Asaaamu alaikum,i would like to know where exactly has it been mentioned in the quran orhadith that it is compulsary for women to observe niqab? from what ihave gathered that the scolars have recently decided for it becompulsary on a woman.Jazakallah
Answer:Waalaikumussalam warahmatullahi wabarakatuh.Bismillahir Rahmaanir Rahim.Allah Taala has mentioned in the Holy Quran :"Oh Prophet SAW! Say to your wives, your daughters and the believingwomen that they should lower their jilbaabs (a sheet/cloak cast overthem, covering them from head to toe which includes the face) untothem... (Surah Al-Ahzaab, verse 59)
Ibn Abbas RA said : Allah has commanded the believing women that whenthey come out of their houses due to a necessity, they should covertheir faces from top of their heads using their jilbaabs and only exposeone eye.
Muhammad ibn Seereen RA said : `Ubaidah As-Salmaani RA askedregarding the commentary of this verse, thus he covered his face andhead but exposed his left eye.This clearly shows that the mufassireen (commentators of the Quran) wereunanimous on the covering of the face since the time of Nabi SAW and itwas not just recently made obligatory by the ulamaa.
In another verse Allah Taala mentions :"Say (Oh Prophet SAW)! To the believing women that they should lowertheir gazes (from na mahram men) and they should protect their privateparts (from committing indecency) and they should not expose theirbeauty except that which is evident (impossible to conceal like theircloaks, jilbaabs, gloves etc.) and they should draw their veils overtheir chest/bosom... (Surah An-Nur, verse 31)
It is also stated in the Holy Quran :…And when you (the Sahabah RA) ask something from them (NabiSAW's wives RA) thus ask them from behind a screen/curtain. That ispurer for your hearts and their hearts… (Surah Al-Ahzaab, verse 53)It was reported in a Hadith by Umme Salmah RA that she and HadhratMaimunah RA were by Rasulullah SAW. She said : While we were by NabiSAW, Ibn Maktum RA came to Nabi SAW and this incident occurred after wewere commanded with observing hijaab.
Thus, Nabi SAW said : Make hijaabfrom him. Therefore I said : Oh Rasulullah! Is he not blind whereby hecannot see us and does not recognize us? Nabi SAW said : Are the two ofyou blind as well? Are you not able to see him? (Abu Daud, Tirmidhi)From this hadith, it is noted and can be understood that a soundbelieving woman (not blind) should observe purdah as best as possibleeven in the presence of a blind person!
In the Holy Quran, this is mentioned :Thus, one of them two (daughters of the old man) came to him (Musa AS)in such a manner that she was walking with modesty… (Surah Al-Qosas,verse 25)The manner she walked was referred to as the manner a free/nobleperson's walk, meaning she came while covering her face with thesleeve of her clothes.Hadhrat Umar RA said : She came while raising her clothes to cover herface not like of those women who are sly and nosy.Even during the time of Musa AS the women used to cover their faces fromna mahram men and the women who expose their faces were regarded as slyand nosy women.And Allah knows best.Wassalam.
Showing posts with label Fatwa. Show all posts
Showing posts with label Fatwa. Show all posts
Wednesday, July 29, 2009
Thursday, October 30, 2008
Some Rulings about Hajj
By Mufti Ebrahim Desai
Posted: 6 Jamad-ul-Awwal 1424, 6 July 2003
Q.) A lady wants to perform Hajj but her husband is reluctant to accompany her. She does not have any Mahram. Is there any way she can perform Hajj? Give examples from Qur'an and Sunnah for our knowledge. [Qamar Zia Zuberi]
A.) If the lady in reference is a Hanafi, she has to be accompanied by her Mahram to perform Hajj. Her husband should be advised to assist his wife in fulfilling her Hajj. It is recorded in Tirmidhi that one Sahaabi, Radi-Allahu anhu, enquired from Rasulullah about joining the Jihaad or serving as a Mahram for his wife for Hajj. Rasulullah advised him to leave Jihaad and given preference to joining his wife for Hajj. And Allah Ta'ala Knows Best
Source: http://www.albalagh.net/qa/hajj_without_mahram.shtml
By Moulana Imraan Vawda
Posted: 27 Zul-Hijjah 1423, 1 March 2003
Q.) I would like to send a pious friend of mine to hajj in the absence of my father ( Hajj Badal). This friend of mine got the information that since he has not done hajj before, he cannot do hajj badal. His concern is that I will be wasting my money on him and my father (who passed away) will not get the rewards. Please explain if this is true? [Roanaq Osman]
A.) If Hajj is Fardh upon your friend at this moment, i.e. he has all the means to go for Hajj, then it will be Makrooh Tahrimi for your friend to do Hajj-e-Badal. He will first have to perform his own Hajj.
However, if Hajj is not Fardh on him, i.e. he does not have the means to go for Hajj, then he can do Hajj-e-Badal even though he has not performed Hajj before. (Ahsanul Fataawa vol.4 pg.522)
And Allah Ta'ala Knows Best
source: http://www.albalagh.net/qa/hajj_badal.shtml
Posted: 6 Jamad-ul-Awwal 1424, 6 July 2003
Q.) A lady wants to perform Hajj but her husband is reluctant to accompany her. She does not have any Mahram. Is there any way she can perform Hajj? Give examples from Qur'an and Sunnah for our knowledge. [Qamar Zia Zuberi]
A.) If the lady in reference is a Hanafi, she has to be accompanied by her Mahram to perform Hajj. Her husband should be advised to assist his wife in fulfilling her Hajj. It is recorded in Tirmidhi that one Sahaabi, Radi-Allahu anhu, enquired from Rasulullah about joining the Jihaad or serving as a Mahram for his wife for Hajj. Rasulullah advised him to leave Jihaad and given preference to joining his wife for Hajj. And Allah Ta'ala Knows Best
Source: http://www.albalagh.net/qa/hajj_without_mahram.shtml
By Moulana Imraan Vawda
Posted: 27 Zul-Hijjah 1423, 1 March 2003
Q.) I would like to send a pious friend of mine to hajj in the absence of my father ( Hajj Badal). This friend of mine got the information that since he has not done hajj before, he cannot do hajj badal. His concern is that I will be wasting my money on him and my father (who passed away) will not get the rewards. Please explain if this is true? [Roanaq Osman]
A.) If Hajj is Fardh upon your friend at this moment, i.e. he has all the means to go for Hajj, then it will be Makrooh Tahrimi for your friend to do Hajj-e-Badal. He will first have to perform his own Hajj.
However, if Hajj is not Fardh on him, i.e. he does not have the means to go for Hajj, then he can do Hajj-e-Badal even though he has not performed Hajj before. (Ahsanul Fataawa vol.4 pg.522)
And Allah Ta'ala Knows Best
source: http://www.albalagh.net/qa/hajj_badal.shtml
Saturday, August 16, 2008
Way of Ghusl
Assalam alaikum wa rahmatullahi wa barakatuhum
I was asked about The proper way to perform ghusl :
Source : http://www.muftisays.com/qa.php?viewpage=viewQA&question=1728
The farz of ghusl.
