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Ruling of women cutting their hair -Shaykh al-Albaani

April 10, 2018 Leave a comment

 

Question: What is the ruling of a woman cutting her hair?

 

Answer: If the woman cuts her hair in order to resemble/imitate disbelieving or sinful women then it is not permissible to have this intention. If she cuts her hair in order to beautify herself for her husband, then I do not see anything that prevents her from doing so. There comes in Sahih Muslim* that the wives of the Prophet (peace be upon him) would cut their hair until it reached just below their earlobes.

 

From this Fatwa we benefit:

1. The permissibility of cutting the hair
2. The permissibility of cutting the hair in order to please the spouse
3. The evidence for this permissibility is found in Sahih Muslim*
4. The obligation of not resembling disbelieving women**
5. The impermissibility of also imitating openly rebellious/sinful Muslim women
6. A limit to how much is taken from the hair, which in this case is up to the earlobe
7. A woman’s hairstyle should not resemble men’s hairstyle

 

*In Saheeh Muslim Abu Salamah ibn ‘Abd al-Rahmaan said:

“The wives of the Prophet (peace and blessings of Allah be upon him) used to cut their hair until it came just below their ears.”

[Baab al-Hayd, 320]

 

**This point can be understood from the hadith of Ibn ‘Umar that the Messenger of Allah (peace and blessings of Allah be upon him) said,

“He who imitates any people (in their actions) is considered to be one of them.”

[Abu Dawud 16/1471]

 

Source: al-Fataawa al-Muhimmah: Chapter of Libaas wa Zeenah, p. 758.

 

 

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Allah commanded Yahya bin Zakariya to implement five commands – Tafsir Ibn Kathir

March 11, 2018 Leave a comment

 

Imam Ahmad narrated that Al-Harith Al-Ash`ari said that the Prophet of Allah said,

(Allah commanded Yahya bin Zakariya to implement five commands and to order the Children of Israel to implement them, but Yahya was slow in carrying out these commands. `Isa said to Yahya, `You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.’ Yahya said, ‘My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.’ Hence, Yahya bin Zakariya called the Children of Israel to Bayt Al-Maqdis (Jerusalem), until they filled the Masjid. He sat o­n the balcony, thanked Allah and praised him and then said, `Allah ordered me to implement five commandments and that I should order you to adhere to them.

 

1. The first is that you worship Allah alone and not associate any with Him. 

The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that Allah created you and sustains you. Therefore, worship Him alone and do not associate anything with Him

 

2. I also command you to pray, for Allah directs His Face towards His servant’s face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro.

 

3. I also command you to fast.

The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allah than the scent of musk.

 

4. I also command you to give charity.

The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, ‘Can I pay a ransom for myself’ He kept ransoming himself with small and large amounts until he liberated himself.

 

5. I also command you to always remember Allah.

The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allah, he will be resorting to the best refuge from Satan.)

 

Al-Harith then narrated that the Messenger of Allah (ﷺ) said,

(And I order you with five commandments that Allah has ordered me.

  1. Stick to the Jama`ah (community of the faithful),
  2. listen and obey (your leaders) and
  3. perform Hijrah (migration) and
  4. Jihad for the sake of Allah.
  5. Whoever abandons the Jama`ah, even the distance of a hand span, will have removed the tie of Islam from his neck, unless he returns. Whoever uses the slogans of Jahiliyah (the pre-Islamic period of ignorance) he will be among those kneeling in Jahannam (Hellfire).)

 

They said, “O Messenger of Allah! Even if he prays and fasts” He said, (Even if he prays, fasts and claims to be Muslim. So call the Muslims with their names that Allah has called them: `The Muslims, the believing servants of Allah.’)

 

This is a Hasan Hadith, and it contains the statement, “Allah has created and sustains you, so worship Him and do not associate anything with Him in worship.” This statement is relevant in the Ayat (2:21-22) we are discussing here and supports singling Allah in worship, without partners.

 

[Tafsir ibn Kathir, vol. 1]

Ibn Hubayra, al-Hasan al-Basri and al-Sha’bi

February 6, 2018 Leave a comment

 

It is al-Hasan’s story when Ibn Hubayra sent for him and for al-Sha’bi, and he said to the former, “Abu Saeed (Hasan), what do you think we should do with letters that come to us from Yazid ibn Abd al-Malik, with their controversial contents? If I implement them, they incur the wrath of Allah; but if I do not implement them, I fear for my life.” “Here,” al-Hasan said to him, “you have with you al-Sha’bi, the jurist of al-Hijaz.” So he asked him. Al-Sha’bi made light of the matter.

“Implement as much as possible and make adjustments,” he replied. “You are only a servant who takes orders.”

