Int the Name of Allah,
All praise is due to Allah, the creator, the sustainer.
"Show us the straight path: The path of those whom Thou hast favoured; Not (the path) of those who earn Thine anger nor of those who go astray." (Quran 1:6-7)
A few days back, we went to Busch Gardens, and we were listening to a wonderful speech from a great learned person of our time, Shiekh Abu Ameenah Bilal Philips. He was speaking on a topic that is very dear to me since I became practicing Muslim a few years ago. I would like to share some of it.
Last ayah of Surah Al-Fatiha speaks of two groups who are on the wrong path. First, the one whom Allah is angry with, and the second who are astrayed. According to ayahs and mutwatir ahadith, it has been proven that Jews had the wrath of Allah upon them, and Christians have gone astray.
So, how did people deviated from Islam since Adam? Why would a Muslim worship an idol? Why would knowledge turn into ignorance. Following explains why.
Now, Jews do not do shirk for the most part, and they are in possession of scripture in its original language, although they have lost some part of it, but their religion is intact for them. So, Allah is angry at them, because they have the holy book in their home wrapped in a cloth and beautiful covering, and some of them read it also, but they do not follow the commands in it.
Thawban, radi Allahu `anhu (may Allah be pleased with him), one of the companions of the Prophet (saws) and a freed slave, narrated a hadith (prophetic saying) of the beloved Prophet (saws). He related that the Messenger of Allah (saws) said, “The nations are about to call each other and set upon you, just as diners set upon food.”
It was asked, “Will it be because of our small number that day?”
The Prophet (saws) answered, “Rather, on that day you will be many, but you will be like foam, like the foam on the ocean. And Allah will remove the fear of you from the hearts of your enemies and will throw wahn (weakness) into your hearts.”
Someone then asked, “O Messenger of Allah! What is Wahn?”
He replied, “Love of the world and the hatred for death” (Abu Dawood 4297).
Muslims today are following the path of Jews for the most part. I know many families, where Quran is respected, and preserved like a valuable. They will bring it out, open it, and say "Mashallah, what a wonderful word of God". Then, they will wrap it back and place it in the highest part of the closest. I ask them sometimes. So, you have read Surah Noor verses 30 and 31. They will say "Yes, of course". I would say do you believe this to be a command of Allah. They would say "Yes". Then, I ask them, Why don't you follow it. "Well we are not that religous, you know".
If we have a copy of Quran, and it is wrapped in a cloth, and we do wudu to touch it (which is not necessary, but that is a topic for another day), and we read it, but when it comes time to follow it, we ignore it, we become part of this group upon whom Allah is Angry.
What is the reason for this deviation? It is the love for this world, and hatred of death. We prioritize the important worldly events over Islamic events.
Then, Christians are mentioned in the last word as "one who gone astray". Christians have become ignorant, because of Simon Paul, who cancelled the Sharia of Jesus, and replaced it with a law of Love, and unconditional peace. They have intentionally modified their laws to accomodate the world affairs. Moving their worship to Sunday. Lastly, they start worshipping Jesus. They claim to worship one God, but they don't follow their own laws.
Today, it is very common to find Muslims who beleive the Sharia of Muhammad (PBUH) to be out of date, and they call themselves "Moderate" Muslims. They don't know it, but what they are claiming is that Allah didn't know what will come in the future, when he says that this religion is complete until last day. They think that they know better, and like to make modifications in Sharia law, instead of following it, because it makes them look different, and is inconvenient. Fiqh (implementation) can be modified, but Sharia (basic priniciple) can not change.
The Prophet said, “You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure [a sand lizard], you too will go there.” We said, “O Allah’s Apostle! Do you mean the Jews and the Christians?” He replied, “Whom else?” (Meaning, of course, the Jews and the Christians.) (alBukhari 4:662; 9:422)
Lets look at the present day deviations of Muslims. We have both of these types of deviation among us now. We follow Jews in their stubborness and refuse to follow Sharia, and we follow Christians in worshipping dead saints, and their graves, and their love for the world to modify our religion to fit the society.
Muslims have deviated from the basic belief by saying that Allah is everywhere, and we pray in our hearts, and don't have to pray salat regularly. For example, I asked my Christian relative. Why don't you follow the rules in your religion? He replied that as long as you beleive in God, you don't have to follow any rules. Then, I ask one of my muslim relative. Why don't you follow this command of Allah, and come pray salat with me? He replied that as long as you beleive in God, you will be protected from Hell, so I don't have to. I was surprised at the similarity of the answers.
Another time, I asked my Christian relative. Why doesn't your wife covers her head in the Church. "Oh, it is an old law, it is not necessary any more". Then, I ask one of my Muslim female relative, "Why don't you cover your head when coming to Masjid on Eid. She replied, "Oh, nowadays, no one follow this". Again, I was amazed at the answer.
I see muslim men, clean shaved, trying to fit into ranks of Christians and Jews. Changing their first names to avoid standing out, avoid praying salat at work and in public, socializing in a manner that reflect the Non-Muslims.
I see muslim women, uncovered, trying to impersonate indian fashion, or Christian trend. They don't feel shy in staring into a strange men's eyes when conversing. Talk without filtering backbitting, slander, or lies. Mistreating their husbands with compaints, and unreasonable requests.
So, what am I asking from myself and you?
If we read Quran, do not leave until you read the meaning of the part we read. Once we read the meaning, follow it from that moment on. Treat it like a letter from IRS, which I am sure many would follow better then we follow Quran. Beleive me the audit from Allah is delayed, but very severe.
If you hear a hadith of our Prophet (PBUH), follow it to the letter, and never go against it. If hadith has an order, it is fardh upon us. I see many men sitting in our local masjid listening the hadith about "greeting poeple you don't know", and keep passing by people they don't know without greeting, and go after people they know, so they can go on "Allah's path". I wish I can tell them that they just dodged Allah's path. Allah's path is not bringing people to Masjid, it is to follow the commands of Allah in our lives. Enough said.
It doesn't matter if we don't perform all the acts of piety, because we will not be judged on that. We will be judged on how much sin we accumilated. For example, it is better for us to avoid sin then praying Nafil prayers after Maghrib. All we need to do is perform fardh (obligatory) acts, which are a few, and avoid major sins. Thats it.
I end with the following Ayat.
"There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower." (Quran 2:256)
**If someone is interested in watching the whole video, here it is
http://www.youtube.com/watch?v=FdixLS_YPYY
JazakAllah Khairin
AbuArman
A struggling Muslim
Thursday, October 14, 2010
Saturday, September 25, 2010
Interfaith Marriages
Interfaith Marriages
Children have the right to be brought up in an Islamic environment by good Muslim parents. So Muslim men in the West should think carefully before marrying outside the faith.
Muslim men and women are told to seek faithful spouses with a strong, good belief, and not allow non-Muslim standards of selection influence them. Muslim men can marry only Muslim, Christian, or Jewish chaste women, while Muslim women can marry only chaste Muslim men.
Allah (s.w.t.) said:
This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who have received the Scripture before you (lawful for you) when you give them their marriage portions and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denies the faith, his work is vain and he will be among the losers in the Hereafter. [Qur'an: Al-Ma'idah (5:5)].
A Muslim man is discouraged from marrying a non-Muslim woman if there is no Islamic State or if he is not living in an existing Islamic state, since the non-Islamic states do not recognize his rights as head of the family to raise the children Islamically. On the contrary, the children will most likely be brought up in their mother's religion, since the Muslim husband does not have his Islamic rights in his non-Muslim wife's country.
There are many tragic examples of Muslim men who tried to take their children to their Muslim countries after they divorced non-Muslim wives. The women in many of these cases succeeded in bringing the children back to be raised in the non-Islamic societies as non-Muslims. The fathers are referred to as kidnappers (of their own children) in the non-Islamic media.
Unfortunately, even the governments in Muslim countries these days help the non-Muslim wives to get custody of the children. This is due to the absence of an Islamic state which would protect Muslim children from being kidnapped by non-Muslim wives to be raised as non-Muslims.
Muslim men should consider these issues before they marry non-Muslim women, especially when the man is strongly influenced by her physical appearance. A Muslim man should look to the future and consider his duties toward his children. The cases mentioned show clearly the damage that can be done to children in interfaith marriages, and while a personal sin may be easy to forget and repent from, one may never overcome the problems that arise because his children were raised as non-Muslims as a result of his negligence concerning providing the right spouse and community for them. Children have the right to be brought up in an Islamic environment by good Muslim parents.
The benefits of marrying a non-Muslim woman are minimal when both live in a non-Islamic state. The woman and her relatives would not see how Muslims live as a community, nor would they have close contact with family, should the Muslim man decide to marry her and live outside the Islamic State. Marrying a chaste Christian or Jewish woman in a non-Islamic state should be considered as a last resort and as the only alternative to keep him from falling into adultery.
Men, however, should be aware of the fact that most women in non-Islamic societies do not qualify as chaste women in Islam, (i.e. abstention from unlawful sexual activities). Some Muslim men ignore these conditions and ignore the commands of Allah when they are misled and fooled by a smile from a non-Muslim woman.
Abdullah Ibn `Abbas, a famous companion of the Prophet (s.a.w.) and a famous scholar, said that Muslim men should not marry Christian or Jewish women from people who are enemies of Islam.
Dr. Yusuf Al-Qaradhawi, a contemporary Muslim scholar, said that the Christian or Jewish women can be married only if the four conditions summarized below are satisfied:
She must be Kitabiyyah, i.e. Christian or Jewish by faith, and not by virtue of birth into a Christian or Jewish family. Many women who live in Christian or Jewish societies today are atheists, Buddhists or Bahai's. These women are prohibited for Muslim men. A woman who commits apostasy, by becoming a non-Muslim after being a Muslim, would not be allowed to marry a Muslim man, since apostasy is much worse than unbelief.
She must be Muhsanah, which means chaste and virtuous. Women who are involved in illicit relationships with men are prohibited for Muslim men. Most non-Muslim women these days do not qualify as Muhsanat (chaste and virtuous women who abstain from sexual activities outside marriage), and Muslim men should fear Allah and keep this condition in mind.
The woman should not be from people who are fighting Islam or are helping others to fight Islam.
There should be no threat or possible harm from marrying her. For example, if a man's children would not be raised as Muslims, he should not marry her. If the courts in a non-Islamic society would give the children to her in the case of divorce, then he cannot marry her, unless she agrees that he would have the children in the case of divorce.
Dr. Yusuf Al-Qaradhawi also said that Muslim men may not marry Christian or Jewish women if the Muslim community is a small minority in a huge non-Muslim society, and such marriages would make it impossible for Muslim women to find Muslim men to marry. This is classified under "limiting the allowed" in the Islamic jurisprudence. Dr. Yusuf Al-Qaradhawi used the example that if all people grew cotton instead of wheat, the government would have the right to stop them from doing so, since wheat is a necessary food ingredient, even though growing cotton is allowed in normal cases.
Non-Muslim women who repent and accept Islam are treated as any other Muslim if their acceptance of Islam is sincere and not merely for the purpose of marrying Muslim men. Islam forgives all that was before it. Some people, however, accept Islam by name only to marry a Muslim, without showing the least change in their lifestyles to prove that they are following Islam. One should not marry from such people.
There are many Muslim girls of a marriageable age who are living in non-Islamic countries, and it is the duty of the Muslim men to protect these girls from marrying non-Muslim men, which is absolutely prohibited in Islam. If Muslim men loosely practice their right to marry Christian or Jewish women, the Muslims girls in non-Islamic societies will be forced into unwanted circumstances and Muslim men will be at least partially responsible and will get their share of the punishment from Allah.
In considering marriage to a non-Muslim woman a man should remember that marriage is more than the private marital relationship. A good Muslim woman would provide her husband with total security, comfort, trust, tranquility, and happiness, and would raise the children as good Muslims. A man would not have to see his children taken to a church every Sunday without being able to prevent it or live with the concern that his wife would teach his children un-Islamic traditions. It is much easier to trust a Muslim woman than to trust a non-Muslim woman who does not fear Allah, and know that He is watching her all the time. And certainly a woman who does not fear Allah, who sees and knows everything, will not fear or obey her husband who is only home in the evenings.
Prophet Muhammad (s.a.w.) said:
A woman is chosen as a wife for her wealth, beauty, family, and faith. Win the one that has the faith or you would ruin your life. (Bukhari and Muslim).
The following verse from the Qur'an beautifully gives us the guidelines for selecting the right wife:
Allah (s.w.t.) said:
Do not marry unbelieving women until they believe; a slave woman who believes is better than a free woman who does not believe, even though the latter may appear very attractive to you. Al-Qur'an: Al-Baqarah (2:221)
Children have the right to be brought up in an Islamic environment by good Muslim parents. So Muslim men in the West should think carefully before marrying outside the faith.
Muslim men and women are told to seek faithful spouses with a strong, good belief, and not allow non-Muslim standards of selection influence them. Muslim men can marry only Muslim, Christian, or Jewish chaste women, while Muslim women can marry only chaste Muslim men.
Allah (s.w.t.) said:
This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who have received the Scripture before you (lawful for you) when you give them their marriage portions and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denies the faith, his work is vain and he will be among the losers in the Hereafter. [Qur'an: Al-Ma'idah (5:5)].
A Muslim man is discouraged from marrying a non-Muslim woman if there is no Islamic State or if he is not living in an existing Islamic state, since the non-Islamic states do not recognize his rights as head of the family to raise the children Islamically. On the contrary, the children will most likely be brought up in their mother's religion, since the Muslim husband does not have his Islamic rights in his non-Muslim wife's country.
There are many tragic examples of Muslim men who tried to take their children to their Muslim countries after they divorced non-Muslim wives. The women in many of these cases succeeded in bringing the children back to be raised in the non-Islamic societies as non-Muslims. The fathers are referred to as kidnappers (of their own children) in the non-Islamic media.
Unfortunately, even the governments in Muslim countries these days help the non-Muslim wives to get custody of the children. This is due to the absence of an Islamic state which would protect Muslim children from being kidnapped by non-Muslim wives to be raised as non-Muslims.
