Archive

Archive for the ‘Sunnah’ Category

Love of women- Dealing with lust— Sheikh Abd al-Hamid Kishk

July 7, 2018 Leave a comment

 

Women are the goal of the sexual appetite and the focus of desirous looks and in them, the lower self-finds its repose. The Almighty says

“And one of His signs is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy.” (Quran 30:21)

 

Men spend most of what they earn on women and are their overseers because of their strength and their ability to protect them. If this appetite is confined within the limits prescribed by the Shari’a of Islam, it is a good thing and a blessing for society because it involves the establishment of the Muslim family on firm foundations of love, mercy, and affection. It is no wonder that one of the first commands which issued from the Almighty to Adam was:

“O Adam! Live with your wife in Paradise.” (Quran 2:35)

Allah did not say to him: “Live alone in the garden,” or “Live, you and your lover, in the Garden.” He said to him, “Live, you and your wife…” So Islam, the religion of Truth, calls for marriage and recommends it and urges it so that people will not be burdened with something they will not be able to bear. The sexual drive is a natural instinct which is beneficial if kept within limits but causes destruction and ruin if allowed free rein.

 

For this reason, Islam, with its true Shari’a, does not allow fornication. Fornication is a descent into vice, a plunge into a foul morass. Allah Almighty has connected the sin of fornication with idol worship and murder and He has made the punishment for, it to remain forever in the Fire in terrible, humiliating torment unless that is removed by sincere repentance, belief, and righteous actions.

 

Islam guides people to purification and purity. It establishes pure morals founded on fidelity and virtue. It flows like the pure sea to cleanse the earth of its filth, dirt and every impurity.

 

Allah put love of women before love of children. Love of children does not contain the same excess and extravagance as love of women. There are many men who exalt the love of women over the love of their children and so neglect their upbringing and deprive them of provision. There are many wealthy and powerful men who condemn their children to a life a poverty and abasement because they love another woman more than their mother. They become obsessed with such women and their passion distracts them from every duty. This is a great danger for society as a whole.

 

[Source: From the book, “Dealing with the lust and greed” p.13-14 (pdf)]

Advertisements

Praying Excessively at Night- Ibn al-Jawzi

June 30, 2014 Leave a comment

 

Iblis has deceived some worshipers to perform a lot of night prayers. Some of them pray the entire night, and they feel happier when performing night and duha prayers more than obligatory prayers. Some fall asleep right before fajr and miss the obligatory prayer. Others wake up too lazy to work for sustaining their families.

 

I saw a Shaikh from among them named Husayn al-QazwinI walking a lot during the day in al-Mansur Masjid. When I inquired about this I was told that he does this so he does not fall asleep.

This does not conform with teachings of Islam or with sound intellect:
As for logic, the Prophet (sallallahu alaihi wasallam) said:

“Your body has a right over you, so wake up (when appropriate) and sleep (when appropriate) .

[Abu Dawud, 1369]

 
And He (sallallahu alaihi wasallam) used to say:

Adhere to moderate demeanor. Whoever arm-wrestles this religion will loose.”

[Musnad Ahmed 5/350, Hakim 1/312]

 
Anas, may Allah be pleased with him, said: “The Prophet (sallallahu alaihi wasallam) entered and saw a rope extended between two poles, he said:

‘What is this rope?’ They said: ‘it is a rope of Zainab, when she feels tired she hangs unto it.’ The Prophet (sallallahu alaihi wasallam) said:

‘Untie the rope, you should work actively until you feel tired, then you should rest.”

[Bukharee 3/278]

 

And Allah’s Messenger (sallallahu alaihi wasallam) said:

“If one of you feels sleepy then he should lie down until he is no longer sleepy. Because if he prays while he is sleepy he might curse himself (mistakenly) instead of seeking forgiveness.”

[Bukharee 1/271, Muslim 786]

 

As for the sound intellect:

Sleep re-energises a person, so when a person repells it, this might harm his body and mind.

 

So we seek refuge with Allah from ignorance.

 

If someone says: But we were informed that members of the Salaf  used to pray at night?

We say:

those individuals were gradual in doing so. They made certain not to miss fajr prayer and to take a nap during the day. They also did not eat much, so this worked out well for them. It was not reported to us that Allah’s Messenger (sallallahu alaihi wasallam) stayed awake an entire night. His Sunnah is more worthy of being followed.

 

Some of those falling for Iblis’s deception try to insinuate to others that they were up praying last night. So they would say: So and so, the Adhan giver, gave adhan on time.