1. Passing water into and out of the mouth, i.e. Gargling.
2. Putting water into the nostrils.
3. Ensure that the navel and ears are all wet.
4. If the hair of a woman are plaited, she is excused from loosening her plaited hair but it is compulsory for her to wet the base of each and every hair, If she fails to do so then the Ghusl will not be valid.
As for men who grow long hair and plait them, they are not excused from leaving their hair DRY.
If a woman experiences difficulty or is unable to wet the very bottom of her plaited hair, then it is necessary for her to unplait her hair and wash her entire hair.
5. Ensure that the skin of the beard is wet.
6. Ensure the skin of the mustach, eyebrows and private part are wet.
8. If one is not circumcised, one should ensure the inner part is wet.
7. Passing water over the entire body.
Note: if any of the Faraid are left out or a hairs breadth place is left dry the Ghusl will be Incomplete.
(Nurul Idhah)
The sunnats in Ghusl and the ettiquettes.
1. To begin with Bismillah.
2. Washing hands upto the wrists.
3. Washing the private parts and the parts over which uncleanliness is found.
4. Niyyat of washing off Hukmi Najaasat.
5. Making Wudhu before washing the body. If one is making Ghusl on a stool or platform where water will rapidly flow away, then perform the complete Wudhu. If there is a fear of the feet being dipped in waste water during the Ghusl then postpone the washing of the feet to the end of the Ghusl. Ensure that the mouth and nostrils are thoroughly rinsed thrice.
6. Then passing water over the whole body thrice.
7. Thereafter pour water thrice over the right shoulder and over the left shoulder thrice
8. Clean the entire body by rubbing it.
All parts of the body should be rubbed with the hands to ensure that water has reached all parts of the body and no portion is left dry.
9. One should not face towards the Qibla and recite any Du'a etc.
10. Rings, earrings, etc. should be removed to ensure that no portion covered by them is left dry. If they are not wet Ghusl will be incomplete. (Nurul Idhah)
And Only Allah Taala Knows Best.
I was asked about The proper way to perform ghusl :
Source : http://www.muftisays.com/qa.php?viewpage=viewQA&question=1728
The farz of ghusl.
1. Passing water into and out of the mouth, i.e. Gargling.
2. Putting water into the nostrils.
3. Ensure that the navel and ears are all wet.
4. If the hair of a woman are plaited, she is excused from loosening her plaited hair but it is compulsory for her to wet the base of each and every hair, If she fails to do so then the Ghusl will not be valid.
As for men who grow long hair and plait them, they are not excused from leaving their hair DRY.
If a woman experiences difficulty or is unable to wet the very bottom of her plaited hair, then it is necessary for her to unplait her hair and wash her entire hair.
5. Ensure that the skin of the beard is wet.
6. Ensure the skin of the mustach, eyebrows and private part are wet.
8. If one is not circumcised, one should ensure the inner part is wet.
7. Passing water over the entire body.
Note: if any of the Faraid are left out or a hairs breadth place is left dry the Ghusl will be Incomplete.
(Nurul Idhah)
The sunnats in Ghusl and the ettiquettes.
1. To begin with Bismillah.
2. Washing hands upto the wrists.
3. Washing the private parts and the parts over which uncleanliness is found.
4. Niyyat of washing off Hukmi Najaasat.
5. Making Wudhu before washing the body. If one is making Ghusl on a stool or platform where water will rapidly flow away, then perform the complete Wudhu. If there is a fear of the feet being dipped in waste water during the Ghusl then postpone the washing of the feet to the end of the Ghusl. Ensure that the mouth and nostrils are thoroughly rinsed thrice.
6. Then passing water over the whole body thrice.
7. Thereafter pour water thrice over the right shoulder and over the left shoulder thrice
8. Clean the entire body by rubbing it.
All parts of the body should be rubbed with the hands to ensure that water has reached all parts of the body and no portion is left dry.
9. One should not face towards the Qibla and recite any Du'a etc.
10. Rings, earrings, etc. should be removed to ensure that no portion covered by them is left dry. If they are not wet Ghusl will be incomplete. (Nurul Idhah)
And Only Allah Taala Knows Best.
Monday, June 30, 2008
Fatwa On Colored Contact Lenses
As-Salamu `alaykum wa Ramatullah wa Barakatuh! Dear scholars, what does Islam say on wearing colored contact lenses, especially for women? Is it haram?
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, we would like to thank you for showing keenness on knowing the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations.
As regards your question, we'd like to cite for you the fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee:
"I think that when men use contact lenses, they use them primarily to cure their sore eyesight. Such form of use both for curing long-sightedness and short-sightedness is purely for a medical purpose. Therefore, there is nothing wrong in using contact lenses in this case because they here resemble normal eye glasses. What applies to men, according to the previous ruling, applies also to women.
However, if women use those contact lenses for the purpose of exposing beauty, drawing men's attention and causing temptation, there is no doubt that such thing is strictly prohibited.
Here, we would like to refer to an important point, relating to the common habit noticed in some girls wearing colorful contact lenses and choosing the green in particular for the purpose of attraction, and physical appearance. So the ruling on this is based on the purpose and intention. If the aim behind wearing such contact lenses is to cause sedition and obtain gains out of deception, then there is no doubt that wearing such lenses in this case is forbidden."
Shedding more light on this issue, Sheikh Ahmad Kutty, Imam and religious director at both the Islamic center of Toronto (Jami mosque) and the Islamic foundation of Toronto, and instructor at the Islamic Institute of Toronto, says:
"The Shari`ah has come to observe three categories of people's interests (Masalih), namely Daroriyyat (necessities), Hajiyyat (complementary), and Tahsiniyyat (embellishments). In all of its rulings the Shari`ah aims at the realization of one or the other of these Masalih.
As far as the issue of women wearing colored contacts is concerned, I would like to raise this question: under which category of the foregoing interests can we put this act? I cannot say it is Daroriyyat, nor Hajiyyat, or Tahsiniyyat because I wonder why do women think they should do that?
Further, some of these modern cosmetics aim at changing Allah's creation in some forms like changing the color of the eye. Allah has given each woman a beauty that she can adorn herself and beautify for her husband without going to the extreme and doing something which might be considered repugnant according to the Shari`ah.
I do not say wearing colored contacts is haram since there is no certain operation to be undergone with a view to changing the color of the eyes forever. But I would say it is a kind of excessive beautification which is not recommended in Islam. Islam, as a religion that is based on moderation, does not approve of going to the extreme in anything.
However, if such kind of lenses are used for medical purpose and for the sake of treating sickness in the eyes, then it is a necessity which is given exception in Islam."
Sheikh Muhammad Saleh Al-Munajid, a prominent Saudi lecturer and author, adds:
"There are two types of contact lenses:
1- Ophthalmic contact lenses: Those that are used to correct sight defects. There is nothing wrong with using this kind of contact lenses on the advice of a specialist oculist.