 

Then Ibn Hubayra turned to al-Hasan and asked, “What do you think, Abu Saeed?” “O Ibn Hubayra,” he replied,

“fear Allah when obeying the commands of Yazid and do not fear Yazid when obeying the commands of Allah.

 

O Ibn Hubayra, Allah will protect you from Yazid, but Yazid cannot protect you from Allah.

 

O Ibn Hubayra, no creature should be obeyed who commands the disobedience of the Creator.

 

Look then at what Yazid wrote to you, and compare it with the Book of Allah, may He be exalted. What agrees with the Book of Allah, may He be exalted, you may implement; and what disagrees with the Book of Allah, you should not implement.

 

Allah should have for you a priority over Yazid, and the Book of Allah should have for you a priority over his letters.”

 

Ibn Hubayra patted al-Hasan on the shoulder. “This old man has told me the truth. By the Lord of al-Ka’ba,” he said.

 

He then ordered al-Hasan to be given four thousand [dirhams], and al-Sha’bi two thousand. Al-Sha’bi said, “We made light of the matter for him, now he has made light of the reward for us.”

 

Al-Hasan sent for the poor; when they came, he distributed the money to them. Al-Sha’bi accepted the money and gave thanks for it.

 

[Al-Iqd Al-Farid, vol. 1, page 68]

Al-Hasan al-Basri’s letter to Umar ibn Abd al-Aziz describing the just ruler

January 24, 2018 3 comments

 

When Umar ibn Abd al-Aziz assumed the caliphate, he wrote to al-Hasan ibn Abi al-Hasan al-Basri asking him to write to him and describe the just ruler.

Al-Hasan (rahimahullah) wrote:

“Be it known to you, O Commander of the Faithful, that Allah instituted the just ruler to be the redress of every wrong-doer, the discipline of every unfair person, the correction of every corrupt man, the strength of every weak one, the justice of every wronged being, and the refuge of every frightened individual.

The just ruler, O Commander of the Faithful, is like a shepherd who is tender toward his camels and kind to them; he takes them to the best pastures, prevents them from going to dangerous places, defends them against wild beasts, and protects them from the harms of the heat and the cold.

 

The just ruler, O Commander of the Faithful, is like a father who feels compassion for his children, works hard for them when young and teaches them as they grow older, earns for them during his lifetime, and saves for them after his death.

 

The just ruler, O Commander of the Faithful, is like a tender mother who is dutiful and kind to her baby, who bears him and gives him birth unwillingly, who brings him up as a child, staying up at night when he does, and being quiet when he is at rest; she suckles him for a time and then weans him, she rejoices when he is healthy and is saddened when he is in pain.

 

The just ruler, O Commander of the Faithful, is the guardian of orphans and treasurer of the poor, educating the young among them and providing for the older ones.

 

The just ruler, O Commander of the Faithful, is like the heart among the other body organs: they are healthy if the heart is healthy, and sick when the heart is sick.

 

The just ruler, O Commander of the Faithful, is the one who stands between Allah and his servants; he listens to what Allah says and conveys it to them, he looks to Allah and makes them look too; he is led by Allah and he leads them. Therefore, O Commander of the Faithful, in relation to the realm given to you by Allah, may He be exalted and magnified, do not be like a servant whose master entrusted him with his wealth and dependents, but who wasted the wealth and drove away the dependents like tramps, thus impoverishing his master’s family and frittering away his wealth.

 

Be it known to you, O Commander of the Faithful, that Allah has prescribed punishments to act as deterrents to wicked deeds and vile acts. So if these deeds and acts are committed by those responsible for implementing the punishments, what will happen? Allah has prescribed punishment as a means to better living for His servants. So if the one who should be doing justice to them kills them, what will happen? And remember death and what follows it, O Commander of the Faithful, when you will have no adherents and no supporters to help you against it; so provide for it and for the great terror that follows it.

 

Be it known to you, O Commander of the Faithful, that you have a home other than the one you are in now. In it you will abide for a long time. Your loved ones will abandon you and leave you in it all alone. Provide for it that which will remain with you. “On the day when a man flees from his brother, and from his mother and his father, and from his wife and his sons.” [Quran. 80:34–36]

 

Remember, O Commander of the Faithful, “… when what is in the tombs is resurrected, and what is in the breasts is gathered” [Quran. 100:9–10], secrets will become manifest, and the Book “… leaves out nothing small or great but has recorded it” [Quran. 18:49].

 

Now, O Commander of the Faithful, while you still have time and before the arrival of the appointed hour of death and loss of hope: do not rule Allah’s servants as the ignorant do, and do not behave with them as oppressors do, the way the domineering arrogant ones conduct themselves with those they deem to be weak, for they observe no covenant or compact of protection. Otherwise, you will end up bearing your burdens and other burdens too, and you will carry your loads and other loads too. Do not be deceived by those who enjoy what causes you misery and those who eat good things in this world of theirs, for you will then lose your good things in the Hereafter. Do not look at your power today but look rather at your power tomorrow, when you are captive in the snares of death, standing before Allah, may He be exalted, and in the presence of the angels, the prophets, and the apostles, when “All faces shall be humbled before the Living, Self-Subsisting One” [Quran. 20:111].