Muslim men should consider these issues before they marry non-Muslim women, especially when the man is strongly influenced by her physical appearance. A Muslim man should look to the future and consider his duties toward his children. The cases mentioned show clearly the damage that can be done to children in interfaith marriages, and while a personal sin may be easy to forget and repent from, one may never overcome the problems that arise because his children were raised as non-Muslims as a result of his negligence concerning providing the right spouse and community for them. Children have the right to be brought up in an Islamic environment by good Muslim parents.
The benefits of marrying a non-Muslim woman are minimal when both live in a non-Islamic state. The woman and her relatives would not see how Muslims live as a community, nor would they have close contact with family, should the Muslim man decide to marry her and live outside the Islamic State. Marrying a chaste Christian or Jewish woman in a non-Islamic state should be considered as a last resort and as the only alternative to keep him from falling into adultery.
Men, however, should be aware of the fact that most women in non-Islamic societies do not qualify as chaste women in Islam, (i.e. abstention from unlawful sexual activities). Some Muslim men ignore these conditions and ignore the commands of Allah when they are misled and fooled by a smile from a non-Muslim woman.
Abdullah Ibn `Abbas, a famous companion of the Prophet (s.a.w.) and a famous scholar, said that Muslim men should not marry Christian or Jewish women from people who are enemies of Islam.
Dr. Yusuf Al-Qaradhawi, a contemporary Muslim scholar, said that the Christian or Jewish women can be married only if the four conditions summarized below are satisfied:
She must be Kitabiyyah, i.e. Christian or Jewish by faith, and not by virtue of birth into a Christian or Jewish family. Many women who live in Christian or Jewish societies today are atheists, Buddhists or Bahai's. These women are prohibited for Muslim men. A woman who commits apostasy, by becoming a non-Muslim after being a Muslim, would not be allowed to marry a Muslim man, since apostasy is much worse than unbelief.
She must be Muhsanah, which means chaste and virtuous. Women who are involved in illicit relationships with men are prohibited for Muslim men. Most non-Muslim women these days do not qualify as Muhsanat (chaste and virtuous women who abstain from sexual activities outside marriage), and Muslim men should fear Allah and keep this condition in mind.
The woman should not be from people who are fighting Islam or are helping others to fight Islam.
There should be no threat or possible harm from marrying her. For example, if a man's children would not be raised as Muslims, he should not marry her. If the courts in a non-Islamic society would give the children to her in the case of divorce, then he cannot marry her, unless she agrees that he would have the children in the case of divorce.
Dr. Yusuf Al-Qaradhawi also said that Muslim men may not marry Christian or Jewish women if the Muslim community is a small minority in a huge non-Muslim society, and such marriages would make it impossible for Muslim women to find Muslim men to marry. This is classified under "limiting the allowed" in the Islamic jurisprudence. Dr. Yusuf Al-Qaradhawi used the example that if all people grew cotton instead of wheat, the government would have the right to stop them from doing so, since wheat is a necessary food ingredient, even though growing cotton is allowed in normal cases.
Non-Muslim women who repent and accept Islam are treated as any other Muslim if their acceptance of Islam is sincere and not merely for the purpose of marrying Muslim men. Islam forgives all that was before it. Some people, however, accept Islam by name only to marry a Muslim, without showing the least change in their lifestyles to prove that they are following Islam. One should not marry from such people.
There are many Muslim girls of a marriageable age who are living in non-Islamic countries, and it is the duty of the Muslim men to protect these girls from marrying non-Muslim men, which is absolutely prohibited in Islam. If Muslim men loosely practice their right to marry Christian or Jewish women, the Muslims girls in non-Islamic societies will be forced into unwanted circumstances and Muslim men will be at least partially responsible and will get their share of the punishment from Allah.
In considering marriage to a non-Muslim woman a man should remember that marriage is more than the private marital relationship. A good Muslim woman would provide her husband with total security, comfort, trust, tranquility, and happiness, and would raise the children as good Muslims. A man would not have to see his children taken to a church every Sunday without being able to prevent it or live with the concern that his wife would teach his children un-Islamic traditions. It is much easier to trust a Muslim woman than to trust a non-Muslim woman who does not fear Allah, and know that He is watching her all the time. And certainly a woman who does not fear Allah, who sees and knows everything, will not fear or obey her husband who is only home in the evenings.
Prophet Muhammad (s.a.w.) said:
A woman is chosen as a wife for her wealth, beauty, family, and faith. Win the one that has the faith or you would ruin your life. (Bukhari and Muslim).
The following verse from the Qur'an beautifully gives us the guidelines for selecting the right wife:
Allah (s.w.t.) said:
Do not marry unbelieving women until they believe; a slave woman who believes is better than a free woman who does not believe, even though the latter may appear very attractive to you. Al-Qur'an: Al-Baqarah (2:221)
Thursday, August 26, 2010
Islamic Sharia: Everything or Nothing
In the Name of Allah,
All praise is due to Allah, the owner of the day of judgement.
AssalamuAlaykum Brothers and Sisters,
It has become a very common practice in Media and among Non-Practicing Muslims, or even in some Practicing Muslims, to rule out Islamic Sharia as the complete law.
We would like to follow Islamic Sharia, when paying zakat, or fasting, or divorce. However, we will not follow Sharia, when we are socializing with opposite sex, or paying interest payments, or killing innocents, or taking bribes, listening to music...etc.
Islamic Sharia is not something that we can pick and chose when to follow. It has to be in effect in our life all the time or never. If we are applying for Immigration benefits, we can't decieve our facts, as Sharia prohibits that. Muslim men are required to have beard in Sharia, and women are required to cover themselves. Islamic Sharia prohibits taking still pictures. It is also forbidden to go to extreme in religion. It is also forbidden to let the hair in private area to grow longer then a certain length. These are just some examples.
Now, there are some reason why Non-Muslim and most Muslims are not interested in Sharia laws. Biggest reason is the perception of the treatment of women according to Islamic Sharia. In fact, it is a myth. Islamic Sharia's top objective is to liberate women, and give balanced rights to everyone. What happens in some Muslim countries is an outsome of ancient cultures not yielding to Islamic Sharia. For example, women are required to educate themselves in Islam, but some Afghanis do not have the knowledge of Islam to understand that point, so they apply their cultural values which disallow women from chosing to study or work or own property or not wear hijab. Islam welcomes all cultures, but if our culture contradicts Islamic Sharia, we have to abandon it.
Narrated Mu'awiyah al-Qushayri: I went to the Apostle of Allah (pbuh) and asked him: "What do you say (command) about our wives?" He replied: "Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them." (Sunan Abu Dawud: Book 11, Number 2139)
"The best of you is one who is best towards his family and I am best towards the family". (At-Tirmithy).
"None but a noble man treats women in an honourable manner. And none but an ignoble treats women disgracefully". (At-Tirmithy).
I claim that women are being opressed by unIslamic cultures, because they are being objectified to sell advertisements, movies, sports, etc. Women have been thrown in to the society to survive as a single mother, where she is disadvantaged by men at every corner of the street. I attest to some women close to me are living the lives of poverty because of "equal" rights of women in USA. Women don't need equal rights, but need "equitable" (meaning more) rights. I see women brainwashed to wear clothes that reveal part of the hairs and skin that entertain the men at work, and muslim women has fallen to this trap thinking "Oh, we are free to show our bodies".
No sisters in Islam, you are being punked. Men are satisfying their visual and sexual urges without paying the dues to the women, and when you get pregnant, these men will run away. Marraige is not just created for men, but it was created to protect women from the opression of men, and now women have been convinced to have extra marital relationships. Sure, which men wouldn't like to have that without commitment to provide for her for the rest of her life.
Muslim sisters who do not cover themselves does not offend me and I support their right to chose sin. However, it hurts me to see men taking advantage of them and moving on. I beg the Muslim sisters to reconsider invoking your rights under Islam and shun the opression of men in USA and other unIslamic cultures. It is your choice.
Allah did give men a degree higher in administrative duties, but that is only to remove conflict, becuase there can't be two President of the country, or two Kings of the Kingdom or two head of the household. To compensate for this, Allah increased the rights and status of women in other areas. Men have to provide for the women, but women don't have to do house work, if they don't want to. Of course, if women chose to take care ofthe home and their husbands, then the reward is Jannah without struggle that men go through. So, Allah is not bounded by a flesh brain to think and his wisdom is infinite, and he has balanced the rights and duties in the most perfect manner for human beings. If we choose not to follow his command, it only harm us.
Allah created human beings with a power to chose right and wrong, but it is not easy, and the thats why the reward is huge. Allah is very merciful, and so provided a written manual to decide what is right and what is wrong. If he would have left it up for us, we would make many mistakes. If humans wants to live a peaceful and succesful life, they have to follow the manual. Any other variation will end in disaster. Last and the most comprehensive of these manuals is Islamic Sharia.
If someone says that Islamic Sharia is not suitable for this age, they are questioning the wisdom of Allah, as he has told us that Islam is a guidance until Qiyamah. It is the only method to live our life to succeed here and here after. If someone thinks that they can do good deeds, and not follow Islam completely, and will enter Jannah. They are certainly mistaken. Before we were born, our souls took an oath with Allah that he is the only God, and we will follow his command. We should remember that oath, and start following Islamic Sharia in everything.
"If anyone desires a religion other than Islam (Submission to Allah), Never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost."(Qur'an 3:85)
So, can we believe in Allah, pray 5 times, fast, go to Hajj, pay Zakat, and consider ourselves following Islam? No, we can not. We have to enter the religion compeltely. We can't flirt with women at work, and then become sober in Taraweeh. We cannot display an item for sale in false pretence in our stores, and pray 20 long Rakat to make up for it. No such thing.
"O ye who believe! Enter into Islam whole-heartedly" (Qur'an 2:208)
Either we are muslims or not. We can not be Muslim when we visit Masjid or Kaba, and act different at work. Our lives should be exactly the same when we are inside haram, and when we are in our living room with friends.
Islamic Sharia is the perfect set of rules that will create the best living environment on earth. As a Muslim, we should live it, and preach Non-Muslim by example. Companions of Prophet (PBUH) did not spread Islam by debating and showing proves from Quran, although it is sometimes necessary. They lived Islam, and never went against Islamic Sharia intentionally.
In conclusion, being a Muslim is like cooking, and if we use all the ingredients, and follow the instructions, the lives will be delicous, but if we use all but one ingredient, the lives may not taste so good. So, don't follow Islamic Sharia because it is a trend, or it is required. Follow Sharia because it has all the answers. From marraige to business to School to Govt Offices, it will provide the protection against opression. Allah guarantees it.
Just try it! Take a pledge that you will live according to Sharia, and try to direct your path towards it. We don't have to change overnight, but we need to have intention to change.
JazakAllah Khairin
A struggling Muslim
AbuArman (Adnan Jumani)
All praise is due to Allah, the owner of the day of judgement.
AssalamuAlaykum Brothers and Sisters,
It has become a very common practice in Media and among Non-Practicing Muslims, or even in some Practicing Muslims, to rule out Islamic Sharia as the complete law.
We would like to follow Islamic Sharia, when paying zakat, or fasting, or divorce. However, we will not follow Sharia, when we are socializing with opposite sex, or paying interest payments, or killing innocents, or taking bribes, listening to music...etc.
Islamic Sharia is not something that we can pick and chose when to follow. It has to be in effect in our life all the time or never. If we are applying for Immigration benefits, we can't decieve our facts, as Sharia prohibits that. Muslim men are required to have beard in Sharia, and women are required to cover themselves. Islamic Sharia prohibits taking still pictures. It is also forbidden to go to extreme in religion. It is also forbidden to let the hair in private area to grow longer then a certain length. These are just some examples.
Now, there are some reason why Non-Muslim and most Muslims are not interested in Sharia laws. Biggest reason is the perception of the treatment of women according to Islamic Sharia. In fact, it is a myth. Islamic Sharia's top objective is to liberate women, and give balanced rights to everyone. What happens in some Muslim countries is an outsome of ancient cultures not yielding to Islamic Sharia. For example, women are required to educate themselves in Islam, but some Afghanis do not have the knowledge of Islam to understand that point, so they apply their cultural values which disallow women from chosing to study or work or own property or not wear hijab. Islam welcomes all cultures, but if our culture contradicts Islamic Sharia, we have to abandon it.
Narrated Mu'awiyah al-Qushayri: I went to the Apostle of Allah (pbuh) and asked him: "What do you say (command) about our wives?" He replied: "Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them." (Sunan Abu Dawud: Book 11, Number 2139)
"The best of you is one who is best towards his family and I am best towards the family". (At-Tirmithy).
"None but a noble man treats women in an honourable manner. And none but an ignoble treats women disgracefully". (At-Tirmithy).
I claim that women are being opressed by unIslamic cultures, because they are being objectified to sell advertisements, movies, sports, etc. Women have been thrown in to the society to survive as a single mother, where she is disadvantaged by men at every corner of the street. I attest to some women close to me are living the lives of poverty because of "equal" rights of women in USA. Women don't need equal rights, but need "equitable" (meaning more) rights. I see women brainwashed to wear clothes that reveal part of the hairs and skin that entertain the men at work, and muslim women has fallen to this trap thinking "Oh, we are free to show our bodies".
No sisters in Islam, you are being punked. Men are satisfying their visual and sexual urges without paying the dues to the women, and when you get pregnant, these men will run away. Marraige is not just created for men, but it was created to protect women from the opression of men, and now women have been convinced to have extra marital relationships. Sure, which men wouldn't like to have that without commitment to provide for her for the rest of her life.
Muslim sisters who do not cover themselves does not offend me and I support their right to chose sin. However, it hurts me to see men taking advantage of them and moving on. I beg the Muslim sisters to reconsider invoking your rights under Islam and shun the opression of men in USA and other unIslamic cultures. It is your choice.
Allah did give men a degree higher in administrative duties, but that is only to remove conflict, becuase there can't be two President of the country, or two Kings of the Kingdom or two head of the household. To compensate for this, Allah increased the rights and status of women in other areas. Men have to provide for the women, but women don't have to do house work, if they don't want to. Of course, if women chose to take care ofthe home and their husbands, then the reward is Jannah without struggle that men go through. So, Allah is not bounded by a flesh brain to think and his wisdom is infinite, and he has balanced the rights and duties in the most perfect manner for human beings. If we choose not to follow his command, it only harm us.