 

If this person did not intent to show-off then he has made public his action, which will result in reducing his reward.

 

[Talbees Iblees by Imam Ibn al-Jawzi, page 240-242]

Major Ritual Purification (Ghusl): When to do?

March 12, 2014 Leave a comment

 

It means washing the whole body with water.

 

It is necessitated by one of the following:

 Ejaculation (of semen) because of coitus, masturbation, reflection, wet dream, or other reasons. This is based on the Qur’anic guidance which meaning is translated as:

“If You are in a state of Janabah (i.e. after sexual discharge), purify yourselves (bathe your whole body).”

(Al-Maidah:6)

 

The Prophet Muhammed [sallallahu alaihi wasallam] said:

“Ghusl (major ritual bath) is a must after ejaculation of semen ”.

[Tirmidhi, Ibn Majah and Ahmad]

 

 Sexual intercourse by inserting the glans completely into the vulva, even if no ejaculation takes place, in which case both spouses are required to take a bath (ghusl).

The Prophet Muhammed [sallallahu alaihi wasallam]  said:

“If he (the husband) sits between her legs and penetrates her, ghusl (bath) is obligatory, whether he ejaculates or not ”.

(Muslim)

 

 Stop of bleeding resulting from menstruation or postpartum (confinement) period. The Qur’an says which meaning is translated as:

“They ask you concerning menstruation. Say: It is a harm, so keep away from women at such times and go not in unto them till they are purified. And when they have purified themselves, then go in unto them as Allah enjoined upon you. Truly Allah loves those who turn unto Him, and loves those who have purified for themselves ”.

(Al-Baqarah:222)

 

Allah’s Messenger [sallallahu alaihi wasallam] said to Fatimah Bint Abi Hubaish:

“Leave prayer throughout the days of menstruation, then perform ghusl and do prayer ”.

(Agreed upon)

Ghusl [The Purity]

 Death. Thus if a Muslim dies, living Muslims are required to bathe him/her. Umm ‘Atiyyah, may Allah be pleased with her, narrated:

“Allah’s Messenger [sallallahu alaihi wasallam] came to us when his daughter died and said: ‘Wash her three, five or more times with water and sidr (lote-tree leaves) if you think it is required and sprinkle camphor or something of it on her at the end.’ When we finished, we informed him and he gave us his waist-sheet and told us to shroud her in it.”

(Agreed upon)

 

 If a disbeliever embraces Islam, he should take a ritual bath. This is base on the tradition reported by Qais ibn Assem:

“I came to the Prophet [sallallahu alaihi wasallam] to embrace Islam, so he ordered me to bathe with water and sidr.”

(Abu Daud & Nasai)

 

 
Abu Hurairah narrated that :

“When Thumamah Al-Hanafi embraced Islam the Prophet [sallallahu alaihi wasallam] sent him to Abu Talha’s farm and required him to perform a ritual bath. There, he took a bath and performed two rak’at, upon which Allah’s Messenger said: ‘The faith of your brother has improved.”

(Ahmad)

 

[The Purity by Abdul Rahman Abdul-Kareem AL-Sheha, page 38-39]

Hardship Isn’t the Point by Ibn Taymiyyah [rahimahullah]

October 3, 2013 Leave a comment

In the Name of Allâh, the Most Beneficent, the Most Merciful

“…And it should be known that Allah’s Pleasure and Love are not dependent on you torturing yourself and going through hardship, such that something is better simply on account of how hard it is. It is assumed by many ignorant people that the reward is obtained in accordance with hardship in everything. No! Rather, the reward is in accordance with the benefit of the act and how much it manifests obedience to Allah and His Messenger.

 

So, the more beneficial an act and the more obedient its doer, the more virtuous it is. Actions aren’t virtuous due to their quantity. Rather, they are virtuous due to the effect they have on the heart.

 

 

This is why when the sister of ‘Uqbah bin ‘Amir made a vow to perform Hajj walking barefoot, the Prophet (صلى الله عليه و سلم) said:

 “Indeed, Allah is not in need of your sister torturing herself. Have her continue while riding.” It was narrated that he had her slaughter an animal, and it was also narrated that he had her fast.

 

 

The same applies to the hadith of Juwayriyah when she was performing tasbih using pebbles before noon, and he came back at night and found her sitting in the same position. So, he said to her: “I said four words three times that would outweigh all that you have said today.”