2- Colored cosmetic contact lenses: These come under the rulings on adornment. If a woman wears them for her husband, there is nothing wrong with it. If she wears them for other to see her, then it should not cause any fitnah or temptation. There is also the condition that they should not cause any harm, and there should be no element of cheating or deceiving, such as a woman wearing them when she meets the man who is proposing marriage to her."
Source: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544976
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, we would like to thank you for showing keenness on knowing the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations.
As regards your question, we'd like to cite for you the fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee:
"I think that when men use contact lenses, they use them primarily to cure their sore eyesight. Such form of use both for curing long-sightedness and short-sightedness is purely for a medical purpose. Therefore, there is nothing wrong in using contact lenses in this case because they here resemble normal eye glasses. What applies to men, according to the previous ruling, applies also to women.
However, if women use those contact lenses for the purpose of exposing beauty, drawing men's attention and causing temptation, there is no doubt that such thing is strictly prohibited.
Here, we would like to refer to an important point, relating to the common habit noticed in some girls wearing colorful contact lenses and choosing the green in particular for the purpose of attraction, and physical appearance. So the ruling on this is based on the purpose and intention. If the aim behind wearing such contact lenses is to cause sedition and obtain gains out of deception, then there is no doubt that wearing such lenses in this case is forbidden."
Shedding more light on this issue, Sheikh Ahmad Kutty, Imam and religious director at both the Islamic center of Toronto (Jami mosque) and the Islamic foundation of Toronto, and instructor at the Islamic Institute of Toronto, says:
"The Shari`ah has come to observe three categories of people's interests (Masalih), namely Daroriyyat (necessities), Hajiyyat (complementary), and Tahsiniyyat (embellishments). In all of its rulings the Shari`ah aims at the realization of one or the other of these Masalih.
As far as the issue of women wearing colored contacts is concerned, I would like to raise this question: under which category of the foregoing interests can we put this act? I cannot say it is Daroriyyat, nor Hajiyyat, or Tahsiniyyat because I wonder why do women think they should do that?
Further, some of these modern cosmetics aim at changing Allah's creation in some forms like changing the color of the eye. Allah has given each woman a beauty that she can adorn herself and beautify for her husband without going to the extreme and doing something which might be considered repugnant according to the Shari`ah.
I do not say wearing colored contacts is haram since there is no certain operation to be undergone with a view to changing the color of the eyes forever. But I would say it is a kind of excessive beautification which is not recommended in Islam. Islam, as a religion that is based on moderation, does not approve of going to the extreme in anything.
However, if such kind of lenses are used for medical purpose and for the sake of treating sickness in the eyes, then it is a necessity which is given exception in Islam."
Sheikh Muhammad Saleh Al-Munajid, a prominent Saudi lecturer and author, adds:
"There are two types of contact lenses:
1- Ophthalmic contact lenses: Those that are used to correct sight defects. There is nothing wrong with using this kind of contact lenses on the advice of a specialist oculist.
2- Colored cosmetic contact lenses: These come under the rulings on adornment. If a woman wears them for her husband, there is nothing wrong with it. If she wears them for other to see her, then it should not cause any fitnah or temptation. There is also the condition that they should not cause any harm, and there should be no element of cheating or deceiving, such as a woman wearing them when she meets the man who is proposing marriage to her."
Source: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544976
Saturday, June 14, 2008
Deodorant - HAlal or Haram
Question:
if a deodrant has alchohol are we allowed to use it because i was told that alchohol used in deodrants is different from normal alchohol because it is made in labs in a different way.
Answer:
Bismihi Ta'aalaa
The general rule on the use of alcohol based perfumes/deodrants, etc is that if the alcohol has been extracted from grapes or dates their use will be forbidden since this is Najis (impure) and will thus make the body and clothes impure.
Further, it is mentioned in Muslim Food Guide (1420/200 edition) that Ethanol (ethyl alcohol) is also impermissible as it is generated from the fermentation of sugars from cane, forming the intoxicating element of all fermented liquors. (A-20)
If the deodrants/perfume is made from synthetic/chemical alcohol, extracted and manufactured from items besides grapes or dates, then the use of such products is permissible.
Hazrat Mufti M. Taqi Usmani Saheb, (A leading contemporary scholar of Pakistan) writes in his commentary of Sahih Muslim, "The majority of alcohol used in medication and perfumes is not manufactured from grapes and dates, it is extracted from grains, peels or petroleum etc." (Takmilah Fathul-Mulhim Vol. 3 Page. 608)
Before using such products, it is advisable from the Shar'ee point of view to check with the manufacturers on the type of alcohol used. (i.e. whether natural or synthetic based).
Allah SWT Knows Best.
(Mufti) Abdullah Patel
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if a deodrant has alchohol are we allowed to use it because i was told that alchohol used in deodrants is different from normal alchohol because it is made in labs in a different way.
Answer:
Bismihi Ta'aalaa
The general rule on the use of alcohol based perfumes/deodrants, etc is that if the alcohol has been extracted from grapes or dates their use will be forbidden since this is Najis (impure) and will thus make the body and clothes impure.
Further, it is mentioned in Muslim Food Guide (1420/200 edition) that Ethanol (ethyl alcohol) is also impermissible as it is generated from the fermentation of sugars from cane, forming the intoxicating element of all fermented liquors. (A-20)
If the deodrants/perfume is made from synthetic/chemical alcohol, extracted and manufactured from items besides grapes or dates, then the use of such products is permissible.
Hazrat Mufti M. Taqi Usmani Saheb, (A leading contemporary scholar of Pakistan) writes in his commentary of Sahih Muslim, "The majority of alcohol used in medication and perfumes is not manufactured from grapes and dates, it is extracted from grains, peels or petroleum etc." (Takmilah Fathul-Mulhim Vol. 3 Page. 608)
Before using such products, it is advisable from the Shar'ee point of view to check with the manufacturers on the type of alcohol used. (i.e. whether natural or synthetic based).
Allah SWT Knows Best.
(Mufti) Abdullah Patel
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Friday, June 6, 2008
Photos and videos - Islamic Ruling
Assalam alaikum wa rahamtullahi wa barakatuhum
Photos and Videos
By Mufti Ebrahim Desai
Q.) I have always heard that taking photos and having the photos taken using a camera is not allowed in Islam. The Hadith (Allahu Alam) which is quoted more or less means that sketching pictures of a living object (most commonly a human being) is prohibited in Islam. This hadith is about sketching pictures with a person's hand.
What is the ruling for using a camera for doing this? Is it the same? If yes, please enlighten us according to Qur'an, Sunnah and Fiqh.
What if the photos of children only are taken (when they are mehram for all) and anyone can see their photos. According to one opinion, photography is prohibited because there is a possibility that a non-mehram can see that picture. Is it prohibited for all to take and see the photos regardless of being mehram or non-mehram?
