man completed by saying, “Indeed, doctor, because of all the noble manners and affection with which she treats me, I’m shy to lift up my eyes and look at her. So I said to him: “And the likes of her truly deserve that from you.” The End… ALLAH says: And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient; Who, when calamity strikes them, say, “Indeed we belong to ALLAH, and indeed to HIM we will return.” Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the guided. (Surah Al-Baqarah 155-157) Umm Salamah (the wife of the Prophet) said: I heard the Messenger of ALLAH (Sallallaahu Alaihi Wa Sallam) saying: “There is no Muslim who is stricken by a calamity and says what ALLAH has commanded him – ‘Indeed we belong to ALLAH, and indeed to Him we will return; O ALLAH, reward me for my affliction and compensate me with that which is better’ – except that ALLAH will grant him something better in exchange.” When Abu Salamah passed away, I said to myself: “What Muslim is better than Abu Salamah?” I then said the words, and ALLAH gave me the Messenger of ALLAH (Sallallaahu Alaihi Wa Sallam) in exchange. (Sahih Muslim Sharief)

Q. I want to know - is it true that in Islam a guidance of a husband is the law for his wife, she must implicitly obey him. And may a husband forbid his wife to visit her parents? If between the husband’s guidance and parents guidance there is a contradiction (the conflict), whom of them the wife must obey? (Query published as received) A. Islam has emphasized on the wife to be obedient to the husband and on the husband to treat the wife with kindness, compassion and justice. Both components are necessary in a successful marriage and if both husband and wife play their proper roles in the marriage, the objectives of marriage will be fulfilled. Sayyiduna Qays bin Sa’ad (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said after explaining to the Sahabah that it is prohibited to prostrate to anyone besides Allah: لو كنت آمرا أحدا أن يسجد لأحد لأمرت النساء أن يسجدن لأزواجهن لما جعل الله لهم عليهن من الحق “If I had to command prostration to anyone, I would have commanded wives to prostrate to their husbands due to the great right they have over them” (Abu Dawood, Hadith #: 2140) In another Hadith, the Prophet (Sallallahu Alaihi Wasallam) said: إذا صلت المرأة خمسها، وصامت شهرها، وحفظت فرجها، وأطاعت زوجها قيل لها: ادخلي الجنة من أي أبواب الجنة شئت “When a woman is punctual on her five daily Salaah and fasts for the month of Ramadaan and safeguards her chastity and obeys her husband, it will be said to her (on the day of Judgment): Enter through whichever door of Paradise you wish” (Musnad Ahmed, Hadith #: 1661, Narrated by Abdurrahman bin Auf) And with regards to husbands treating their wives with compassion, Allah says in the Holy Qur’an: وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا And treat them (your wives) in a good manner. If you dislike them, then it is quite likely that you dislike something and Allah has placed a lot of good in it (Surah an-Nisaa, Verse: 19) In the Hadith, the Prophet of Allah (Sallallahu Alaihi Wasallam) said, خيركم خيركم لأهله وأنا خيركم لأهلي “The best of you is he who is good to his wife and I am good to my wife” (Tirmizi, #: 4269, Narrated by Aa’ishah) It is narrated on the authority of Abu Hurairah (Radiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said, استوصوا بالنساء خيرا “Treat your wives with kindness”. (Sahih al-Bukhari, #: 5186, Narrated by Abu Hurayrah) So as you can see from the abovementioned divine texts, it is the duty of the wife to obey her husband whilst it is also the duty of the husband to be kind and fair to his wife. However, it should be noted that with regards to the obedience of the husband, the wife is not allowed to obey her husband in matters that are not permissible. For example, if the husband commands the wife to accompany him to a casino or pub, it will not be permissible for her to obey him in this regard. This leads us to the other part of your question. Should she obey her husband if he forbids her from visiting her parents? If she obeys her husband and does not visit her parents at all, this will result in her breaking off ties with her parents which is a major sin. So she cannot be expected to obey her husband in this regard. However, at the same time, she cannot also visit her parents so often where it leads to a problem in the marriage. A balance has to be struck between the obedience of the husband and the visiting of her parents. Likewise, a balance has to be struck between the pleasing of the parents and the husband as both are equally important. In situations where the commands of both come into conflict, the wife will have to weigh the situation and look at the best interests of preserving her marriage, as long as the wish of the husband is not in contradiction to the laws of Shari’ah. The jurists have provided the guideline that the wife should be allowed to visit her parents at least once a week if they are nearby. If they are distant or it is difficult to go to them, she should be allowed to visit them based on the usual practice of people. (Raddul Muhtar & al-Bahrur Ra’iq). ينبغي أن يأذن لها في زيارتهما في الحين بعد الحين على قدر متعارف The husband and wife should form some mutual agreement as to when and how often she can visit her parents. He should be considerate of her feelings and she should also be considerate of his position as the husband. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Fooling ourselves with Aprils Fool Responding to a question regarding Aprils Fool, Khalid Baig writes: The question is why do you want to take part in it? Think about it, research it, ask those who do urge or encourage you to do so. Why? When you do, you will discover that real fools are the persons who foolishly follow this practice while they have no idea why they are doing it. A Muslim does not follow the mob. He, or she, never does things simply because other people are doing it. He is a thinking, reflecting, person who does not waste any of his time in doing things that will not bring him any benefit in the hereafter or in this world. The Hadith says: "From the beauty of a person's Islam is his abandoning of vain things." (Tirmizi) In contrast, in Jahiliyya (ignorant) societies people do things simply because others are doing it. They blindly follow whatever the media or the mob tell them is the latest in thing or cool idea. That is why Qur'an says that they are deaf, dumb, and blind. They are like animals. Rather they are worse than animals. "Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle, nay more misguided: for they are heedless (of warning)." (Surah: 7, V: 179) Islam liberates you from the Jahiliyya society. Indeed it would be tragic if someone, instead of cherishing it, were to question this liberation. Adapted from Al-Balagh Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Allah created the body from the dust of the earth So its nourishment (food and drink) comes from the earth Our soul (nafs, rooh) has come from Allah and the heavens So too the nourishment of the soul comes from Allah and the heavens So what is the nourishment of the soul? It is the Holy Quran, words of Allah, spirituality, our connection with Allah and Ibadaat. Shaykh Abu Yusuf Riyadhul Haqq

Saved at the Last Minute! "This is a true story that happened in Egypt (related by Shaykh Wahid ‘Abd al-Salam Bali in his lecture): A young man flagged down a taxi in order to take his ill mother to the hospital. They both got in and the driver made his way to the hospital. However, on the way, the son asked for the taxi to be stopped so that he could get out and quickly get some medication for his mother. As he was away, the mother’s health suddenly plummeted and subhan’Allah, the driver noticed the signs of death on her. He immediately went to her side and guided her through the Shahadah (testimony of faith), in accordance to the hadith: “Whoever’s last words are la ilaha illa’Allah (there is no God but Allah), will enter Paradise.” [Abu Dawud]. The mother looked at the driver acknowledging it, and finally she uttered the words of faith before breathing her very last. When the son returned, the driver informed him of the news. The son went into a natural hysteria whereupon the driver consoled him saying, “Don’t worry, I helped her utter the Shahadah and she said it in a clear voice.” The son then exclaimed, “What! Why did you do that? Don’t you know we are Christians?!” Subhan’Allah, the wonders of the Qadr (Decree) of Allah. You just don’t know where it will take you and what your last words/deeds will be. This was a Coptic Christian mother in the throes of death and Allah saved her just in time. May Allah grant us all a good end, ameen. The Messenger (sallallahu `alayhi wa sallam) said: “Iman is to believe in Allah, His Angels, His Books, His Messengers, the Last Day and the Decree; the good thereof and the bad.”" [Muslim] http://www.sunniforum.com/forum/showthread.php?103954-Amazing-Story-of-accepting-Islam

assalaamu 'alaykum I have had a quick look (without reading it thoroughly dur to lack of time).I think it looks like a good article which would dispell misconceptions so I recomment it is scrutinised for mistakes, checked etc and then the completed article be posted when you decide to release it rather than just a link at this time...only a recommendation and also its good policy to post full article rtaher than a link..jazakallah

The people around you are your Jannah(Paradise)or Jahannam (Hellfire). Jannah is not far. It could be earned through the people you associate with in your daily life. Jahannam too is not far. One could end up in Jahannam through the people you associate with in your daily life. Sheikh Mufti Ebrahim Desai (Hafidhahullah)

By Hazrat Maulana Yunus Patel (Rahmatullah 'Alayh) We want Islamic law to conform to our liking, so much so that we will find some Fatwa (Juristic ruling) to justify our actions. The ordinary laymen, and so too many who are highly qualified in the secular field, read the Qur`aan Shareef and authentic Hadeeth kitaabs[1] such as Sahih Bukhari and Sahih Muslim, and find some Ayah (verse) or Hadeeth to justify their actions. Often, the Ayah or Hadeeth is taken out of context and expounded to justify grave and major sins. Each Ayah and Hadeeth has an explanation and commentary. If there was no need for explanations, we would not have had Allama Sayyid Mahmood Baghdadi (Rahmatullah ‘alaih), Ibn Katheer (Rahmatullah ‘alaih) and other Mufassireen (commentators of the Qur`aan Shareef), or Hafez Asqalani (Rahmatullah ‘alaih), Mulla Ali Qaari (Rahmatullah ‘alaih) and other Muhadditheen[2] writing volumes in commentary. Therefore, to just read and present an Ayah from the Qur`aan Shareef or a Hadeeth from a kitaab is not sufficient to justify one’s actions. Despite the fact that there are so many law books and medical journals at the disposal of the layman, not everyone is qualified to understand or explain and interpret these. One has to spend many years in study and research under one already qualified in the field of law, medicine, etc. before one can do so. …If some quack has to give a wrong opinion or an incorrect diagnosis, he would be sued for malpractice. So in the field of Ifta[3], only those qualified in the science of Qur`aan and Hadeeth may issue verdicts. No matter how many certificates, degrees and other qualifications and titles a person may have acquired in the secular field, these do not give him (or her) the license and authority to issue Fatwas in the sphere of Religion. …Then there are so many who have a superficial knowledge of just the Arabic language but consider themselves qualified to interpret the Qur`aan Shareef and Ahaadeeth. The Sahaba-e-Kiraam (RA), who were perfectly acquainted and versant in the language of Arabic, were still required to formally learn the Qur`aan Shareef from Rasulullah (Sallallaahu alayhi wasallam). It would therefore be false and arrogant of a person, with a basic study of Arabic, to lay claim to having more knowledge and understanding than the noble Sahabah (RA), by presenting his own commentary of Qur`aan. There are so many who have not studied Shariah under the guidance of Ulama-e-Haq, but who reject the teachings of the Mujtahideen[4] and present their own concocted theories and commentaries; others are quick to quote Ayaah and Ahaadeeth in support of their sinful actions, or misinterpret the same. Such people should seriously heed the warnings of Rasulullah (Sallallaahu alayhi wasallam) in regard to their careless and erroneous statements and ignorant behaviour. Rasulullah (Sallallaahu alayhi wasallam) said : “Whosoever, in interpreting the Qur`aan, says therein anything of his own opinion commits a mistake even if he is correct.” In another narration, Rasulullah (Sallallaahu alayhi wasallam) mentioned : “Whoso interprets the Qur`aan without knowledge, let him seek his abode in the Fire.” And: “Whoso interprets the Qur`aan according to his opinion, let him seek his abode in the Fire.” [Tirmizi Sharif] In regard to misquoting Ahaadeeth, Rasulullah (Sallallaahu alayhi waSallam) stated explicitly : “Be careful of (narrating) traditions from me except what you know. Whoso imputes falsehood to me intentionally, let him then seek his abode in the fire.” [Tirmizi Sharif] Yes, when it comes to etiquette, character, the stories of the Ambiyaa (‘Alaihimus Salaam) and nations of the past, the causes of rise and decline; paradise and hell, reward and retribution, then read and quote authentic Tafseer or translation; but when it comes to the laws of Shariah, Fatawa (Shar’i rulings), commentary of Qur`aan and Hadeeth, leave it to those who have spent years mastering these sciences and are experts in these fields. Nowadays, the title of ‘Mufti’[5] has also become very cheap. Some spend a few months or a year in a Darul Ifta[6] and become rubber stamp “Mufti so and so”. Before enquiring about matters pertaining to Deen, verify the person’s qualifications, just as we do in worldly matters. …Women have a weakness, that if a woman gives a powerful speech on a subject, having read some Islamic books, she is asked questions on all subjects. The speaker too will reply to all questions even though ignorant. Just giving a good speech is no qualification to answer all questions on the Qur`aan Shareef and Sunnah of Rasulullah (Sallallaahu alayhi wasallam). We should be cautious and selective regarding whom we acquire Ilm-e-Deen from. …There is a famous statement of Muhammad bin Sireen (Rahmatullahi ‘alayh): “This knowledge is a matter of Deen, so be careful who you take your Deen from.” We should keep this in mind and we should not lay claim to qualifications we do not possess. [1] kitaabs : books [2] Muhadditheen : Scholars of Hadeeth [3] Ifta : Legal Shar’i injunctions [4] Mujtahideen : Scholars certified as capable to interpret Islamic Law [5] Mufti : Muslim Jurist [6] Darul Ifta : Institution offering a course concentrating on Islamic Law and passing verdicts http://fragrance-of-a-rose.blogspot.co.uk/2013/03/islamic-law.html

It is obligatory upon every Muslim to recite Durud at least once in his lifetime. (Si'aaya p.38) It is Sunnah Mu'akkadah to recite Durud after tashahhud in the final sitting of salaah. (Si'aayah p.38) It is compulsory to recite Durud when the name of Rasulullaah صلى الله عليه وسلم is taken in a gathering. If the name of Rasulullaah صلى الله عليه وسلم is taken a number of times in a gathering, then it is compulsory to recite Durud the first time. The rest of the times it will be Mustahab. According to Imaam Tahaawi þ it is compulsory at every time. (Si'aayah, Bahr ur Raa'iq vol.1 p.346) It is correct to suffice on Durud, without reciting Salaam. (Al Qawl p.26) If the wording of the Durud only has those of Salaat and not Salaam, then it is Mustahab to join the words of Salaam. If the Durud is repeated, then it will be Mustahab to join the words of Salaam now and then. (Nuzul ul Abraar p.129) It is prohibited to join words to the forms of Salaat and Salaam narrated in the Ahadith. (Nuzul ul Abraar p.129) Alislam.co.za

May Allah subhaanahu wata'ala crown our efforts and endeavours with acceptance even though not worthy, aameen

Question Aww, respected Ulama, first I would like to thank you for this site, it’s very helpful, may Allah swt reward you for your efforts. My wife recently went for a cervical smear test, the process involves a nurse inserting a plastic instrument through the private part and taking a swab of the cervix, does this make ghusl compulsory? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Inserting a plastic instrument in the private part of a woman does not necessitate ghusl. (و) منها (إدخال إصبع ونحوه) كشبه ذكر مصنوع من نحو جلد (في أحد السبيلين) على المختار لقصور الشهوة (مراقي الفلاح المطبوع بحاشية الطحطاوي، كتاب الطهارة، فصل عشرة أشياء لا يغتسل منها: ص 101؛ العلمية) And Allah knows best Wassalaamu `alaykum Ml. Abrar Mirza, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

Why Do I Wear Hijab? By Sultana Yusufali I probably do not fit into the preconceived notion of a “rebel”. I have no visible tattoos and minimal piercing. I do not possess a leather jacket. In fact, when most people look at me, their first thought usually is something along the lines of “oppressed female.” The brave individuals who have mustered the courage to ask me about the way I dress usually have questions like: “Do your parents make you wear that?” or “Don’t you find that really unfair?” A while back, a couple of girls in Montreal were kicked out of school for dressing like I do. It seems strange that a little piece of cloth would make for such controversy. Perhaps the fear is that I am harboring an Uzi underneath it! Of course, the issue at hand is more than a mere piece of cloth. I am a Muslim woman who, like millions of other Muslim women across the globe, chooses to wear the hijab. And the concept of the hijab, contrary to popular opinion, is actually one of the most fundamental aspects of female empowerment. When I cover myself, I make it virtually impossible for people to judge me according to the way I look. I cannot be categorized because of my attractiveness or lack thereof. Compare this to life in today’s society: We are constantly sizing one another up on the basis of our clothing, jewelry, hair and makeup. What kind of depth can there be in a world like this? Yes, I have a body, a physical manifestation upon this Earth. But it is the vessel of an intelligent mind and a strong spirit. It is not for the beholder to leer at or to use in advertisements to sell everything from beer to cars! Because of the superficiality of the world in which we live, external appearances are so stressed that the value of the individual counts for almost nothing. It is a myth that women in today’s society are liberated! What kind of freedom can there be when a woman can not walk down the street without every aspect of her physical self being “checked out”? When I wear the hijab I feel safe from all of this. I can rest assured that no one is looking at me and making assumptions about my character from the length of my skirt. There is a barrier between me and those who would exploit me. I am first and foremost a human being, equal to any man, and not vulnerable because of my sexuality. One of the saddest truths of our time is the question of the beauty myth and female self-image. Reading popular teenage magazines, you can instantly find out what kind of body image is “in” or “out.” and if you have the “wrong” body type, well, then, you’re just going to have to change it, aren’t you? After all, there is no way that you can be overweight and still be beautiful. Look at any advertisement. Is a woman being used to sell the product? How old is she? How attractive is she? What is she wearing? More often than not, that woman will be no older than her early 20s, taller, slimmer and more attractive than average, dressed in skimpy clothing. Why do we allow ourselves to be manipulated like this? Whether the 90s woman wishes to believe it or not, she is being forced into a mold. She is being coerced into selling herself, into compromising herself. This is why we have 13-year-old girls sticking their fingers down their throats and overweight adolescents hanging themselves. When people ask me if I feel oppressed, I can honestly say no. I made this decision out of my own free will. I like the fact that I am taking control of the way other people perceive me. I enjoy the fact that I don’t give anyone anything to look at and that I have released myself from the bondage of the swinging pendulum of the fashion industry and other institutions that exploit females. My body is my own business. Nobody can tell me how I should look or whether or not I am beautiful. I know that there is more to me than that. I am also able to say “no” comfortably then people ask me if I feel as though my sexuality is being repressed. I have taken control of my sexuality. I am thankful I will never have to suffer the fate of trying to lose/gain weight or trying to find the exact lipstick shade that will go with my skin color. I have made choices about what my priorities are and these are not among them. So next time you see me, don’t look at me sympathetically. I am not under duress or a male-worshipping female captive from those barbarous Arabic deserts! I’ve been liberated.

When someone with a lot of free time arrives again and again knocking on the door when one is busy one will not welcome the unwanted guest after the first couple of times. One will get fed up with the visitor thinking they have nothing to do but visit others. However it is the opposite with our Lord. He likes us knocking on His door and asking Him for all our needs. He is always there to listen to us.

A man had bought a goat and was on his way home when a few people decided to trick him out of it. As he walked with the goat the first person greeted him and commented, “Nice dog”. The man immediately said angrily, “Cant you see? It’s a goat!”, and so saying carried on. Further on a second man said the same thing. This time he looked back at the goat and with a little less confidence said, “It’s a goat”. When a third person did the same he became doubtful and his confidence dwindled to a low but he nevertheless answered that it was a goat. However when a fourth person commented, “Nice dog”, he lost all confidence and remained silent. He looked back and rubbed his eyes thinking it looks like a goat but since people are saying it’s a dog, perhaps it’s a dog and with this thought he let the goat go free. This is exactly our state. Despite knowing we are lower than dogs, when people praise us and ask us to made du’a and address us respectfully, we fall for it and become convinced we are “someone” when in reality we are "no-one"! May Allah subhaanahu wata'ala grant us the reality of our insignificance. This story has been taken from the teachings of Shaykh Muhammad Saleem Dhorat (hafizahullah)...it made me realise how easily we fall for the deception of Shaytaan who makes us concentrate on the little good which we do (and even that little good is only through the sheer grace of Allah subhaanahu wata'ala)!

An important Dua حَسْبِىَ اللّهُ لاَ اِلهَ اِلاَّ هُوْ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ Allah is sufficient for me, there is no deity except him, upon him I place my trust and he is the Rabb of the great throne. Any person that recites the above Dua seven times morning and evening (i.e. after Fajr Salaah and Maghrib Salaah), Allah Ta’ala will take care of his problems (grief) pertaining to the world and the hereafter. Hadrat Shah Hakim Muhammad Akhtar Saheb Daamat Barakaatuhum says, “If Switzerland could manufacture a watch that is water proof, what is it difficult for Allah Ta’ala to make one’s heart worry proof.” When Allah Ta’ala will protect the heart, then Allah Ta’ala will protect the body as well. The commentators of Hadith have written what is meant by worry, الهم هو الذى يذيب الانسان Worry is such a thing that will destroy the human being. When a person is afflicted with problems and worry, one lies in bed and is reluctant to even get up. Many a times these worries drive a person to the act of suicide. Hadrat Maulana Abdul Hamid Saheb Daamat Barakaatuhum explains that Allah Ta’ala is that being who is the Rabb of the great Arsh (throne). The throne of Allah is that place where all decisions are finalised, such as the increase of the petrol price, the fluctuation of the rand dollar exchange, the decision made by any judge is actually made there and then implemented in the world etc. If a person strengthens his bond and relationship with the owner of the Arsh, such a person will not suffer any form of grief. The decision of Allah Ta’ala If a person realises that whatever occurrences or mishaps take place in one’s life is in reality the decision of Allah Ta’ala, such a person will not waste his energy blaming others and fighting with others. من كان نظره الى مجارى القضاء لا يفنى ايامه الى مخاصمة الناس In one Hadith Rasulullah Salallahu Alaihi Wasallam is reported to have said, من اصلح ما بينه وبين ربه اصلح الله ما بينه وبين خلقه Whoever corrects his relationship with his Rabb, Allah Ta’ala will correct his relationship with the creation. A poet beautifully states, اگر تو میرا تو ہر شیء میری زمین میری آسمان میرا اگر تو نہیں میرا تو کوئی شیء نہیں میری If you are mine (O Allah), then everything is mine, the heavens are mine, the earth is mine If you are not mine, then nothing is mine. A beneficial incident A group of Mujahideen were deputed to fight against the Romans. Whilst travelling one Sahaabi slipped and fell, breaking his thigh bone. The remainder of the army were unable to remain behind and attend to the Sahaabi. They fastened his horse next to him and left some food at his side, and proceeded. Suddenly a person appeared and asked the Sahaabi, “What is the matter?” He replied, “I had fallen from my conveyance thus breaking my thigh bone.” The person then advised the Sahaabi to place his hand on the injured section and recite the following verse, فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ If they turn away then say, Allah is sufficient for me (even if the entire world turns against me). There is none worthy of worship but Him, On Him only do I rely and He is the Rabb of the glorious throne. Allah Ta’ala caused the broken bone to heal, he mounted his horse and then departed. The above Dua should be recited with conviction, but always bear in mind that cure is only from Allah Ta’ala. One should always place his trust on Allah Ta’ala. Allama A’loosi Rahmatullahi Alaihi, the great Mufti of Baghdad, author of the Tafseer Ruhul Ma’aani states, “I have been reciting this verse of the Quraan Sharif for many years and it is a part of my daily recitals, I am extremely grateful to Allah Ta’ala for this.” May Allah Ta’ala grant us goodness by the blessings of this daily recital. We should also make Dua that Allah Ta’ala suffices us by the blessings of this Wazifa. May Allah Ta’ala grant us the Taufeeq of practising. Ameen! www.khanqahashrafiaislamia.co.za

'Neither love nor hatred can be allowed to compromise justice.' By Khalid Baig Source : http://www.albalagh.net There is one word that captures the essence of all Islamic laws and all Islamic teachings; one word that describes the overriding value that permeates all Islamic values. Justice. The Qur'an says: "We sent aforetime our messengers with clear Signs and sent down with them the Book and the Balance, that men may stand forth in Justice." [Al-Hadeed 57:25] The sole purpose of sending the prophets was to establish Justice in the world and end injustice. Broadly speaking, doing justice means giving everyone his due. But this simple statement camouflages all the complexities of life in their myriad and ever-changing relations; all the temptations; all the apprehensions and concerns; all the conflicts and dilemmas. To guide the people, Allah sent down the prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out what's fair and unfair or right and wrong. The Balance refers to our ability to measure and calculate so we can follow the path shown by the Book and explained by the Prophets. Together these sources taught us what are the rights of Allah, of other people, and of our own persons on us and how to balance them. A life lived in obedience to Allah, then, is a continuous balancing act, both individually and collectively. Under normal circumstances many people can be just. But Islam commands its followers to be just even in the face of strong conflicting emotions. In dealing with other human beings, two major impediments to justice are love and hatred. See how the Qur'an teaches us to overcome the first impediment when we are dealing with our closest relatives or even ourselves. "O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do." [An-Nisa 4:135] Here is the resolution from the Qur'an of the perennial conflict between self-interest and justice. Be just, even if it is against your narrowly defined self-interest or of those very close to you. Ignorant people think they are protecting their self-interest by being unjust to others. Their decision to be just or unjust may be based on a cold calculation of self-interest. But real faith in Allah elevates one beyond that narrow-mindedness. These verses remind us that the real protector of interests of all people is also Allah and He will protect us when we follow His command to be just. The justice demanded by Islam permits no favoritism. The other equally potent impediment is hatred. Here again Qur'an commands: "O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that ye do." [Al-Maidah 5:8] In other words you cannot do injustice even when you are dealing with the enemy. The natural, uneducated, and uncivilized tendency is to treat the enemy as less than a human being; one who has no rights and deserves no justice or fairness. It was as true in the pre-Islamic tribal jahilya (based on ignorance) society as it is today. See how Islam directly curbs it. It is a command to the believers, with a reminder that Allah is watching you, that enmity of others cannot be used as an excuse for committing injustices against them. Justice does require retribution and Islam does call for, "an eye for an eye." But it does not mean an innocent eye for an innocent eye; it means the eye of the perpetrator for the eye of the victim. It is amazing how those who call the latter as barbaric, actually rally for the former when a real crisis develops. Fourteen hundred years ago these commands created a society where rich and poor, friend and foe, Muslim and non-Muslim, the ruler and the ruled, were all treated equally and all of them could count on receiving justice. The qazis (judges) were independent and no one, including the khalifah was above the law. If a dispute arose between the Khalifah and an ordinary person, both had to appear in court and provide their evidence. Islamic history is full of stories of this justice that filled the earth wherever Muslims ruled in their golden era. Even during their period of decline, we find sporadic incidents that are just unparalleled. One example from recent history may suffice here. During the British Rule in India, once a dispute arose between Hindus and Muslims over a piece of land. Hindus claimed it belonged to a temple while Muslims claimed it to be mosque. Emotions were high on both sides and the possibility of a riot was real. The English judge could not find any means of ascertaining the truth. It was one group's words against the other's. Finally the Judge asked both groups if they could trust the testimony of any person. They could. It was a particular Muslim imam (religious leader) who was known for his piety. The person was requested to come to the court as a witness in a very charged atmosphere, with the entire community urging him to help them win the case through his testimony. His testimony was brief. "The Hindus are right," he said. "The Muslim case is baseless." He had not betrayed the community. He had once more affirmed its unflinching commitment to truth and justice above all else. That is the justice the world needs today. "Allah doth command you to render back your Trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things." [An-Nisa 4:58]

“Many a times we commit a sin and thereafter without any hesitation disclose this sin to others.This is a very shameful act for the person is removing the veil that Allah had concealed him with. When one commits a sin secretly in privacy then this is also a Ni’mah from Allah. The sin itself is not a Ni’mah, but being concealed at the time of sinning is a very great Ni’mah of Allah. Therefore one should be grateful to Allah for this Ni’mah and never disclose one’s sins. One should rather repent and ask forgiveness from Allah. On the day of judgement, a person will be brought forward in the Court of Allah and reminded of the sins he committed in the world, which he will accept. Thereafter Allah Ta’aalaa will ask him if anyone was ever made aware of his sins while living in the world. He will reply in the negative. Allah Ta’aalaa will say that even today nobody will know your wrongdoings. He will be forgiven and granted entry into Jannah.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

The Messenger of Allah صلى الله عليه وسلم said, "Whoever honours a person responsible for reprehensible innovations has assisted in undermining Islam." (Bayhaqi, Shu'ab al-Iman) By these words, one can easily sense the severity of the crime and sin of the innovator. (Provisions for the Seekers) ***** The Prophet صلى الله عليه وسلم said: "Allah puts a barrier in front of repentance for every companion of innovation." [at-Tabarani] ash-Shatibi رحمه الله said: "The reason they are away from repentance is because it is hard for them to obey the shari'ah because they are following a way that opposes the shari'ah and that is only consistent with their own desires. The truth is very hard on them. Their souls only follow what they like and do not wish to follow any other thing. Every innovation is followed due to the power of desires as its source is their invention and not the shari'ah... Furthermore, the innovator claims to be following some proof and claims to be implementing the shari'ah (therefore, it is very hard for him to repent and follow the real truth). [itisam, vol 1, p124] ***** Sayyiduna Ibn 'Umar رضي الله عنهما said, "Every bid'ah (innovation) is misguidance, even if the people regard it as good." [ad-Darimi] ***** Sayyiduna 'Abdullah Ibn 'Abbaas رضي الله عنهما said, "Do not sit with the people of innovation, for verily their sittings are a sickness for the hearts." [ash-Shari'ah of al-Ajurri رحمه الله] ******

The Messenger of Allaah صلى الله عليه وسلم said: “Whoever innovates something reprehensible in this matter of ours that does not belong to it is rejected.” (Bukhari, Muslim) "In this matter" i.e. religion - Islam. Defining "innovation," Qadi Iyad رحمه الله writes, "Whoever innovates an opinion in Islam that does not have any manifest (zahir) or obscure (khafi) or clear derived substantiation from the Qur'an and Sunna, then it is rejected." Islam was preferred as a religion, and anyone who attempts to bring into it an unsubstantiated idea has undertaken a disliked practice - disliked because of the implication that Islam is incomplete or defective, and hence has need for some innovation. As for the words "that does not belong to it," they indicate that innovating something that is in accordance with the Qur'an and Sunna (i.e. "which belongs to it") cannot be considered reprehensible. Imam Shafi'i رحمه الله said, "Any innovation that violates the Qur'an or Sunna or a statement [of the Companion - athar] or the consensus (ijma') [of Muslim scholars] is a deviance. And whatever good that has been innovated and does not contravene any of the above is not reprehensible" (Mirqat al-mafatih 1:366, 368). Thus, according to Islamic law, bid'a is any new way in worship that is done with the intention of attaining more reward, but not proven from the words or the actions - explicit or tacit -of the Messenger صلى الله عليه وسلم or the four caliphs, Abu Bakr, 'Umar, 'Uthman, and 'Ali رضي الله عنهم, in spite of them having had the ability to do so (Shatibi, Al-I'tisam). The Messenger of Allah صلى الله عليه وسلم strongly warned his Umma against innovating something into Islam saying, "When a people innovate something new into their religion, a sunna to that amount is lifted from them. Hence, holding fast to a sunna is superior to introducing a new innovation (Ahmad). This is why extreme caution is required in the issue of bid'a. When there is doubt about whether or not something is a reprehensible innovation, it is superior to leave the action. Ibn 'Abidin رحمه الله, the great Syrian jurist, writes, "When there is confusion between the ruling of something being a sunna or bid'a, it is preferable that one abandon the [possible] sunna than enact the [possible] innovation" (Radd al-muthar 1:431) New methods invented to fulfill human needs have nothing to do with bid'a, because they are not introduced as an act of worship or with the intention of earning reward. Hence, they are permissible as long as they do not violate any command of the Shari'a. It also can be understood from the above explanation of bid'a that many things were not needed in the time of Allah's Messenger صلى الله عليه وسلم, but were established later to achieve a religious objective, cannot be included in the realm of bid'a (in the legal sense) either, [even though they may be considered bid'a in the literal sense, i.e., "an innovation" or "something new." Many times the later is intended when referencing a certain matter to be a good or bad bid'a, since every action legally considered a bid'a can only be reprehensible]. Some innovations that do not violate the Qur'an or the Sunna include the establishment of of madrasas with their organized curricula and classrooms and centers and institutions for spreading Islam (da'wa). Also included among these commendable innovations is the codification of sciences like Arabic grammar, syntax, etymology, rhetoric, and literature to better understand and interpret the Qur'an and hadith; the study of philosophy [or other relevant subjects] to repudiate heretical groups; and the use of certain modern weapons for the defense of Muslims. Examples of [legally] reprehensible innovation include [unnecessary] decoration of masjids or the custom of shaking hands after the prayers. Mulla 'Ali al-Qari رحمه الله writes, "Some of our scholars [i.e. the Hanafi scholars] have explicitly mentioned that it [shaking hands after prayer] is disliked, and for this reason it is from among the reprehensible innovations (Mirqat al-mafatih 1:368, see also Radd al-muthar 5:244). [A] Conversely, one must also be cautious of ignorantly labeling something, which may be recommended or permissible, as a bid'a, since that is also detrimental to the faith. [Excerpt from, Provisions for the Seekers with commentary by Mufti Abdur-Rahman Ibn Yusuf]

Mufti Muhammad Ibn Adam In the name of Allah, Most Compassionate, Most Merciful, The word Bid’a (innovation) has two aspects to it, one being the linguistic definition, and the other, it’s meaning from a Shariah perspective. Linguistically Bid’a means introducing something new, regardless of whether it is connected to religious affairs or other worldly matters, and regardless of whether one practices it considering it to be part of Deen or otherwise. In the Shariah terminology, Bid’a means to introduce something in religion that was not done in the time of the Messenger of Allah (Allah bless him & give him peace), the rightly guided Khulafa (Allah be pleased with them all) and the early generations with the intention of gaining more reward, and despite being a need for it in the time of the Messenger of Allah and his Companions, it was not implemented verbally, practically, explicitly or implicitly. (Taken from Imam al-Barkawi’s al-Tariqa al-Muhammadiyya, Imam Shatibi’s al-I’tisam and Imam al-Lakhnawi’s Iqamat al-Hujjah). From the above definition of Bid’a, it becomes clear that new practices that are not considered to be part of Deen, rather they concern our worldly affairs, such as modern technology, cars, planes, etc… can not be considered as Bid’a, for the fact that they are not introduced with the intention of worship and gaining more reward. Innovations with regards to worldly matters do not fall into the category of reprehensible and sinful innovation, thus they are totally permissible as long as they don’t contradict any other ruling of Shariah. Similarly, acts and practices that were carried out (verbally, practically, explicitly or implicitly) in the time of the blessed Messenger of Allah (Allah bless him & give peace), his Companions (Allah be pleased with them all) and the early generation can also not be called an innovation. Also, an act for which there was no apparent need in the time of the Messenger of Allah (Allah bless him & give him peace), his companions and the early generations, but later in order to attain a religious objective there rose a need to implement it, then this will also not fall within the definition of Bid’a. Examples of which are: building religious institutions, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, establishing sciences in order to understand the Qur’an and Sunnah, using of modern weapons for Jihad, etc... With the above definition of Bid’a, it also becomes clear that to innovate something in religion that had the same need in the early times, but was not carried out will be considered a Bid’a, thus unlawful. Another aspect to remember with regards to Bid’a is that there are certain acts of worship which the Shariah has declared to be recommended (mandub) or highly encouraged (sunnah), but without specifying a particular procedure or method for it. Rewards have been promised for various types of worship, but the actual method of implementation has not been prescribed. This method of worship has been left to the convenience of the individual. In such acts of worship, it is necessary to leave the general permission given by the Shariah. If a particular method is fixed or considered to be superior to other methods, then this will be impermissible and classed as Bid’a. Classification of Bid’a The Messenger of Allah (Allah bless him & give him peace) said: “Beware of matters newly begun, for every matter newly begun is innovation and every innovation is misguidance.” (recorded by Imam Ahmad in his Musnad 4/126-127, Imam Abu Dawud, Imam Tirmidhi & Imam Ibn Majah in their respective Sunan collections with an authentic chain of narrators). Due to the above Hadith, scholars say that from a perspective of the Shariah definition of Bid’a, every type of Bid’a is reprehensible and sinful. When an act is determined to fall into the abovementioned Shariah definition of Bid’a, then it can never be termed as good or lawful. All innovations are reprehensible and misguidance, thus unlawful. Imam Malik (Allah be pleased with him) said: “Whosoever innovates an innovation believing it to be good (hasana) has indeed claimed that the Prophet (Allah bless him & give him peace) breached the trust of Prophethood, because Allah Almighty says: “This day I have perfected your religion for you”. Anything that was not part of religion on that day, can not be a part of religion today.” (al-I’tisam, 1/48). However, Bid’a can be divided into various categories when considering the linguistic definition. As mentioned earlier, linguistically, Bid’a means to introduce something, thus any thing that is introduced will (from a linguistic point of view) be termed as Bid’a. These innovations may be obligatory, recommended and unlawful. When scholars categorize innovations, this is the aspect they are referring to. Therefore, innovations such as the study of the disciplines of Arabic that are necessary to understand the Qur’an and sunnah (grammar, syntax, etc), Hadith classification to distinguish between genuine and spurious prophetic traditions, modern technology like electricity, car, plain, light, building of Islamic schools, etc… despite being considered a Bid’a linguistically, will not be considered a Bid’a with regards to the Shariah definition, thus they are lawful. Imam al-Lakhnawi explains this by quoting from al-Tariqa al-Muhammadiyya of Imam al-Barkawi: “If it is said that how can we reconcile between the Messenger of Allah’s statement “Every innovation is misguidance” and the Fuqaha’s classification of Bid’a into the lawful, recommended and the obligatory? We will say: Bid’a has a linguistic meaning that is general, which is to introduce, regardless of whether it is considered worship or is related to personal habits. It (Bid’a) also has a Shariah definition that is more specific, which is to add or remove in religion in a way that it was not done in the time of the Prophet (Allah bless him & give him peace) and his Companions, verbally, practically, explicitly or implicitly. Therefore, (the Shar’i Bid’a) does not include habits (worldly matters), rather it is restricted to certain beliefs and practices” (Iqamat al-Hujjah, P. 21-22). Therefore, the classification of Bid’a in various categories is from a linguistic point of view that does not include the Shar’i definition of Bid’a. It is from this, Sayyiduna Umar al-Khattab (Allah be pleased with him) said regarding the performance of Tarawih prayer in congregation “This is a good innovation.” Also, practices that do not fall into the Shariah definition of Bid’a such as building of religious schools will still be considered a Bid’a linguistically, but not all linguistic innovations are reprehensible. Finally, it should also be remembered that practices carried out in the time of the rightly guided Khalifas, other Companions and their followers (Allah be plesed with all) can not be considered a Bid’a. The great Hanafi jurist and Hadith scholar, Imam Abd al-Hay al-Lakhnawi dedicated a whole chapter in support of this in his famous treatise titled ‘Iqamat al-hujjah ala an al-ikthar fi al-ta’abbud laysa bid’a’. He states: “Practices that were carried out with the approval of the Companions (Allah be pleased with them all) but were not done in the time of the Messenger of Allah (Allah bless him & give him peace), such as the introducing of the first Adhan for Jumu’ah prayer, twenty Rak’ats of Tarawih prayer, etc…can not be considered a Shar’i Bid’a. There are many evidences for this, just to mention a few: 1) The Messenger of Allah (Allah bless him & give him peace) said: “Hold fast on to my ways and the ways of the rightly guided Caliphs.” (Abu Dawud, Ahmad, Tirmidhi and others with an authentic chain of narrators). 2) The Messenger of Allah (Allah bless him & give him peace) said: “follow in the footsteps of the two after me, Abu Bakr and Umar.” (Ahmad, Tirmidhi and Ibn Majah with a sound chain of narrators). (See for more details: Iqamat al-Hujjah by Imam al-Lakhnawi with notes by Shaykh Abd al-Fattah Abu Ghudda, P.25-58). And Allah Knows Best http://www.muftisays.com/forums/76-the-true-salaf-as-saliheen/5681-innovation-bidah.html

Scholars of the Waliullahi Tradition – The ‘Ulama of Deoband The Waliullahi tradition of combining scholarship, piety and tazkiyah was most strikingly manifest in the personalities of Imam Rabbani Mawlana Rashid Ahmad Gangohi and Hujjat al-Islam Mawlana Qasim Nanotwi. Mawlana Rashid Ahmad was born in 1244AH/1829CE and was initially taught by Mawlana Mamluk Ali and Mufti Sadruddin Azurdah; later, he specialized in hadith under Shah Abdul Ghani and was initiated in tasawwuf by Haji Imdadullah Muhajir Makki. He wrote extensively on hadith, fiqh and tasawwuf, and issued thousands of fatwas, which provided much-needed guidance to South Asian Muslims on questions of social, political and spiritual importance. In response to queries about the legal position of India, he issued a lengthy fatwa, pronouncing India Dar al-Harb and lectured on hadith for over a half century. His student and murid, Mawlana Muhammad Yahya Kandhalawi, compiled his lectures on hadith. Subsequently, his lecture on the Jami’ of Imam Tirmidhi were edited and published by Shaykh al-Hadith Mawlana Muhammad Zakariyya (son of Mawlana Muhammad Yahya Kandhalawi) under the title Al-Kawkab al-Durri, while those on Sahih al-Bukhari, entitled Lami’ al-Darari, were also published by Mawlana Muhammad Zakariyya. Of his numerous students, the most notable were Mawlana Khalil Ahmad Sahranpuri, Mawlana Yahya Kandhalawi, Mawlana Siddiq Ahmad, Mawlana Abdul Rahim Raipuri, Shaykh al-Hind Mawlana Mahmud Hasan, Mawlana Muhammad Ilyas (the founder of the worldwide Tablighi movement) and Shaykh al-Islam Mawlana Hussain Ahmad Madani. Mawlana Khalil Ahmad deserves special mention: as a child, he was educated in the British system; this changed when his maternal uncle, MawlanaYa’qub Nanotwi, was appointed professor-in-charge (Sadr Mudarris) at Darul Ulum Deoband. Mawana Khalil Ahmad joined the Darul Ulum and later went to Saharanpur and completed his education at Mazahir al-Ulum. Later, he specialized in the study of hadith under Mawlana Muhammad Mazhar Nanotwi. His association with Mufti Abdul Qayyum Budhanwi – Mawlana Abdul Hayy’s son and the student and son-in-law of Shah Muhammad Ishaq – also proved of great benefit. Later, he visited the Hijaz and received a sanad from Shah Abdul Ghani, as well as ijazah to teach all the works of hadith. In 1288AH, he was initiated into tasawwuf and became a murid of Mawlana Rashid Ahmad Gangohi, who also appointed him his deputy (khalifah). In 1298AH/1881CE, on a second visit to the Hijaz for Haj, Haji Imdadullah Muhajir Makki granted him khilafah. Mawlana Khalil Ahmad spent some fifty years teaching hadith, and in preaching and missionary work. He taught at Mangalore, Bhopal, Sikandarabad, Bahawalpur, Bareilly, Deoband and Saharanpur. At Mazahir al-Ulum, in a period of thirty years, about four hundred ulama graduated after completing their studies under him. His students included Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi, Mawlana Muhammad Anwar Shah Kashmiri, Mawlana Muhammad Idris Kandhalawi (who subsequently post-partition lectured at Jamia Ashrafia, Lahore), Mawlana Badr-e -Alam Meeruti (who became resident in Madina al-Munawwara), Mawlana Ashfaq al-Rahman and Mawlana Abdul Shakur Kamilpuri. Apart from his immense contribution to Islamic education, Mawlana Khalil Ahmad also wrote extensively on hadith and theology. His writings on the refutation of bid’ah provoked harsh criticism from his adversaries. His commentary on the Sunan of Abu Dawud, entitled Badhl al-Majhud fi Hal Abi Dawud is his most original contribution to the science of hadith (this has been published several times in India and else where, most recently in Beirut in fourteen volumes under the supervision of Shaykh Taqi al-Deen Nadwi). Muhammad Rashid Ridha was greatly impressed by Mawlana Saharanpuri’s balanced outlook, broad-mindedness, sincerity and insight. According to Ridha, there was no one in India who could surpass Mawlana Khalil Ahmad as far as these qualities were concerned. Mawlana Khalil Ahmad’s encyclopaedic knowledge of hadith was passed on to his brilliants pupils, who included the likes of Mawlana Muhammad Zakariyya Kandhalawi and Mawlana Anwar Shah Kashmiri. Mawlana Muhammad Zakariyya is popularly known as Shaykh al-Hadith on account of his extraordinary services to the dissemination of hadith studies in India. His early education was entrusted to his father, Mawlana Muhammad Yahya, a student and murid of Mawlana Rashid Ahmad Gangohi. Then he specialized in the study of hadith with his father and Mawlana Khalil Ahmad. Soon after that, he became closely associated with Mawlana Khalil Ahmad, becoming his murid and assisting him in writing Badhl al-Majhud. Mawlana Zakariyya taught hadith at Mazahir al-Ulum for about sixty years; he wrote profusely on hadith, sirah and other Islamic subjects, and edited the lectures of Mawlana Rashid Ahmad Gangohi. Among his outstanding works is a multi-voluminous commentary on the Muwatta of Imam Malik – entitled Awjaz al-Masalik Ila Mu’atta Imam Malik – considered the best on the subject. It was first published in six volumes in Saharanpur, and more recently in Cairo in twenty volumes. (Even more recently, it has been published in Beirut in eighteen Volumes under the supervision of his student Shaykh Taqi al-Deen Nadwi.) His paternal uncle, Mawlana Muhammad Ilyas, was also a murid of Mawlana Rashid Ahmad Gangohi. Mawlana Anwar Shah Kashmiri was also a student of Imam Rabbani Mawlana Rashid Ahmad Gangohi and Shaykh al-Hind Mawlana Mahmud al-Hasan. He taught hadith at Deoband and Dabhel (Gujarat), and achieved widespread renown as one of the foremost hadith scholars of Muslim South Asia. His students compiled his lectures on hadith in several volumes. Although, Mawlana Anwar Shah also studied under Mawlana Khalil Ahmad Saharanpuri, his principal teacher was Mawlana Mahmud al-Hasan, known as Shaikh al-Hind. Mawlana Mahmud al-Hasan’s teachers included Mawlana Yaqub Nanotwi and Mawlana Qasim Nanotwi. During a visit to the Hijaz, Shah Abdul Ghani handed him a sanad in the narration of hadith, while Haji Imdadullah Muhajir Makki handed him khilafah in tasawwuf. In 1288AH, Mawlana Mahmud Hasan was appointed junior teacher at Darul Ulum Deoband and was soon promoted to teach hadith, he strictly followed the methodology of Shah Waliullah Muhaddith Dehlawi and Shah Abdul Aziz Muhaddith Dehlawi and tried to synthesize the conflicting views of the fuqaha and muhaddithin. He wrote several treatises on fiqh, hadith and tafsir, and revised, updated and annotated Shah Abdul Qadir Dehlawi’s translation of the Quran. His works on hadith include a treatise on the explanation of Bukhari’s Tarajim al-Sunan. His lectures on hadith were compiled by a number of his students. Shaykh al-Hind Mawlana Mahmud al-Hasan also took part in the politics of South Asia and the Muslim world at large. His struggle against British imperialism is a heartbreaking epic in itself. He was the founder of Jamiat al-Ansar, a semi-political organization and the forerunner of Jamiat-e-Ulama-e-Hind. Prominent among his students were Hakim al-Ummat Mawlana Ashraf Ali Thanawi (d.1943), Shaykh al-Islam Mawlana Hussain Ahmad Madani, Mufti Kifayatullah, Mawlana Ubaidullah Sindhi, Mawlana Ahmad Ali, and Mawlana Shabbir Ahmad Uthmani (d.1949). From amongst these, Hakim al-Ummat Mawlana Ashraf Ali Thanawi rose to great prominence and achieved a high degree of popularity. He embodied the culmination of the movement started under Mujaddid Alf-e-Thaani Shaykh Ahmad Sirhindi to assimilate and synthesise the shariah and the tariqah. He was awarded the khilafah by Haji Imdadullah and was hailed as one of his most eminent successors in tariqah and spiritual initiation. He revived the khanqah of his spiritual guide in 1315AH and initiated people in spiritual training for about half a century. Hakim al-Ummat’s stature as a scholar has also been equally distinguished. According to Aziz al-Rahman, he authored three hundred and forty-five books, while the compilations of his published speeches number over three hundred. It has been mentioned elsewhere that his publications number over one thousand. In the arena of politics, he was always very critical of Gandhi and the Indian national Congress. His support for the All India Muslim League and the demand for Pakistan proved very effective in popularizing it, particularly in religious circles (editor: please see Mawlana Muhammad Zakariyya Kandhalawi’s Al-Eitidal fi Maratib al-Rijal for further details about this). His students and disciples included luminaries such as Sayyid Sulaiman Nadwi, Mawlana Zafar Ahmad Uthmani, Mawlana Abdul Majid Daryabadi and Mawlana Abdul Bari Nadwi. Another prominent student of Shaikh al-Hind was Mawlana Shabbir Ahmad Uthmani, whose high standing as a scholar of hadith and tafsir has been somewhat obscured by his prominence in politics. His Urdu commentary on the Quran and his commentary in Arabic on the Sahih Muslim bear testimony to his profound learning and encyclopaedic knowledge (this is entitled Fath al-Mulhim fi Sharh Sahih al-Muslim [1354AH]). The author could not complete the work in his lifetime and the later volumes, entitled Takmilat Fath al-Mulhim (1994), were most appropriately written by Mufti Muhammad Taqi Uthmani). He was associated with the All-India Muslim League, founded the Jamiat-e-Ulama-e-Islam, and worked for the establishment of Pakistan, along with other colleagues from Hakim al-Ummat Mawlana Ashraf Ali Thanawi’s circle. This is only a glimpse of the services rendered by the scholars of the Waliullahi tradition to the cause of preserving and popularizing Islamic education in highly unfavourable conditions. A thorough survey of these historic efforts would require separate detailed studies. Only then will it be possible to assess the real genius of Shah Waliullah and the lasting impact of his religious, intellectual and educational efforts on the subsequent generations of the Muslims of South Asia.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. In The Name of Allah, the Compassionate, the Merciful The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment’s, was destined to become the center, within a couple of years, of the Islamic sciences in Asia.Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari’ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture. The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon. The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia! For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam’a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam’a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband. However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community. The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute. Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul.Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant. Very little attention has been paid to this benefit of these ýreligious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life. Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence. Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam. Article taken (with Thanks) from Darul-uloom Deoband