 

 

The point of all this is to know that Allah didn’t command us to do except what is beneficial for us, and He didn’t forbid us except from what is harmful to us. This is why Allah praises righteous acts and encourages righteousness and benefit, and discourages corruption and harm.

 

Allah forbade us from filthy things due to the harm and corruption they bring about, and He commanded us with righteous acts due to the benefit they bring about. It might be the case that such actions cannot be performed except with some hardship, such as Jihad, enjoining the good, preventing the bad, seeking knowledge, etc. So, all of this is obtained through hardship, and one is rewarded for them due to the benefit that they result in. This is like when the Prophet (صلى الله عليه و سلم) said to ‘A’ishah when she performed ‘Umrah from at-Tan’im in the year of the Farewell Hajj: “Your reward is in accordance with your effort.”

 

 

However, if the benefit of the act does not outweigh the hardship it involves, this is a form of ruin and corruption, and Allah does not Love corruption.

 

An example of this is in worldly benefits. Enduring hardship to make a great gain or repel a great enemy is praiseworthy. As for one who endures great effort and hardship in order to make an insignificant amount of money or to repel a very minor harm, he is just like a person who pays a thousand dirhams in exchange for a hundred, or one who walks for an entire day to get a meal while he could’ve gotten a better meal in the very town he lives in.

 

So, the legislated and recommended course of action is all about justice, balance, and moderation – which are the best and loftiest of affairs – just as the Firdaws is both the highest part of Paradise and the middle (i.e. best) part of it. So, whoever is like this will have this as his destination, by Allah’s Permission…”

[‘Majmu’ al-Fatawa’; 25/126-127]

 

Related read:

® Are We Allowed to Create New Types and Styles of Adhkaar (remembrances of Allah e.g. SubhanAllah) and Duaa (Supplications)

 

Ruling on Performing Salah wearing tight clothes that display the shape of one’s private parts

March 27, 2013 Leave a comment

 

Wearing tight clothes is something religiously Haram [forbidden] and medically not recommended for its negative effects on the body. Some of those who wear them are not even able to prostrate themselves in Salah. If such clothes lead a muslim to abandon Salah then wearing them is totally forbidden. It is indeed proved that most of those who wear tight clothes do not perform Salah. And if they do, they perform it in the way the hypocrites do!!!

 

Many muslims of today do their Salah wearing tight clothes that shape their private parts or even display a part of them.

 

Al-Hafith Ibn Hajar related from Ashhab that the later held the opinion that

if a person performed his salah wearing trousers and was able to wear something else, he should repeat it [for the one he did wearing trousers is invalid] within its time unless these trousers are thick. Some hanafis held the opinion that doing Salah wearing trousers is something detested.

[ Fath Al-Bārī (vol. 1 / p.476).]

 

 

Those reverend ‘Ulamah delivered such rulings concerning wide trousers, what would they have said had they seen the tight ones with which muslims of today do their Salah??

 

The eminent scholar Al-albani said:

‘Trousers have two main hedious things;

the first; those who wear it are actually imitating the disbelievers. Muslims of old days used to wear wide trousers [Sarāwil], like those [wide ones] some Syrians and Lebanese still wear. Tight clothes is one of the things the colonizing nations left behind in the colonized nations which the later adopted easily because of their ignorance [in religion] and simple mindedness.

 

The second is that this kind of [tight] trousers shapes one’s private parts- which extend from the knees up to the navel for males. The praying person should be far away from such disobedience especially when he prostrates himself to Allah .

 

The private parts of those who wear such clothes are clearly displayed (when they prostrate themselves in Salah)!! what kind of Salah is this before the hands of the Rabb??

 

Many young muslim men forbid women from wearing tight clothes because it displays the size of their bodies but they forget to apply the same rule on themselves. There is no difference between men and women concerning wearing tight clothes which display the size of one’s private parts. Young muslims should be aware of this. Few are those who know and apply this rule on themselves’ [1]

 

If a muslim performs his Salah wearing wide trousers, the Salah is valid and correct. It is better thought to wear a Qamīs that covers the part of the body between the knees and the navel.

 

If it is longer to cover half of the legs or even the heels, it would be even better.[2]

 

=====================================================

(1) This is an answer to a question raised by Abū Ishāq Al-Huwainy from Egypt, and it was recorded in Jordan, on Muharram 1407 Hijra. Refer to Al-Albānī’s book “Hijāb Al-Mar’ah al-Muslimah Fil Kitab Wa Asunnah”, the fourth condition of the muslim woman’s Hijāb which is “It should be very wide so as not to display the size of her

body or any part of it” (p.59..).