What is the ruling according to Fiqh about movie making? It is a common practice now to relay Salat from Makkah Mukarammah during Ramadan in which Imam-e-Kaaba and the Namazis are shown during the prayers. As another example, our ulema and religious people also present various programs on television (TV) during Ramadan or otherwise, and have their movie made. Our religious scholars are always reluctant and avoid to have their photos taken, but isn't getting the programs recorded for TV the same as having the photos taken? [Talib Hidaya]
A.) Picture frames and photographs of animate objects are not permissible to display. Frames having pictures of inanimate objects e.g. trees, mountains, etc. are permissible.
Sayyidna Abu Talha, Radi-Allahu anhu, narrates that Nabi, Sall-Allahu alayhi wa sallam, said, "Angels (of mercy) do not enter a house wherein there is a dog or a picture." (Mishkat vol. 2 p.385)
Abdullah ibn Masood, Radi-Allahu anhu, narrates that Rasulullah, Sall-Allahu alayhi wa sallam, said, "The people with the most severe punishment by Allah will be the picture makers." (Ibid).
Sayyidna Ibn Abbas (RA) narrates, "I heard the messenger of Allah saying, 'Every picture-maker will be in the fire. A life will be created for every picture the picture-maker made, and he will be tortured in Hell.'"
If you have to make pictures (says Ibn Abbaas) then make a picture of a tree or such things which are inanimate.' (Bukhari and Muslim)
However, if the frames are of inanimate objects but containing verses of the Noble Qur'an, Hadith and names of Allah Taala then extreme caution must be taken where these frames are hung. If hung at home in the lounge or sitting room then due respect should be shown by not using vulgar language or smoking there. And Allah Taala Knows Best.
Source: http://www.albalagh.net/qa/photo_video.shtml
******************************************************
Moulana Qamruz Zaman
London, UK.
Question :
i have heard that keeping pictures in the house is haraam. 1) i have told some members of my family about this and they do not want to get rid of family photos especially of deceased. 2) we have newspapers in the house but they get recycled and thrown away anyway so would i have to delete the photos on the newspapers after purchasing then?because i feel like it would be just a waste of time.
Answer:
Bismillah
Al-jawab billahi at-taufeeq (the answer with Allah's guidance)
1) One must get rid of living pictures of the deceased etc. This ruling applies on all pictures of living objects whether they are alive or deceased.
In Surah Al-Anbiya 21:51-54, Allah Ta'ala says:
"And indeed We bestowed afore time on Ibrahim (Abraham) his (portion of) guidance, and We were Well-Acquainted with him (as to his Belief in the Oneness of Allah, etc.). When he said to his father and his people: "What are these images, to which you are devoted?"
They said:"We found our fathers worshipping them."
He said: "Indeed you and your fathers have been in manifest error."
Narrated Aisha (RA):
When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah." (Bukhari 2.425)
Narrated Ali ibn Abu Talib (RA):
Abul Hayyaj al-Asadi told that Ali ibn Abu Talib said to him: Should I not send you on the same mission as Allah's Messenger sent me? Do not leave an image without obliterating it, or a high grave without levelling it. This Hadith has been reported by Habib with the same chain of transmitters and he said: (do not leave) a picture without obliterating it. (Muslim)
Why should pictures not be kept:
It opens the door of idol worship. That is, it will turn into a common custom. There are different level of understanding among the masses so, there is always the possibility of mischief and misuse as indeed, had happened earlier. Those who made icons did not themselves worship them but cast them to keep alive the memory of righteous elders and saints. Finally, it led to idol worship. Therefore, to keep pictures is unlawful even from an angle of reasoning and intelligence. (The wisdom behind the commands of Islam Pg. 350)
It should be remembered that, true memories of a Muslim relative or friend reside in the heart, and One must remember them by praying for mercy and forgiveness for them.
However, if one has kept the picture of their deceased, they will not have any difficulties in the grave. Insha Allah.
2) Nabi (Sallallaahu Alayhi Wasallam) is reported to have said that, 'The Malaaikah (angels) do not enter into those homes wherein there are dogs and pictures (of animate objects).' [Reported by Imam al-Bukhari and Muslim ].
This Hadith means that such an action constitutes violation and disobedience to Divine Orders. The presence of Angels manifests Allah's Mercy. So, the house in which there is no Mercy of Allah, is not good.
Also, In the light of the above Hadith, we understand that animate pictures should not be kept in the house. Hence, newspapers and magazines should be removed from the house after being used.
However, if one cannot remove it after use, it should then be covered with something or place it in the cabinet draw or something similar.
And Only Allah Ta'ala Knows Best.
Source: http://muftisays.com/qa.php?viewpage=viewQA&highlight=%20photo&question=1047
Photos and Videos
By Mufti Ebrahim Desai
Q.) I have always heard that taking photos and having the photos taken using a camera is not allowed in Islam. The Hadith (Allahu Alam) which is quoted more or less means that sketching pictures of a living object (most commonly a human being) is prohibited in Islam. This hadith is about sketching pictures with a person's hand.
What is the ruling for using a camera for doing this? Is it the same? If yes, please enlighten us according to Qur'an, Sunnah and Fiqh.
What if the photos of children only are taken (when they are mehram for all) and anyone can see their photos. According to one opinion, photography is prohibited because there is a possibility that a non-mehram can see that picture. Is it prohibited for all to take and see the photos regardless of being mehram or non-mehram?
What is the ruling according to Fiqh about movie making? It is a common practice now to relay Salat from Makkah Mukarammah during Ramadan in which Imam-e-Kaaba and the Namazis are shown during the prayers. As another example, our ulema and religious people also present various programs on television (TV) during Ramadan or otherwise, and have their movie made. Our religious scholars are always reluctant and avoid to have their photos taken, but isn't getting the programs recorded for TV the same as having the photos taken? [Talib Hidaya]
A.) Picture frames and photographs of animate objects are not permissible to display. Frames having pictures of inanimate objects e.g. trees, mountains, etc. are permissible.
Sayyidna Abu Talha, Radi-Allahu anhu, narrates that Nabi, Sall-Allahu alayhi wa sallam, said, "Angels (of mercy) do not enter a house wherein there is a dog or a picture." (Mishkat vol. 2 p.385)
Abdullah ibn Masood, Radi-Allahu anhu, narrates that Rasulullah, Sall-Allahu alayhi wa sallam, said, "The people with the most severe punishment by Allah will be the picture makers." (Ibid).
Sayyidna Ibn Abbas (RA) narrates, "I heard the messenger of Allah saying, 'Every picture-maker will be in the fire. A life will be created for every picture the picture-maker made, and he will be tortured in Hell.'"
If you have to make pictures (says Ibn Abbaas) then make a picture of a tree or such things which are inanimate.' (Bukhari and Muslim)
However, if the frames are of inanimate objects but containing verses of the Noble Qur'an, Hadith and names of Allah Taala then extreme caution must be taken where these frames are hung. If hung at home in the lounge or sitting room then due respect should be shown by not using vulgar language or smoking there. And Allah Taala Knows Best.
Source: http://www.albalagh.net/qa/photo_video.shtml
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Moulana Qamruz Zaman
London, UK.
Question :
i have heard that keeping pictures in the house is haraam. 1) i have told some members of my family about this and they do not want to get rid of family photos especially of deceased. 2) we have newspapers in the house but they get recycled and thrown away anyway so would i have to delete the photos on the newspapers after purchasing then?because i feel like it would be just a waste of time.
Answer:
Bismillah
Al-jawab billahi at-taufeeq (the answer with Allah's guidance)
1) One must get rid of living pictures of the deceased etc. This ruling applies on all pictures of living objects whether they are alive or deceased.
In Surah Al-Anbiya 21:51-54, Allah Ta'ala says:
"And indeed We bestowed afore time on Ibrahim (Abraham) his (portion of) guidance, and We were Well-Acquainted with him (as to his Belief in the Oneness of Allah, etc.). When he said to his father and his people: "What are these images, to which you are devoted?"
They said:"We found our fathers worshipping them."
He said: "Indeed you and your fathers have been in manifest error."
Narrated Aisha (RA):
When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah." (Bukhari 2.425)
Narrated Ali ibn Abu Talib (RA):
Abul Hayyaj al-Asadi told that Ali ibn Abu Talib said to him: Should I not send you on the same mission as Allah's Messenger sent me? Do not leave an image without obliterating it, or a high grave without levelling it. This Hadith has been reported by Habib with the same chain of transmitters and he said: (do not leave) a picture without obliterating it. (Muslim)
Why should pictures not be kept:
It opens the door of idol worship. That is, it will turn into a common custom. There are different level of understanding among the masses so, there is always the possibility of mischief and misuse as indeed, had happened earlier. Those who made icons did not themselves worship them but cast them to keep alive the memory of righteous elders and saints. Finally, it led to idol worship. Therefore, to keep pictures is unlawful even from an angle of reasoning and intelligence. (The wisdom behind the commands of Islam Pg. 350)
It should be remembered that, true memories of a Muslim relative or friend reside in the heart, and One must remember them by praying for mercy and forgiveness for them.
However, if one has kept the picture of their deceased, they will not have any difficulties in the grave. Insha Allah.
2) Nabi (Sallallaahu Alayhi Wasallam) is reported to have said that, 'The Malaaikah (angels) do not enter into those homes wherein there are dogs and pictures (of animate objects).' [Reported by Imam al-Bukhari and Muslim ].
This Hadith means that such an action constitutes violation and disobedience to Divine Orders. The presence of Angels manifests Allah's Mercy. So, the house in which there is no Mercy of Allah, is not good.
Also, In the light of the above Hadith, we understand that animate pictures should not be kept in the house. Hence, newspapers and magazines should be removed from the house after being used.
However, if one cannot remove it after use, it should then be covered with something or place it in the cabinet draw or something similar.
And Only Allah Ta'ala Knows Best.
Source: http://muftisays.com/qa.php?viewpage=viewQA&highlight=%20photo&question=1047
Tuesday, May 6, 2008
Mangni (Engagement)
By Mufti Taqi Usmani
Posted: 27 Safar 1424, 17 April 2004
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Q.) I have a question regarding Mangni (engagement). Many people in Pakistan perform this before a certain period from marriage in which guy and the girl agree to marry. And some times the promise is broken due to many reasons like change in liking between guy and the girl and may be some other reason.
Is this practice proved from Prophet Muhammad Companions, and their followers? If not, then it is an innovation in Islam. I want to know whether to be involved in this or not.
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A.) Mangni is a promise by which both the parties agree to enter into a marriage in future. This promise in itself is neither an innovation nor a sinful act. Obviously, even in the days of the Holy Prophet and the blessed Sahabah a marriage used to be preceded by a mutual understanding or a promise with the actual marriage taking place at a later stage. Nevertheless, no previous celebration or function is necessary for entering into a marriage nor was it a practice in the days of the Holy Prophet to celebrate this occasion. Therefore, if someone celebrates the occasion in the belief that it is a Sunnah or a part of religion then it would become a bid'ah or innovation. Even if it is celebrated without holding it as a part of religion it embodies many evil practices, therefore, celebration of mangni should be avoided.
Source: http://www.albalagh.net/qa/0047.shtml
Jazak Allah khair wa ahsanul jaza
Posted: 27 Safar 1424, 17 April 2004
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Q.) I have a question regarding Mangni (engagement). Many people in Pakistan perform this before a certain period from marriage in which guy and the girl agree to marry. And some times the promise is broken due to many reasons like change in liking between guy and the girl and may be some other reason.
Is this practice proved from Prophet Muhammad Companions, and their followers? If not, then it is an innovation in Islam. I want to know whether to be involved in this or not.
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A.) Mangni is a promise by which both the parties agree to enter into a marriage in future. This promise in itself is neither an innovation nor a sinful act. Obviously, even in the days of the Holy Prophet and the blessed Sahabah a marriage used to be preceded by a mutual understanding or a promise with the actual marriage taking place at a later stage. Nevertheless, no previous celebration or function is necessary for entering into a marriage nor was it a practice in the days of the Holy Prophet to celebrate this occasion. Therefore, if someone celebrates the occasion in the belief that it is a Sunnah or a part of religion then it would become a bid'ah or innovation. Even if it is celebrated without holding it as a part of religion it embodies many evil practices, therefore, celebration of mangni should be avoided.
Source: http://www.albalagh.net/qa/0047.shtml
Jazak Allah khair wa ahsanul jaza
Thursday, April 24, 2008
Verdict on Taqleed (Adherence)
Verdict on Taqleed (Adherence)(The necessity of Taqleed from the Shari' point of view)By a student of Darul 'Uloom, U.K.
Introduction
Question: Some people say that Taqleed (Adherence to a madhhab of an Imaam) is haraam in the Shari’ah. They insist that a true Muslim should only follow the Qur’aan and Sunnah, and they say that it is equivalent to shirk (polytheism) to follow an Imaam in matters of Shar’iah. They also claim that the Hanafi, Shaaf’i, Maliki and Hanbali schools were formed some two hundred years after the Holy Prophet sallallahu alaihe wasallam, therefore they are bid’ah (an innovation not approved in the Holy Qur’an and Sunnah). They also stress that a Muslim should seek guidance directly form the Qur’an and Sunnah, and that no intervention of an Imaam is needed to practice upon the Shari’ah. Please explain to what extent this view is correct?
The answer to the above mentioned question follows and among the first things to be determined is what is Taqleed.
Definition of Taqleed
Literal: Taqleed is a verbal noun of the root ‘Qa' 'la' 'da’ in the second form. The verb Qalada means to place, to gird or to adorn with a necklace. When used in conjunction with human beings, it refers to the wearing of a necklace, pendant or any other such similar ornament.
Technical: The acceptance of a statement of another without demanding proof or evidence on the belief that the statement is being made in accordance with fact and proof, is called Taqleed, or, for the purist, Taqleed-ush-shakhsi.