Allah created human beings with a power to chose right and wrong, but it is not easy, and the thats why the reward is huge. Allah is very merciful, and so provided a written manual to decide what is right and what is wrong. If he would have left it up for us, we would make many mistakes. If humans wants to live a peaceful and succesful life, they have to follow the manual. Any other variation will end in disaster. Last and the most comprehensive of these manuals is Islamic Sharia.
If someone says that Islamic Sharia is not suitable for this age, they are questioning the wisdom of Allah, as he has told us that Islam is a guidance until Qiyamah. It is the only method to live our life to succeed here and here after. If someone thinks that they can do good deeds, and not follow Islam completely, and will enter Jannah. They are certainly mistaken. Before we were born, our souls took an oath with Allah that he is the only God, and we will follow his command. We should remember that oath, and start following Islamic Sharia in everything.
"If anyone desires a religion other than Islam (Submission to Allah), Never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost."(Qur'an 3:85)
So, can we believe in Allah, pray 5 times, fast, go to Hajj, pay Zakat, and consider ourselves following Islam? No, we can not. We have to enter the religion compeltely. We can't flirt with women at work, and then become sober in Taraweeh. We cannot display an item for sale in false pretence in our stores, and pray 20 long Rakat to make up for it. No such thing.
"O ye who believe! Enter into Islam whole-heartedly" (Qur'an 2:208)
Either we are muslims or not. We can not be Muslim when we visit Masjid or Kaba, and act different at work. Our lives should be exactly the same when we are inside haram, and when we are in our living room with friends.
Islamic Sharia is the perfect set of rules that will create the best living environment on earth. As a Muslim, we should live it, and preach Non-Muslim by example. Companions of Prophet (PBUH) did not spread Islam by debating and showing proves from Quran, although it is sometimes necessary. They lived Islam, and never went against Islamic Sharia intentionally.
In conclusion, being a Muslim is like cooking, and if we use all the ingredients, and follow the instructions, the lives will be delicous, but if we use all but one ingredient, the lives may not taste so good. So, don't follow Islamic Sharia because it is a trend, or it is required. Follow Sharia because it has all the answers. From marraige to business to School to Govt Offices, it will provide the protection against opression. Allah guarantees it.
Just try it! Take a pledge that you will live according to Sharia, and try to direct your path towards it. We don't have to change overnight, but we need to have intention to change.
JazakAllah Khairin
A struggling Muslim
AbuArman (Adnan Jumani)
Tuesday, August 10, 2010
When is the first Ramadhan?
In the Name of Allah,
If you live in USA, you have noticed that some Masajid will follow a different day for First Ramadhan, and Eidain. So, we end up with having two Eids on seperate days within the same locality. This could be very confusing for Muslims who don't know all the details of the issue.
First of all, since Eid and Ramadhan are community affairs, we have to follow the Masjid where we pray 5 times or once a week (if our faith is week), even if the local Imam is wrong about the dates, we should follow him on this issue.
Even if the month suppose to be 29 days, moonsighting is required for starting Ramadhan. If the moonsighting was obscured due to clouds, Prophet (PBUH) ordered us to default to 30 day month, and fast after that. There is no wiggle room here. Allah does not want Muslims to be burdened and provided a simple method to decide, and some of us want to make it more difficult.
However, Prophet (PBUH) accepted witnesses of moon sighting if they testified and were credible. So, if no one sighted the moon within the city, but someone in the surrounding areas sighted the moon, and they can testify, we are allowed to accept that as moon sighting.
Now, there is not a single evidence in Quran, hadith, or Rightly guided Khulafah's lives that can show us that some sort of prediction or calulation can replace the standing order of the Prophet (PBUH), which means order of Allah.
There is another possible valid opinion that says that moon sighting in other countries could be used as witnesses to fulfil the exception above. If that was the case, our Prophet (PBUH) must have made effort to send people out to Makkah or other cities. Umar would hadve setup a commnication system to notify provinces for dates for Eid-Al-Adha. But, there is no evidence of any of that, so moon sighting has to be witnessed close by.
So, how would we know how far is too far? It should be common sense. But, this could be discussed. Usually this depends upon the horizon angles and proximity. Following hadith gives an example of distance that will be too far for moon sighting.
I hope that ISNA and others do not beleive that Our Prophet's teachings are out of date and they need to be replaced by new technology because he never saw this coming. On the contrary, he was shown the future, and he was aware of all the generations to come, and their relative progress.
One argument that ISNA and others who support the use of moon calculation gives is the unity of Muslims. In fact, we could be united in our method and traditions, but don't have to unite in dates and times, as we live in different part of the worlds. Unity is not agreeing on one thing, but tolerating difference of opinion. Abu Bakar, and Umar didn't agree on many issues, but they were united in the method and tradition. If Prophet Muhammad (PBUH) compromised the principles for unity, Islam would have been more like Catholic Church which changes its laws according to how political winds are blowing. If we follow the Sunnah, and perform worship according to that, it will unite us more than celebrating Eid on one day.
In fact, if ISNA can setup a central moonsighting committee in NYC, and someone sees moon in USA and reports to them, then we can all unite in dates. All Imams I know are open to witnesses from credible people in USA, and it can work.
Please take some time out and try to sight the moon, and report to your local masjid, and don't go against strict orders of Prophet (PBUH) on this matter. If you didn't make an attempt to sight the moon, you should not speak, as you are withdrawing your right to participate.
And Allah Knows best,
A struggling Muslim
Adnan Jumani
If you live in USA, you have noticed that some Masajid will follow a different day for First Ramadhan, and Eidain. So, we end up with having two Eids on seperate days within the same locality. This could be very confusing for Muslims who don't know all the details of the issue.
First of all, since Eid and Ramadhan are community affairs, we have to follow the Masjid where we pray 5 times or once a week (if our faith is week), even if the local Imam is wrong about the dates, we should follow him on this issue.
Even if the month suppose to be 29 days, moonsighting is required for starting Ramadhan. If the moonsighting was obscured due to clouds, Prophet (PBUH) ordered us to default to 30 day month, and fast after that. There is no wiggle room here. Allah does not want Muslims to be burdened and provided a simple method to decide, and some of us want to make it more difficult.
NARRATOR Abdullah ibn Umar
ABU DAWUD
HADITH_No 2312
The Prophet (peace_be_upon_him) said: The month consists of twenty-nine
days, but do not fast till you sight it (the moon) and do not break your fast
till you sight it. If the weather is cloudy, calculate it thirty days.
However, Prophet (PBUH) accepted witnesses of moon sighting if they testified and were credible. So, if no one sighted the moon within the city, but someone in the surrounding areas sighted the moon, and they can testify, we are allowed to accept that as moon sighting.
NARRATOR Abdullah ibn Abbas
ABU DAWUD
HADITH_No 2333
A bedouin came to the Prophet (peace_be_upon_him) and said: I have sighted
the moon. Al-Hasan added in his version: that is, of Ramadan. He asked: Do you
testify that there is no god but Allah? He replied: Yes. He again asked: Do you
testify that Muhammad is the Apostle of Allah? He replied: Yes. and he testified
that he had sighted the moon. He said: Bilal, announce to the people that they
must fast tomorrow.
Now, there is not a single evidence in Quran, hadith, or Rightly guided Khulafah's lives that can show us that some sort of prediction or calulation can replace the standing order of the Prophet (PBUH), which means order of Allah.
There is another possible valid opinion that says that moon sighting in other countries could be used as witnesses to fulfil the exception above. If that was the case, our Prophet (PBUH) must have made effort to send people out to Makkah or other cities. Umar would hadve setup a commnication system to notify provinces for dates for Eid-Al-Adha. But, there is no evidence of any of that, so moon sighting has to be witnessed close by.
So, how would we know how far is too far? It should be common sense. But, this could be discussed. Usually this depends upon the horizon angles and proximity. Following hadith gives an example of distance that will be too far for moon sighting.
NARRATOR Abdullah ibn Abbas
SAHIH MUSLIM
HADITH_No
2391
Kurayb said: Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her
son) to Mu'awiyah in Syria. I (Fadl) arrived in Syria, and did the needful for
her. It was there in Syria that the month of Ramadan commenced. I saw the new
moon (of Ramadan) on Friday. I then came back to Medina at the end of the month.
Abdullah ibn Abbas asked me (about the new moon of Ramadan) and said: When did
you see it? I said: We saw it on Friday night. He said: (Did) you see it
yourself? I said: Yes, and the people also saw it so they observed fast and
Mu'awiyah also observed fast. Thereupon he said: But we saw it on Saturday
night. So we shall continue to observe the fast until we complete thirty (fasts)
or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by
Mu'awiyah not valid for you? He said: No; this is how the Messenger of Allah
(peace_be_upon_him) has commanded us. Yahya ibn Yahya was in doubt (whether the
word used in the narration by Kurayb) was Naktafi or Taktafi.
I hope that ISNA and others do not beleive that Our Prophet's teachings are out of date and they need to be replaced by new technology because he never saw this coming. On the contrary, he was shown the future, and he was aware of all the generations to come, and their relative progress.
One argument that ISNA and others who support the use of moon calculation gives is the unity of Muslims. In fact, we could be united in our method and traditions, but don't have to unite in dates and times, as we live in different part of the worlds. Unity is not agreeing on one thing, but tolerating difference of opinion. Abu Bakar, and Umar didn't agree on many issues, but they were united in the method and tradition. If Prophet Muhammad (PBUH) compromised the principles for unity, Islam would have been more like Catholic Church which changes its laws according to how political winds are blowing. If we follow the Sunnah, and perform worship according to that, it will unite us more than celebrating Eid on one day.
In fact, if ISNA can setup a central moonsighting committee in NYC, and someone sees moon in USA and reports to them, then we can all unite in dates. All Imams I know are open to witnesses from credible people in USA, and it can work.
Please take some time out and try to sight the moon, and report to your local masjid, and don't go against strict orders of Prophet (PBUH) on this matter. If you didn't make an attempt to sight the moon, you should not speak, as you are withdrawing your right to participate.
And Allah Knows best,
A struggling Muslim
Adnan Jumani
Sunday, July 25, 2010
When does Asr time begins?
In the Name of Allah,
All praise is due to Allah, the one who has my life in his hands.
If I make a mistake, it is my ego, and anything good I say is from Allah.
Yahya related to me from Malik from Nafi from the mawla of Abdullah ibn Umar that Umar ibn al-Khattab wrote to his governors, saying, "The most important of your affairs in my view is the prayer. Whoever protects it and observes it carefully is protecting his deen, while whoever is negligent about it will be even more negligent about other things." Then he added, "Pray dhuhr any time from when the afternoon shade is the length of your forearm until the length of your shadow matches your height. Pray asr when the sun is still pure white, so that a rider can travel two or three farsakhs before the sun sets. Pray maghrib when the sun has set. Pray isha any time from when the redness in the western sky has disappeared until a third of the night has passed - and a person who sleeps, may he have no rest, a person who sleeps, may he have no rest. And pray subh when all the stars are visible and like a haze in the sky." (Muwatta Book 1, Number 1.1.6)
When I installed the Adhan software on my computer the first time, I was surprised to see two different calculation for Asar salah. One would give Adhan earlier, and the other one later in the day. I started researching on this two years ago, and have finally got some understanding on this subject. I did this for myself, so I follow the correct religion, and if this make sense to you, you are welcome to follow.
I follow Imam Abu Hanifah, but do not follow Hanafi religion, so I will use his method to review the details. There are two opinions on when the time of Asar Salah starts. Hanbali, Maliki, Shafii, Jafri, and major Hanafi scholars agree that Asr can be prayed starting at the time when the shadow of man is equal to its length plus the shadow at meridian (zawal) (also known as "Mithal"). Second opinion is from some hanafi scholars who have ruled that Asr should not be prayed before the time when the shadow of man is equal to its length plus the shadow at meridian (zawal) (also known as Mithalain).
When a new muslim starts to figure out when she should pray salat-ul-Asr, she will most likely be confused, because some places will be praying later then others. This is another harm that Taqleed has caused to Muslim Ummah, because the difference is so minor that it can be reconciled, and the confusion can be removed. I would like to present some of the details and my suggestions to remove this difference.
From the hanafi point of view, I will use the following explaination, which seems very detailed, and it is the same line of reasoning present in one of the books in my Masjid.
http://www.muftisays.com/blog/Seifeddine-M/1082_30-01-2011/the-time-of-asr-salah,-and-the-evidence-of-the-hanafi-math.hab.html
In this version of explaination, the central argument is around a hadith that shows the Duhar time to be at Mithal, and extends till Asr time. Let me print the hadith as it is printed in the article and the book first.
Hadhrat Abdullah Ibn Umar (radhiyallahu anhuma) narrated that Rasulullah (sallallahu alayhi wasallam) said : 'The time of Zuhr is when the sun has passed the meridian and the shadow of a man is his length, until Asr has not set in..' (Saheeh Muslim)
In fact, this hadith is mis quoted from Shahi Muslim, and "Abdullah ibn Umar" is not the narrator, and I verified it from the orginal Arabic Text of Shahi Muslim, but there is a similar hadith from Abdullah ibn Amar as follows.
'Abdullah b. 'Amr reported: The Messenger of Allah (may peace be upon him) said: The time of the noon prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun has not become pale; the time of the evening prayer is as long as the twilight has not ended; the time of the night prayer is up to the middle of the average night and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer for it rises between the horns of the devil. (Muslim Book 004, Number 1275)
'Abdullah b. 'Amr b. al-'As reported: The Messenger of Allah (may peace be upon him) was asked about the times of prayers. He said: The time for the morning prayer (lasts) as long as the first visible part of the rising sun does not appear and the time of the noon prayer is when the sun declines from the zenith and there is not a time for the afternoon prayer and the time for the afternoon prayer is so long as the sun does not become pale and its first visible part does not set, and the time for the evening prayer is that when the sun disappears and (it lasts) till the twilight is no more and the time for the night prayer is up to the midnight. (Muslim Book 004, Number 1276)
It is apparent that these ahadith point to a single incident when someone asked our Prophet (PBUH) about the times of Salah, and he explained it the best way. In the second hadith above, it is said that Duhar time is from when sun passes the meridian, and the shadow of the sun reaches the lenght of the object, but when looking at the Arabic text of this hadith, there can be another translation of this hadith as follows.
The Prophet, sallallaahu alayhi wa sallam, said: "Thuhr (noon prayer) begins when the sun passes its meridian and its time continues until the shadow of a man is similar to his length as long as the time of 'Asr does not start. The time of 'Asr lasts until the yellowing of the sun ..."
Even if we accept the first translation, this hadith doesn't set the Asar time to be at Mithalain, which is the hanafi opinion today. Following is the ahadith also used to make the case that Asar should be delayed.
Narrated Abu Huraira and 'Abdullah bin 'Umar:
Allah's Apostle said, "If it is very hot, then pray the Zuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire." (Bukhari Volume 1, Book 10, Number 510)
Narrated Abu Dhar:
The Muadhdhin (call-maker) of the Prophet pronounced the Adhan (call) for the Zuhr prayer but the Prophet said, "Let it be cooler, let it be cooler." Or said, 'Wait, wait, because the severity of heat is from the raging of the Hell-fire. In severe hot weather, pray when it becomes (a bit) cooler and the shadows of hillocks appear." (Bukhari Volume 1, Book 10, Number 511)
However, Above ahadith is an excpetion to the rule, and not the rule, which means although it is best to pray Duhar early, if it is too hot, we can delay it. This is not establishing that Duhar is delayed till Mithlain.
Another opinion in the following article that I came across was that one hadith give us clue that the period between Duhar and Asr has to be large and hence a delay in praying Asr, but this is using Qiyas, which can be used if there are no explicit ahadith contradicting it, as Imam Abu Hanfiah has taught us.
http://qa.sunnipath.com/issue_view.asp?ID=1257
At the heart of this debate is the hadith where Angel Jabreel came to show our Prophet (PBUH) the times of prayer. There is a misunderstanding that I would like to clarify that Salah is performed at a specific time. This is not correct. Salah is performed in a "time period" which means there is a start time and end time. This may be the reason for the conflict (ikhtilaf) not the actual time of salat, because two Masajid can have different Asr times, as long as they don't make it their religion and create a sect out of it. This hadith seems to be the most authentic, specific, clear, and detailed enough to provide us the answer.
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَمَّنِي جِبْرِيلُ عَلَيْهِ السَّلَام عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى
الظُّهْرَ فِي الْأُولَى مِنْهُمَا حِينَ كَانَ الْفَيْءُ مِثْلَ الشِّرَاكِ ثمَُّ صَلَّى الْعَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ
مِثْلَ ظِلِّهِ ثمَُّ صَلَّى الْمَغْرِبَ حِينَ وَجَبَتْ الشَّمْسُ وَأَفْطَرَ الصَّائِمُ ثمَُّ صَلَّى الْعِشَاءَ حِينَ
غَابَ الشَّفَقُ ثمَُّ صَلَّى الْفَجْرَ حِينَ بَرَقَ الْفَجْرُ وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ وَصَلَّى الْمَرَّةَ
الثَّانِيَةَ الظُّهْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ لِوَقْتِ الْعَصْرِ بِالْأَمْسِ ثمَُّ صَلَّى الْعَصْرَ حِينَ
كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ ثمَُّ صَلَّى الْمَغْرِبَ لِوَقْتِهِ الْأَوَّلِ ثمَُّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ
ذَهَبَ ثُلُثُ اللَّيْلِ ثمَُّ صَلَّى الصُّبْحَ حِينَ أَسْفَرَتْ الْأَرْضُ ثمَُّ الْتَفَتَ إِلَيَّ جِبْرِيلُ فَقَالَ يَا
مُحَمَّدُ هَذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَ ين
Sayyidina Ibn Abbas (RA) reported that the Prophet (SAW) said, "Jibril led me in Salah twice near Bayt Allah. The first time, we offered the Salah of Zuhr when the shadow was like the thong of a shoe. Then, we offered Asr when the shadow of everything was equal to it, and maghrib after sunset when the fasting man takes if tar (breaks his fast), and Isha when the twilight disappeared, and fair when one who fasts is forbidden food and drink. The second time, we offerred Zuhr when the shadow of everything was like it in length at the time of Asr on the previous day. Then we offered the Asr when the shadow of everything was twice as long. We prayed Maghrib at the same time as the previous day; we prayed Isha when one-third of the night was over and Fajr when the earth was well-lit. Then Jibril turned to me and said; "0 Muhammad! This was the time observed by Prophets (SAW) before you, and the time (of five Salah) is between these two times."
[Ahmed 3081, Abu Dawud 393] (Imam Tirmidhi Book 2 Chapter 1 #149)
As it is obivous from the last statement that the intention was to show us the starting and ending times of five salah. First day was to show us the earliest a Salah can be prayed, and the second day was to show us the latest time a salah can be prayed. I have seen some that get confused on the fact that Duhar was prayed at the same time Asr was prayed the day before. The intention of Jibreel was to show the limits, and there is no gap between the two limits, as Asr starts when Duhar ends, so this is the only way to show that. This can not be considered a contradiction, because it is in the context to teach it was done within the same hadith.
If you notice that the second day Asar Salah was not performed right before sunset, so there is a difference between recommended times, and allowable (but not desired) time. In fact, for some salah, there is an extension of time period for muslims who couldn't get the best time period to perform salat. For example, best time for Asr ends right after sun turns reddish which is after Mithlain. It is allowed to perform Asr salah uptil the sun touches the horizon. Also, the Fajr Salat is allowed uptil the tip of Sun rise above horizon. So on and son.
Yahya related to me from Malik, from his uncle Abu Suhayl from his father that Umar ibn al-Khattab wrote to Abu Musa saying that he should pray dhuhr when the sun had started to decline, asr when the sun was still pure white before any yellowness had entered it maghrib when the sun had set, and to delay isha as long as he did not sleep, and to pray subh when the stars were all visible and like a haze in the sky and to read in it two long suras from the mufassal. (Muwatta Book 1, Number 1.1.7)
Abu Musa Al-Ashri was very close to Umar bin Khattab, and they correspond regularly, so this is another example of Umar, as the Ameer, recommending the governor of Iraq, to pray in the best time to maximize the rewards. We should learn from this that praying at the best time should be our goal.
So, Duhar time starts right after the sun passes meridian, and valid till Asr is commenced, as in the hadith below. This shows that Duhar should be prayed earlier then Mithal.
Sayyidina Abu Hurayrah (RA) reported that Allah's Messenge (SAW) said,” There is for
every Salah, its initial and final time. The initial time for Zuhr is when the sun declines and its final time is when Asr commences. The initial time of Asr is when it sets in till when the sun turns yellow. The initial time of Maghrib is with sunset and its last is when redness on the horizons disappears. The initial time of Isha is from then and its final time is at midnight. The initial time of Fajr is from true dawn till sunrise. (Tirmidhi)
There are many ahadith where it is recommended to pray Asr before the sun turns yellow, which will be hard to do, if we delay Asr salah, such as following Hadith. It also sends chills down my spine, because this is what I have done for many days.
Sayyidina Ala ibn Abdur Rahman (RA) visited Sayyidina Anas (RA) at his home after
offering the Salah of Zuhr. His home was next to the mosque. Sayyidina Ans (RA) said,
"Let us stand up and offer the Asr Salah.”They stood up and offered Salah of Asr. When they had finished, Sayyidina Anas (RA) said, "I had heard Allah's Messenger (SAW) say that it is a hypocrite's Salah that he sits by watching the sun till it is between the two horns of the devil, he rises and pecks four times, remembering Allah but a little.” (Tirmidhi, Ahmed 12511, Muslim 622, Abu Dawud 413, Nisai 50)
Interestingly, following is a fatwa from Deoband that claims that Imam Abu Hanifah, Imam Muhammad, and Imam Abu Yusuf agreed that Asr time starts at Mithal. If this is true, why do we have hanafi method of calculation creating sects.
According to Imam Muhammad and Imam Abu Yusuf, Imam Tahavi and as per one narration from Imam Abu Hanifa (رحمهم الله), the time of Zuhar ends on mithl awwal (when the shadow of an object reaches to its length).... In many issues, the Ashab al-Tarjih (Fiqh scholars) have preferred the opinions of Imam Muhammad and Imam Abu Yusuf (رحمهم الله) which is followed by the all hanafis. The Ulama have mentioned that a man is not ousted from hanafi maslak if he follows the rulings of Imam Muhammad and Imam Abu Yusuf (رحمهم الله).
(Darul Ifta, Darul Uloom Deoband Fatwa: 1311/963/L=1431)
In conclusion, Asr can be prayed starting at Mithal, but if Masjid delay the Asr time for convenience of the community so they can attend, it is a different issue. We should not establish two methods of calculation, because it creates sects among Muslims. I think, its time to dissolve these madhaibs, and once again unite as a single nation, and work out the differences and come to "Ijma". This is the way of Imam Abu Hanifah, and this is the way of the companions. I hope to see a shift of opinions on the Asr time, so all Muslims around the world can determine time of Asr Salat according the same method.
And Allah knows best.
JazakAllah Khairin
A follower of Imam Abu Hanifa in the true sense
AbuArman (Adnan Jumani)
All praise is due to Allah, the one who has my life in his hands.
If I make a mistake, it is my ego, and anything good I say is from Allah.
Yahya related to me from Malik from Nafi from the mawla of Abdullah ibn Umar that Umar ibn al-Khattab wrote to his governors, saying, "The most important of your affairs in my view is the prayer. Whoever protects it and observes it carefully is protecting his deen, while whoever is negligent about it will be even more negligent about other things." Then he added, "Pray dhuhr any time from when the afternoon shade is the length of your forearm until the length of your shadow matches your height. Pray asr when the sun is still pure white, so that a rider can travel two or three farsakhs before the sun sets. Pray maghrib when the sun has set. Pray isha any time from when the redness in the western sky has disappeared until a third of the night has passed - and a person who sleeps, may he have no rest, a person who sleeps, may he have no rest. And pray subh when all the stars are visible and like a haze in the sky." (Muwatta Book 1, Number 1.1.6)
When I installed the Adhan software on my computer the first time, I was surprised to see two different calculation for Asar salah. One would give Adhan earlier, and the other one later in the day. I started researching on this two years ago, and have finally got some understanding on this subject. I did this for myself, so I follow the correct religion, and if this make sense to you, you are welcome to follow.
I follow Imam Abu Hanifah, but do not follow Hanafi religion, so I will use his method to review the details. There are two opinions on when the time of Asar Salah starts. Hanbali, Maliki, Shafii, Jafri, and major Hanafi scholars agree that Asr can be prayed starting at the time when the shadow of man is equal to its length plus the shadow at meridian (zawal) (also known as "Mithal"). Second opinion is from some hanafi scholars who have ruled that Asr should not be prayed before the time when the shadow of man is equal to its length plus the shadow at meridian (zawal) (also known as Mithalain).
When a new muslim starts to figure out when she should pray salat-ul-Asr, she will most likely be confused, because some places will be praying later then others. This is another harm that Taqleed has caused to Muslim Ummah, because the difference is so minor that it can be reconciled, and the confusion can be removed. I would like to present some of the details and my suggestions to remove this difference.
From the hanafi point of view, I will use the following explaination, which seems very detailed, and it is the same line of reasoning present in one of the books in my Masjid.
http://www.muftisays.com/blog/Seifeddine-M/1082_30-01-2011/the-time-of-asr-salah,-and-the-evidence-of-the-hanafi-math.hab.html
In this version of explaination, the central argument is around a hadith that shows the Duhar time to be at Mithal, and extends till Asr time. Let me print the hadith as it is printed in the article and the book first.
Hadhrat Abdullah Ibn Umar (radhiyallahu anhuma) narrated that Rasulullah (sallallahu alayhi wasallam) said : 'The time of Zuhr is when the sun has passed the meridian and the shadow of a man is his length, until Asr has not set in..' (Saheeh Muslim)
In fact, this hadith is mis quoted from Shahi Muslim, and "Abdullah ibn Umar" is not the narrator, and I verified it from the orginal Arabic Text of Shahi Muslim, but there is a similar hadith from Abdullah ibn Amar as follows.
'Abdullah b. 'Amr reported: The Messenger of Allah (may peace be upon him) said: The time of the noon prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun has not become pale; the time of the evening prayer is as long as the twilight has not ended; the time of the night prayer is up to the middle of the average night and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer for it rises between the horns of the devil. (Muslim Book 004, Number 1275)
'Abdullah b. 'Amr b. al-'As reported: The Messenger of Allah (may peace be upon him) was asked about the times of prayers. He said: The time for the morning prayer (lasts) as long as the first visible part of the rising sun does not appear and the time of the noon prayer is when the sun declines from the zenith and there is not a time for the afternoon prayer and the time for the afternoon prayer is so long as the sun does not become pale and its first visible part does not set, and the time for the evening prayer is that when the sun disappears and (it lasts) till the twilight is no more and the time for the night prayer is up to the midnight. (Muslim Book 004, Number 1276)
It is apparent that these ahadith point to a single incident when someone asked our Prophet (PBUH) about the times of Salah, and he explained it the best way. In the second hadith above, it is said that Duhar time is from when sun passes the meridian, and the shadow of the sun reaches the lenght of the object, but when looking at the Arabic text of this hadith, there can be another translation of this hadith as follows.
The Prophet, sallallaahu alayhi wa sallam, said: "Thuhr (noon prayer) begins when the sun passes its meridian and its time continues until the shadow of a man is similar to his length as long as the time of 'Asr does not start. The time of 'Asr lasts until the yellowing of the sun ..."
Even if we accept the first translation, this hadith doesn't set the Asar time to be at Mithalain, which is the hanafi opinion today. Following is the ahadith also used to make the case that Asar should be delayed.
Narrated Abu Huraira and 'Abdullah bin 'Umar:
Allah's Apostle said, "If it is very hot, then pray the Zuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire." (Bukhari Volume 1, Book 10, Number 510)
Narrated Abu Dhar:
The Muadhdhin (call-maker) of the Prophet pronounced the Adhan (call) for the Zuhr prayer but the Prophet said, "Let it be cooler, let it be cooler." Or said, 'Wait, wait, because the severity of heat is from the raging of the Hell-fire. In severe hot weather, pray when it becomes (a bit) cooler and the shadows of hillocks appear." (Bukhari Volume 1, Book 10, Number 511)
However, Above ahadith is an excpetion to the rule, and not the rule, which means although it is best to pray Duhar early, if it is too hot, we can delay it. This is not establishing that Duhar is delayed till Mithlain.
Another opinion in the following article that I came across was that one hadith give us clue that the period between Duhar and Asr has to be large and hence a delay in praying Asr, but this is using Qiyas, which can be used if there are no explicit ahadith contradicting it, as Imam Abu Hanfiah has taught us.
http://qa.sunnipath.com/issue_view.asp?ID=1257
At the heart of this debate is the hadith where Angel Jabreel came to show our Prophet (PBUH) the times of prayer. There is a misunderstanding that I would like to clarify that Salah is performed at a specific time. This is not correct. Salah is performed in a "time period" which means there is a start time and end time. This may be the reason for the conflict (ikhtilaf) not the actual time of salat, because two Masajid can have different Asr times, as long as they don't make it their religion and create a sect out of it. This hadith seems to be the most authentic, specific, clear, and detailed enough to provide us the answer.
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَمَّنِي جِبْرِيلُ عَلَيْهِ السَّلَام عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى
الظُّهْرَ فِي الْأُولَى مِنْهُمَا حِينَ كَانَ الْفَيْءُ مِثْلَ الشِّرَاكِ ثمَُّ صَلَّى الْعَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ
مِثْلَ ظِلِّهِ ثمَُّ صَلَّى الْمَغْرِبَ حِينَ وَجَبَتْ الشَّمْسُ وَأَفْطَرَ الصَّائِمُ ثمَُّ صَلَّى الْعِشَاءَ حِينَ
غَابَ الشَّفَقُ ثمَُّ صَلَّى الْفَجْرَ حِينَ بَرَقَ الْفَجْرُ وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ وَصَلَّى الْمَرَّةَ
الثَّانِيَةَ الظُّهْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ لِوَقْتِ الْعَصْرِ بِالْأَمْسِ ثمَُّ صَلَّى الْعَصْرَ حِينَ
كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ ثمَُّ صَلَّى الْمَغْرِبَ لِوَقْتِهِ الْأَوَّلِ ثمَُّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ
ذَهَبَ ثُلُثُ اللَّيْلِ ثمَُّ صَلَّى الصُّبْحَ حِينَ أَسْفَرَتْ الْأَرْضُ ثمَُّ الْتَفَتَ إِلَيَّ جِبْرِيلُ فَقَالَ يَا
مُحَمَّدُ هَذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَ ين
Sayyidina Ibn Abbas (RA) reported that the Prophet (SAW) said, "Jibril led me in Salah twice near Bayt Allah. The first time, we offered the Salah of Zuhr when the shadow was like the thong of a shoe. Then, we offered Asr when the shadow of everything was equal to it, and maghrib after sunset when the fasting man takes if tar (breaks his fast), and Isha when the twilight disappeared, and fair when one who fasts is forbidden food and drink. The second time, we offerred Zuhr when the shadow of everything was like it in length at the time of Asr on the previous day. Then we offered the Asr when the shadow of everything was twice as long. We prayed Maghrib at the same time as the previous day; we prayed Isha when one-third of the night was over and Fajr when the earth was well-lit. Then Jibril turned to me and said; "0 Muhammad! This was the time observed by Prophets (SAW) before you, and the time (of five Salah) is between these two times."
[Ahmed 3081, Abu Dawud 393] (Imam Tirmidhi Book 2 Chapter 1 #149)
As it is obivous from the last statement that the intention was to show us the starting and ending times of five salah. First day was to show us the earliest a Salah can be prayed, and the second day was to show us the latest time a salah can be prayed. I have seen some that get confused on the fact that Duhar was prayed at the same time Asr was prayed the day before. The intention of Jibreel was to show the limits, and there is no gap between the two limits, as Asr starts when Duhar ends, so this is the only way to show that. This can not be considered a contradiction, because it is in the context to teach it was done within the same hadith.
If you notice that the second day Asar Salah was not performed right before sunset, so there is a difference between recommended times, and allowable (but not desired) time. In fact, for some salah, there is an extension of time period for muslims who couldn't get the best time period to perform salat. For example, best time for Asr ends right after sun turns reddish which is after Mithlain. It is allowed to perform Asr salah uptil the sun touches the horizon. Also, the Fajr Salat is allowed uptil the tip of Sun rise above horizon. So on and son.
Yahya related to me from Malik, from his uncle Abu Suhayl from his father that Umar ibn al-Khattab wrote to Abu Musa saying that he should pray dhuhr when the sun had started to decline, asr when the sun was still pure white before any yellowness had entered it maghrib when the sun had set, and to delay isha as long as he did not sleep, and to pray subh when the stars were all visible and like a haze in the sky and to read in it two long suras from the mufassal. (Muwatta Book 1, Number 1.1.7)
Abu Musa Al-Ashri was very close to Umar bin Khattab, and they correspond regularly, so this is another example of Umar, as the Ameer, recommending the governor of Iraq, to pray in the best time to maximize the rewards. We should learn from this that praying at the best time should be our goal.
So, Duhar time starts right after the sun passes meridian, and valid till Asr is commenced, as in the hadith below. This shows that Duhar should be prayed earlier then Mithal.
Sayyidina Abu Hurayrah (RA) reported that Allah's Messenge (SAW) said,” There is for
every Salah, its initial and final time. The initial time for Zuhr is when the sun declines and its final time is when Asr commences. The initial time of Asr is when it sets in till when the sun turns yellow. The initial time of Maghrib is with sunset and its last is when redness on the horizons disappears. The initial time of Isha is from then and its final time is at midnight. The initial time of Fajr is from true dawn till sunrise. (Tirmidhi)
There are many ahadith where it is recommended to pray Asr before the sun turns yellow, which will be hard to do, if we delay Asr salah, such as following Hadith. It also sends chills down my spine, because this is what I have done for many days.
Sayyidina Ala ibn Abdur Rahman (RA) visited Sayyidina Anas (RA) at his home after
offering the Salah of Zuhr. His home was next to the mosque. Sayyidina Ans (RA) said,
"Let us stand up and offer the Asr Salah.”They stood up and offered Salah of Asr. When they had finished, Sayyidina Anas (RA) said, "I had heard Allah's Messenger (SAW) say that it is a hypocrite's Salah that he sits by watching the sun till it is between the two horns of the devil, he rises and pecks four times, remembering Allah but a little.” (Tirmidhi, Ahmed 12511, Muslim 622, Abu Dawud 413, Nisai 50)
Interestingly, following is a fatwa from Deoband that claims that Imam Abu Hanifah, Imam Muhammad, and Imam Abu Yusuf agreed that Asr time starts at Mithal. If this is true, why do we have hanafi method of calculation creating sects.
According to Imam Muhammad and Imam Abu Yusuf, Imam Tahavi and as per one narration from Imam Abu Hanifa (رحمهم الله), the time of Zuhar ends on mithl awwal (when the shadow of an object reaches to its length).... In many issues, the Ashab al-Tarjih (Fiqh scholars) have preferred the opinions of Imam Muhammad and Imam Abu Yusuf (رحمهم الله) which is followed by the all hanafis. The Ulama have mentioned that a man is not ousted from hanafi maslak if he follows the rulings of Imam Muhammad and Imam Abu Yusuf (رحمهم الله).
(Darul Ifta, Darul Uloom Deoband Fatwa: 1311/963/L=1431)
In conclusion, Asr can be prayed starting at Mithal, but if Masjid delay the Asr time for convenience of the community so they can attend, it is a different issue. We should not establish two methods of calculation, because it creates sects among Muslims. I think, its time to dissolve these madhaibs, and once again unite as a single nation, and work out the differences and come to "Ijma". This is the way of Imam Abu Hanifah, and this is the way of the companions. I hope to see a shift of opinions on the Asr time, so all Muslims around the world can determine time of Asr Salat according the same method.
And Allah knows best.
JazakAllah Khairin
A follower of Imam Abu Hanifa in the true sense
AbuArman (Adnan Jumani)
Sunday, July 18, 2010
Meeting of Imam Malik and Imam Abu Hanifa
In the name of Allah, the Most-Merciful, the All-Compassionate
Before Malik and Abu-Hanifa’s encounter, Imam Malik used to say, “Beware of the people of opinion.” Abu-Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj.
When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)
His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”
People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu-Hanifa was, who supported this kind of questions.
As for Imam Abu-Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.
In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu-Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.
Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu-Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.
Imam Abu-Hanifa reminded him of what the Prophet (SAWS) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (SAWS) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (SAWS) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (SAWS) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (SAWS) said that the man killed would go to the hellfire.
Abu-Hanifa said that the Prophet (SAWS) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu-Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu-Hanifa was questioning the future to protect people. That was what the Prophet (SAWS) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.
Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.
The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.
The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.
The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.
Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (SAWS) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.
A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”
Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (SAWS) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”
He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (SAWS) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (SAWS) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.
Then, he narrated the hadith of the Prophet (SAWS) where he said that his companions are like the stars any of which can guide people. Imam Abu-Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu-Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.
Al-Layth Ibn-Sa’ad said, “By Allah, this also, is an integration of the ummah.”
When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT) whose name is the Truth wants you to see all the sides.
The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu-Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (SAWS) did not want.
Imam Abu-Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (SAWS). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.
If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.
After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.
He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu-Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”
Al-Layth went to Imam Abu-Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”
We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.
What happened after that? First, Imam Abu-Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.
Meanwhile, Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s, held a session in Iraq to present the approach of Malik.
Once, Imam Abu-Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu-Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.
The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.
Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (SAWS) are spread all over the world. Those were Abu-Hanifa’s words from their encounter.
Look at the superb manners and morals of differentiating with someone as well as handling the truth.
The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.
Before Malik and Abu-Hanifa’s encounter, Imam Malik used to say, “Beware of the people of opinion.” Abu-Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj.
When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)
His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”
People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu-Hanifa was, who supported this kind of questions.
As for Imam Abu-Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.
In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu-Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.
Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu-Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.
Imam Abu-Hanifa reminded him of what the Prophet (SAWS) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (SAWS) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (SAWS) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (SAWS) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (SAWS) said that the man killed would go to the hellfire.
Abu-Hanifa said that the Prophet (SAWS) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu-Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu-Hanifa was questioning the future to protect people. That was what the Prophet (SAWS) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.
Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.
The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.
The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.
The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.
Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (SAWS) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.
A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”
Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (SAWS) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”
He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (SAWS) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (SAWS) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.
Then, he narrated the hadith of the Prophet (SAWS) where he said that his companions are like the stars any of which can guide people. Imam Abu-Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu-Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.
Al-Layth Ibn-Sa’ad said, “By Allah, this also, is an integration of the ummah.”
When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT) whose name is the Truth wants you to see all the sides.
The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu-Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (SAWS) did not want.
Imam Abu-Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (SAWS). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.
If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.
After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.
He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu-Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”
Al-Layth went to Imam Abu-Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”
We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.
What happened after that? First, Imam Abu-Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.
Meanwhile, Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s, held a session in Iraq to present the approach of Malik.
Once, Imam Abu-Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu-Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.
The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.
Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (SAWS) are spread all over the world. Those were Abu-Hanifa’s words from their encounter.
Look at the superb manners and morals of differentiating with someone as well as handling the truth.
The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.
Thursday, July 15, 2010
So, What is (Tablighi) Jamaat?
In the name of Allah, the Most-Merciful, the All-Compassionate
All praise is due to Allah, to whom we shall return.
Any mistakes I make is from my ego, and any good that I say is from Allah.
Update on Islamic Center of Winderemere:
We will meet on December 25, 2011 at 6 PM at MAGO cafetaria. Please contact me if you will attend, so I can make arrnagements for it.
During 1920's, Muhammad Ilyas Kandhelvi came back from his second hajj, and initiated a reformation movement, single-handidly, which is known as Tablighi Jamaat. His intention was to bring secularized muslims back to Islam under Britian rule. I admire him, and jealous of his taqwa. However, Tablighi Jamaat today has become a self-fulfilling prophecy that is empty in knowledge and heavy in recruitement.
Yes! these drives result in some turning towards practicing Islam, but the harm it is causing is much greater than the benefit. I would like to present the issues with this effort as I see it.
When I was around 12 or so, there was a neighbour named Mr Agha, who was clean shaved, and as secular as you can be. He was a good doctor. I didn't pay too much attention on anything during those days, but one day my parents mentioned that his wife came over, and she was worried and devastated that Mr Agha left without telling her, and hasn't come back. She didn't have any income, and had no man to help her out. It was the first day that I heard about Tablighi Jamaat, and it was very sad to see Islam causing fracture in the beautiful family.
Following are my doubts, and you can agree and disagree as you like. At the end, I will present some recommendation according to sunnah to reform this movement, and become beneficial for Islam.
1) Who wants to go for 3, 10, or 40 days with us?
This is the question asked in Jamaat speeches. Who wants to go out with us and leave their responsibilities behind? Our family has a right on us, and Our prophet was very strict on supporting families.
Narrated Abu Huraira:
Allah's Apostle said, "The best alms is that which you give when you are rich, and you should start first to support your dependants." (Bukhari Volume 7, Book 64, Number 269)
Narrated 'Umar:
The Prophet used to sell the dates of the garden of Bani An-Nadir and store for his family so much food as would cover their needs for a whole year. (Bukhari Volume 7, Book 64, Number 270)
Narrated Al-Aswad bin Yazid:
I asked 'Aisha "What did the Prophet use to do at home?" She said, "He used to work for his family, and when he heard the Adhan (call for the prayer), he would go out."
(Bukhari Volume 7, Book 64, Number 276)
So, if someone leaves their family without proper arrangements, and does not spend enough time with them to make them feel satisfied, they are going against the Sunnah of our Prophet (PBUH). Now, I have known people who complained to me personally that their son or husband has gone to Tablighi Ijtima too often, and the family is suffereing becuase of that. Of course, the majority is not doing this, but big enough numbers are doing it, and there is no reaction. This damage is too great to overcome whatever good they will do.
Also, the Prophet (PBUH) never sent anyone for a specific period like a clock work, that this Jamaat propagates.
2) But Provision is already written, and "Amaal" are not?
This is the argument from Jamaat for preferring to leave their families. On the contrary, both provision and Amaal are written before we are born, so their assumption is incorrect. They might be basing it on the following hadith.
Narrated Anas bin Malik:
The Prophet said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.” (Sahih Bukhari Volume 1, Book 6, Number 315)
Notice that it is also written that if we will be wretched or blessed, meaning if we will end in Jannah or Hell. So, we have to struggle for our provision and for our Amaal both in this world, becuase we don't have knowledge of our fate. Saying that "you will get the provision you have been assigned, and come with us" is wrong.
3) Yes, but sahaba went out for Tabligh, right?
This is the main argument to elivate the tablighi work as fardh, claiming that the companions did leave their town and families for tabligh (dawa). It is true that it is sunnah to go out for dawa or tabligh, and campanions made alot of effort for tawa.
However, Tablighi Jamaat's use of the word "tabligh" or "dawa" is incorrect. When a Muslim invite non-muslims towards Islam, it is called dawa or tabligh, but when a muslim reminds another muslim of his duties towards Islam, it is called "Islah" or reform. Islah is not same as dawah, and we are not required to put ourselves and our family through hardship to reform others.
Following explains what tabligh Prophet (PBUH) wanted from us.
Narrated Ibn Abbas: Allah's Apostle said to Muadh bin Jabal when he sent him to Yemen. "You will come to the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Rakat) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah. (Bukhari Book #59, Hadith #634)
Sahl Bin Sad narrated that Allah’s Messenger (s.a.w.s.) said, “…Be patient till you face them (i.e., the infidels) and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e., through you) that will be better for you than the red camels.” (Bukhari 4/192 and 5/51)
Prophet (PBUH) always used the word dawah for non-muslims, and it is that he spoke of as being the fardh for us. Anyone who misuses this word for their desires is playing a dangerous game, and should stop. Dawah is not for muslims, as they have already accepted Islam. Any effort towards muslims should be referred to as Islah or some other appropriate word.
In case if some are using the word tabligh or dawah, because they think that the muslims who are not practicing islam are same as non-muslims, it is prohibited, and there is a very strict hadith about that.
Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
So, either way it is very dangerous to call the work they do as tabligh.
4) Extreme focus on Tablighi Nisab
Another odd thing that has developed, which is against sunnah, is to restrict their source to set of texts other than Quran and hadith. In every single gathering, they will read from Faza'il-e-Amaal, or similar tablighi Nisab that contains selective ahadith focusing on salat or selective few rituals. This continuous ignorance of other ahadith and Quran is against the way of the companions or followers of campanions. They did not focus on a single text for their teachings.
5) Pyramid Scheme
Once I sat in the "Mashwara", so I can bring up the matter of the road outside the masjid, and see if the Jamat can help fix that. My jaws dropped, when I heard the conversation. Everyone was reporting how many they have recruited, and the ameer was instructing them to lure people by telling them their will be lectures by scholars, but not disclose the name (they don't allow non-Jamat people from teaching in their gathering). It reminded me of pyramid scheme of 90's where the goal was to become salesman to sell product, but no one was buying the product, everyone was becoming salesman, and people at the top were getting commision in millions. So, the focus in the Jamat does not seem to be to improve their lives, but to bring as many people as they can to travel around. If Prophet Muhammad (PBUH) was alive today, he would have been sad to see the focus on building numbers rather then faith.
Companions were told to live among non-muslims, and show them what Islam was by their actions, and not to just invite them to masjid from the begining.
6) Ignorant Scholars
Once I was sitting in the Masjid, and one of the Jamaat member was giving the speech. As soon as he uttered the words "we are small prophets of the Prophet...", Imam spoke up (Thank God!) and corrected that man that no one can be called prophet. In essence, Jamaat has ignorant people, who are preaching, which is against the sunnah. Our Prophet (PBUH) will only send the best scholars among his followers to preach others, so let us learn from his wisdom.
Another evidence that assure me of the ignorance is that almost all of the Jamaat members skip tafsir of Quran class in the masjid, and avoid all gatherings hosted by non-Jamat groups.
It is clear that Tablighi Jamaat has become more liability than asset to Islam, and it is time to reform the reform movement, so followings are my suggestions to align the Jamaat to Sunnah.
1) Abondon anything that is against Sunnah, and adopt the ways of the Prophet (PBUH).
2) Apply restriction on traveling for long period of time, and too frequently.
3) Split it in two groups one for tabligh (to non-muslim) and the other for islah (to muslims).
4) Only allow preaching from the ones who have firm grip on the understanding of Quran and
Sunnah.
5) Teach how to practice Islam in every aspect of our lives, and not just Salat.
6) Teach from Quran and all authentice ahadith.
7) Invite scholars outside of Jamaat to their Ijtimah.
8) Ban sleeping in the masjid (short stays during the day is fine) .
9) Engage Non-Muslims.
10) Make an effort to help with community issues like roads, domestic abuse, and poverty.
There is only one Jamaat, and it is called Muslims. There is only one source and it is called Quran (and sunnah to show practice of Quran). Let us not create more sects, and stick to Islam as it was taught.
As Imaam Maalik said, "The latter part of this nation will not be able to reform itself successfully except by using what reformed its early part."
So, there is no need to create new ways, but to follow the ways of companions.
I am open to discuss anything I said, but any refutation must be supported by authentic sources.
And Allah knows best.
JazakAllah Khairin
A struggling muslim
AbuArman (Adnan Jumani)
All praise is due to Allah, to whom we shall return.
Any mistakes I make is from my ego, and any good that I say is from Allah.
Update on Islamic Center of Winderemere:
We will meet on December 25, 2011 at 6 PM at MAGO cafetaria. Please contact me if you will attend, so I can make arrnagements for it.
During 1920's, Muhammad Ilyas Kandhelvi came back from his second hajj, and initiated a reformation movement, single-handidly, which is known as Tablighi Jamaat. His intention was to bring secularized muslims back to Islam under Britian rule. I admire him, and jealous of his taqwa. However, Tablighi Jamaat today has become a self-fulfilling prophecy that is empty in knowledge and heavy in recruitement.
Yes! these drives result in some turning towards practicing Islam, but the harm it is causing is much greater than the benefit. I would like to present the issues with this effort as I see it.
When I was around 12 or so, there was a neighbour named Mr Agha, who was clean shaved, and as secular as you can be. He was a good doctor. I didn't pay too much attention on anything during those days, but one day my parents mentioned that his wife came over, and she was worried and devastated that Mr Agha left without telling her, and hasn't come back. She didn't have any income, and had no man to help her out. It was the first day that I heard about Tablighi Jamaat, and it was very sad to see Islam causing fracture in the beautiful family.
Following are my doubts, and you can agree and disagree as you like. At the end, I will present some recommendation according to sunnah to reform this movement, and become beneficial for Islam.
1) Who wants to go for 3, 10, or 40 days with us?
This is the question asked in Jamaat speeches. Who wants to go out with us and leave their responsibilities behind? Our family has a right on us, and Our prophet was very strict on supporting families.
Narrated Abu Huraira:
Allah's Apostle said, "The best alms is that which you give when you are rich, and you should start first to support your dependants." (Bukhari Volume 7, Book 64, Number 269)
Narrated 'Umar:
The Prophet used to sell the dates of the garden of Bani An-Nadir and store for his family so much food as would cover their needs for a whole year. (Bukhari Volume 7, Book 64, Number 270)
Narrated Al-Aswad bin Yazid:
I asked 'Aisha "What did the Prophet use to do at home?" She said, "He used to work for his family, and when he heard the Adhan (call for the prayer), he would go out."
(Bukhari Volume 7, Book 64, Number 276)
So, if someone leaves their family without proper arrangements, and does not spend enough time with them to make them feel satisfied, they are going against the Sunnah of our Prophet (PBUH). Now, I have known people who complained to me personally that their son or husband has gone to Tablighi Ijtima too often, and the family is suffereing becuase of that. Of course, the majority is not doing this, but big enough numbers are doing it, and there is no reaction. This damage is too great to overcome whatever good they will do.
Also, the Prophet (PBUH) never sent anyone for a specific period like a clock work, that this Jamaat propagates.
2) But Provision is already written, and "Amaal" are not?
This is the argument from Jamaat for preferring to leave their families. On the contrary, both provision and Amaal are written before we are born, so their assumption is incorrect. They might be basing it on the following hadith.
Narrated Anas bin Malik:
The Prophet said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.” (Sahih Bukhari Volume 1, Book 6, Number 315)
Notice that it is also written that if we will be wretched or blessed, meaning if we will end in Jannah or Hell. So, we have to struggle for our provision and for our Amaal both in this world, becuase we don't have knowledge of our fate. Saying that "you will get the provision you have been assigned, and come with us" is wrong.
3) Yes, but sahaba went out for Tabligh, right?
This is the main argument to elivate the tablighi work as fardh, claiming that the companions did leave their town and families for tabligh (dawa). It is true that it is sunnah to go out for dawa or tabligh, and campanions made alot of effort for tawa.
However, Tablighi Jamaat's use of the word "tabligh" or "dawa" is incorrect. When a Muslim invite non-muslims towards Islam, it is called dawa or tabligh, but when a muslim reminds another muslim of his duties towards Islam, it is called "Islah" or reform. Islah is not same as dawah, and we are not required to put ourselves and our family through hardship to reform others.
Following explains what tabligh Prophet (PBUH) wanted from us.
Narrated Ibn Abbas: Allah's Apostle said to Muadh bin Jabal when he sent him to Yemen. "You will come to the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Rakat) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah. (Bukhari Book #59, Hadith #634)
Sahl Bin Sad narrated that Allah’s Messenger (s.a.w.s.) said, “…Be patient till you face them (i.e., the infidels) and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e., through you) that will be better for you than the red camels.” (Bukhari 4/192 and 5/51)
Prophet (PBUH) always used the word dawah for non-muslims, and it is that he spoke of as being the fardh for us. Anyone who misuses this word for their desires is playing a dangerous game, and should stop. Dawah is not for muslims, as they have already accepted Islam. Any effort towards muslims should be referred to as Islah or some other appropriate word.
In case if some are using the word tabligh or dawah, because they think that the muslims who are not practicing islam are same as non-muslims, it is prohibited, and there is a very strict hadith about that.
Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
So, either way it is very dangerous to call the work they do as tabligh.
4) Extreme focus on Tablighi Nisab
Another odd thing that has developed, which is against sunnah, is to restrict their source to set of texts other than Quran and hadith. In every single gathering, they will read from Faza'il-e-Amaal, or similar tablighi Nisab that contains selective ahadith focusing on salat or selective few rituals. This continuous ignorance of other ahadith and Quran is against the way of the companions or followers of campanions. They did not focus on a single text for their teachings.
5) Pyramid Scheme
Once I sat in the "Mashwara", so I can bring up the matter of the road outside the masjid, and see if the Jamat can help fix that. My jaws dropped, when I heard the conversation. Everyone was reporting how many they have recruited, and the ameer was instructing them to lure people by telling them their will be lectures by scholars, but not disclose the name (they don't allow non-Jamat people from teaching in their gathering). It reminded me of pyramid scheme of 90's where the goal was to become salesman to sell product, but no one was buying the product, everyone was becoming salesman, and people at the top were getting commision in millions. So, the focus in the Jamat does not seem to be to improve their lives, but to bring as many people as they can to travel around. If Prophet Muhammad (PBUH) was alive today, he would have been sad to see the focus on building numbers rather then faith.
Companions were told to live among non-muslims, and show them what Islam was by their actions, and not to just invite them to masjid from the begining.
6) Ignorant Scholars
Once I was sitting in the Masjid, and one of the Jamaat member was giving the speech. As soon as he uttered the words "we are small prophets of the Prophet...", Imam spoke up (Thank God!) and corrected that man that no one can be called prophet. In essence, Jamaat has ignorant people, who are preaching, which is against the sunnah. Our Prophet (PBUH) will only send the best scholars among his followers to preach others, so let us learn from his wisdom.
Another evidence that assure me of the ignorance is that almost all of the Jamaat members skip tafsir of Quran class in the masjid, and avoid all gatherings hosted by non-Jamat groups.
It is clear that Tablighi Jamaat has become more liability than asset to Islam, and it is time to reform the reform movement, so followings are my suggestions to align the Jamaat to Sunnah.
1) Abondon anything that is against Sunnah, and adopt the ways of the Prophet (PBUH).
2) Apply restriction on traveling for long period of time, and too frequently.
3) Split it in two groups one for tabligh (to non-muslim) and the other for islah (to muslims).
4) Only allow preaching from the ones who have firm grip on the understanding of Quran and
Sunnah.
5) Teach how to practice Islam in every aspect of our lives, and not just Salat.
6) Teach from Quran and all authentice ahadith.
7) Invite scholars outside of Jamaat to their Ijtimah.
8) Ban sleeping in the masjid (short stays during the day is fine) .
9) Engage Non-Muslims.
10) Make an effort to help with community issues like roads, domestic abuse, and poverty.
There is only one Jamaat, and it is called Muslims. There is only one source and it is called Quran (and sunnah to show practice of Quran). Let us not create more sects, and stick to Islam as it was taught.
As Imaam Maalik said, "The latter part of this nation will not be able to reform itself successfully except by using what reformed its early part."
So, there is no need to create new ways, but to follow the ways of companions.
I am open to discuss anything I said, but any refutation must be supported by authentic sources.
And Allah knows best.
JazakAllah Khairin
A struggling muslim
AbuArman (Adnan Jumani)
Friday, May 7, 2010
Thajjud, Witr and Taraweeh
In the name of Allah, the Most-Merciful, the All-Compassionate
"May the Peace and Blessings of Allah be Upon You"
Praise be to Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
"May the Peace and Blessings of Allah be Upon You"
Praise be to Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
When I was reforming my salah in recent years, I came across some non-regular salah called tahajjud, witr and taraweeh. Now, there is a lot of fatwas and differences regarding the timing and frequency of these salahs. Let’s look at some of the mis-conceptions that many scholars have regarding this.
Tahajjud:
Salat – ul – Tahajjud is the salah that our Prophet (PBUH) used to perform in late night hours until the first light. Many hadiths are available to confirm it. This prayer was obligatory for him, but not for his Ummah. After 5 prayers were established, this became Nafil (optional).
17:79 And pray in the small watches of the morning: (it would be) an additional
prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a
Station of Praise and Glory!
Again, tahajjud is not fardh or wajib. It is strictly Nafil. Evidence is pretty clear on this. There are 5 prescribed prayers which are fardh, and not praying them is sin. There is a special status for the person who prays tahajjud, which makes it a rare salah, because if it is wajib and not praying was sin, it would have been mentioned as other fardh prayers. Allah doesn’t want us to deprive ourselves from sleep every single night, since he himself said that night is for rest.
In fact, most of the scholars agreed on this that Tahajjud is optional.
Witr:
Witr means odd, so one rakat that makes all the previous rakats odd is witr.
From evidence, it is clear that our Prophet used to pray witr after Tahajjud. I have yet to see evidence that says that our Prophet prayed witr after Isha prayer without sleeping in between.
Narrated Ibn Umar:
Once a person asked Allah's Apostle about the night
prayer. Allah's Apostle replied, "The night prayer is offered as two Rakat
followed by two Rakat and so on and if anyone is afraid of the approaching dawn
(Fajr prayer) he should pray one Raka and this will be a Witr for all the Rakat
which he has prayed before." Nafi' told that 'Abdullah bin 'Umar used to say
Taslim between (the first) two Rakat and (the third) odd one in the Witr prayer,
when he wanted to attend to a certain matter (during that interval between the
Rakat). (Bukhari Volume 2, Book 16, Number 105)
Witr is truly one rakah, and it is better, praying it in 3 rakah is permissible.
Narrated Ibn 'Umar:
The Prophet used to offer
(Nawafil) prayers on his Rahila (mount) facing its direction by signals, but not
the compulsory prayer. He also used to pray Witr on his (mount) Rahila. (Bukhari
Volume 2, Book 16, Number 114)
Tahajjud is not fardh, and is not wajib. Witr is part of tahajjud, so all the rulings of thajjud should apply. Prophet Mohammad never prayed witr outside of Tahajjud.
People, who argue that witr can be prayed right after Isha at the beginning of the night, use the following hadith as proof. However, this hadith does not say that you can pray after Isha without sleeping or that this salah is wajib, it is only permitting people for waking up at midnight compare to waking up more then on time in the night.
The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: “Whoever fears that he will not get up at the end of the
night, let him pray Witr at the beginning of the night, but whoever thinks that
he will be able to get up at the end of the night, let him pray Witr at the end
of the night, for prayer at the end of the night is witnessed (by the angels)
and that is better.” Narrated by Muslim, 755
In fact, any format of Ibadah that was not taught by our Prophet is Bid’aa, and making it a habbit to pray witr after Isha is Bid’aa.
Let’s assume that this is not Bid’a to make witr regular part of the Isha prayer. So, everyone who does that cannot pray the true thajjud at the late night, since following hadith prohibits it. What a loss for them!
Talq ibn 'Ali (may Allah be pleased with him) who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: "There
cannot be two witrs in one night."
Taraweeh:
Just like witr, taraweeh is the tahajjud prayer that Prophet (PBUH) started for a few days in congregation, but then stopped in the fear that it will become fardh upon the ummah. Umar (RWT) restarted the congregation, but never declared it fardh. So, it is permissible to pray Tahajjud for Ramadhan (Taraweeh) in congregation, but not preferred. Remember, Tahajjud is a special act that Allah loves because his slave wakes up when everyone else is sleeping, and the dua during that time weighs a lot.
Praying tahajjud, witr, and taraweeh in congregation is allowed.
Narrated Ibn 'Abbas:
Once I passed the night in the
house of Maimuna (his aunt). I slept across the bed while Allah's Apostle and
his wife slept length-wise. The Prophet slept till midnight or nearly so and
woke up rubbing his face and recited ten verses from Surat "Aal-Imran." Allah's
Apostle went towards a leather skin and performed ablution in the most perfect
way and then stood for the prayer. I did the same and stood beside him. The
Prophet put his right hand on my head, twisted my ear and then prayed two Rakat
five times and then ended his prayer with Witr. He laid down till the Muadh-dhin
came then he stood up and offered two Rakat (Sunna of Fajr prayer) and then went
out and offered the Fajr prayer. (Bukhari Volume 2, Book 16, Number 106)
Imam Abu-hanifa based his ruling on the hadith of the Prophet (peace and blessings be upon him) who is reported to have said: “Witr is a right that a servant of Allah owes to his Lord, so, the one who does not perform Witr does not belong to me, i.e., doesn’t follow my sunnah.”
First, I can’t find any reference on where this came from. Last, I could interpret this as that if we pray thajjud and don’t pray witr, then we are creating our own format, which is not the sunnah of our Prophet, hence this hadith. Why would be one rakat that is always prayed at the end of the night has more value then, the preceding rakats. So, I wish I can dialogue with Imam Abu hanfia on this, who is my role model, but it is too late.
In fact, witr cannot be fardh or wajib without making thajjud fardh or wajib, as the following hadith is telling us.
Prophet (peace and blessings be upon him) answered the
one who asked him how many prayers Almighty Allah made obligatory on him saying: “Allah has prescribed five prayer in the day and the night.” The questioner
said, “Am I obliged to do more?” He said: “No, unless you perform supererogatory
prayers.” The man went away saying: “By Allah, I will not increase or decrease
beyond these obligatory prayers.” Then, the Prophet (peace and blessings be upon
him) said, “He would succeed if he did what he said.” (Reported by Muslim)”
Would we believe, some hanafi scholars, who have known to reverse Imam abu-hanifa’s teaching, or Sahih Hadith from our Prophet. I would always go with the later.
One of my relative came up to me and asks me one night after Isha. “Why don’t you pray witr?” I told him that I am concentrating on fardh, and skipping optional intentionally to reform myself. Later on, I found out that that we don’t have to pray witr, as he was preaching.
Most of the Muslims and Imams are stuck following their traditions, and even after they know that their scholars have mistaken, they don’t have courage to correct themselves. I don’t see any difference between this attitude and the attitude of Ibrahim’s father, when a young boy 16 year old (Ibrahim) says to all the scholars of his village. Why do you worship these idols, and they reply that their forefathers have done this, and they can’t abandon it. At that age, Ibrahim may not have wahi or became the prophet; he just had guts to stand up to the illogical beliefs that have no foundation in Quran and Sunnah.
Of course, this stems from the fact that many are subscribing to some firqa, and everything that firqa teaches them, they have to follow. Whereas, they should take what conforms to Islam, and leave what doesn’t.
I don’t claim to have better understanding then all the scholars, but I call it as I see it. If you have a proof against this, please present it to me.
May Allah protect us from the fitna of firqa (Hanafi, Shafi, Hanbali, Devbondi, Brelwi, Salafi, Maliki, Jafri…).
May Allah give us strength to follow Islam completely,
Adnan Jumani
A Muslim and nothing more.
References:
http://www.turntoislam.com/forum/showthread.php?t=57363
http://www.sunnah.org/ibadaat/fasting/night_prayer_in_ramadan.htm
Sahih Bukhari
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546896#ixzz0n9mb9JGs
Thursday, April 29, 2010
Is Wearing Niqab Fardh?
In the name of Allah, the Most-Merciful, the All-Compassionate
"May the Peace and Blessings of Allah be Upon You"
Praise be to Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
There is a golden rule in fiqh accepted by most scholars. In Ibadah (worship), anything that is taught by Prophet (PBUH) is Halal, and everything else is Haram. In other affairs, anything that is forbidden is Haram, and everyrthing else is halal. Fardh is something that is commanded by Allah or his Rasool.
Let’s look at Niqab or face coverings for women. Some Muslim women wear it, and some don’t.
There could be three cases here.
1- Niqab or face covering is fardh
2- Niqab or face covering is optional
3- Niqab or face covering is Haram
And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their adornment except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful
(Al Nur 31)
Ikhtilaf about Niqab being fardh stems from two interpretation of this ayah. There are two interpretations. One from Ibn Masood, and another from Ibn Abbas, Ibn Umar, and other Sahaba.
‘Abdullah ibn ‘Abbas explained it by saying: “Except only that which is apparent means the face and hands”.
Abdullah Ibn Mas’aud said the meaning of “And not to show off their adornment except only that which is apparent” is “the clothes”.
People who argue that Niqab is fardh say that these two ahadith are contradictory, and hadith about Ibn Abbas is weak.
However, there is no evidence that these are contradictory. They both chose different things from a long list of things that this ayah refers to. Following are some other items from the list.
The first: that it is the clothing. Abul-Ahwas narrated it from Ibn Mas'ud, and in another wording he said: it is the loose outer garment.
The second: that it is the hands, the rings and the face.
The third: kuhl (eyeshadow) and rings. Sa'id b. Jubayr narrated both from Ibn 'Abbas.
The fourth: the two types of bracelet, which are bracelets and rings, and kuhl. This was said by al-Miswar b. Makhramah.
The fifth: kuhl, rings and die. This was said by Mujahid.
The sixth: rings and bracelets. This was said by al-Hasan.
The seventh: the face and hands. This was said by al-Dahhak.
The second: that it is the hands, the rings and the face.
The third: kuhl (eyeshadow) and rings. Sa'id b. Jubayr narrated both from Ibn 'Abbas.
The fourth: the two types of bracelet, which are bracelets and rings, and kuhl. This was said by al-Miswar b. Makhramah.
The fifth: kuhl, rings and die. This was said by Mujahid.
The sixth: rings and bracelets. This was said by al-Hasan.
The seventh: the face and hands. This was said by al-Dahhak.
If someone pays attention to the words in Quran in question, they are providing exception to the rule to cover, and it doesn’t have to be one thing, and could be multiple things that are natural to be exposed after due diligence.
(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed) [33:59]
They also point to above ayah as a proof that Niqab is fardh.
1. The interpretation of al-idnaa’ in the verse of the Jilbaab to mean “covering the face”.
This misinterpretation is contrary to the basic meaning of the word in Arabic which is “to come close”, as is mentioned in authoritative dictionaries like al-Mufradaat by the well-known scholar, ar-Raaghib al-Asbahaanee. However, there is sufficient evidence in the interpretation of the leading commentator on the Quran, Ibn ‘Abbaas, who explained the verse saying, “She should bring the jilbaab close to her face without covering it.” It should be noted that none of the narrations used as evidence to contradict this interpretation are authentic.
2. The interpretation of jilbaab as “a garment which covers the face.”
Like the previous misinterpretation, this interpretation has no basis linguistically. It is contrary to the interpretation of the leading scholars, past and present, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated this interpretation from Ibn Mas‘ood and other Salafee scholars. Al-Baghawee mentioned it as the correct interpretation in his Tafseer (vol. 3, p. 518) saying, “It is the garment which a woman covers herself with worn above the dress (dir ‘) and the headscarf.” Ibn Hazm also said, “The jilbaab in the Arabic language in which the Messenger of Allaah ( ) spoke to us is what covers the whole body and not just a part of it.” (vol. 3, p. 217). Al-Qurtubee declared this correct in his Tafseer and Ibn Katheer said, “It is the cloak worn above the headscarf.” (vol. 3, p. 518)
Like the previous misinterpretation, this interpretation has no basis linguistically. It is contrary to the interpretation of the leading scholars, past and present, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated this interpretation from Ibn Mas‘ood and other Salafee scholars. Al-Baghawee mentioned it as the correct interpretation in his Tafseer (vol. 3, p. 518) saying, “It is the garment which a woman covers herself with worn above the dress (dir ‘) and the headscarf.” Ibn Hazm also said, “The jilbaab in the Arabic language in which the Messenger of Allaah ( ) spoke to us is what covers the whole body and not just a part of it.” (vol. 3, p. 217). Al-Qurtubee declared this correct in his Tafseer and Ibn Katheer said, “It is the cloak worn above the headscarf.” (vol. 3, p. 518)
3. The claim that the khimaar (headscarf) covers the head and the face.
In doing so “the face” has been arbitrarily added to its meaning in order to make the verse:
"Let them drape their headscarves over their busoms"
appear to be in their favor, when, in fact it is not. The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended. For example in the hadeeths on wiping (mas-h) on the khimaar and the prophetic statement, “The salaah of a woman past puberty will not be accepted without a khimaar.” This hadeeth confirms the invalidity of their misinterpretation, because not even the extremists themselves – much less the scholars – use it as evidence that the covering of a woman’s face in salaah is a condition for its validity. They only use it as proof for covering the head.
In doing so “the face” has been arbitrarily added to its meaning in order to make the verse:
"Let them drape their headscarves over their busoms"
appear to be in their favor, when, in fact it is not. The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended. For example in the hadeeths on wiping (mas-h) on the khimaar and the prophetic statement, “The salaah of a woman past puberty will not be accepted without a khimaar.” This hadeeth confirms the invalidity of their misinterpretation, because not even the extremists themselves – much less the scholars – use it as evidence that the covering of a woman’s face in salaah is a condition for its validity. They only use it as proof for covering the head.
Furthermore, their interpretation of the verse of the Qawaa
"to remove their clothing"
to mean “jilbaab” further confirms it. They hold that it is permissible for old women to appear before marriagealbe males in her headscarf with her face exposed. One of their noteable scholars openly stated that. As for Shaykh at-Tuwaijree, he implied it without actually saying it.
After checking the opinions of the early and later scholars in all the specializations, I found that they unanimously hold that the khimaar is a head covering. I have mentioned the names of more than twenty scholars, among them some of the great Imaams and hadeeth scholars. For example, Abul-Waleed al-Baajee (d. 474 AH) who further added in his explanation, “Nothing should be seen of her besides the circle of her face.”
Also, if Niqab was fardh, why would men were commanded to lower their gaze, as there would be nothing to see.
"to remove their clothing"
to mean “jilbaab” further confirms it. They hold that it is permissible for old women to appear before marriagealbe males in her headscarf with her face exposed. One of their noteable scholars openly stated that. As for Shaykh at-Tuwaijree, he implied it without actually saying it.
After checking the opinions of the early and later scholars in all the specializations, I found that they unanimously hold that the khimaar is a head covering. I have mentioned the names of more than twenty scholars, among them some of the great Imaams and hadeeth scholars. For example, Abul-Waleed al-Baajee (d. 474 AH) who further added in his explanation, “Nothing should be seen of her besides the circle of her face.”
Also, if Niqab was fardh, why would men were commanded to lower their gaze, as there would be nothing to see.
So, this proves that Niqab is NOT Fardh.
If the Niqab is not fardh, and if Niqab is not forbidden, then it falls into the category of optional. However, first we have to see if it is permissible.
Niqab during Salah is Haram:
It is widely agreed upon that Niqab is not allowed during Salah.
Darul Iftaa - A Comprehensive Guide to a Woman's Awra
In the section on Awra inside Salat, he says:
"...Therefore, a woman must cover herself properly when performing Salat. Everything besides the face, hands and feet must be covered. The face must be covered properly so that no hair is exposed. Also, care should be taken that no part from above the wrists and ankles is exposed.
It must be remembered that the Awra whilst performing Salat must be covered regardless of another person being present or otherwise, and regardless of whether one is performing Salat in dark or light. (Maraqi al-Falah, 210)"
Niqab during the Hajj:
Following hadith clearly states that Niqab is Haram during Hajj.
The Prophet (saaws) commanded: "A woman (pilgrim) does not cover her face with a Niqaab (i.e. does not tie or affix) nor should she wear gloves." [Al-Bukharee;Muslim; Sahih Abi Dawud #1600; authenticated by Al-Albaanee].
Durin Salah, man and women are required to cover their body more strictly than usual, as they are standing in front of Allah. If Niqab is Haram during that time, what makes it Halal in other activities?
What Did Prophet said about Niqab?:
"Ayesha (rad.i-Allahu `anha) reported that Asma’ the daughter of Abu Bakr (rad.i-Allahu `anhu) came to the Messenger of Allah while wearing thin clothing. He approached her and said: 'O Asma’! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands." [Abu Dawud]
Commands from Allah and his Rasool’s are decrees that cannot be explained away. In the above hadith he clearly commands women to hide everything except face and hand.
Now, if Rasool doesn’t see Niqab necessary for women, what inspired the Muslim scholars to decree that it is sunnah to wear niqab. Do they have more knowledge then our Prophet (PBUH) did? Are these women more pious then what our Prophet expects them to be.
If a woman wears Niqab for fashion, it is permissible, but it is not likely that women would do that.
If a woman wears Niqab for Allah, it becomes Ibadah, and any innovation in Ibadah is Haram. If we can prove that it was never taught.
However, there is some evidence that women in Medina wore Niqab, and Rasool (PBUH) did not forbid it explicitly. We will leave it at that Wallah-u-Alam (and Allah knows).
Conclusion is that if someone says that Niqab is Fardh or Wajib, that person is certainly mis-guided, because there is no evidence of that. Common sense should prevail in this.
We should not make it compulsory for our women to wear Niqab. Islam has been made easy for us, which includes women.
May Allah give us strength to follow Islam completely,
Adnan Jumani
A Muslim and nothing more.
References:
http://www.muhajabah.com/docstorage/zena.htm
http://www.tafsir.com/default.asp?sid=24&tid=35857
http://www.lakii.com/lakiibooks.php?doWhat=showarticle&topicid=5&articleid=86
http://www.islamicweb.com/beliefs/women/albani_niqab.htm
http://www.angelfire.com/ma/AdhaanulMuminaat/niqab.html
http://www.muhajabah.com/niqab-index.htm
Tuesday, April 13, 2010
Muslim bathroom etiquette
In the name of Allah, the Most-Merciful, the All-Compassionate
Muslim bathroom etiquette
(by Mohamad Shuhmy)
"May the Peace and Blessings of Allah be Upon You"
(by Mohamad Shuhmy)
"May the Peace and Blessings of Allah be Upon You"
Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
First of all, we must thank you for you concern about the feelings of Muslims and your efforts to find out what may offend them so that you may avoid it. We are happy to provide you with a detailed answer to your question and more, in the hope that it may open the way to great good for you.
Among the signs of the greatness of the blessed Islamic sharee’ah is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden. It is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration. (At the time of the Prophet (peace and blessings of Allaah be upon him)), one of the mushrikeen (polytheists) said to (the Prophet’s Companion) Salmaan al-Farsi (may Allaah be pleased with him): “Your Prophet has taught you everything, even how to defecate!” Salmaan said: “Yes, he forbade us to face the qiblah when urinating or defecating…”
(Reported by al-Tirmidhi, no. 16; he said it is a saheeh hasan hadeeth; also reported in Saheeh Muslim and elsewhere).
Islamic sharee’ah includes a number of rules and manners to be followed when answering the call of nature, including the following:
1: Not to face the qiblah (direction of prayer, i.e. the Ka’bah which was built in Makkah by Ibrahim, upon whom be peace, as commanded by Allaah) when urinating or defecating. This is out of respect for the Qiblah and for the symbols and rituals of Allaah.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you sits down to answer the call of nature, he should not face the qiblah or turn his back towards it.”
(Reported by Muslim, 389).
2: He should not touch his penis with his right hand when urinating, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you urinates, he should not hold his penis in his right hand or clean it with his right hand; and (when drinking), he should not breathe into the vessel.”
(Reported by al-Bukhaari, 150).
3: He should not remove najaasah (impurity) with his right hand; the left hand should be used for this purpose, because of the hadeeth quoted above, and because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you wipes himself, he should not use his right hand.”
(Reported by al-Bukhaari, 5199).
The Prophet’s wife Hafsah (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) used to use his right hand for eating, drinking, making wudoo’, getting dressed, and giving and taking things, and he used to use his left hand for other things.
(Reported by Imaam Ahmad; see also Saheeh al-Jaami’, 4912).
Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you cleans himself, he should not use his right hand, he should use his left hand.”
(Reported by Ibn Maajah, 308; see also Saheeh al-Jaami’, 322).
4: The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one's urine will come back on one’s body or clothes, making them dirty. If a person can be sure of avoiding this, then it is permissible to urinate standing up.
A person should be concealed from the sight of others when answering the call of nature. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to prefer to go behind a rise in the ground or a garden of date palms.
(Reported by Muslim, 517).
If a person is out in an open space and cannot find anything to conceal him when he needs to answer the call of nature, he should move far away from the other people around him, because al-Mugheerah ibn Shu’bah said: “I was with the Prophet (peace and blessings of Allaah be upon him) on a journey, when he felt the need to answer the call of nature, so he went far away.”
(Reported by al-Tirmidhi, 20; he said it is a saheeh hasan hadeeth).
Abd-Allaah ibn Abi Quraad said: “I went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) to an open space, and when he needed to answer the call of nature, he moved away.”
(Reported by al-Nisaa’i, 16; see also Saheeh al-Jaami’, 4651)
5: A person should not uncover his ‘awrah (private parts) until after he has squatted close to the ground, because this is more concealing, as Anas (may Allaah be pleased with him) reported: “When the Prophet (peace and blessings of Allaah be upon him) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.” (Reported by al-Tirmidhi, 14; see also Saheeh al-Jaami’, 4652).
If a person is in a (modern) toilet, he should not lift his garment until he has closed the door and is out of sight of other people. With regard to this point and the one before, it is worth noting that the habit of many people in the West and elsewhere, of urinating in a standing position in front of other people in public toilets (using urinals) is something which goes against good manners, modesty and decency, and is repulsive to anyone who possesses sound common sense and wisdom. How can anybody uncover in front of other people the ‘awrah (private parts) which Allaah has placed between his legs to conceal it and commanded him to cover it? The idea that it should be covered is well established among all wise and decent people of all races. It is wrong in principle to build restrooms of this shameful type, where the users can see one another, thus making them worse than some kinds of animals whose habit is to conceal themselves from one another when urinating or defecating.
6: It is also good manners according to Sharee’ah to recite certain adhkaar (supplications) when entering or leaving the toilet, which are quite appropriate to the situation and place.
Our Prophet (peace and blessings of Allaah be upon him) taught us that when entering the toilet, we should say: “Allaahumma innee a’oodhi bika min al-khubthi wa’l-khabaa’ith (O Allah, I seek refuge with You from male and female devils).”
When leaving the toilet, he should say: “Ghufraanak (I seek Your forgiveness) .”
He should be careful to remove all impurity after answering the call of nature, because the Prophet (peace and blessings of Allaah be upon him) warned against being careless in cleaning oneself after urinating: “Most of the punishment of the grave will be because of urine.”
(Reported by Ibn Maajah, 342; see also Saheeh al-Jaami’, 1202).
Ibn ‘Abbaas (may Allaah be pleased with them both) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two graves, and said: “They are being punished, but they are not being punished for any major sin. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to walk about spreading malicious gossip.”
(Reported by al-Bukhaari, 5592).
7: Any impurity should be washed or wiped three times or an odd number of times greater than three, according to whatever is needed to cleanse it, because ‘Aa’ishah (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) used to wash his posterior three times.
Ibn ‘Umar said: “We did this too and found it to be healing and cleansing.”
(Reported by Ibn Maajah, 350; see also Saheeh al-Jaami’, 4993).
Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “When anyone of you cleans himself (with stones or similar material) let him use an odd number.”
(Reported by Imaam Ahmad; classed as hasan in Saheeh al-Jaami’, 375).
8: He should NOT use bones or dung to clean himself or wipe away the impurity, rather, he should use tissue, stones, and the like.
Abu Hurayrah (may Allaah be pleased with him) reported that he used to carry a vessel for the Prophet (peace and blessings of Allaah be upon him) to do wudoo’ and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, “Who is that?” He said: “I am Abu Hurayrah.” He said: “Get me some stones I can use to clean myself, but do not bring me any bones or dung.” So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, “What is wrong with bones and dung?” He said: “They are the food of the jinn.”
(Reported by al-Bukhaari, 3571).
9: A person should not urinate into stagnant water, because Jaabir (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade anyone to urinate into stagnant water
(reported by Muslim, 423),
and because this makes the water impure and harms those who use it.
10: A person should not urinate by the roadside or in places where people seek shade, because this is offensive to them.
Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) said: “Fear the two things that bring curses.” They asked, “What are the two things that bring curses, O Messenger of Allaah?” He said: “When a person relieves himself in the road where people walk or in the place where they seek shade.”
(Reported by Abu Dawud, 23; see also Saheeh al-Jaami’, 110).
11: One should not greet a person who is answering the call of nature, or return a greeting whilst one is answering the call of nature, out of respect to Allaah by not mentioning His name in a dirty place. [Translator’s note: the Islamic greeting is “al-salaam ‘alaykum (peace be upon you)”; one of the names of Allaah is al-Salaam (the Peace)].
Jaabir ibn ‘Abd-Allaah reported that a man passed by the Prophet (peace and blessings of Allaah be upon him) whilst he was urinating, and greeted him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “If you see me in this state, do not greet me, because if you do, I will not respond.”
(Reported by Ibn Maajah, 346; see also Saheeh al-Jaami’, 575).
The majority of scholars say that it is makrooh (disliked) to speak in the restroom unnecessarily.
These are some of the rules and manners prescribed by the sharee’ah of Islam in this matter which is repeated many times a day by every person. If the sharee’ah has paid such minute attention to the details of such a mundane matter, what do you think it has to say about more important issues? Do you know of any other religion or system in the world that has brought laws like this? This is enough, by Allaah, to prove its perfection and beauty, and the necessity of following it.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
http://www.islam- qa.com/index. php?ref=2532&ln=eng
Ruling - Toilets Facing the Qiblah
Narrated Abu Ayyub Al-Ansari (may Allah be pleased with him): The Prophet (peace be upon him) said, "While defecating, neither face nor turn your back to the Qibla but face either east or west."
Abu Ayyub added. "When we arrived in Sham we came across some lavatories facing the Qibla; therefore we turned ourselves while using them and asked for Allah's forgiveness. "
[(Agreed Upon); Saheeh Bukhaari, Volume 1, Book 8, Number 388; Saheeh Muslim, Book 002, Number 0507]
However scholars say this prohibition is when you are in the open (like in the desert). If you have a screen in front of you (or you are in a building), it is fine.
The proof is:
Narrated Jabir ibn Abdullah (may Allah be pleased with him): “The Prophet of Allah (peace be upon him) forbade us to face the qiblah at the time of making water. Then I saw him facing it (qiblah) urinating or easing himself one year before his death.”
[Sunan Aboo Daawood, Book 1, Number 0013; Classed Hasan by Muhammad Subhi bin Hasan Hallaaq, as quoted in ‘Fiqh’ Volume 1, p. 132, Darussalam publishers]
Ibn al-Jawzi (may Allah have mercy on him) said, “A Number of scholars believed that the first hadeeth – i.e. that of Abu Ayoob (may Allah be pleased with him) – was abrogated by the second – i.e. the hadeeth of Jaabir ibn ‘Abdullah (may Allah be pleased with him) – but this is not the case; on the contrary, the former concerns one who is in the desert, while the latter converns one who is indoors.” [See: ‘Ikhbar Ahl Ar-Rusookh Fil-Fiqh Wat-Tahdeeth Bi-Miqdar Al-Mansookh Minal-Hadith’ – authenticated by Muhammad Subhi bin Hasan Hallaaq, as quoted in ‘Fiqh’ Volume 1, p. 133, Darussalam publishers]
Narrated 'Abdullah bin 'Umar (may Allah be pleased with him): “I went up to the roof of Hafsa's house for some job and I saw Allah's Apostle (peace be upon him) answering the call of nature facing Sham ( Syria , Jordan , Palestine and Lebanon regarded as one country) with his back towards the Qibla.”
[(Agreed Upon); Saheeh Bukhaari, Volume 1, Book 4, Number 150; Saheeh Muslim, Book 002, Number 0510]
Narrated Abdullah ibn Umar (may Allah be pleased with him): Marwan al-Asfar said: I saw Ibn Umar make his camel kneel down facing the qiblah, then he sat down urinating in its direction. So I said: AbuAbdurRahman, has this not been forbidden?
He replied: “Why not, that was forbidden only in open country; but when there is something between you and the qiblah that conceals you , then there is no harm.”
[Sunan Aboo Daawood, Book 1, Number 0011; Classed Hasan by Sheikh al-Albaanee in Saheeh Sunan Aboo Daawood (1/8)]
May Allah give us strength to follow Islam completely,
Adnan Jumani
A Muslim and nothing more.
References:
http://shuhmy.multiply.com/journal/item/374
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