 

Muslim men and women share the same ruling, but it is widely violated by men of these days; most of them do their Salah wearing tight trousers. There is no might but with Allah .

The prophet sallallahu alaihi wasallam said:

“Forbade that a muslim performs Salah wearing tight trousers with no Ridaover it”.

This hadīth was narrated by Abū Dāwūd and Al-Hākim. It is a sound hadīth as is mentioned in “Sahīh Al-Jāmi’As-Sagīr” (no.6830), At-Tahāwī in “Sharh Ma‘ānī Al-’Āthār” (vol.1 / p.382). Refer to Shaikh Hmūd Tuwaijir’s book “Al-Idāh Wat Tabyīn Limā Waqa‘a Fihī Al-Aktharūn Min Mushābahat Al-Mushrikīn” (pp.77-82).

 

 

2) Taken from Shaikh Abdul Azīz Ibn Baz “Fatāwā” (vol.1 / p.69). This is also the ruling which the Permanent Committee for Scientific Researches and Religions Rulings delivered for a question raised about performing Salah wearing [tight] clothes.

The question is registered in the Department of Research (no. 2003). The answer for this question was as follows:

‘If these trousers do not display the size of the private parts due to their widness, nor are they transparent but thick, one’s Salah is valid.

If the case is the opposite; i.e. the trousers are tight or transparent that the private parts are displayed, then one’s Salah  is null and void.

If only the size of one’s private parts is clear when wearing such clothes, then one’s Salah is detested except if one has no other alternative but wearing them. May Allāh  guide us to the right path.

 

[Source:  The Clarified Ruling Of Mistakes Done In Salah  By: Mashhūr Hasan Āl Salmān, pg20-21]

 

For more rulings on Salah, Click here.

 

The Deceased Should Be Buried in the land of their death

February 28, 2013 Leave a comment

 

Ibn Qudaamah said:

The deceased should not be moved from the land of his death to another land unless that is for a valid reason. This is the view of al-Awzaa’i and Ibn al-Mundhir…and because it is easier and it avoids any delay that may cause the corpse to start decaying before burial. But if there is a valid reason for doing so, then it is permissible.

Al-Mughni, 2/193-194

 

 

The Standing Committee said concerning this issue:

The Sunnah at the time of the Prophet (peace and blessings of Allah be upon him) and the time of the Sahaabah was to bury the deceased in the graveyard of the land or city in which he died, and to bury the martyrs where they died. It is not proven in any hadeeth or report that any of the Sahaabah was moved to a place other than the graveyard of the land or city in which he died, or to another place nearby. 

 

Because of that, the majority of fuqaha’ said: it is not permissible to move the deceased before burial to a land other than the one in which he died, unless that is for a valid reason such as the fear that his grave may be violated if he is buried where he died, or that it may be mistreated, in which case he must be moved to a place where his grave will be safe.

 

For example, moving him to his homeland so that his family will feel better and will be able to visit his grave is permissible.

 

But in such cases that is subject to the condition that there is no fear that the corpse may start to decay because of the delay in burial, and that his sanctity will not be violated. If there is no need to move him and these conditions are not met, then it is not permissible to move him.

 

 

The Committee believes that every deceased person should be buried in the graveyard of the city in which he dies, and that they should not be moved to another city unless that is for a valid reason, in accordance with the Sunnah and the practice of the salaf or early generations of this ummah, so as to avoid transgressing the rules of sharee’ah, to bury the deceased quickly as encouraged in sharee’ah, to protect the deceased from the procedures that may be done to his body to prevent decay, and to avoid the extravagance of spending large amounts of money unnecessarily and for which there is no legitimate shar’i need, as well as protecting the rights of the heirs and saving this money so that it may be spent in the proper ways. This is the fatwa signed by the Committee. May Allah send blessings upon our Prophet Muhammad and upon his family and companions.

Fataawa Islamiyyah, 2/31, 32

 

Related link:

       ¶ Family of the Deceased Preparing Food for      Others to Gather and Eat From

       ¶  A person dies on a ship. What to do?