Taqleed – A Qur’aanic Command
The basis for Taqleed is a command from Allah Ta'ala in the Holy Qur'an:
"And, ask the People of Knowledge if you do not know."
Thus the general principle of Taqleed is enshrined in the Qur’aan Majeed. Denial of this principle is, therefore, an act of kufr which expels the denier from the fold of Islam.
Daleel (proof) of Taqleed
Aswad bin Yazid narrates, "Mu'aath came to us in Yemen as a teacher and commander. We questioned him regarding a man who had died leaving (as his heirs) a brother and sister. He decreed half the estate for the daughter and half for the sister. This was while the Rasulullah sallallahu alaihe wasallam was alive." [Kitaabul Faraa-idh: Bukhari and Muslim Shareef]
It will be realised from this Hadith Shareef that Taqleed was in vogue during the time of the Prophet sallallahu alaihe wasallam. The questioner (in the Hadith) did not demand proof or basis for the decree. He accepted the ruling, relying on the integrity, piety and up-righteousness of Hazrat Mu,aath radiyallahu anhu. This is precisely Taqleed.
Secondly, Rasulullah sallallahu alaihe wasallam did not criticise or reject the people of his age, who followed Hazrat Mu-aath radiyallahu anhu, nor has any rejection or difference on the issue been narrated by anyone else. The permissibility and validity of Taqleed are therefore evident, especially so because of it’s prevalence in the glorious time of Rasulullah sallallahu alaihe wasallam.
This Hadith further furnishes proof for the concept of Taqleed-us-Shakhsi. Rasulullah sallallahu alaihe wasallam had appointed Hazrat Mu-aath radiyallahu anhu to provide religious instruction to the people of Yemen. It is, hence, evident and certain that Rasulullah sallallahu alaihe wasallam granted the people of Yemen the right and permission to refer to Hazrat Mu-aath radiyallahu anhu in all affairs of Deen.
Huthail bin Shurgbeel said, ‘Abu Musa was questioned, then Ibn Mas’ud was questioned. Ibn Mas’ud was informed of Abu Musa’s statement. Ibn Mas’ud differed with it. Thereafter Abu Musa was informed (of his difference). He then said: "Do not ask me as long as this Aalim of Deen is among you."
It will be understood that Abu Musa radiyallahu anhu in directing the people towards Ibn Mas’ud radiyallahu anhu by his command, "Do not ask me as long as this Aalim of Deen is among you," was mandatory regarding all matters of Deen. This, in fact, is Taqleed-us-Shaksi which means to refer every religious question to a particular Aalim because of some determining factor, and to act according to his verdict.
These Ahaadith indicate that ‘Taqleed-us-Shakhsi’ is not a new concept which can refuted. Its existence is from the very epoch of Khairul Qurun (the three eras adjacent to the age of Rasulullah sallallahu alaihe wasallam is an established fact).
Taqleed in General
The faculty of Taqleed is inherently existent in us. If we had refrained from the Taqleed of our parents and teachers then today we would have been deprived of even the basic and preliminary needs of humanity. By nature man is endowed with the ability to imitate and follow others. If this was not the case, we would not have been able to learn our home language. If we had refused to accept unquestioningly (without demanding proof) every command, beck and call of our teachers, then we would have been ignorant of even the alphabet of a language, let alone the study and writing of our books. Our whole life – every facet of it, eating, drinking, donning garments, walking, earning, etc., is connected with this very concept of Taqleed.
If the fundamentals and technical terminology of every branch of knowledge was not acquired on the basis of Taqleed, i.e. without questioning the authority of the masters, then the proficiency in such knowledge could not have been attained.
The Necessity of Taqleed
There are two types of wujoob (compulsory nature of something) in jurisprudence:
1) wujoob biz zaat
2) wujoob bil ghair.
Wujoob biz zaat means compulsory in itself, for example the commission or omission brings about the compulsion, as the commission of salaah and the commission of polytheism etc.
Wujoob bil ghair – these are such acts which are not normally compulsory in themselves, but they constitute the basis for actions commanded in the Qur’aan and hadith and normally it is not possible to execute the commanded practises without also executing their basis. Therefore, wujoob bil ghair means compulsory by virtue of an external factor. It is from here we derived the universal rule, ‘ the basis of a wajib is also wajib’ and this is the exact rule which governs the compulsory nature of Taqleed ush Shakhsi.
Evils of Discarding Taqleed
It is established by observation and experience that in this age most people are governed by selfishness, baneful motives, lust, insincerity, mischief, strife, anarchy, opposition to the consensus of the Ahdul-Haq, and subjection of the Deen to desire. This is manifest and self-evident. The Ahadith on fitan (strife) have forewarned us of the rise of these baneful traits in man. The Ulama are well aware of this. It is for this reason (baneful traits) that in the absence of Taqleed-us-Shakhsi, great harm, mischief, disruption and corruption will reign in the Deen. One of the destructive evils which will raise its head in the absence of Taqleed-us-Shakhsi is self- appointed Mujtahids. Some persons will consider themselves to be Mujtahids and embark on the process of Qiyas (Shar’i analogical reasoning) and they will consider themselves to be of equal or greater rank than the illustrious Mujtahideen of the early ages of Islam. The previous Mujtahideen have reliably stated that some laws are Mu’all’al (based on certain causes). Citing this some modernists have claimed that the command of wudhu for salaah is mu’all’al, it being the consequence of the early Arabs being camel-herds and goatherds. Since their occupation of tending animals exposed them constantly to impurities, the command of wudhu was formulated. On this basis they claim that since people of the present time live in environments and occupations of greater hygienic conditions, wudhu is no longer necessary for salaah. They conclude thus, the permissibility of salaah without wudhu.
Similarly, it is claimed (by such self-styled mujtahids) that the wujub of witnesses in the Nikah ceremony is mu’all’al, the need of witnesses being occasioned by the occurrence of a dispute which may arrive in the future. The presence of witnesses will facilitate the resolving of disputes between the contending marriage parties. On this basis they conclude that where there exists no danger of dispute, the Nikah will be valid without witnesses.
Another evil resulting from the discarding of Taqleed us Shukhsi is to practice in accordance if the esoteric (zahir) façade of certain Ahaadith whereas such a practice is certainly not lawful. Since the discarder of Taqleed-us-Shakhsi sees himself unchecked and unfettered he follows the dictates of his nafs. An example of this type of Hadith is as follows:
"Rasulullah sallallahu alaihe wasallam performed Zuhr and Asr together and Maghrib and Isha together without (the expediency) of fear and journey. [Muslim Shareef]
At face value the Hadith indicates the permissibility of performing Zuhr and Asr as well as Maghrib and Isha even if there exists no valid reason for this practice.
But, without any doubt, the unification of salaah without reason is not held permissible by any authority. The correct meaning of the hadith is arrived at by ta’weel (interpretation) via the faculty of Ijtihaad. Practice in accordance with the mere façade of the words used in such cases will result in an opposition to Ijma (consensus of the Ummat), and such conflict is Haraam.
The summary of what has been said is; Taqleed-us-Shakhsi is the basis for a wajib aspect (viz., acting in accordance with the commands of the Shariah) and the basis of a Wajib is also Wajib, hence Taqleed-us-Shakhsi is likewise Wajib.
One who has discarded Taqleed, even if he does not resort to Ijtihaad himself, nor follows the meaning conveyed superficially by the words, will, in difficult Masa’il accept the verdict of any authority. He will at times follow one Imaam and at other, another. In this way he will sometimes practice in opposition to Ijma, and on occasions, even if the result is not in conflict with Ijma he will resort to the verdict which appeals to his whims and fancies and by means of which worldly motives are available. Thus, he will submit the Deen to the dictates of the nafs. We seek Allah’s protection from such deviation.
Taqleed Restricted To The Four Madhaa’hib
There are numerous Mujtahideen. It may therefore be argued that Taqleed of any Mujtahid should suffice. What is the reason for restricting Taqleed to the four Madhaa’hib?
It was realised from the exposition of the wujub of Taqleed that adoption of different verdicts leads to anarchy. It is therefore imperative to make Taqleed of a Madhab which has been so formulated and arranged in regard to principles (Usul) and details (Furu) that answers to all questions could be obtained either in specific form or in deducted form based on principles, thereby obviating the need to refer to an external source. This all-embracing quality by an act of Allah Ta’aala is found existing in only the four Madhaa'hib. It is therefore imperative to adopt one of the four Madhaa'hib’. This has been the accepted practice coming down the ages from the early times in an unbroken chain of transmission, from generation to generation.
The emphasis on this aspect of Taqleed is so profound that certain Ulama have restricted the Ahle-Sunnah wal jama within the confines of the four Madhaa'hib.
A Baseless Question
The anti-Taqleed lobby attempts to hoodwink unwary Muslims by asking the question:
"Did the Madh’habs exist during the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah?"
In response it could be asked: Did Bukhari Shareef exist in the time of Rasulullah sallallahu alaihe wasallam. Did the Qur’aan (in the form we have it) exist during the time of Rasulullah sallallahu alaihe wasallam)? If they respond by saying "Yes", then we to shall retort that the Madh’habs did exists in the time of Rasulullah sallallahu alaihe wasallam.
In fact, this very question posed by deviants', exhibits either their gross ignorance or their deliberate to hoodwink the unwary. If the madhab did not exist during the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah, the logical conclusion is that the entire Shar'iah which the illustrious Imaam have expounded is not the Shar'iah taught Rasulullah sallallahu alaihe wasallam and the Sahaabah. But, this is absurd and preposterous.
The madhab of all the teaching of the Madhabs are in fact the teachings of the Qur’aan and the Sunnah. Nothing in the Madhabs conflicts with the Qur’aan and Hadith. The different ways methods of Ibaadat, etc., which the Madhabs are applying, are the ways and methods of the Sahaabah which they had acquired from Rasulullah sallallahu alaihe wasallam. The differences were inherited from the Sahaabah and such differences are by Divine Decree, hence Rasulullah sallallahu alaihe wasallam said:
"The differences of my Ummat is a Rahmat."
Whether anyone understands this fact that, ‘Rahmat’ (Mercy) is emanating out of the authoritative differences of the Fuqahah of the Ummat is of no substance. The fact that Rasulullah sallallahu alaihe wasallam proclaimed such differences to be the effects of Allah’s mercy is sufficient. Thus, there is nothing detestable in the differences prevailing among the Madhabs. These valid and authentic differences do not bring about disunity, as is stupidly asserted by the modernist deviants'. The ignorance of people and their desires are the causes of disunity.
While the terms, Hanafi, Shaaf'i, etc. did not exist in the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah, the teachings of these Madhabs, all had existed. While Bukhari Shareef did not exist, the Ahaadith contained in the book did exist. It is, therefore, stupid to pose the question of the Madhabs during the time of Rasulullah sallallahu alaihe wasallam. There is unity in this diversity. Deen is the product of wahi, not the result of man’s desires. Since the hawa (desire) cannot find free-play within the chains of Taqleed the aim of the deviates is to refute the concept of Taqleed. But, breaking the chains of Taqleed is to enchain oneself with the shackles of the nafs.
Why Is It Necessary To Make Taqleed Of Only One Imaam? (Taqleed-us-Shakhsi).
The question arises, Why is it necessary to follow one Imaam only? What is wrong if one mas’ala is taken from one Imaam and another from another Imaam, as was done in the time of the Sahaabah radiyallahu anhum and Tabe’ien. In those times the whole Madhab was not confined to one person. The answer is that in those times good was prevalent. Generally the lowly desires did not have any matters in the matters of Deen. Whoever used to refer to any of his elders regarding any mas’ala, used to do so sincerely and he also used to act upon the verdict given to him whether it be to his benefit and desires or not. Later sincerity to that degree and piety did not remain amongst the people. Such urge was present in people to ask one Aalim a mas’ala, if it did not suit them, then they referred that mas’ala to another Aalim until they found a verdict that suited their desires. Gradually, for every mas’ala they had the urge to look for a suitable reply. It is obvious that such people are not seeking the truth. Sometimes the consequences is very serious, e.g. a person in the state of wudhu touches his wife. A person following the Shaaf'i madhab tells him that "Your wudhu is broken, therefore remake your wudhu". He replies "No, I am a muqalid of Imaam Abu Hanifa Rahmatullahi alaihe; according to him this does not cause the wudhu to break. I can read salaah with the wudhu. Then the person vomits a mouthful, a person following the Hanafi madhab advises him to make wudhu as his wudhu has broken, according to Imaam Abu Hanifa Rahmatullahi alaihe; this person replies that I am making Taqleed of Imaam Sha’fi Rahmatullahi alaihe, (in this mas’ala) and according to Imaam Shaaf'i Rahmatullahi alaihe vomiting does not cause the wudhu to break. A person can read salaah with such a wudhu. If this person reads his salaah with this wudhu then his salaah will not be valid according to Imaam Sha’fi Rahmatullahi alaihe and not according to Imaam Abu Hanifa Rahmatullahi alaihe. This is called talfeeq and there is ijma and consensus of opinion that talfeeq is ba’til and impermissible. In reality by doing this a person does not make taqleed of Imaam Shaaf'i Rahmatullahi alaihe or Imaam Abu Hanifa Rahmatullahi alaihe, but he is following his desires, and the Shariah has prohibited us from following our desires. Its result is going astray from the path of Allah Taa’la.
Allah Taa’la says in Surah Hud, Ayaat 26:
‘And do not follow your desires (in future too) for it will lead you astray from the path of Allah.’
Therefore it is Necessary to make Taqleed of one Imaam only.
It is for this reason that the Qur’aan-e-Kareem has commended adherence towards Allah (repeatedly). Allah Ta'aala says:
"And follow the way of that person that person who turns towards me."
Generally someone feels according to his strong presumption that Al-Imaam al-A'zam Abu Hanifah Rahmatullahi alaihe is most probably correct and munib (has the quality of ibaadat), that is, his Ijtihaad conforms more with the Holy Qur'aan and Hadith. That is why he has opted to make Taqleed of Imaam Abu Hanifah Rahmatullahi alaihe. Another person has this strong feeling that Imaam Maalik Rahmatullahi alaihe ijtihaad conforms with the Holy Qur’aan and Hadith, therefore, he makes Taqleed of Imaam Maalik Rahmatullahi alaihe. Someone has this feeling regarding Imaam Shaaf'i Rahmatullahi alaihe ijtihaad, that is why he makes Imaam Shaaf'i Rahmatullahi alaihe taqleed and someone for this very reason makes taqleed of Imaam Ahmed bin Hanbal Rahmatullahi alaihe.
Talfeeq And Changing Madhabs Is Not Permissible
It is not permissible to leave taqleed made upon one Imaam and follow another Imaam when one wishes. When this is done without permission from the Shariah it leads to talfeeq, it also causes one to follow one's desires resulting in going far away from the truth and being led astray.
Madhab Of The Convert.
What is the hukm (law) for a convert to Islam or for one who wishes to switch from his state of non-taqleed to taqleed? Which Madhab does he have to follow? If such a person lives in a place where a particular Madhab is dominant, then he should follow the Madhab by virtue of its dominance. If he happens to be in a place where several madhaa'hib are in operation on a more or less equivalent basis, then he will be free to choose any Madhab acceptable to him. However, once the choice is made he will be obliged to remain steadfast on the Madhab of his choice. In cases where it is difficult to act in accordance with one's Madhab due to a dearth of Ulama of one's Madhab; moreover for the one who is not an Aalim, it will be permissible, in fact compulsory, to adopt the Madhab which happens to be predominant in the place where one happens to be. For a person in such circumstances Taqleed-us-Shakhsi of his former Madhab will not be compulsory. He will be obliged to choose from the four madhaaib the madhab which is dominant in his particular circumstance. However, such cases are rare. The general rule in force is the wujub of Taqleed-us-Shakhsi.
The Disease Of Admut-Taqleed
Admut-taqleed (abandonment of taqleed) is a disease spread by Shaitaan. Shaitaan's plot is always to destroy the Deen and the best and the most effective way to achieve this evil aim is to negate the concept of taqleed. The Sunnah is inextricably interwoven into the fabric of taqleed. Once a man abandons taqleed of the Madhabs he is left with no guidance other than the deviation of his nafs. While he pretends to possess the ability to formulate the Shari'ah directly from the Qur'aan and Hadith, he can venture no further than picking and choosing from the various opinions and rulings of the illustrious Imaams. In so doing, he follows the base desires of his nafs. Once the authority of the Aimmah-e-Mujtahideen has been shrugged off, the Muslim is cut off from his Imaani moorings. He will then drift in the ocean of deception and desire which shaitaan has prepared for him. Admut-taqleed is thus a fatal spiritual disease which can lead to the destruction of one's Imaan.
The Sunnah
In the present time the Ahlus Sunnah Wal Jama'ah is confined to the four Madhabs. Whoever searches for the path of the Sunnah beyond the confines of the four Madhabs will deviate in to Baa'til. Since every teaching of the four Madhabs is the Qur'aan and the Sunnah, deviation therefrom is to deviate from the Sunnah. Those who deviate from the Sunnah are destined for Jahannum according to the explicit pronouncement of Rasulullah sallallahu alaihe wasallam who said: "Bani Israael split into seventy-two sects. My Ummat will split into seventy-three sects. All of which, save one, will be in the fire"When he was asked regarding the sects which will be saved from the fire Rasulullah sallallahu alaihe wasallam said: "That path on which I and my Sahaabah are." Salvation (Najaat) in the hereafter (Aakhirah) therefore depends on donning the mantle of Taqleed. We should strive to ensure our safety from the ingeniously subtle designs of Shaitaan to drag us with him into eternal punishment.
Source: http://www.ummah.net/Al_adaab/fiqh/taqleed.html
Taqabbal Allah minna w aminkum
Wa Assalam Alaikum wa rahmatullahi wa barakatuhum ..
La Tans min Al dua
Ruling on Wearing a Tie at work!
Question: I just had a quick question for you and I hope that you can shine some light on the situation. It is regarding a tie. Currently at work they are now requiring for me to dress up smart and indicating the clothing in a suit and shirt etc.
I was wondering what is the ruling regarding the tie. I am fully aware that the silk ties are not permissible, but how about normal ones?
Answer: In the Name of Allah, Most Compassionate, Most Merciful,
It is normally believed that the origins of ties are the Christian cross and thus it is totally impermissible to wear them.
However, one of the great Jurists of the world, my respected teacher, Shaykh Mufti Taqi Usmani (Allah preserve him) researched the origins of ties by looking into various books compiled on the history of each clothing, but was not able to find that it originates from the cross.
It is also not considered imitation of the non-Believers (Kuffar) because it is not something that is uniquely characteristic of them, unless one does so because one WANTS to be like the Kuffars.
Therefore, it would be permissible to wear ties, though better not to whenever reasonably possible, as it is superior to avoid the dress of the unbelievers even if there is no imitation of them. One should avoid wearing it in prayer and other times and should only confine it work, as many scholars have declared it to be impermissible.
And Allah Knows Best
Muhammad ibn Adam
Darul IftaaLeicester, UK
Source: http://www.central-mosque.com/fiqh/tie.htm
Jazak Allah khair wa Taqabbal Allah minna wa minkum
Wa Assalam alaikum
La Tans Min Al dua
I was wondering what is the ruling regarding the tie. I am fully aware that the silk ties are not permissible, but how about normal ones?
Answer: In the Name of Allah, Most Compassionate, Most Merciful,
It is normally believed that the origins of ties are the Christian cross and thus it is totally impermissible to wear them.
However, one of the great Jurists of the world, my respected teacher, Shaykh Mufti Taqi Usmani (Allah preserve him) researched the origins of ties by looking into various books compiled on the history of each clothing, but was not able to find that it originates from the cross.
It is also not considered imitation of the non-Believers (Kuffar) because it is not something that is uniquely characteristic of them, unless one does so because one WANTS to be like the Kuffars.
Therefore, it would be permissible to wear ties, though better not to whenever reasonably possible, as it is superior to avoid the dress of the unbelievers even if there is no imitation of them. One should avoid wearing it in prayer and other times and should only confine it work, as many scholars have declared it to be impermissible.
And Allah Knows Best
Muhammad ibn Adam
Darul IftaaLeicester, UK
Source: http://www.central-mosque.com/fiqh/tie.htm
Jazak Allah khair wa Taqabbal Allah minna wa minkum
Wa Assalam alaikum
La Tans Min Al dua
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