 

O Commander of the Faithful, although I have not achieved in my sermon what earlier men of intellect have, I have not withheld advice and sympathy from you. Consider this letter of mine to you as would a healer who gives his beloved to drink bitter medicine because he hopes for the cure and good health it will bring about. Peace be upon you, O Commander of the Faithful, Allah’s mercy, and His blessings.

 

[Al-Iqd Al-Farid, vol. 1, page 49-51]

Why only One God and not two or more than two gods? — Imam al-Tabari

September 11, 2017 Leave a comment

 

Our description has made it clear that the Creator and Originator of all things was before everything, that night and day and time and hours are originated, and that their Originator Who administers and manages them exists before them, since it is impossible for something to originate something unless its originator exists before it. (It is also clear that) God’s word:

“Don’t (the unbelievers) look at the camels (and reflect) how they were created, and at the heaven how it was raised, and at the mountains how they were set up, and at the earth how it was spread out flat? (Quran 88:17-20)

contains the most eloquent evidence and the most effective proofs for those who use reason to reflect and the mind to be instructed, that the Creator of all those things is eternal and that everything of their kind is originated and has a Creator that is not similar to them. That is because everything mentioned by our Lord in this verse, the mountains, the earth, the camels, is dealt with and administered by man, who may move it around and manage it, who may dig, cut, and tear down, none of which he is prevented from doing. Yet, beyond that, man is not able to bring anything of that into existence without a basis (to work from).

 

The conclusion is that the one who is incapable of originating those things could not have originated himself and that the one who is not prevented from managing and organizing whatever he wishes could not have been brought into existence by someone like himself and he did not bring himself into existence. Further, the One Who brought (man) up and gave him substantial (‘ayn) existence is the One Who is not incapable of (doing) anything He wishes, and He is not prevented from originating anything He wants. He is “God Unique and Forceful.” (Quran 12:39)

 

Someone might ask:

Why should it be disapprovable to assume that the things you have mentioned result from the action of two eternal (beings)?

The reply would be:

We disapprove of that because we find that the administration is continuous and the creation perfect. We say:

If the administrators were two, they would necessarily either agree or disagree. If they agree, the two would conceptually be one, and the one would be made two merely by positing two.

If they differ, it would be impossible to find the existence of the creation perfect and (its) administration continuous. For each one of two who differ does what is different from what his fellow does . If one gives life, the other causes death . If one of them produces existence, the other produces annihilation . It would thus be impossible for anything in creation to exist in the perfection and continuity it does.

God’s words: “If there were other gods except God in (heaven and earth), both would be ruined. Praised be God, Lord of the Throne, (who is above) what they describe“; (Quran 21:22) and: “God has not taken to Himself a child , and there has been no god together with Him. Otherwise, each god would have gone off with what he created and risen over the others. Praised be God (who is above) what they describe. He knows what is unseen and what is observable, and He is exalted above their associating (other gods with Him)” (Quran 23:91) -these words of God are the most eloquent evidence and the most concise explanation as well as the most effective proof for the falsehood of those falsehood-mongers who associate (other gods) with God.

 

That is because, if there were another god except God in the heavens and the earth, the condition of the two as to agreement and disagreement would necessarily be the one I have described. Saying that there may be agreement implies that saying they are two is wrong. It confirms the oneness of God and is an absurd statement in as much as the one who makes it calls the one two. Saying that there may be disagreement indicates ruin for the heavens and the earth, as our Lord says : “If there were other gods except God in them, both would be ruined.” (Quran 21:22) For if one originates and creates something, it would be the other’s business to put it out of existence and invalidate it. That is because the actions of two who differ are different, just as fire that warms and snow that cools what fire has warmed.

 

Another argument (would be this):

If it were (true) as those who associate other gods with God say, each one of the two whom they consider as eternal would necessarily be either strong or incapable.

 

If both were incapable , each one, being incapable, would be defeatable and not be a god.

 

If both were strong, each one of them, by virtue of being incapable of subduing the other, would be incapable and being incapable would not be a god.

 

If each one of them were strong enough to subdue the other, he, by virtue of the strength of the other to subdue him in turn, would be incapable. God is above the association of other gods with Him!

 

It has thus become clear that the Eternal One, the Creator and Maker of all things is the One Who existed before everything and Who will be after everything, the First before everything and the Last after everything. He existed when there was no momentary and extended time, no night and no day, no darkness and no light except the light of His noble face, no heaven and no earth, no sun and no moon and no stars. Everything but He is originated, administered and made. He alone by Himself created everything without an associate, helper, and assistant . Praised be He as powerful and forceful!

 

[The history of al-Tabari, vol. 1, pg. 218-220]

 

Poetry on Prophet Muhammad by Imam Abu al-Abbas Abdullah b. Muhammad al-Naashi

September 9, 2017 Leave a comment

 

I praised the Messenger of God, seeking by praising him a plenitude of the best of rewards for myself;

I praised a man beyond praise, unique in his qualities, far beyond others far or near,

A Prophet whose light shone high in places east, his gifts apparent to the people of places west.

The prophets brought him to us before his coming, news of him spreading on all sides.

The foretelling divines began calling his name, using it to fend off the impact of misleading ideas.

Idols were given voice declaring to God their innocence of those who told the untruths.

They spoke in clear words to the unbelievers, ‘A prophet has come to you from Lu’ayy b. Ghalib.

And evil spirits wanted to eavesdrop hut shooting stars scattered them from their seats.

He led us to where we would never have found our way, so lengthy was our blmdness to clear philosophies.

He brought evidences showing that they were signs from one Almighty in reward and punishment

One of which was the splitting of the moon in two, mountain tops then being covered as if by a turban by the moonbeams.

And another was the rising of water springs between his fingertips while no wells or pools were near.

And another was the rising of water springs between his fingertips while no wells or pools were near.

By it he quenched the thirst of a large crowd; and the water flowed into rivulets in all directions, down to the plain land.

And a well brimmed over at his arrow’s touch, one before too dry for a single drinker’s palate.

And the udder flowed to his palm’s rub, which before when squeezed for liquid had no teat to respond to a milkman’s touch.

And there was eloquent utterance from the hand of a fortune teller about plans of an enemy bent on attack.

And his being told of matters before their being, and of the after-effects to come when these did arise.

And from those signs there was revelation he brought, one that is expedient, to come with a multitude of wonders.

Thought could not conceive of it (Quran), and so the like of which no eloquent man could articulate, nor did it occur to the mind of any preacher.

It encompassed all knowledge, embraced all wisdom, eluding the aim of the scheming and deceitful.

He brought it to us, not through a trickster’s tales, a scribe’s pages, or an author’s description.

Revelation comes to him sometimes to answer a questioner, to respond to a solution seeker, or in the exhortation of someone who is conversing;

For the bringing of proofs, the imposition of laws, the telling of narration, or the interpretation of purpose;

For the quotation of proverbs, the proving of a case, the revealing of some disbeliever, or the suspension of a liar;

In the meeting of some assembly, in the thick of some battle, or as difficult, puzzling problems occur.

So, it came down in different ways, with straight-out meaning and flowing varieties.

Its verses confirm each other, as if their meanings were scrutinized by a watchful eye.

And the inability of man to achieve such as we have described is well known by the many who attempted (to imitate it).

 

[Al-Sira al-Nabawiyyah, vol. 1, pg. 78-79]

Al-Tabari as a teacher for a wazir’s son

August 11, 2017 Leave a comment

 

A friend of his knew that the wazir was looking for a tutor for his son, and the friend asked Tabari whether he was willing to accept the position if it was offered to him. Tabari agreed, no doubt eagerly. The friend was able to arrange matters. After first providing him with the proper clothes, he introduced him to the wazir. Ibn Khaaqan gained a good impression of him. He offered him the position and agreed to pay ten dinars per month.

 

In addition, he had a contract drawn up specifying the time Tabari was allowed to devote to study, prayer, eating, and resting, and even gave him upon his request a one-month advance. A well-equipped classroom (hujrat al-ta’dib) for the boy was assigned to Tabari. He instructed him in writing, and his pupil appears to have quickly learned how to write. The writing tablet that demonstrated the boy’s newly acquired skill was taken by servants to his mother and the other slave girls who had borne children to their master (ummahat al-walad) as proof of the good news.

 

The overjoyed ladies filled a tray with dirhams and dinars and sent it with the servants back to Tabari. He, however, refused to accept the money. He had, he said, a contract with the wazir to be paid a certain sum and was not entitled to any further compensation. The matter was submitted to the wazir who summoned him and told him that he was wrong to reject the well-meant gift of the women and had offended them by not accepting it. Tabari argued that the women were slaves and legally owned no property of their own. He obviously implied that it was really the wazir who was the source of the money and who therefore was paying more than had been agreed upon in the contract.

Tabari learned a lesson from this occurrence. Later on, when friends would bring him a gift of food, it was his established custom (sunnah) to accept it as being, in contrast to money, merely a token gift; but, prompted by his socially proper attitude (muruwwah), he would make an appropriate return gift. This taught his friends that it would be inadvisable to press gifts on him.

 

[Ibn ‘Asakir, LXXV; adh-Dhahabi, Nubala XIV, 271]

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