Ahle hadeeth and Ahlur Rai [جماعة أهل الحديث و أهل الرأي]

February 16, 2013 Leave a comment

 

Ahle hadeeth means the follower of Hadeeth. Ahlur Rai means the follower of Rai (human wisdom). Those who seek solutions of all problems of life on the basis of the holy Quran and saheeh Hadeeth are known as Ahle hadeeth. On the other hand… those who take solutions of the problems of life from Fiqhi Usool i.e. the formulas of practical laws made by any earlier scholar, they, according to Shah Waliullah, are known as Ahlur Rai. They do not seek Hadeeth of the Prophet (sallallahu alaihi wasallam) and Athar of Sahaba  in making solutions to any problem, rather they try to solve it by making comparison with any Fiqhi decision or any Fiqhi principle given by an earlier Mujtahid Faqeeh and bring out its various branches and sub-branches with the help of Qias i.e. analogical method.(a) In this way, they follow in about all steps the Usool-i-Fiqh designed by their Imam or Faqeeh. As a result, in many cases they give preference the Rai of a person above saheeh Hadeeth.

 

On the other hand,

the Ahle hadeeth, in every case gives preference to the decision of the holy Quran and saheeh Hadeeth above others and rejects the person’s Rai which opposes the Hadeeth. They do not appraise the Quran and Hadeeth on the basis of Rai, but they appraise Ray on the basis of the Quran and Hadeeth. They give preference to Wahi (revelation) above Rai i.e. human wisdom and consider Rai as explanatory for Wahi. They do not reject Hadeeth on different pleas, at the time when they find any Rai of self or any person they follow contradicts to the Hadeeth; rather they bow before the decision of Hadeeth in all respect. The Ahle hadeeth believes in Ijtihad and considers it permissible to do by all competent Ulama of all ages. They believe in such type of Ijtihad or Rai and Qias which are based on the holy Quran, saheeh Hadeeth and Ijma-i-Sahaba.

 

For this reason Imam Malik, Shafe‘ii, Ahmad, Ishaque, Imam Bukhari and others, the best Faqeehs and Mujtahids of the Ummah are called Ahle hadeeth, not Ahlur Rai. On the other hand, due to lack of sufficient collections of Hadeeth, Imam Abu Haneefah (Rahimahullah) became more dependants on personal Rai and Qias, for which he was reckoned as Imam of Ahlur Rai i.e. the leader of the followers of Rai. As the world famous historian and social scientist of Morocco Abdur Rahman Ibnu Khaldoon (732-802 A.H.) says,

[The wave of logic also touched the scholars of Ahle Sunnah).As a result, the Fiqh became divided into two main streams by the name of ‘Ahle hadeeth’ and ‘Ahlur Rai’.

One of these was the Tareeqah of the followers of Rai and Qiyas. They were mostly the inhabitants of Iraq.

The second one is the Tareeqah of Ahle hadeeth. They were the inhabitants of Hijaz (Makkah-Madina).

Very few numbers of Hadeeth were there in Iraq. For which they devoted to Qiyas more and they also acquired proficiency in this regard. Therefore, they have been regarded as Ahlur Rai i.e. the followers of Rai. The leader of this group was Abu Haneefah in whose name a Mazhab has been set up]. (b)

 

This is to note that this is Iraq where the fabrication of Hadeeth has begun first.

Hinting to this, Imam Ibnu Shihab Zuhri (50-124 A.H.) says,

A hadeeth of a half cubit, issued from here, becomes one cubit in length when comes back from Iraq.

 

Imam Malek (93-179 A.H.) has termed Iraq as a ‘factory of hadeeth adulteration’ . That is one saheeh Hadeeth after much additions and subtractions is circulated from here adulteratedly.(c)

 

Imam Abu Haneefah (Rahimahullah) was the inhabitant of the city of Kufa in Iraq and his chief disciples were from there. For this reason his followers are named as Hanafee, Kufi, Ahlur Rai, Ahlul Kufa, Ahlul Iraq etc.

_____________________________________________________________

(a) Shah Waliullah, Hujjatullahil Baligah (Cairo: 1322 A.H.) P. 1/129; To know in details, see the discussion in the chapter ‘Difference between Ahlul Hadeeth and Ahlur Rai’ P.1/118-122.

(b) Abdur Rahman Ibnu Khaldoon, Tareekh (Bairut: Muassasatul A‘lami, n.d.) Muqaddamah P. 1/446.

(c) Dr. Mustafa Saba‘ii, As-Sunnah (Bairut: Al-Maktabul Islami, 4th edition 1405/1985) P. 79.

 

[Source: From the book: Ahle hadeeth movement; What and Why? by Dr. Muhammad Asadullah Al-Ghalib, pg, 21-23 ]

%d bloggers like this: